Shloka 5

कथं धर्मभृतां श्रेष्ठोी राजा त्वं वासवोपम: । पुनर्वने न दु:खी स्या इति चोद्धर्षणं कृतम्‌,तुम धर्मात्माओंमें श्रेष्ठ और इन्द्रके समान ऐश्वर्यशशाली राजा होकर पुन: वनवासका कष्ट न भोगो, इसी उद्देश्यसे मैंने तुम्हें युद्धके लिये उत्साहित किया था

kathaṁ dharmabhṛtāṁ śreṣṭho rājā tvaṁ vāsavopamaḥ | punar vane na duḥkhī syā iti coddharṣaṇaṁ kṛtam ||

Vaiśampāyana disse: “Como poderia acontecer que tu — o melhor entre os sustentadores do dharma, um rei dotado de soberania como Indra — voltasses a sofrer na floresta? Foi com este mesmo propósito, para que não tivesses de suportar novamente as agruras do exílio, que te incitei rumo à guerra.”

कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
धर्मभृताम्of the upholders of dharma
धर्मभृताम्:
TypeNoun
Rootधर्मभृत्
FormMasculine, Genitive, Plural
श्रेष्ठःbest, foremost
श्रेष्ठः:
Karta
TypeAdjective
Rootश्रेष्ठ
FormMasculine, Nominative, Singular
राजाking
राजा:
Karta
TypeNoun
Rootराजन्
FormMasculine, Nominative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative, Singular
वासवोपमःcomparable to Indra
वासवोपमः:
Karta
TypeAdjective
Rootवासव-उपम
FormMasculine, Nominative, Singular
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः
वनेin the forest
वने:
Adhikarana
TypeNoun
Rootवन
FormNeuter, Locative, Singular
not
:
TypeIndeclinable
Root
दुःखीunhappy, distressed
दुःखी:
Karta
TypeAdjective
Rootदुःखिन्
FormMasculine, Nominative, Singular
स्याःmay you be
स्याः:
TypeVerb
Rootअस्
FormOptative (Vidhi-lin), 2nd, Singular, Parasmaipada
इतिthus
इति:
TypeIndeclinable
Rootइति
and
:
TypeIndeclinable
Root
उद्धर्षणम्incitement, urging
उद्धर्षणम्:
Karma
TypeNoun
Rootउद्-हर्षण
FormNeuter, Nominative, Singular
कृतम्done, made
कृतम्:
TypeVerb
Rootकृ
Formक्त (past passive participle), Neuter, Nominative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
V
Vāsava (Indra)
V
vana (forest)

Educational Q&A

The verse frames war-urging as a duty-bound intervention: a righteous king should not be forced into repeated unjust suffering (renewed forest-exile). The ethical claim is that decisive action may be justified when it prevents ongoing adharma and protects rightful order and dignity.

Vaiśampāyana explains the motive behind having encouraged the king toward war: to ensure that, despite being foremost among dharma-upholders and Indra-like in royal stature, he would not have to undergo the misery of returning to forest life again.