Shloka 7

Devanagari script

अधीत्य नीतिशास्त्राणि नीतियुक्तो न दृश्यते । अनभिशनज्ञश्न साचिव्यं गमित: केन हेतुना

Transliteration

adhītya nītiśāstrāṇi nītiyukto na dṛśyate | anabhiśanajñaḥ sacivyaṃ gamitaḥ kena hetunā ||

Translation

Юдхиштхира сказал: «Бывает, человек изучил трактаты о государственном управлении и нравственности, а всё же не видно в нём истинной праведности. И наоборот — иной, не сведущий в политике, возносится до должности министра. По какой причине так происходит?»

Word by Word

• अधीत्य: having studied
• अधीत्य: Karma
• Type: Verb
• Root: अधि-इ (धातु) → अधीत (क्त्वान्त)
• Form: क्त्वा (absolutive), कर्तरि, —, —, —

• नीतिशास्त्राणि: treatises on polity/ethics
• नीतिशास्त्राणि: Karma
• Type: Noun
• Root: नीतिशास्त्र (प्रातिपदिक)
• Form: नपुंसक, द्वितीया, बहुवचन

• नीतियुक्तः: endowed with policy/ethical conduct
• नीतियुक्तः: Karta
• Type: Adjective
• Root: नीतियुक्त (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन

• न: not
• Type: Indeclinable
• Root: न

• दृश्यते: is seen / is found
• Type: Verb
• Root: दृश् (धातु)
• Form: लट्, आत्मनेपद, प्रथम, एकवचन, कर्मणि (passive sense)

• अनभिज्ञः: ignorant / not knowledgeable
• अनभिज्ञः: Karta
• Type: Adjective
• Root: अनभिज्ञ (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन

• च: and / but
• Type: Indeclinable
• Root: च

• साचिव्यम्: ministership / the office of a minister
• साचिव्यम्: Karma
• Type: Noun
• Root: साचिव्य (प्रातिपदिक)
• Form: नपुंसक, द्वितीया, एकवचन

• गमितः: is made to attain / is led to
• Type: Verb
• Root: गम् (धातु) → गमित (क्त)
• Form: क्त (past passive participle), पुंलिङ्ग, प्रथमा, एकवचन, कर्मणि (passive participle)

• केन: by what? / by whom?
• केन: Karana
• Type: Noun
• Root: किम् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसक, तृतीया, एकवचन

• हेतुना: by what cause/reason
• हेतुना: Karana
• Type: Noun
• Root: हेतु (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, एकवचन

Speaker

युधिछिर उवाच

Characters & Entities

• Yudhiṣṭhira

Educational Q&A

What is the core teaching?

The verse highlights the gap between theoretical learning (studying nītiśāstra) and lived ethical competence, and questions why social-political appointments often do not align with merit or true discernment.

What is happening in the narrative?

Yudhiṣṭhira raises a reflective inquiry about governance: why some who have studied policy are not actually righteous or capable in conduct, while others lacking such knowledge still obtain ministerial authority.