Previous Verse
Next Verse

Shloka 16

Yudhiṣṭhira’s Grief, Kṛṣṇa’s Consolation, and Vyāsa’s Admonition (युधिष्ठिरशोक-निवारणोपदेशः)

किमाकारा वयं तात प्रलपामो मुहुर्मुहुः । विदिता: क्षत्रधर्मस्ति येषां युद्धेन जीविका,“तात! अब हमलोग किस लायक रह गये। हम बारंबार जो कुछ कहते या समझाते हैं वह सब व्यर्थका प्रलाप सिद्ध हो रहा है। युद्धसे ही जिनकी जीविका चलती है, उन क्षत्रियोंके धर्म भलीभाँति तुम्हें विदित हैं

kimākārā vayaṃ tāta pralapāmo muhur muhuḥ | viditāḥ kṣatradharmāsti yeṣāṃ yuddhena jīvikā ||

Юдхиштхира сказал: «Дорогой, во что мы теперь превратились? Снова и снова мы говорим, но всё обращается в пустую болтовню. Ты и так хорошо знаешь дхарму кшатриев — тех, чья жизнь и пропитание связаны с войной».

किम्what
किम्:
Karma
TypePronoun
Rootकिम्
Formneuter, nominative/accusative, singular
आकाराःforms/conditions/state
आकाराः:
Karta
TypeNoun
Rootआकार
Formmasculine, nominative, plural
वयम्we
वयम्:
Karta
TypePronoun
Rootअस्मद्
Formcommon, nominative, plural
तातdear son/dear one
तात:
TypeNoun
Rootतात
Formmasculine, vocative, singular
प्रलपामःwe prattle/speak idly
प्रलपामः:
TypeVerb
Rootप्रलप्
Formpresent, first, plural, parasmaipada
मुहुःagain and again
मुहुः:
Adhikarana
TypeIndeclinable
Rootमुहुः
मुहुःrepeatedly
मुहुः:
Adhikarana
TypeIndeclinable
Rootमुहुः
विदिताःknown/understood
विदिताः:
TypeAdjective
Rootविदित
Formmasculine, nominative, plural
क्षत्रधर्माःduties of kshatriyas
क्षत्रधर्माः:
Karta
TypeNoun
Rootक्षत्रधर्म
Formmasculine, nominative, plural
तेthose/they
ते:
Karta
TypePronoun
Rootतद्
Formmasculine, nominative, plural
येषाम्of whom/whose
येषाम्:
TypePronoun
Rootयद्
Formmasculine, genitive, plural
युद्धेनby/through war
युद्धेन:
Karana
TypeNoun
Rootयुद्ध
Formneuter, instrumental, singular
जीविकाlivelihood
जीविका:
Karta
TypeNoun
Rootजीविका
Formfeminine, nominative, singular

युधिछिर उवाच

Y
Yudhiṣṭhira
K
kṣatriyas
K
kṣatra-dharma
Y
yuddha (war)

Educational Q&A

The verse underscores the realism of kṣatriya-dharma: for warriors, duty is inseparable from the harsh economy of protection and battle. It critiques repeated moralizing or consoling speech when action and responsibility—already understood—define the situation.

Yudhiṣṭhira, addressing someone affectionately as ‘tāta’, expresses frustration and self-reproach: their repeated words feel like futile prattle. He points to the already-known code of the warrior class, whose life and social role are tied to warfare.