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Shloka 36

दुर्योधनस्य बलिवर्णनम् — Duryodhana’s Description of Tribute at the Rājasūya

दैवमेव परं मन्ये पौरुषं च निरर्थकम्‌ | दृष्टवा कुन्तीसुते शुद्धां श्रियं तामहतां तथा,कुन्तीपुत्र युधिष्ठिके पास उस अक्षय विशुद्ध लक्ष्मीका संचय देख मैं दैवको ही प्रबल मानता हूँ, पुरुषार्थ तो निरर्थक जान पड़ता है

daivam eva paraṁ manye pauruṣaṁ ca nirarthakam | dṛṣṭvā kuntīsute śuddhāṁ śriyaṁ tām ahatāṁ tathā ||

Дурьодхана сказал: «Я признаю высшей лишь Судьбу, а человеческое усилие — тщетным. Ибо я видел в Юдхиштхире, сыне Кунти, чистое, неприступное благополучие — неиссякаемый запас удачи — несмотря на все попытки умалить его».

दैवम्fate, divine dispensation
दैवम्:
Karma
TypeNoun
Rootदैव
FormNeuter, Accusative, Singular
एवindeed, only
एव:
TypeIndeclinable
Rootएव
परम्supreme, strongest
परम्:
Karma
TypeAdjective
Rootपर
FormNeuter, Accusative, Singular
मन्येI think/consider
मन्ये:
Karta
TypeVerb
Rootमन् (मन्यते)
FormPresent, First, Singular, Atmanepada
पौरुषम्human effort, manly exertion
पौरुषम्:
Karma
TypeNoun
Rootपौरुष
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Root
निरर्थकम्fruitless, meaningless
निरर्थकम्:
Karma
TypeAdjective
Rootनिरर्थक
FormNeuter, Accusative, Singular
दृष्ट्वाhaving seen
दृष्ट्वा:
TypeVerb
Rootदृश्
FormAbsolutive (Gerund), Parasmaipada/Atmanepada-neutral
कुन्तीसुतेO son of Kunti
कुन्तीसुते:
TypeNoun
Rootकुन्ती-सुत
FormMasculine, Vocative, Singular
शुद्धाम्pure, spotless
शुद्धाम्:
Karma
TypeAdjective
Rootशुद्ध
FormFeminine, Accusative, Singular
श्रियम्fortune, prosperity
श्रियम्:
Karma
TypeNoun
Rootश्री
FormFeminine, Accusative, Singular
ताम्that (her/it)
ताम्:
Karma
TypePronoun
Rootतद्
FormFeminine, Accusative, Singular
अहताम्unstruck, unharmed, unviolated
अहताम्:
Karma
TypeAdjective
Rootअ-हत
FormPast Passive Participle, Feminine, Accusative, Singular
तथाthus, in that manner
तथा:
TypeIndeclinable
Rootतथा

दुर्योधन उवाच

D
Duryodhana
K
Kunti
Y
Yudhishthira
S
Shri (Lakshmi/Prosperity)

Educational Q&A

The verse frames a classic tension between daiva (fate/divine ordinance) and pauruṣa (human effort). Duryodhana, seeing Yudhiṣṭhira’s undiminished prosperity, concludes that destiny overrules personal striving—an outlook that can excuse unethical choices by shifting responsibility away from one’s own agency.

In the Sabha Parva context, Duryodhana reflects on the Pandavas’ rising fortune and Yudhiṣṭhira’s seemingly inexhaustible royal prosperity. His observation turns into a fatalistic complaint: despite opposition, Yudhiṣṭhira’s ‘pure’ śrī remains intact, leading Duryodhana to credit fate rather than merit or effort.