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Shloka 44

आपद्धर्मनिर्णयः — विश्वामित्र-श्वपचसंवादः

Apaddharma Determination: Dialogue of Viśvāmitra and the Śvapaca

अयमत्यन्तशत्रुमें वैषम्यं परमं गत: । मूढो ग्राहयितुं स्वार्थ सड्भत्या यदि शक्‍्यते

ayam atyantaśatru me vaiṣamyaṃ paramaṃ gataḥ | mūḍho grāhayituṃ svārthaṃ saṅgatyā yadi śakyate ||

Бхишма сказал: «Этот — воистину мой злейший враг, и ныне он пал в крайнее бедствие. И всё же, если возможно, мне следует попытаться склонить этого глупца принять путь, служащий моей выгоде, — втянув его в союз».

अयम्this (one)
अयम्:
Karta
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
अत्यन्त-शत्रुःan extreme/utter enemy
अत्यन्त-शत्रुः:
Karta
TypeNoun
Rootअत्यन्त + शत्रु
FormMasculine, Nominative, Singular
मेof me / my
मे:
Sampradana
TypePronoun
Rootअस्मद्
FormGenitive, Singular
वैषम्यम्distress; adversity; difficulty
वैषम्यम्:
Karma
TypeNoun
Rootवैषम्य
FormNeuter, Accusative, Singular
परमम्great; highest
परमम्:
Karma
TypeAdjective
Rootपरम
FormNeuter, Accusative, Singular
गतःgone; fallen into
गतः:
Karta
TypeVerb
Rootगम् (गत)
FormMasculine, Nominative, Singular, क्त (past passive participle)
मूढःfoolish; deluded
मूढः:
Karta
TypeAdjective
Rootमूढ
FormMasculine, Nominative, Singular
ग्राहयितुम्to make (him) accept; to cause to take
ग्राहयितुम्:
Karma
TypeVerb
Rootग्रह् (णिच्) → ग्राहय
Formतुमुन् (infinitive), Causative (णिच्)
स्वार्थम्one's own interest; self-advantage
स्वार्थम्:
Karma
TypeNoun
Rootस्वार्थ
FormMasculine, Accusative, Singular
सद्भाव्याby goodwill; by friendly association
सद्भाव्या:
Karana
TypeNoun
Rootसद्भाव (instrumental: सद्भावेन; here as सद्भाव्या = सद्भावेन, Vedic/epic variant)
FormMasculine, Instrumental, Singular
यदिif
यदि:
TypeIndeclinable
Rootयदि
शक्यतेis possible; can be done
शक्यते:
TypeVerb
Rootशक्
FormPresent, लट्, Third, Singular, Passive (कर्मणि)

भीष्म उवाच

B
Bhishma
A
an unnamed enemy (implied)

Educational Q&A

The verse highlights a hard ethical tension in practical life: even toward an enemy, one may consider strategic association when circumstances create leverage. It invites reflection on when pragmatic self-interest is permissible and how it should be restrained by dharma.

Bhishma describes a situation where a sworn enemy has fallen into severe trouble. Seeing an opportunity, he considers persuading the enemy—through companionship or alliance—to agree to something that advances Bhishma’s own objective.