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Shloka 33

Udyoga-parva Adhyāya 130: Kuntī’s Instruction on Rājadharma and Daṇḍanīti

शत्रुसूदन जनार्दन! पुत्रोंपर मेरा बल कितना काम करता है, यह आप देख ही रहे हैं। सब कुछ आपकी आँखोंके सामने है; आपसे कुछ भी छिपा नहीं है ।। कुरूणां शममिच्छन्तं यतमानं च केशव । विदित्वैतामवस्थां मे नाभिशड्कितुमहसि,“केशव! मैं भी चाहता हूँ कि कौरव-पाण्डवोंमें संधि हो जाय और मैं इसके लिये प्रयत्न भी करता रहता हूँ; परंतु मेरी इस अवस्थाको समझकर आपको मेरे ऊपर संदेह नहीं करना चाहिये

kurūṇāṁ śamam icchantam yatamānaṁ ca keśava | viditvaitām avasthāṁ me nābhiśaṅkitum arhasi ||

शत्रुसूदन जनार्दन, पुत्रेषु मे बलस्याल्पत्वं त्वमेव पश्यसि; न हि ते किञ्चिदत्र निगूढम्। कुरूणां शममिच्छन्तं यतमानं च मां केशव, विदित्वैतामवस्थां मे नाभिशङ्कितुमर्हसि।

कुरूणाम्of the Kurus
कुरूणाम्:
Adhikarana
TypeNoun
Rootकुरु
FormMasculine, Genitive, Plural
शमम्peace, pacification
शमम्:
Karma
TypeNoun
Rootशम
FormMasculine, Accusative, Singular
इच्छन्तम्wishing, desiring
इच्छन्तम्:
Karta
TypeVerb
Rootइष् (इच्छ)
Formशतृ (present active participle), Masculine, Accusative, Singular
यतमानम्endeavouring, striving
यतमानम्:
Karta
TypeVerb
Rootयत् (यतते)
Formशानच् (present middle participle), Masculine, Accusative, Singular
and
:
TypeIndeclinable
Root
केशवO Keshava
केशव:
Sampradana
TypeNoun
Rootकेशव
FormMasculine, Vocative, Singular
विदित्वाhaving known
विदित्वा:
Karana
TypeVerb
Rootविद्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
एताम्this
एताम्:
Karma
TypeAdjective
Rootएतद्
FormFeminine, Accusative, Singular
अवस्थाम्condition, situation
अवस्थाम्:
Karma
TypeNoun
Rootअवस्था
FormFeminine, Accusative, Singular
मेof me, my
मे:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
not
:
TypeIndeclinable
Root
अभिशङ्कितुम्to suspect, to doubt
अभिशङ्कितुम्:
Karma
TypeVerb
Rootशङ्क्
Formतुमुन् (infinitive)
अर्हसिyou ought (to), you should
अर्हसि:
TypeVerb
Rootअर्ह्
FormPresent, Indicative, Parasmaipada, Second, Singular

धृतराष्ट उवाच

D
Dhṛtarāṣṭra
K
Keśava (Kṛṣṇa)
K
Kurus (Kauravas)
P
Pāṇḍavas

Educational Q&A

The verse highlights ethical accountability in leadership: a ruler may profess peace and even attempt it, but moral responsibility includes the capacity and willingness to restrain wrongdoing within one’s own household and faction. Dhṛtarāṣṭra appeals for trust, yet implicitly admits the tragic gap between intention and effective governance.

In the lead-up to war, Dhṛtarāṣṭra addresses Kṛṣṇa (Keśava), insisting that he seeks reconciliation between Kauravas and Pāṇḍavas and is trying for peace. He asks Kṛṣṇa not to doubt him, arguing that Kṛṣṇa already knows Dhṛtarāṣṭra’s constrained situation and limited control over his sons.