Shloka 5

Govardhana-pūjā: Kṛṣṇa Redirects Indra-yajña to Worship of Govardhana, Cows, and Brāhmaṇas

Devanagari script

उदासीनोऽरिवद् वर्ज्य आत्मवत् सुहृदुच्यते ॥ ५ ॥

Transliteration

udāsīno ’ri-vad varjya ātma-vat suhṛd ucyate

Translation

ఉదాసీనుడిని శత్రువులా దూరం పెట్టవచ్చు; కానీ మిత్రుణ్ని తన ఆత్మవలె భావించాలి.

Synonyms

• उदासीनः: a neutral person
• उदासीनः: Karta (कर्ता)
• Type: Noun
• Root: उदासीन (प्रातिपदिक)
• Form: पुंलिङ्ग; विभक्तिः—प्रथमा; वचनम्—एकवचन; predicate subject in general statement

• अरि-वत्: like an enemy
• अरि-वत्: Adverbial (क्रियाविशेषण)
• Type: Indeclinable
• Root: अरि (प्रातिपदिक) + वत् (तद्धित)
• Form: अव्यय; उपमानवाचक-तद्धितान्त अव्यय (adverbial ‘like an enemy’)

• वर्ज्यः: to be avoided
• वर्ज्यः: Karta (कर्ता)
• Type: Adjective
• Root: वर्ज् (धातु) + यत् (कृदन्त)
• Form: कृदन्त—यत्-प्रत्ययान्त (gerundive/नीयत्-समर्थ): ‘to be avoided’; पुंलिङ्ग; विभक्तिः—प्रथमा; वचनम्—एकवचन; agrees with ‘उदासीनः’

• आत्म-वत्: as oneself
• आत्म-वत्: Adverbial (क्रियाविशेषण)
• Type: Indeclinable
• Root: आत्मन् (प्रातिपदिक) + वत् (तद्धित)
• Form: अव्यय; उपमानवाचक-तद्धितान्त अव्यय (adverbial ‘as oneself’)

• सुहृत्: a friend; well-wisher
• सुहृत्: Karta (कर्ता)
• Type: Noun
• Root: सुहृद् (प्रातिपदिक)
• Form: पुंलिङ्ग; विभक्तिः—प्रथमा; वचनम्—एकवचन; predicate nominative

• उच्यते: is called
• उच्यते: Kriya (क्रिया)
• Type: Verb
• Root: वच् (धातु)
• Form: लकारः—लट् (Present); पुरुषः—प्रथम; वचनम्—एकवचन; प्रयोगः—कर्मणि (Passive); धातुः—वच्; अर्थः—‘is called’

Purport

Even if Nanda Mahārāja did not see friends, enemies and neutral parties as entirely equal, Lord Kṛṣṇa, being Nanda Mahārāja’s son, was certainly a most trustworthy friend and should therefore not be left out of intimate discussions. In other words, Nanda Mahārāja might have thought that as a householder he could not act on the highest saintly platform, and thus Lord Kṛṣṇa furnished additional reasons why His father should trust Him and reveal the entire purpose of the sacrifice.

Characters & Entities

• Krishna

FAQs

What does the Srimad Bhagavatam say about identifying a true well-wisher?

This verse defines a true well-wisher (suhṛt) as one who treats others as his own self (ātmavat), with genuine care rather than detached indifference.

Why does Krishna say an indifferent person should be avoided like an enemy?

In Krishna’s teaching, mere neutrality in matters of duty and care can become harmful; therefore, one who is coldly indifferent is not fit for close reliance and should be kept at a distance.

How can this teaching be applied in modern life?

Choose close company and mentors who actively wish your spiritual and moral good, and be cautious of relationships marked by consistent apathy, neglect, or non-support.