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Shloka 3

Satyavatī’s Disclosure and the Summoning of Vyāsa

Niyoga for Kuru Succession

यत्‌ तु कुर्यामहं राजज्छुभं वा यदि वाशुभम्‌ | न तद्‌ वारयितव्यास्मि न वक्तव्या तथाप्रियम्‌,(परंतु एक शर्त है--) राजन! मैं भला या बुरा जो कुछ भी करूँ, उसके लिये आपको मुझे नहीं रोकना चाहिये और मुझसे कभी अप्रिय वचन भी नहीं कहना चाहिये

yat tu kuryāham rājac chubhaṃ vā yadi vāśubham | na tad vārayitavyāsmi na vaktavyā tathāpriyam ||

“แต่มีเงื่อนไขประการหนึ่ง โอ้พระราชา: ไม่ว่าข้าพเจ้าจะกระทำสิ่งเป็นมงคลหรืออัปมงคล พระองค์ห้ามทรงห้ามปรามข้าพเจ้าเพราะเหตุนั้น และห้ามตรัสถ้อยคำอันไม่น่าพอใจแก่ข้าพเจ้า”

यत्whatever (that which)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
कुर्याम्I might do / I should do
कुर्याम्:
TypeVerb
Rootकृ
FormOptative (Vidhi-lin), 1st, Singular, Parasmaipada
अहम्I
अहम्:
Karta
TypePronoun
Rootअहम्
Form—, Nominative, Singular
राजन्O king
राजन्:
TypeNoun
Rootराजन्
FormMasculine, Vocative, Singular
शुभम्good/auspicious (thing)
शुभम्:
Karma
TypeAdjective
Rootशुभ
FormNeuter, Accusative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
यदिif
यदि:
TypeIndeclinable
Rootयदि
वाor
वा:
TypeIndeclinable
Rootवा
अशुभम्bad/inauspicious (thing)
अशुभम्:
Karma
TypeAdjective
Rootअशुभ
FormNeuter, Accusative, Singular
not
:
TypeIndeclinable
Root
तत्that
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
वारयितव्याto be prevented/checked (ought to be prevented)
वारयितव्या:
TypeAdjective
Rootवारयितव्य
FormFeminine, Nominative, Singular
अस्मिI am
अस्मि:
TypeVerb
Rootअस्
FormPresent (Lat), 1st, Singular, Parasmaipada
not
:
TypeIndeclinable
Root
वक्तव्याto be spoken (ought to be spoken)
वक्तव्या:
TypeAdjective
Rootवक्तव्य
FormFeminine, Nominative, Singular
तथाthus/so
तथा:
TypeIndeclinable
Rootतथा
अप्रियम्unpleasant (word/thing)
अप्रियम्:
Karma
TypeAdjective
Rootअप्रिय
FormNeuter, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
R
rājan (the king, addressee)

Educational Q&A

The verse frames an ethical boundary in relationships of power: even when one’s actions may appear good or bad, the other party is asked not to obstruct and not to respond with harsh or displeasing speech. It highlights restraint in judgment and the discipline of speech (vāg-niyama) as part of dharma.

The speaker addresses a king and states a condition: whatever the speaker proceeds to do—whether deemed auspicious or inauspicious—the king should neither interfere nor speak unpleasantly. It functions as a prerequisite for the speaker’s intended course of action within the episode.