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Shloka 22

अक्षदेवन-प्रवर्तनम् | Commencement of the Dice Game

न च राजा पृथुर्वैन्यो न चाप्पासीद्‌ भगीरथ: । ययातिर्नहुषो वापि यथा राजा युधिष्ठिर:,वे मुझे तथा अन्य राजाओंको अचेत हुए देखकर उस समय जोर-जोरसे हँस रहे थे। भारत! तदनन्तर अर्जुनने प्रसन्न होकर पाँच सौ बैलोंको, जिनके सींगोंमें सोना मँढ़ा हुआ था, मुख्य-मुख्य ब्राह्मणोंमें बाँ- दिया। पिताजी! न रन्तिदेव, न नाभाग, न मान्धाता, न मनु, न वेननन्दन राजा पृथु, न भगीरथ, न ययाति और न नहुष ही वैसे ऐश्वर्यसम्पन्न सम्राट थे, जैसे कि आज राजा युधिष्छिर हैं

na ca rājā pṛthur vainyo na cāpy āsīd bhagīrathaḥ | yayātir nahuṣo vāpi yathā rājā yudhiṣṭhiraḥ ||

ทุรโยธนะกล่าวว่า “แม้พระราชาปฤถุ โอรสแห่งเวนะ หรือภคีรถะ หรือยยาติ หรือ นหุษะ ก็ไม่เคยมีราชอำนาจและความรุ่งเรืองเทียบเท่าพระเจ้ายุธิษฐิระในวันนี้”

not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
राजाking
राजा:
Karta
TypeNoun
Rootराजन्
FormMasculine, Nominative, Singular
पृथुःPrithu
पृथुः:
Karta
TypeNoun
Rootपृथु
FormMasculine, Nominative, Singular
वैन्यःson/descendant of Vena (epithet)
वैन्यः:
TypeAdjective
Rootवैन्य
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
आप्attained/obtained
आप्:
TypeVerb
Rootआप्
FormPerfect (Liṭ), 3rd, Singular, Parasmaipada
आसीत्was
आसीत्:
TypeVerb
Rootअस्
FormImperfect (Laṅ), 3rd, Singular, Parasmaipada
भगीरथःBhagiratha
भगीरथः:
Karta
TypeNoun
Rootभगीरथ
FormMasculine, Nominative, Singular
ययातिःYayati
ययातिः:
Karta
TypeNoun
Rootययाति
FormMasculine, Nominative, Singular
नहुषःNahusha
नहुषः:
Karta
TypeNoun
Rootनहुष
FormMasculine, Nominative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
यथाas/like
यथा:
TypeIndeclinable
Rootयथा
राजाking
राजा:
Karta
TypeNoun
Rootराजन्
FormMasculine, Nominative, Singular
युधिष्ठिरःYudhishthira
युधिष्ठिरः:
Karta
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Nominative, Singular

दुर्योधन उवाच

D
Duryodhana
Y
Yudhiṣṭhira
P
Pṛthu Vainya
V
Vena
B
Bhagīratha
Y
Yayāti
N
Nahuṣa

Educational Q&A

The verse highlights how worldly greatness can be interpreted through the lens of character: the same prosperity that could be seen as the fruit of dharma is, in Duryodhana’s mouth, turned into a tool of comparison and jealousy—showing how envy distorts ethical perception.

In the royal assembly context after Yudhiṣṭhira’s rise in splendor, Duryodhana remarks that even legendary kings did not match Yudhiṣṭhira’s present magnificence, a statement that functions less as admiration and more as a provocation rooted in rivalry.