Shloka 10
धृतराष्ट्राश्रमगमनम् — The Pandavas’ Procession to Dhritarashtra’s Hermitage
अपनी महिमासे कभी च्युत न होनेवाले राजा पाण्डुको तुम मरुद्गणोंसे भी श्रेष्ठतम समझो। विदुर धर्मके अंश थे। राजा युधिष्ठिर भी धर्मके ही अंश हैं ।।
kalim duryodhanaṃ viddhi śakuniṃ dvāparaṃ tathā | duḥśāsanādīn viddhi tvaṃ rākṣasān śubhadarśane ||
Wika ni Vyāsa: “Ituring mong si Haring Pāṇḍu—na hindi kailanman nalilihis sa sariling kadakilaan—ay higit pa sa mga hanay ng Marut. Si Vidura ay bahagi ni Dharma; si Haring Yudhiṣṭhira man ay bahagi ni Dharma. Alamin mong si Duryodhana ang sagisag ni Kali, at si Śakuni ang sagisag ni Dvāpara. O ikaw na may mapalad na paningin, unawain mong si Duḥśāsana at ang iba pa ay may likas na Rākṣasa.”
व्यास उवाच
Educational Q&A
The verse interprets key Kaurava figures as embodiments of destructive cosmic-moral forces (Kali, Dvāpara, rākṣasa-nature), teaching that adharma is not only personal vice but can appear as a larger pattern of moral degeneration that corrupts judgment, fuels cruelty, and precipitates catastrophe.
Vyāsa is explaining the deeper nature of the principal antagonists: Duryodhana is identified with Kali, Śakuni with Dvāpara, and Duḥśāsana and others as rākṣasa-like. This frames the past events of the Bhārata conflict as driven by forces of decline and violence, not merely human rivalry.