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Shloka 8

Kṛṣṇasya Dvārakā-praveśaḥ — Krishna’s Return to Dvārakā and the Raivataka Festival

न हि राज्ञा विशेषेण विरुद्धेन द्विजातिभि: । शक्यं हि लोके स्थातु वै प्रेत्य वा सुखमेधितुम्‌,कोई भी राजा विशेषरूपसे ब्राह्मणोंके साथ विरोध करके न तो इसी लोकमें चैनसे रह सकता है और न परलोकमें ही सुख पा सकता है। यही मेरे गूढ़ संदेशका तात्पर्य है

na hi rājñā viśeṣeṇa viruddhena dvijātibhiḥ | śakyaṃ hi loke sthātuṃ vai pretya vā sukham edhitum ||

جو بادشاہ جان بوجھ کر اور غیر معمولی طور پر دُویجوں (برہمنوں) کے مقابل کھڑا ہو، وہ نہ اس دنیا میں امن سے قائم رہ سکتا ہے اور نہ مرنے کے بعد اُس جہان میں خوشی میں پھل پھول سکتا ہے۔ یہی میری نصیحت کا باطنی مفہوم ہے۔

nanot
na:
TypeIndeclinable
Rootna
hiindeed/for
hi:
TypeIndeclinable
Roothi
rājñāby a king
rājñā:
Karana
TypeNoun
Rootrājan
FormMasculine, Instrumental, Singular
viśeṣeṇaespecially/in particular
viśeṣeṇa:
Karana
TypeNoun
Rootviśeṣa
FormMasculine, Instrumental, Singular
viruddhenabeing opposed/hostile
viruddhena:
Karana
TypeAdjective
Rootviruddha
FormMasculine, Instrumental, Singular
dvijātibhiḥwith the twice-born (Brahmins)
dvijātibhiḥ:
Karana
TypeNoun
Rootdvijāti
FormMasculine, Instrumental, Plural
śakyampossible
śakyam:
TypeAdjective
Rootśakya
FormNeuter, Nominative/Accusative, Singular
hiindeed
hi:
TypeIndeclinable
Roothi
lokein the world
loke:
Adhikarana
TypeNoun
Rootloka
FormMasculine, Locative, Singular
sthātumto stand/remain (to live)
sthātum:
TypeVerb
Rootsthā
FormInfinitive (tumun)
vaiindeed/assuredly
vai:
TypeIndeclinable
Rootvai
pretyahaving died/after death
pretya:
TypeIndeclinable
Rooti
FormGerund (ktvā/lyap), irregular: pretya
or
:
TypeIndeclinable
Root
sukhamhappiness
sukham:
Karma
TypeNoun
Rootsukha
FormNeuter, Accusative, Singular
edhitumto prosper/thrive
edhitum:
TypeVerb
Rootedh
FormInfinitive (tumun)

सौदास उवाच

सौदास (Saudāsa)
राजा (king)
द्विजाति (dvijāti/Brahmins)

Educational Q&A

A ruler’s stability and welfare—both in this life and after death—depend on upholding dharma, which includes honoring and not antagonizing the dvijas (especially Brahmins). Hostility toward them is presented as self-destructive for kingship and spiritual well-being.

Saudāsa delivers a pointed admonition framed as a ‘gūḍha’ (inner) message: he warns that a king who chooses conflict with the twice-born cannot maintain peace and security in the present world, nor attain happiness in the next.