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Shloka 2

Adhyāya 52 (Sabhā-parva): Vidura Invites Yudhiṣṭhira to Hastināpura for the Dice Match

दुर्योधन बोला--अनघ! राजाओंद्वारा युधिष्ठिरके यज्ञके लिये दिये हुए जिस महान्‌ धनका संग्रह वहाँ हुआ था, वह अनेक प्रकारका था। मैं उसका वर्णन करता हूँ, सुनिये ।। मेरुमन्दरयोर्मध्ये शैलोदामभितो नदीम्‌ | ये ते कीचकवेणूनां छायां रम्यामुपासते

duryodhana uvāca—anagha! rājabhir yudhiṣṭhirasya yajñārthaṃ dattasya mahato dhanasya yatra saṃgraho ’bhavat sa nānāvīryaḥ (nānāvidhaḥ) । tasya varṇanaṃ karomi—śṛṇu । merumandarayor madhye śailodām abhito nadīm | ye te kīcakaveṇūnāṃ chāyāṃ ramyām upāsate ||

دُریودھن نے کہا: اے بے عیب! یُدھِشٹھِر کے یَجْن کے لیے بادشاہوں نے وہاں جو عظیم دولت جمع کر کے پیش کی تھی، وہ طرح طرح کی تھی۔ میں اس کا بیان کرتا ہوں، سنو۔ مَیرو اور مَندَر کے درمیان شَیلودا نامی دریا بہتا ہے؛ اس کے کناروں پر کیچک بانسوں کی دلکش چھاؤں میں کچھ لوگ قیام کرتے ہیں۔

मेरु-मन्दरयोःof Meru and Mandara (mountains)
मेरु-मन्दरयोः:
Adhikarana
TypeNoun
Rootमेरु + मन्दर
FormMasculine, Genitive, Dual
मध्येin the middle/between
मध्ये:
Adhikarana
TypeIndeclinable
Rootमध्य
शैलोदाम्the river Śailodā
शैलोदाम्:
Karma
TypeNoun
Rootशैलोदा
FormFeminine, Accusative, Singular
अभितःaround/on both sides of
अभितः:
Adhikarana
TypeIndeclinable
Rootअभितः
नदीम्river
नदीम्:
Karma
TypeNoun
Rootनदी
FormFeminine, Accusative, Singular
येwho/which (those who)
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
तेthey/those
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
कीचक-वेणूनाम्of the bamboos called kīcaka
कीचक-वेणूनाम्:
Adhikarana
TypeNoun
Rootकीचकवेणु
FormMasculine, Genitive, Plural
छायाम्shade
छायाम्:
Karma
TypeNoun
Rootछाया
FormFeminine, Accusative, Singular
रम्याम्delightful/pleasant
रम्याम्:
Karma
TypeAdjective
Rootरम्य
FormFeminine, Accusative, Singular
उपासतेthey resort to/they enjoy/they sit by
उपासते:
Karta
TypeVerb
Rootउप-आस्
FormPresent, Third, Plural, Ātmanepada

दुर्योधन उवाच

D
Duryodhana
Y
Yudhiṣṭhira
M
Meru
M
Mandara
Ś
Śailodā (river)
K
kīcaka-veṇu (bamboo)

Educational Q&A

The verse frames immense ritual wealth as a public, kingly phenomenon—generated through alliances and recognition—while also hinting at the ethical danger of attachment: Duryodhana’s detailed attention to others’ prosperity becomes a seed for envy and conflict.

Duryodhana begins recounting the extraordinary riches assembled for Yudhiṣṭhira’s great sacrifice, shifting into a descriptive catalogue that includes far-off, almost mythic regions (Meru–Mandara and the Śailodā river) and their distinctive natural features.