Shloka 19

एकान्तेन हि सर्वेषां न शक्‍्यं तात रोचितुम्‌ । मित्रामित्रमथो मध्यं सर्वभूतेषु भारत,तात! किसीका कोई भी काम सबको सर्वथा अच्छा ही लगे, ऐसा सम्भव नहीं है, भरतनन्दन! सभी प्राणियोंके शत्रु, मित्र और मध्यस्थ होते हैं

ekāntena hi sarveṣāṃ na śakyaṃ tāta rocitum | mitrāmitram atho madhyaṃ sarvabhūteṣu bhārata ||

اے تات! سب کو یکساں اور مکمل طور پر خوش رکھنا ممکن نہیں۔ اے بھارت! تمام جانداروں میں دوست بھی ہوتے ہیں، دشمن بھی، اور کچھ غیر جانب دار بھی۔

एकान्तेनentirely, absolutely (by exclusiveness)
एकान्तेन:
Karana
TypeNoun
Rootएकान्त
FormMasculine, Instrumental, Singular
हिindeed, for
हि:
TypeIndeclinable
Rootहि
सर्वेषाम्of all (people/beings)
सर्वेषाम्:
TypeAdjective
Rootसर्व
FormMasculine/Neuter, Genitive, Plural
not
:
TypeIndeclinable
Root
शक्यम्possible
शक्यम्:
TypeAdjective
Rootशक्य
FormNeuter, Nominative, Singular
तातdear one, son (address)
तात:
TypeNoun
Rootतात
FormMasculine, Vocative, Singular
रोचितुम्to please, to be liked (by)
रोचितुम्:
TypeVerb
Rootरुच्
FormInfinitive
मित्रfriend
मित्र:
Karta
TypeNoun
Rootमित्र
FormNeuter, Nominative, Singular
अमित्रम्enemy
अमित्रम्:
Karta
TypeNoun
Rootअमित्र
FormNeuter, Nominative, Singular
अथand then, also
अथ:
TypeIndeclinable
Rootअथ
मध्यम्neutral (the middle one)
मध्यम्:
Karta
TypeAdjective
Rootमध्य
FormNeuter, Nominative, Singular
सर्वभूतेषुamong all beings
सर्वभूतेषु:
Adhikarana
TypeNoun
Rootसर्वभूत
FormNeuter, Locative, Plural
भारतO Bharata
भारत:
TypeNoun
Rootभारत
FormMasculine, Vocative, Singular

भीष्म उवाच

B
Bhīṣma
B
Bhārata (address to Yudhiṣṭhira)
S
sarvabhūta (all beings)

Educational Q&A

Bhīṣma teaches political and ethical realism: a ruler or moral agent cannot expect universal approval, because society naturally contains friends, enemies, and neutrals. Therefore one should act according to dharma and sound judgment rather than chasing unanimous praise.

In Śānti Parva, Bhīṣma instructs Yudhiṣṭhira on dharma and governance after the war. Here he frames a basic social truth—inevitable diversity of interests and attitudes among beings—to guide Yudhiṣṭhira’s expectations and decision-making.