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Shloka 10

शत्रुश्चैव हि मित्रं च न लेख्यं न च मातृका । यो वै संतापयति यं स शत्रु: प्रोच्यते नृप,राजन्‌! अमुक शत्रु है और अमुक मित्र, इसका कोई लेखा नहीं है और न शत्रु- मित्रसूचक कोई अक्षर ही है। जो जिसको संताप देता है, वही उसका शत्रु कहा जाता है

śatruś caiva hi mitraṃ ca na lekhyaṃ na ca mātṛkā | yo vai santāpayati yaṃ sa śatruḥ procyate nṛpa rājann |

Duryodhana nói: “Tâu Đại vương, không có sổ sách cố định hay ký tự nào để vĩnh viễn gắn nhãn một người là ‘kẻ thù’ hay ‘bạn’. Ai gây khổ đau cho ai, trong mối quan hệ ấy, người đó được gọi là kẻ thù của người kia.”

शत्रुःenemy
शत्रुः:
Karta
TypeNoun
Rootशत्रु
FormMasculine, Nominative, Singular
and
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
हिfor/indeed
हि:
TypeIndeclinable
Rootहि
मित्रम्friend
मित्रम्:
Karta
TypeNoun
Rootमित्र
FormNeuter, Nominative, Singular
and
:
TypeIndeclinable
Root
not
:
TypeIndeclinable
Root
लेख्यम्to be written/recorded
लेख्यम्:
TypeAdjective
Rootलेख्य
FormNeuter, Nominative, Singular
nor/not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
मातृकाalphabet/letter-series (indicator)
मातृका:
TypeNoun
Rootमातृका
FormFeminine, Nominative, Singular
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
वैindeed/verily
वै:
TypeIndeclinable
Rootवै
संतापयतिcauses to suffer/torments
संतापयति:
TypeVerb
Rootसंतापय् (संताप + णिच्), धातु: तप्
FormPresent, Third, Singular, Parasmaipada
यम्whom
यम्:
Karma
TypePronoun
Rootयद्
FormMasculine, Accusative, Singular
सःhe/that one
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
शत्रुःenemy
शत्रुः:
Karta
TypeNoun
Rootशत्रु
FormMasculine, Nominative, Singular
प्रोच्यतेis called/said
प्रोच्यते:
TypeVerb
Rootप्र + वच्
FormPresent, Third, Singular, Passive (Karmani)
नृपO king
नृप:
TypeNoun
Rootनृप
FormMasculine, Vocative, Singular
राजन्O king
राजन्:
TypeNoun
Rootराजन्
FormMasculine, Vocative, Singular

दुर्योधन उवाच

D
Duryodhana
N
nṛpa/rājan (the king addressed)

Educational Q&A

Friendship and enmity are not permanent labels; they are defined by conduct. The one who causes another suffering functions as that person’s enemy in that context.

Duryodhana addresses a king and frames relationships in practical terms, arguing that ‘friend’ and ‘enemy’ are determined by who brings distress or relief, not by any fixed social or written designation.