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Shloka 7

स्त्रीपर्व — अध्याय १५: गान्धारी-युधिष्ठिर-संवादः

Gandhārī’s Confrontation and Consolation of Yudhiṣṭhira

सुयोधनमसंगृहा[ न शक्‍्या भू: ससागरा | केवला भोक्तुमस्माभिरतश्वैतत्‌ कृतं मया,“दुर्योधनका संहार किये बिना हमलोग निष्कण्टक पृथ्वीका राज्य नहीं भोग सकते थे, इसलिये मैंने यह अयोग्य कार्य किया

su-yodhanam asaṅgṛhya na śakyā bhūḥ sa-sāgarā | kevalā bhoktum asmābhir ataś caitat kṛtaṃ mayā ||

Vaiśampāyana nói: “Nếu không trừ diệt Suyodhana (Duryodhana) trước, chúng ta không thể an hưởng cõi đất này—dẫu bốn bề giáp biển—trong yên ổn và không bị ngăn trở. Vì thế ta đã làm việc ấy.”

सुयोधनम्Duryodhana (as object)
सुयोधनम्:
Karma
TypeNoun
Rootसुयोधन
FormMasculine, Accusative, Singular
असंगृह्यwithout killing/without taking (i.e., without destroying/overpowering)
असंगृह्य:
TypeVerb
Rootसम्-ग्रह्
FormAbsolutive (Tumun-lyap), Parasmaipada (usage)
not
:
TypeIndeclinable
Root
शक्याpossible
शक्या:
TypeAdjective
Rootशक्य
FormFeminine, Nominative, Singular
भूःearth
भूः:
Karta
TypeNoun
Rootभू
FormFeminine, Nominative, Singular
ससागराtogether with the ocean(s)
ससागरा:
TypeAdjective
Rootस-साागर
FormFeminine, Nominative, Singular
केवलाalone/solely (i.e., unobstructed, exclusive)
केवला:
TypeAdjective
Rootकेवल
FormFeminine, Nominative, Singular
भोक्तुम्to enjoy/to rule (as enjoyment of kingdom)
भोक्तुम्:
TypeVerb
Rootभुज्
FormInfinitive (Tumun)
अस्माभिःby us
अस्माभिः:
Karana
TypePronoun
Rootअस्मद्
Form—, Instrumental, Plural
अतःtherefore
अतः:
TypeIndeclinable
Rootअतः
एतत्this
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
कृतम्done
कृतम्:
TypeVerb
Rootकृ
FormPast passive participle (kta), Neuter, Nominative/Accusative, Singular
मयाby me
मया:
Karana
TypePronoun
Rootअहम्
Form—, Instrumental, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
S
Suyodhana (Duryodhana)
B
Bhūḥ (the Earth/kingdom)
S
Sāgara (the ocean)

Educational Q&A

The verse frames a moral-political rationale: as long as an oppressive rival remains, peaceful enjoyment of rightful rule is impossible; thus the speaker presents the violent act as compelled by necessity, inviting reflection on dharma versus expediency.

In the aftermath context of Strī-parvan, the narration reports a justification for the killing/removal of Duryodhana: the claim is that only after his downfall could the victors rule the earth unobstructed.