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Shloka 16

सुरभि–इन्द्रसंवादः

Surabhi–Indra Dialogue as a Governance Exemplar

मेढी भूत: स्वयं राजन निग्रहे प्रग्रहे भवान्‌ । किमर्थमनयं घोरमुत्पद्यन्तमुपेक्षसे,महाराज! तुम स्वयं इन सबको बाँधकर नियन्त्रणमें रखनेके लिये खंभेके समान हो; फिर पैदा होते हुए इस घोर अन्यायकी क्‍यों उपेक्षा कर रहे हो

meḍhī bhūtaḥ svayaṃ rājan nigrahe pragrahe bhavān | kim artham anayaṃ ghoraṃ utpadyantam upekṣase mahārāja ||

Vaiśampāyana nói: “Tâu Đại vương, chính ngài đứng vững như một cột trụ để ràng buộc và kiềm chế—có thể giữ mọi sự trong khuôn phép, biết lúc siết chặt và lúc nới lỏng. Vậy cớ sao, tâu bậc đại vương, ngài lại làm ngơ trước sự phi nghĩa ghê gớm này khi nó đang sinh khởi?”

मेढीa post/pillar (for tethering)
मेढी:
Karta
TypeNoun
Rootमेढी
FormFeminine, Nominative, Singular
भूतःhaving become
भूतः:
Karta
TypeVerb
Rootभू
Formक्त (past passive participle), Masculine, Nominative, Singular
स्वयम्yourself
स्वयम्:
Karta
TypeIndeclinable
Rootस्वयम्
राजन्O king
राजन्:
TypeNoun
Rootराजन्
FormMasculine, Vocative, Singular
निग्रहेin restraint/control
निग्रहे:
Adhikarana
TypeNoun
Rootनिग्रह
FormMasculine, Locative, Singular
प्रग्रहेin holding back/checking
प्रग्रहे:
Adhikarana
TypeNoun
Rootप्रग्रह
FormMasculine, Locative, Singular
भवान्you (honorific)
भवान्:
Karta
TypePronoun
Rootभवत्
FormMasculine, Nominative, Singular
किमर्थम्for what reason? why?
किमर्थम्:
TypeIndeclinable
Rootकिमर्थम्
अनयम्this (one/thing)
अनयम्:
Karma
TypePronoun
Rootइदम्
FormMasculine, Accusative, Singular
घोरम्terrible, dreadful
घोरम्:
Karma
TypeAdjective
Rootघोर
FormMasculine, Accusative, Singular
उत्पद्यन्तम्arising, coming into being
उत्पद्यन्तम्:
Karma
TypeVerb
Rootउत् + पद्
Formशतृ (present active participle), Masculine, Accusative, Singular
उपेक्षसेyou overlook/ignore
उपेक्षसे:
TypeVerb
Rootउप + ईक्ष्
FormLat (present), Atmanepada, Second, Singular
महाराजO great king
महाराज:
TypeNoun
Rootमहाराज
FormMasculine, Vocative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
R
rājan (the king addressed)
M
meḍhī (tethering-post/pillar, metaphor)

Educational Q&A

A ruler (or any moral agent with authority) must not remain indifferent when adharma begins to arise. Possessing the capacity to restrain and regulate (nigraha–pragraha) creates a duty to intervene against injustice rather than tolerate it.

The narrator Vaiśampāyana addresses a king directly, using the image of a tethering-post to stress the king’s stabilizing power. He challenges the king’s passivity, asking why he is overlooking a grave wrongdoing that is presently emerging.