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Mahabharata — Anushasana Parva, Shloka 40

रक्ष्याश्न ते पाण्डवेया भवान्‌ येषां परायणम्‌ | उक्तवानस्मि दुर्बुद्धिं मन्‍्द दुर्योधनं तदा

rakṣyāśna te pāṇḍaveyā bhavān yeṣāṁ parāyaṇam | uktavān asmi durbuddhiṁ manda duryodhanaṁ tadā

毗湿摩说道:“你当由那些般度诸王子护持——对他们而言,你是至上的归依。那时我已对愚钝的难敌(杜尤陀那)说过话,告诫并教诲过他。”

रक्ष्याःto be protected / protectable
रक्ष्याः:
Karta
TypeAdjective
Rootरक्ष्य (रक्ष् + य, भविष्यत्कर्मणि/योग्यतार्थक कृदन्त)
FormMasculine, Nominative, Plural
अस्मिI am
अस्मि:
Karta
TypeVerb
Rootअस्
FormPresent, 1st, Singular
तेof you / your
ते:
Adhikarana
TypePronoun
Rootयुष्मद्
Form—, Genitive, Singular
पाण्डवेयाःthe Pandavas / sons of Pandu
पाण्डवेयाः:
Karta
TypeNoun
Rootपाण्डवेय
FormMasculine, Nominative, Plural
भवान्you (honorific)
भवान्:
Karta
TypePronoun
Rootभवत्
FormMasculine, Nominative, Singular
येषाम्of whom
येषाम्:
Adhikarana
TypePronoun
Rootयद्
FormMasculine/Neuter, Genitive, Plural
परायणम्refuge / ultimate resort
परायणम्:
Karta
TypeNoun
Rootपरायण
FormNeuter, Nominative, Singular
उक्तवान्having said / said
उक्तवान्:
Karta
TypeVerb
Rootवच् (क्तवतु-कृदन्त: उक्तवत्)
FormPerfect (periphrastic, kta-vat), —, Singular, Masculine, Nominative
अस्मिI am
अस्मि:
Karta
TypeVerb
Rootअस्
FormPresent, 1st, Singular
दुर्बुद्धिम्evil-minded / of bad intellect
दुर्बुद्धिम्:
Karma
TypeAdjective
Rootदुर्बुद्धि
FormMasculine, Accusative, Singular
मन्दम्dull / foolish
मन्दम्:
Karma
TypeAdjective
Rootमन्द
FormMasculine, Accusative, Singular
दुर्योधनम्Duryodhana
दुर्योधनम्:
Karma
TypeNoun
Rootदुर्योधन
FormMasculine, Accusative, Singular
तदाthen
तदा:
Adhikarana
TypeIndeclinable
Rootतदा

भीष्म उवाच

B
Bhīṣma
P
Pāṇḍavas (Pāṇḍaveyāḥ)
D
Duryodhana

Educational Q&A

One should recognize rightful protectors and take refuge in the virtuous; ignoring wise counsel and persisting in misguided intellect (durbuddhi) leads to ruin. Bhīṣma underscores the ethical duty of protection and the tragedy of advice rejected.

Bhīṣma recalls that he had previously admonished Duryodhana, describing him as dull-witted and misguided. He also states that the Pāṇḍavas are the ones who ought to protect the addressed person, since that person is their chief refuge—framing the Pāṇḍavas as dharmic guardians in the situation.