संस्कृतIASTअर्थ
ततः द्रुपदम् आगम्य सखिपूर्वम् अहम् प्रभोtataḥ drupadam āgamya sakhipūrvam aham prabho'then, coming to Drupada as to a former friend, I, O lord,
अब्रुवं पुरुषव्याघ्र सखायं विद्धि माम् इतिabruvaṃ puruṣavyāghra sakhāyaṃ viddhi mām itisaid, O tiger among men: "know me as your friend";
उपस्थितं तु द्रुपदः सखिवत् च अभिसंगतम्upasthitaṃ tu drupadaḥ sakhivat ca abhisaṃgatambut Drupada, [me] having approached and drawn near in friendship,
सः मां निराकारम् इव प्रहसन् इदम् अब्रवीत्saḥ māṃ nirākāram iva prahasan idam abravīthe, as if with contempt, having laughed, said this to me:
अकृता इयं तव प्रज्ञा ब्रह्मन् न अतिसमञ्जसीakṛtā iyaṃ tava prajñā brahman na atisamañjasī'unrefined is this intellect of yours, O brahmin, and not altogether fitting,
यत् आत्थ मां त्वं प्रसभं सखा ते अहम् इति द्विजyat āttha māṃ tvaṃ prasabhaṃ sakhā te aham iti dvijasince you boldly say to me: "I am your friend", O twice-born one;
न हि राज्ञाम् उदीर्णानाम् एवंभूतैः नरैः क्व चित्na hi rājñām udīrṇānām evaṃbhūtaiḥ naraiḥ kva citfor among exalted kings, with such men there is never
सख्यं भवति मन्दात्मन् श्रिया हीनैः धनच्युतैःsakhyaṃ bhavati mandātman śriyā hīnaiḥ dhanacyutaiḥfriendship, O feeble-minded one -- with those who have lost their fortune;
न अश्रोत्रियः श्रोत्रियस्य न अरथी रथिनः सखाna aśrotriyaḥ śrotriyasya na arathī rathinaḥ sakhāone unlearned in the Veda is no friend to the learned, nor one without a chariot to a charioteer,
न अराजा पार्थिवस्य अपि सखिपूर्वं किम् इष्यतेna arājā pārthivasya api sakhipūrvaṃ kim iṣyatenor one who is not a king a friend to a king; what use is it to recall a former friendship?'
द्रुपदेन एवम् उक्तः अहम् मन्युना अभिपरिप्लुतःdrupadena evam uktaḥ aham manyunā abhipariplutaḥthus addressed by Drupada, overcome with anger,
अभ्यागच्छम् कुरून् भीष्म शिष्यैः अर्थी गुणान्वितैःabhyāgaccham kurūn bhīṣma śiṣyaiḥ arthī guṇānvitaiḥI came to the Kurus, O Bhishma, seeking disciples endowed with good qualities'
ततोtatooriginal form "tato", added to complete the word-by-word coverage
अहंahaṃoriginal form "ahaṃ", added to complete the word-by-word coverage
सखिवच्sakhivacoriginal form "sakhivac", added to complete the word-by-word coverage
चाभिसंगतम्cābhisaṃgatamoriginal form "cābhisaṃgatam", added to complete the word-by-word coverage
सsaoriginal form "sa", added to complete the word-by-word coverage
प्रहसन्न्prahasannoriginal form "prahasann", added to complete the word-by-word coverage
अकृतेयंakṛteyaṃoriginal form "akṛteyaṃ", added to complete the word-by-word coverage
नातिसमञ्जसीnātisamañjasīoriginal form "nātisamañjasī", added to complete the word-by-word coverage
यद्yadoriginal form "yad", added to complete the word-by-word coverage
ऽहम्'hamoriginal form "'ham", added to complete the word-by-word coverage
एवंभूतैर्evaṃbhūtairoriginal form "evaṃbhūtair", added to complete the word-by-word coverage
मन्दात्मञ्mandātmañoriginal form "mandātmañ", added to complete the word-by-word coverage
हीनैर्hīnairoriginal form "hīnair", added to complete the word-by-word coverage
नाश्रोत्रियःnāśrotriyaḥoriginal form "nāśrotriyaḥ", added to complete the word-by-word coverage
नारथीnārathīoriginal form "nārathī", added to complete the word-by-word coverage
नाराजाnārājāoriginal form "nārājā", added to complete the word-by-word coverage
पार्थिवस्यापिpārthivasyāpioriginal form "pārthivasyāpi", added to complete the word-by-word coverage
द्रुपदेनैवम्drupadenaivamoriginal form "drupadenaivam", added to complete the word-by-word coverage
उक्तोuktooriginal form "ukto", added to complete the word-by-word coverage
ऽहं'haṃoriginal form "'haṃ", added to complete the word-by-word coverage
मन्युनाभिपरिप्लुतःmanyunābhipariplutaḥoriginal form "manyunābhipariplutaḥ", added to complete the word-by-word coverage
अभ्यागच्छंabhyāgacchaṃoriginal form "abhyāgacchaṃ", added to complete the word-by-word coverage
शिष्यैर्śiṣyairoriginal form "śiṣyair", added to complete the word-by-word coverage
Here Drona finishes his account, revealing to Bhishma both the reason for his coming and his hidden grievance. It is telling that he does not conceal his anger: 'overcome with anger, I came to you.' There is honesty here, but also a troubling sign: a teacher comes to his students not only for the sake of knowledge but carrying in his heart a thirst for revenge through them. It is telling that he seeks 'disciples endowed with good qualities' -- he needs not merely students, but ones capable of carrying out his design. Thus the scripture lays bare a duality: Drona will be a true and generous teacher, yet at the very root of his teaching lies wounded pride and the wish to repay Drupada -- and this shadow will enter into the very upbringing of the princes, turning the art of dharma into an instrument of personal grievance as well.