अथ दुर्योधनः कर्णः शकुनिश् चापि सौबलः ॥
मिथः संगम्य सहिताः पाण्डवान् प्रति मानिनः ॥
वैचित्रवीर्यं राजानं धृतराष्ट्रं मनीषिणम् ॥
अभिगम्य त्वरायुक्ताः श्लक्ष्णं वचनम् अब्रुवन् ॥
दुर्योधन उवाच
न त्वयेदं श्रुतं राजन् यज् जगाद बृहस्पतिः ॥
शक्रस्य नीतिं प्रवदन् विद्वान् देवपुरोहितः ॥
सर्वोपायैर् निहन्तव्याः शत्रवः शत्रुकर्षण ॥
पुरा युद्धाद् बलाद् वापि प्रकुर्वन्ति तवाहितम् ॥
atha duryodhanaḥ karṇaḥ śakuniś cāpi saubalaḥ ||
mithaḥ saṃgamya sahitāḥ pāṇḍavān prati māninaḥ ||
vaicitravīryaṃ rājānaṃ dhṛtarāṣṭraṃ manīṣiṇam ||
abhigamya tvarāyuktāḥ ślakṣṇaṃ vacanam abruvan ||
duryodhana uvāca
na tvayedaṃ śrutaṃ rājan yaj jagāda bṛhaspatiḥ ||
śakrasya nītiṃ pravadan vidvān devapurohitaḥ ||
sarvopāyair nihantavyāḥ śatravaḥ śatrukarṣaṇa ||
purā yuddhād balād vāpi prakurvanti tavāhitam ||
Then Duryodhana, Karna, and Shakuni, son of Subala, coming together and conspiring, arrogant, against the Pandavas, hastened to the wise king Dhritarashtra Vaichitravirya and spoke a smooth word: "Have you not heard, O king, what Brihaspati declared, expounding the policy of Shakra — the learned priest of the gods? 'By all means must enemies be slain, O scourge of foes, before they, by war or by force, do you harm.'"
dfa81166da4e · प्रकाशित 16 जुल॰ 2026, 4:12:36 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The conspirators clothe their enmity in the garb of learning, invoking Brihaspati so that lawlessness might appear as wisdom. Thus evil has from ancient times sought consecration in learned speech, tearing a saying from its whole and turning it into a justification for villainy. But a maxim about vigilance against an enemy is not license to make enemies of the innocent: they call "enemies" those whom they themselves have wronged, and turn defense into aggression. The verse teaches that even sacred knowledge can be stolen by cunning into the service of sin; that an appeal to authority does not sanctify an evil design; and that one who pins the label "enemy" on a kinsman in order to destroy him exposes not the enemy, but his own treachery.