摩诃婆罗多 · 2.53.15–16
॥
天城文
दुर्योधन उवाच
अहं दातास्मि रत्नानां धनानां च विशां पते ॥
मदर्थे देविता चायं शकुनिर् मातुलो मम ॥
युधिष्ठिर उवाच
अन्येनान्यस्य विषमं देवनं प्रतिभाति मे ॥
एतद् विद्वन्न् उपादत्स्व कामम् एवं प्रवर्तताम् ॥
转写 (IAST)
duryodhana uvāca
ahaṃ dātāsmi ratnānāṃ dhanānāṃ ca viśāṃ pate ||
madarthe devitā cāyaṃ śakunir mātulo mama ||
yudhiṣṭhira uvāca
anyenānyasya viṣamaṃ devanaṃ pratibhāti me ||
etad vidvann upādatsva kāmam evaṃ pravartatām ||
逐字释义
梵语IAST释义
अहं दाता अस्मि रत्नानांahaṃ dātā asmi ratnānāṃ[Duryodhana:] "I am the giver of jewels
धनानां च विशां पतेdhanānāṃ ca viśāṃ pateand of wealth, O lord of the people;
मद्-अर्थे देविता च अयंmad-arthe devitā ca ayaṃand playing for me is this
शकुनिर् मातुलो ममśakunir mātulo mamaShakuni, my [maternal] uncle";
अन्येन अन्यस्य विषमंanyena anyasya viṣamaṃ[Yudhishthira:] "A game of one [man] through another seems to me
देवनं प्रतिभाति मेdevanaṃ pratibhāti meunequal;
एतद् विद्वन्न् उपादत्स्वetad vidvann upādatsvaknowing this, accept it nonetheless;
कामम् एवं प्रवर्तताम्kāmam evaṃ pravartatāmlet it proceed as you wish."
दुर्योधनduryodhanaoriginal form "duryodhana", added to complete the word-by-word coverage
दातास्मिdātāsmioriginal form "dātāsmi", added to complete the word-by-word coverage
मदर्थेmadartheoriginal form "madarthe", added to complete the word-by-word coverage
चायंcāyaṃoriginal form "cāyaṃ", added to complete the word-by-word coverage
युधिष्ठिरyudhiṣṭhiraoriginal form "yudhiṣṭhira", added to complete the word-by-word coverage
अन्येनान्यस्यanyenānyasyaoriginal form "anyenānyasya", added to complete the word-by-word coverage
译文
[Duryodhana:] "I am the giver of jewels and wealth, O lord of the people; and playing for me is this Shakuni, my maternal uncle." [Yudhishthira:] "A game of one man through another seems to me unequal [unfitting]; but, knowing this, accept it nonetheless — let it proceed as you wish."
版本
4b3b51fdfea1 · 发布于 2026年7月16日 16:03:36 UTC
可用语言RUEN用方向键翻颂
The very agreement is already crooked: Duryodhana stakes, but Shakuni plays — the opponent splits into the rich man and the skilled man. It is telling that Yudhishthira notices the incongruity at once: "one through another — unequal." The verse teaches vigilance toward wrongness in the very arrangement of a matter: where the condition is skewed from the start, the outcome is already dishonestly decided. But the righteous man, having pointed out the flaw, does not make it a pretext to withdraw — "knowing this, accept it": he does not seek a loophole even in a legitimate objection. In this lies both his nobility and his defenselessness: he plays honestly where a conspiracy of another's gold and another's skill has already been arrayed against him.