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Shloka 8

न शोच्य: पुरुषव्याप्र यस्तदा निधनं गत: । 'पुरुषसिंह! इसमें संशय नहीं कि मेरे पिता वीरगतिको प्राप्त हुए हैं। उस समय वे मारे गये, इस बातको लेकर उनके लिये शोक करना उचित नहीं है ।। यत्‌ तु धर्मप्रवृत्त: सन्‌ केशग्रहणमाप्तवान्‌

na śocyaḥ puruṣavyāghra yastadā nidhanaṃ gataḥ | yat tu dharmapravṛttaḥ san keśagrahaṇam āptavān ||

قال سانجيا: «يا أسدَ الرجال، إن من لقي حتفه في ذلك الحين لا يُندَب. لا شكّ أن أبي نال ميتةَ الأبطال؛ ولأنه قُتل آنذاك فليس من اللائق أن أجزع عليه. غير أن أمرًا يبقى موضع نظر: مع أنه كان قائمًا على الدارما، فقد ذاق مهانةَ أن يُمسَك من شعره.»

nanot
na:
TypeIndeclinable
Rootna
śocyaḥto be mourned
śocyaḥ:
TypeAdjective
Rootśocya
Formmasculine, nominative, singular
puruṣavyāghraO tiger among men
puruṣavyāghra:
TypeNoun
Rootpuruṣavyāghra
Formmasculine, vocative, singular
yaḥwho
yaḥ:
Karta
TypePronoun
Rootyad
Formmasculine, nominative, singular
tadāthen, at that time
tadā:
Adhikarana
TypeIndeclinable
Roottadā
nidhanamdeath, destruction
nidhanam:
Karma
TypeNoun
Rootnidhana
Formneuter, accusative, singular
gataḥgone (has gone/attained)
gataḥ:
Karta
TypeVerb
Rootgam
Formmasculine, nominative, singular, kta (past passive participle)
yatbut that which
yat:
TypePronoun
Rootyad
Formneuter, nominative, singular
tubut, however
tu:
TypeIndeclinable
Roottu
dharmapravṛttaḥengaged in dharma / acting righteously
dharmapravṛttaḥ:
Karta
TypeAdjective
Rootdharmapravṛtta
Formmasculine, nominative, singular
sanbeing
san:
Karta
TypeVerb
Rootas
Formmasculine, nominative, singular, śatṛ (present active participle)
keśagrahaṇamseizing by the hair / hair-grasping
keśagrahaṇam:
Karma
TypeNoun
Rootkeśagrahaṇa
Formneuter, accusative, singular
āptavānobtained, incurred, met with
āptavān:
Karta
TypeVerb
Rootāp
Formmasculine, nominative, singular, ktavatu (perfective past active participle)

संजय उवाच

S
Sañjaya
P
puruṣavyāghra (addressed person)
M
my father (Sañjaya’s father, unnamed in this pāda)

Educational Q&A

The verse frames a kṣatriya-ethical stance: death met in battle, especially a ‘hero’s death,’ is not treated as grounds for lamentation. At the same time, it distinguishes between accepting death and questioning dishonor—raising a moral concern about indignity (being seized by the hair) even when one is acting in dharma.

Sañjaya addresses a ‘best of men’ and speaks about his father’s death in the war: he asserts that mourning is not appropriate because the father attained a valorous end. He then introduces a contrasting point—despite righteous conduct, the father suffered the disgrace of hair-seizure—hinting at a contested or troubling incident within the battle’s events.