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Shloka 33

द्वैपायनह्रदे दुर्योधनान्वेषणम् / The Search for Duryodhana at Dvaipāyana Lake

तान्‌ हत्वा निशितैर्बाणै: सामात्यान्‌ सह बन्धुभि: | रथे श्वेतहये तिष्ठन्नर्जुनो बह्नशो भत,अपने पैने बाणोंसे बन्धुओं और मन्त्रियोंसहित उन योद्धाओंका संहार करके श्वेत घोड़ोंवाले रथपर स्थित हुए अर्जुनकी बड़ी शोभा हो रही थी

tān hatvā niśitair bāṇaiḥ sāmātyān saha bāndhubhiḥ | rathe śvetahaye tiṣṭhann arjuno babhraśo bhāt ||

Sañjaya sprach: Nachdem Arjuna jene Krieger mit seinen scharfen Pfeilen erschlagen hatte—mitsamt ihren Ratgebern und Verwandten—stand er unbeirrt auf seinem von weißen Pferden gezogenen Wagen und leuchtete in eindrucksvoller Pracht.

तान्them (those warriors)
तान्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Plural
हत्वाhaving slain
हत्वा:
TypeVerb
Rootहन्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage), Non-finite
निशितैःwith sharp
निशितैः:
Karana
TypeAdjective
Rootनिशित
FormMasculine/Neuter, Instrumental, Plural
बाणैःarrows
बाणैः:
Karana
TypeNoun
Rootबाण
FormMasculine, Instrumental, Plural
together with
:
TypeIndeclinable
Root
अमात्यान्ministers, counsellors
अमात्यान्:
Karma
TypeNoun
Rootअमात्य
FormMasculine, Accusative, Plural
सहalong with
सह:
TypeIndeclinable
Rootसह
बन्धुभिःwith kinsmen/relatives
बन्धुभिः:
Karana
TypeNoun
Rootबन्धु
FormMasculine, Instrumental, Plural
रथेon/in the chariot
रथे:
Adhikarana
TypeNoun
Rootरथ
FormMasculine, Locative, Singular
श्वेतहयेhaving white horses
श्वेतहये:
Adhikarana
TypeAdjective
Rootश्वेतहय
FormMasculine, Locative, Singular
तिष्ठन्standing
तिष्ठन्:
TypeVerb
Rootस्था
Formशतृ (present active participle), Masculine, Nominative, Singular
अर्जुनःArjuna
अर्जुनः:
Karta
TypeNoun
Rootअर्जुन
FormMasculine, Nominative, Singular
बहुशःgreatly, much, repeatedly
बहुशः:
TypeIndeclinable
Rootबहुशस्
भातिshines, appears splendid
भाति:
TypeVerb
Rootभा
FormPresent, Indicative, 3rd, Singular, Parasmaipada

संजय उवाच

S
Sañjaya
A
Arjuna
S
sharp arrows
C
chariot
W
white horses
M
ministers/counsellors (āmātya)
K
kinsmen/relatives (bāndhava)

Educational Q&A

The verse highlights the paradox of righteous warfare: martial excellence and visible glory arise from decisive action, yet that glory is bound to the heavy ethical reality of killing—even when the slain include one’s own kin and their supporters.

Sañjaya reports that Arjuna, after cutting down the opposing warriors with sharp arrows—along with their ministers and relatives—stands on his white-horsed chariot and appears resplendent on the battlefield.