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Shloka 12

बकवधोत्तर-प्रशमनम् | Post-slaying Stabilization after Baka’s Death

हत्वैतान्‌ मानुषान्‌ सर्वानानयस्व ममान्तिकम्‌ | अस्मद्विषयसुप्ते भ्यो नैतेभ्यो भयमस्ति ते,“तुम इन सब मनुष्योंको मारकर मेरे पास ले आओ। ये हमारी हदमें सो रहे हैं, (इसलिये) इनसे तुम्हें तनिक भी खटका नहीं है

hatvaitān mānuṣān sarvān ānayāsva mamāntikam | asmad-viṣaya-suptebhyo naitebhyo bhayam asti te ||

Vaiśampāyana said: “Having slain all these men, bring them to me. They are asleep within our own domain; therefore you have no cause to fear them at all.” The line reflects a morally troubling command: the speaker frames the victims’ vulnerability and the safety of the setting as justification for violence, highlighting the abuse of power and the erosion of kṣatriya ethics when killing the unprepared is treated as permissible.

हत्वाhaving killed
हत्वा:
TypeVerb
Rootहन् (√हन्)
Formक्त्वा (absolutive/gerund), कर्तरि
एतान्these
एतान्:
Karma
TypePronoun
Rootएतद्
FormMasculine, Accusative, Plural
मानुषान्men, humans
मानुषान्:
Karma
TypeNoun
Rootमानुष
FormMasculine, Accusative, Plural
सर्वान्all
सर्वान्:
Karma
TypeAdjective
Rootसर्व
FormMasculine, Accusative, Plural
आनयस्वbring (you) / lead here
आनयस्व:
TypeVerb
Rootनी (√नी) with आ-
Formलोट् (imperative), Second, Singular, परस्मैपदम्
ममof me, my
मम:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
अन्तिकम्near (to), presence
अन्तिकम्:
Adhikarana
TypeNoun
Rootअन्तिक
FormNeuter, Accusative, Singular
अस्मद्विषयin our domain/territory
अस्मद्विषय:
TypeNoun
Rootअस्मद् + विषय
FormMasculine, Locative, Singular, used as first member in compound with 'सुप्तेभ्यः'
सुप्तेभ्यःfrom (those) sleeping
सुप्तेभ्यः:
Apadana
TypeAdjective
Rootसुप्त (from √स्वप्)
FormMasculine, Ablative, Plural, क्त (past passive participle used adjectivally)
भ्यः(part of sandhi/orthography; see notes)
भ्यः:
TypeIndeclinable
Root
Formorthographic split: 'सुप्तेभ्यो' + 'न' in the source; actual pada is 'सुप्तेभ्यः' with following 'न'
not
:
TypeIndeclinable
Root
एतेभ्यःfrom these
एतेभ्यः:
Apadana
TypePronoun
Rootएतद्
FormMasculine, Ablative, Plural
भयम्fear
भयम्:
Karta
TypeNoun
Rootभय
FormNeuter, Nominative, Singular
अस्तिis/exists
अस्ति:
TypeVerb
Rootअस् (√अस्)
Formलट् (present), Third, Singular, परस्मैपदम्
तेto you / for you
ते:
Sampradana
TypePronoun
Rootयुष्मद्
FormDative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana (narrator-speaker)
M
mānuṣāḥ (men/humans, unnamed victims)
V
viṣaya (territory/domain)

Educational Q&A

The verse exposes an unethical rationale for violence: the victims’ helplessness (being asleep) and the perpetrator’s perceived safety (within one’s own territory) are used to remove moral hesitation. In Mahābhārata’s ethical landscape, such framing signals a drift toward adharma—power overriding restraint and fair conduct.

A command is issued to kill a group of men and bring them to the speaker. The speaker reassures the agent that there is no danger because the men are asleep within the speaker’s jurisdiction, emphasizing control of the setting and the victims’ vulnerability.