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Shloka 50

भीष्मशिबिरगमनम् — Duryodhana’s Visit to Bhīṣma’s Camp and the Command Appeal

पश्य वीर यथा होष फाल्गुनस्य सुतो बली । मायावी विप्रियं कर्तुमकार्षीन्मे बलक्षयम्‌,उसके पास जाकर दुर्योधनने कहा--“वीर! देखो, अर्जुनका यह बलवान पुत्र बड़ा मायावी है। इसने मेरा अप्रिय करनेके लिये मेरी सेनाका संहार कर डाला है

sañjaya uvāca | paśya vīra yathā hoṣa phālgunasya suto balī | māyāvī vipriyaṃ kartum akārsīn me balakṣayam ||

Sañjaya said: “Look, O hero, how the mighty son of Phālguna (Arjuna) is acting—crafty and full of stratagems. Intending to do what is displeasing to me, he has brought about the destruction of my forces.”

पश्यsee, behold
पश्य:
TypeVerb
Rootपश् (दृश्-अर्थे)
Formलोट् (imperative), 2, singular, परस्मैपदम्
वीरO hero
वीर:
TypeNoun
Rootवीर
Formmasculine, vocative, singular
यथाhow, in what manner
यथा:
TypeIndeclinable
Rootयथा
होषyou said/you will say (uncertain reading)
होष:
TypeVerb
Rootहू (आह्वाने/उच्चारणे) / हो (भ्वादि-रूप-पर्यायः)
Formलिट्/लुङ्-प्रायः (पाठभेद/अस्पष्ट-रूपम्), 2, singular, परस्मैपदम्
फाल्गुनस्यof Phalguna (Arjuna)
फाल्गुनस्य:
Sambandha (genitive relation)
TypeNoun
Rootफाल्गुन
Formmasculine, genitive, singular
सुतःson
सुतः:
Karta
TypeNoun
Rootसुत
Formmasculine, nominative, singular
बलीstrong, mighty
बली:
Karta
TypeAdjective
Rootबलिन्
Formmasculine, nominative, singular
मायावीdeceitful, possessing illusion
मायावी:
Karta
TypeAdjective
Rootमायाविन्
Formmasculine, nominative, singular
विप्रियम्an unpleasant thing; displeasure
विप्रियम्:
Karma
TypeNoun
Rootविप्रिय
Formneuter, accusative, singular
कर्तुम्to do, to make
कर्तुम्:
TypeVerb
Rootकृ
Formतुमुन् (infinitive)
अकार्षीत्did, made
अकार्षीत्:
TypeVerb
Rootकृ
Formलुङ् (aorist), 3, singular, परस्मैपदम्
मेmy, of me
मे:
Sambandha (genitive relation)
TypePronoun
Rootअस्मद्
Form—, genitive, singular
बलक्षयम्destruction/decay of (my) forces
बलक्षयम्:
Karma
TypeNoun
Rootबलक्षय
Formmasculine, accusative, singular

संजय उवाच

S
Sañjaya
P
Phālguna (Arjuna)
S
son of Arjuna (Abhimanyu)

Educational Q&A

The verse highlights how, in war, opponents often label effective strategy as “māyā” (craft/deception) and interpret battlefield losses through personal grievance. Ethically, it points to the tension between kṣatriya duty (winning through skill) and the moral discomfort that arises when tactics feel unfair to the losing side.

Sañjaya reports a complaint directed to a warrior: the speaker points to Arjuna’s son (Abhimanyu) as a powerful, cunning fighter who has caused heavy losses—‘the destruction of my forces’—and frames it as an intentional act to cause personal displeasure.