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Shloka 91

शमयन्तु शिलाधौतास्त्वयास्ता जीवितच्छिद: । “आज तुम्हारे छोड़े हुए एवं शिलापर स्वच्छ किये हुए सुवर्णनिर्मित प्राणान्तकारी बाण पापी कर्णके उन वचनोंका उत्तर देते हुए उसे सदाके लिये शान्त कर दें |। यानि चान्यानि दुष्टात्मा पापानि कृतवांस्त्वयि

śamayantu śilādhautās tvayāstā jīvitacchidaḥ | āja tumhāre choṛe hue evaṃ śilāpara svaccha kiye hue suvarṇanirmit prāṇāntakārī bāṇa pāpī karṇake una vacanōṅkā uttara dete hue use sadāke liye śānta kara deṃ | yāni cānyāni duṣṭātmā pāpāni kṛtavāṃs tvayi

Sañjaya said: “May those life-cutting arrows of yours—golden, sharpened and polished on stone—answer Karṇa’s sinful words and silence him forever. And may they also repay the other wicked sins that that evil-minded man has committed against you.”

शमयन्तुmay (they) pacify/quieten
शमयन्तु:
TypeVerb
Rootशम् (शमयति)
Formलोट् (imperative), परस्मैपद, 3, plural
शिलाधौताःstone-polished / polished on a whetstone
शिलाधौताः:
Karta
TypeAdjective
Rootशिलाधौत
Formmasculine, nominative, plural
त्वयाby you
त्वया:
Karana
TypePronoun
Rootत्वद्
Formmasculine/feminine (pronoun), instrumental, singular
ताःthose (they)
ताः:
Karta
TypePronoun
Rootतद्
Formfeminine, nominative, plural
जीवितच्छिदःlife-cutting; life-destroying
जीवितच्छिदः:
Karta
TypeAdjective
Rootजीवितच्छिद्
Formmasculine, nominative, plural
यानिwhich (things)
यानि:
Karma
TypePronoun
Rootयद्
Formneuter, accusative, plural
चान्यानिand other
चान्यानि:
TypeIndeclinable
Rootच + अन्य
Formsandhi form; resolves to 'च' + 'अन्यानि'
दुष्टात्माthe wicked-souled one
दुष्टात्मा:
Karta
TypeNoun
Rootदुष्टात्मन्
Formmasculine, nominative, singular
पापानिsins/evil deeds
पापानि:
Karma
TypeNoun
Rootपाप
Formneuter, accusative, plural
कृतवान्having done / did
कृतवान्:
TypeVerb
Rootकृ (कृत)
Formक्तवतु (past active participle), masculine, nominative, singular
त्वयिtowards you / in you
त्वयि:
Adhikarana
TypePronoun
Rootत्वद्
Formmasculine/feminine (pronoun), locative, singular

संजय उवाच

S
Sañjaya
K
Karna
A
arrows (bāṇāḥ)
W
whetstone/stone (śilā)

Educational Q&A

The verse frames battlefield violence as moral recompense: harsh speech and past wrongdoing invite a fitting response. It highlights the Mahābhārata’s recurring tension between righteous duty in war and the ethical weight of one’s words and deeds.

Sañjaya describes (and implicitly urges) that the opponent’s deadly, well-prepared arrows should answer Karṇa’s insulting words and end his aggression—silencing him permanently and repaying the wrongs he has committed.