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Shloka 21

Aśvatthāmā’s Buddhi-Doctrine and Nocturnal Incursion Resolve (अश्वत्थाम्नः बुद्धिविचारः सौप्तिकसंकल्पश्च)

सो5स्मि जात: कुले श्रेष्ठे ब्राह्मणानां सुपूजिते | मन्दभाग्यतयास्म्येतं क्षत्रधर्ममनुछित:,“मैं ब्राह्मणोंके परम सम्मानित श्रेष्ठ कुलमें उत्पन्न हुआ हूँ, तथापि दुर्भाग्यके कारण इस क्षत्रिय-धर्मका अनुष्ठान करता हूँ

so 'smi jātaḥ kule śreṣṭhe brāhmaṇānāṃ supūjite | mandabhāgyatayāsmye taṃ kṣatradharmam anuṣṭhitaḥ ||

Sañjaya said: “I was born in an excellent lineage, highly honored among Brahmins; yet, through ill fortune, I find myself undertaking this kṣatriya-duty.”

सःI (that person; he=I)
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
अस्मिam
अस्मि:
Karta
TypeVerb
Rootअस् (भू)
FormPresent Indicative, First, Singular, Parasmaipada
जातःborn
जातः:
Karta
TypeVerb
Rootजन्
FormPast Passive Participle (क्त), Masculine, Nominative, Singular
कुलेin a family/lineage
कुले:
Adhikarana
TypeNoun
Rootकुल
FormNeuter, Locative, Singular
श्रेष्ठेexcellent, best
श्रेष्ठे:
Adhikarana
TypeAdjective
Rootश्रेष्ठ
FormNeuter, Locative, Singular
ब्राह्मणानाम्of Brahmins
ब्राह्मणानाम्:
Adhikarana
TypeNoun
Rootब्राह्मण
FormMasculine, Genitive, Plural
सुपूजितेwell-honoured, highly revered
सुपूजिते:
Adhikarana
TypeAdjective
Rootसु + पूजित
FormPast Passive Participle (क्त) with उपसर्ग/उपपद 'सु-', Neuter, Locative, Singular
मन्दभाग्यतयाby ill-fortune
मन्दभाग्यतया:
Karana
TypeNoun
Rootमन्दभाग्यता
FormFeminine, Instrumental, Singular
अस्मिam
अस्मि:
Karta
TypeVerb
Rootअस् (भू)
FormPresent Indicative, First, Singular, Parasmaipada
एतम्this
एतम्:
Karma
TypePronoun
Rootएतद्
FormMasculine, Accusative, Singular
क्षत्रधर्मम्Kshatriya-duty
क्षत्रधर्मम्:
Karma
TypeNoun
Rootक्षत्रधर्म
FormMasculine, Accusative, Singular
अनुचितःunfit, improper (for it)
अनुचितः:
Karta
TypeAdjective
Rootअनुचित
FormMasculine, Nominative, Singular

संजय उवाच

S
Sañjaya
B
Brāhmaṇas
K
kṣatra-dharma

Educational Q&A

The verse highlights the ethical strain when one’s inherited social-religious identity (Brahmin lineage) clashes with the violent obligations of wartime kṣatriya-conduct. It frames such role-conflict as a tragic compulsion—attributed to misfortune—inviting reflection on dharma as both contextual and burdensome.

In the Sauptika Parva’s grim aftermath of battle, the speaker voices a self-justifying lament: despite being born in a revered Brahmin line, he is engaged in kṣatriya-type action. The statement functions as a confession of inner dissonance amid the violent events unfolding in this parva.