Shloka 25

कथं पारमगत्वा हि युद्धे त्वं वै जिजीविषु: । इमान्‌ निपतितान दृष्ट्वा पुत्रान्‌ भ्रातृन्‌ पितूंस्तथा,'युद्धसे पार पाये बिना ही तुम्हें जीवित रहनेकी इच्छा कैसे हो गयी? तात! रणभूमिमें गिरे हुए इन पुत्रों, भाइयों और चाचे-ताउओंको देखकर सम्बन्धियों, मित्रों, मामाओं और बन्धु-बान्धवोंका वध कराकर इस समय तालाबमें क्‍यों छिपे बैठे हो?

sañjaya uvāca | kathaṁ pāram agatvā hi yuddhe tvaṁ vai jijīviṣuḥ | imān nipatitān dṛṣṭvā putrān bhrātṝn pitṝṁs tathā |

Sañjaya said: “How is it that, without reaching the far shore—without seeing the battle through to its end—you have now become intent on preserving your life? Seeing these sons, brothers, and elders fallen on the field, how can you still cling to survival?”

कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
पारम्the far shore; the other side
पारम्:
Karma
TypeNoun
Rootपार
FormNeuter, Accusative, Singular
अगत्वाhaving gone
अगत्वा:
TypeVerb
Rootगम्
FormAbsolutive (त्वा), Parasmaipada (usage-neutral here)
हिindeed; for
हि:
TypeIndeclinable
Rootहि
युद्धेin battle
युद्धे:
Adhikarana
TypeNoun
Rootयुद्ध
FormNeuter, Locative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative, Singular
वैindeed; surely
वै:
TypeIndeclinable
Rootवै
जिजीविषुःdesirous of living
जिजीविषुः:
Karta
TypeAdjective
Rootजिजीविषु
FormMasculine, Nominative, Singular
इमान्these
इमान्:
Karma
TypePronoun
Rootइदम्
FormMasculine, Accusative, Plural
निपतितान्fallen down
निपतितान्:
Karma
TypeAdjective
Rootनि-पत्
FormPast passive participle (क्त), Masculine, Accusative, Plural
दृष्ट्वाhaving seen
दृष्ट्वा:
TypeVerb
Rootदृश्
FormAbsolutive (त्वा)
पुत्रान्sons
पुत्रान्:
Karma
TypeNoun
Rootपुत्र
FormMasculine, Accusative, Plural
भ्रातॄन्brothers
भ्रातॄन्:
Karma
TypeNoun
Rootभ्रातृ
FormMasculine, Accusative, Plural
पितॄन्fathers/elders
पितॄन्:
Karma
TypeNoun
Rootपितृ
FormMasculine, Accusative, Plural
तथाand likewise; also
तथा:
TypeIndeclinable
Rootतथा

संजय उवाच

S
Sañjaya
B
battlefield (yuddha)

Educational Q&A

The verse frames an ethical rebuke: after so much kin-slaying and devastation, seeking personal survival before completing one’s martial responsibility is portrayed as morally incoherent. It highlights the tension between self-preservation and the kṣatriya ideal of steadfastness and accountability in war.

Sañjaya reports a pointed question addressed to a warrior who, despite the battlefield being strewn with fallen relatives (sons, brothers, elders), now appears to be trying to save himself rather than face the battle to its conclusion. The line underscores the grim aftermath of the war and condemns retreat or hiding at this stage.