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Shloka 45

रथैश्व कुण्जरैश्वैव न प्राज़्ायत किड्चन । मरे हुए घोड़ों, पैदलों, रथों और हाथियोंसे पट जानेके कारण वहाँकी ऊँची-नीची भूमिका कुछ पता नहीं लगता था ।। नापि स्वे न परे योधा: प्राज्ञायन्त परस्परम्‌

rathaiś ca kuñjaraiś caiva na prājñāyata kiñcana | na api sve na pare yodhāḥ prājñāyanta parasparam ||

Sañjaya dijo: Con carros de guerra y elefantes esparcidos por doquier, nada podía distinguirse con claridad. Las elevaciones y hondonadas del terreno eran irreconocibles, cubiertas por los caídos—caballos muertos, infantes, carros y elefantes. En aquella confusión, los guerreros no podían reconocer ni a los suyos ni al enemigo; no lograban identificarse unos a otros en medio de la matanza.

रथैःby/with chariots
रथैः:
Karana
TypeNoun
Rootरथ
FormMasculine, Instrumental, Plural
and
:
TypeIndeclinable
Root
कुञ्जरैःby/with elephants
कुञ्जरैः:
Karana
TypeNoun
Rootकुञ्जर
FormMasculine, Instrumental, Plural
and
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
not
:
TypeIndeclinable
Root
प्राज्ञायतwas known/was discerned
प्राज्ञायत:
TypeVerb
Rootज्ञा
FormImperfect (Lan), 3rd, Singular, Atmanepada (passive-like sense)
किञ्चनanything (at all)
किञ्चन:
Karma
TypePronoun
Rootकिञ्चन
FormNeuter, Nominative/Accusative, Singular
not
:
TypeIndeclinable
Root
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
स्वेin one's own (side)
स्वे:
Adhikarana
TypeAdjective
Rootस्व
FormMasculine/Neuter, Locative, Singular
nor
:
TypeIndeclinable
Root
परेin the other/enemy (side)
परे:
Adhikarana
TypeAdjective
Rootपर
FormMasculine/Neuter, Locative, Singular
योधाःwarriors
योधाः:
Karta
TypeNoun
Rootयोद्धृ
FormMasculine, Nominative, Plural
प्राज्ञायन्तwere recognized/known
प्राज्ञायन्त:
TypeVerb
Rootज्ञा
FormImperfect (Lan), 3rd, Plural, Atmanepada (passive-like sense)
परस्परम्mutually/each other
परस्परम्:
TypeIndeclinable
Rootपरस्पर

संजय उवाच

S
Sañjaya
R
ratha (chariots)
K
kuñjara (elephants)
A
aśva (horses)
P
pādāti (foot-soldiers/infantry)

Educational Q&A

The verse underscores the moral and human cost of war: violence breeds such overwhelming chaos that even basic discernment—friend versus foe, the very shape of the earth—collapses. It implicitly warns that adharma-driven conflict destroys clarity, order, and humane recognition.

Sañjaya describes the battlefield so densely covered with fallen horses, infantry, chariots, and elephants that the terrain cannot be distinguished. The fighting has become so confused that warriors cannot recognize their own allies or identify enemies, losing mutual recognition amid the carnage.