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Shloka 28

भीष्मस्य सेनापत्यप्रतिज्ञा तथा रथसंख्यावर्णनम् | Bhishma Accepts Command and Enumerates Kaurava Strength

स त्वं कामपरीतात्मा मूढभावाच्च कत्थसे । तथैव वासुदेवस्य न गृह्नासि हितं वच:,'परंतु तेरा मन लोभ और तृष्णामें डूबा हुआ है। तू मूर्खताके कारण अपनी झूठी प्रशंसा करता है और भगवान्‌ श्रीकृष्णके हितकारक वचनको भी नहीं मान रहा है किं चेदानीं बहुक्तेन युध्यस्व सह बान्धवै: । “अब इस समय अधिक कहनेसे क्या लाभ? तू अपने भाई-बन्धुओंके साथ आकर युद्ध कर'

sa tvaṁ kāmaparītātmā mūḍhabhāvāc ca katthase | tathaiva vāsudevasya na gṛhṇāsi hitaṁ vacaḥ || kiṁ cedānīṁ bahuktena yudhyasva saha bāndhavaiḥ ||

Dijo Sañjaya: Pero tú, con la mente anegada por el deseo, te jactas por pura ofuscación. Del mismo modo, rehúsas aceptar incluso el consejo benéfico de Vāsudeva (Kṛṣṇa). ¿De qué sirve decir más en este momento? Ven y combate, junto con tus hermanos y tus parientes.

सःhe/that (person)
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Form—, Nominative, Singular
कामपरीतात्माone whose self is overcome by desire
कामपरीतात्मा:
Karta
TypeAdjective
Rootकामपरीतात्मन्
FormMasculine, Nominative, Singular
मूढभावात्from/owing to foolishness
मूढभावात्:
Karana
TypeNoun
Rootमूढभाव
FormMasculine, Ablative, Singular
and
:
TypeIndeclinable
Root
कत्थसेyou boast
कत्थसे:
TypeVerb
Rootकत्थ्
FormPresent (Lat), Second, Singular, Atmanepada
तथाthus/so
तथा:
TypeIndeclinable
Rootतथा
एवindeed/just
एव:
TypeIndeclinable
Rootएव
वासुदेवस्यof Vāsudeva (Kṛṣṇa)
वासुदेवस्य:
TypeNoun (Proper)
Rootवासुदेव
FormMasculine, Genitive, Singular
not
:
TypeIndeclinable
Root
गृह्णासिyou accept/take
गृह्णासि:
TypeVerb
Rootग्रह्
FormPresent (Lat), Second, Singular, Parasmaipada
हितम्beneficial
हितम्:
Karma
TypeAdjective
Rootहित
FormNeuter, Accusative, Singular
वचःword/speech
वचः:
Karma
TypeNoun
Rootवचस्
FormNeuter, Accusative, Singular

संजय उवाच

S
Sanjaya
V
Vasudeva (Krishna)

Educational Q&A

Desire-driven pride and delusion make a person reject even well-wishing counsel; when ethical advice is refused, conflict becomes inevitable and words lose their power.

Sanjaya reports a rebuke aimed at the obstinate party: the listener, blinded by craving and self-conceit, will not accept Kṛṣṇa’s beneficial words; therefore the speaker concludes that further persuasion is pointless and calls for battle with one’s kinsmen.