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Shloka 7

धृतराष्ट्रस्य मूर्च्छा स्त्रीणां च आर्तनादः

Dhṛtarāṣṭra’s Collapse and the Lament of the Palace Women

भवतां बाहुवीर्य हि समाश्रित्य मया युधि । पाण्डवेया: समाहूता युद्ध चेदं प्रवर्तितम्‌,“वीरो! आपलोगोंके बाहुबलका भरोसा करके मैंने युद्धके लिये पाण्डवोंको ललकारा है और यह युद्ध आरम्भ किया है

bhavatāṃ bāhuvīrya hi samāśritya mayā yudhi | pāṇḍaveyāḥ samāhūtā yuddha cedaṃ pravartitam ||

Sañjaya dit : «M’appuyant sur la force de vos bras puissants, j’ai défié sur le champ de bataille les fils de Pāṇḍu, et c’est ainsi que j’ai mis cette guerre en branle. Cette parole souligne comment la confiance dans la puissance martiale devient la cause immédiate de l’escalade du conflit, déplaçant la responsabilité de la retenue et du conseil vers l’élan de la violence.»

भवताम्of you (all)
भवताम्:
Sambandha
TypePronoun
Rootभवत्
Formmasculine, genitive, plural
बाहु-वीर्यम्strength of arms
बाहु-वीर्यम्:
Karma
TypeNoun
Rootबाहुवीर्य
Formneuter, accusative, singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
समाश्रित्यhaving relied on
समाश्रित्य:
TypeVerb
Rootसम्-आ-श्रि
Formक्त्वा (absolutive/gerund), parasmaipada (usage-neutral for gerund)
मयाby me
मया:
Karta
TypePronoun
Rootअस्मद्
Formcommon, instrumental, singular
युधिin battle
युधि:
Adhikarana
TypeNoun
Rootयुध्
Formfeminine, locative, singular
पाण्डवेयाःthe Pandavas
पाण्डवेयाः:
Karma
TypeNoun
Rootपाण्डवेय
Formmasculine, accusative, plural
समाहूताःchallenged/called forth
समाहूताः:
TypeVerb
Rootसम्-आ-ह्वा
Formक्त (past passive participle), masculine, accusative, plural
युद्धम्war/battle
युद्धम्:
Karma
TypeNoun
Rootयुद्ध
Formneuter, accusative, singular
and
:
TypeIndeclinable
Root
इदम्this
इदम्:
Karma
TypePronoun
Rootइदम्
Formneuter, accusative, singular
प्रवर्तितम्set in motion/begun
प्रवर्तितम्:
TypeVerb
Rootप्र-√वृत्
Formक्त (past passive participle), neuter, accusative, singular

संजय उवाच

S
Sanjaya
P
Pāṇḍavas (sons of Pāṇḍu)
B
battlefield (yudhi)

Educational Q&A

The verse highlights ethical causality in war: when leaders rely on sheer force and pride in martial strength, they more readily provoke opponents and trigger violence. It implicitly contrasts power-based confidence with dharmic restraint and accountability for initiating conflict.

Sanjaya reports that, trusting in the Kaurava side’s arm-strength and heroism, he (as narrator of events) describes how the Pāṇḍavas were challenged on the battlefield and how the war was thereby begun—framing the outbreak of fighting as a deliberate provocation grounded in confidence of strength.