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Shloka 110

ते कर्ण क्षपयिष्यन्त: सर्वतः समुपाद्रवन्‌ अथीैनं वाग्भिरुग्राभिस्त्रासयांचक्रिरे तदा,उस समय बहुत-से राक्षस, पिशाच, यातुधान, कुत्ते और विकराल मुखवाले भेड़िये कर्णको काटनेके लिये सब ओरसे उसपर टूट पड़े और अपनी भयंकर गर्जनाओंद्वारा उसे भयभीत करने लगे

te karṇa kṣapayisyantaḥ sarvataḥ samupādravan | athainaṁ vāgbhir ugrābhis trāsayāṁ cakrire tadā ||

Sañjaya berkata: Lalu, dengan niat membinasakan Karṇa, mereka menyerbu dari segala arah dan berusaha mengguncangnya dengan teriakan yang kasar dan mengerikan. Rākṣasa, piśāca, yātudhāna, anjing, serta serigala bergigi ngeri melompat seolah hendak mencabik Karṇa; dan dengan raungan dahsyat mereka mencoba menenggelamkannya dalam ketakutan.

तेthey (those)
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
कर्णम्Karna
कर्णम्:
Karma
TypeNoun
Rootकर्ण
FormMasculine, Accusative, Singular
क्षपयिष्यन्तःintending to destroy / about to kill
क्षपयिष्यन्तः:
Karta
TypeVerb
Rootक्षपय् (caus. of क्षि/क्षय्)
FormMasculine, Nominative, Plural, Future (periphrastic/causative future participle), Parasmaipada (active)
सर्वतःfrom all sides
सर्वतः:
Adhikarana
TypeIndeclinable
Rootसर्वतः
समुपाद्रवन्rushed upon / attacked
समुपाद्रवन्:
Karta
TypeVerb
Rootसम्+उप+आ+द्रु (धाव्)
FormImperfect, 3rd, Plural, Parasmaipada
अथthen
अथ:
TypeIndeclinable
Rootअथ
एनम्him
एनम्:
Karma
TypePronoun
Rootएतद् (enad-pronoun)
FormMasculine, Accusative, Singular
वाग्भिःwith words / by speech
वाग्भिः:
Karana
TypeNoun
Rootवाच्
FormFeminine, Instrumental, Plural
उग्राभिःfierce, harsh
उग्राभिः:
Karana
TypeAdjective
Rootउग्र
FormFeminine, Instrumental, Plural
त्रासयाम्frighten (causative base used in periphrastic perfect)
त्रासयाम्:
TypeVerb
Rootत्रासय् (caus. of त्रस्)
FormPerfect (periphrastic perfect element), Parasmaipada
चक्रिरेthey did / they made
चक्रिरे:
Karta
TypeVerb
Rootकृ
FormPerfect, 3rd, Plural, Atmanepada
तदाat that time
तदा:
TypeIndeclinable
Rootतदा

संजय उवाच

S
Sañjaya
K
Karṇa
R
rākṣasas
P
piśācas
Y
yātudhānas
D
dogs
W
wolves

Educational Q&A

The verse underscores how adharma-laden violence breeds terror and ominous portents: the warrior’s struggle is not only physical but also psychological, and fear itself becomes a weapon and a sign of moral disorder in war.

Sañjaya describes a terrifying assault on Karṇa: demonic beings and savage animals converge from all directions, trying to tear him and frighten him with harsh, dreadful cries—presented as an ominous, fear-inducing episode amid the battle.