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Shloka 17

“समरभूमिमें पापाचारी धृष्टद्युम्नको मैं कोमल और कठोर जिस किसी भी कर्मके द्वारा अवश्य मार डालूँगा ।। पज्चालानां वध कृत्वा शान्तिं लब्धास्मि कौरव | यदर्थ पुरुषव्याघ्र पुत्रानिच्छन्ति मानवा:

sañjaya uvāca | samarabhūmau pāpācāriṇaṃ dhṛṣṭadyumnam ahaṃ komalaiḥ kaṭhoraiś ca yair yaiḥ karmabhir avaśyaṃ mārayiṣyāmi | pāñcālānāṃ vadhaṃ kṛtvā śāntiṃ labdhāsmi kaurava | yadarthaṃ puruṣavyāghra putrān icchanti mānavāḥ ||

Di medan perang pasti akan kubunuh Dṛṣṭadyumna yang durhaka itu—dengan cara apa pun yang diperlukan, lembut ataupun keras. Setelah membinasakan orang-orang Pāñcāla, wahai Kaurava, akan kuraih ketenteraman yang demi itu, wahai harimau di antara manusia, orang-orang mendambakan putra.

पाञ्चालानाम्of the Panchalas
पाञ्चालानाम्:
Sambandha
TypeNoun
Rootपाञ्चाल
FormMasculine, Genitive, Plural
वधम्killing, slaughter
वधम्:
Karma
TypeNoun
Rootवध
FormMasculine, Accusative, Singular
कृत्वाhaving done
कृत्वा:
TypeVerb
Rootकृ
Formक्त्वा (absolutive/gerund), Parasmaipada (usage-neutral for gerund), Non-finite
शान्तिम्peace, calm
शान्तिम्:
Karma
TypeNoun
Rootशान्ति
FormFeminine, Accusative, Singular
लब्धास्मिI have obtained / I am (one who has) obtained
लब्धास्मि:
TypeVerb
Rootलभ्
Formलब्धा (क्त participle, fem. nom. sg.) + अस्मि (present, 1st person sg.), Present (copular with past participle), 1st, Singular, Atmanepada (asmi is copula)
कौरवO Kaurava
कौरव:
Sambodhana
TypeNoun
Rootकौरव
FormMasculine, Vocative, Singular
यत्which, what
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Accusative, Singular
अर्थम्purpose, aim
अर्थम्:
Karma
TypeNoun
Rootअर्थ
FormMasculine, Accusative, Singular
पुरुषव्याघ्रO tiger among men
पुरुषव्याघ्र:
Sambodhana
TypeNoun
Rootपुरुषव्याघ्र
FormMasculine, Vocative, Singular
पुत्रान्sons
पुत्रान्:
Karma
TypeNoun
Rootपुत्र
FormMasculine, Accusative, Plural
इच्छन्तिdesire, wish
इच्छन्ति:
TypeVerb
Rootइष्
FormPresent, Indicative, Parasmaipada, 3rd, Plural
मानवाःmen, humans
मानवाः:
Karta
TypeNoun
Rootमानव
FormMasculine, Nominative, Plural

संजय उवाच

S
Sañjaya
D
Dhṛṣṭadyumna
P
Pāñcālas
K
Kaurava (Dhṛtarāṣṭra as addressee)

Educational Q&A

The verse highlights how vengeance can be rationalized as a path to “peace,” even when it requires abandoning moral restraint—signaled by the willingness to use any means, gentle or harsh. It implicitly raises an ethical tension in war: the pursuit of personal appeasement versus adherence to righteous conduct (dharma).

Sañjaya reports a warrior’s fierce resolve on the battlefield: Dhṛṣṭadyumna is singled out as a target, and the speaker declares certainty of killing him by any method. The statement extends to the destruction of the Pāñcālas, framed as the act that will finally bring the speaker inner relief or satisfaction.