Shloka 49

अयं तु मे मणिर्दिव्य: समानीतो विशाम्पते । मृतान्‌ मृतान्‌ पन्नगेन्द्रानु यो जीवयति नित्यदा,'प्रजानाथ! मैं यह दिव्यमणि ले आयी हूँ। यह सदा युद्धमें मरे हुए नागराजोंको जीवित किया करती है। प्रभो! तुम इसे लेकर अपने पिताकी छातीपर रख दो। फिर तुम पाण्थुपुत्र कुन्तीकुमार अर्जुनको जीवित हुआ देखोगे”

ayaṁ tu me maṇir divyaḥ samānīto viśāṁpate | mṛtān mṛtān pannagendrān yo jīvayati nityadā ||

Vaiśaṃpāyana said: “O lord of the people, I have brought this celestial jewel. It has the constant power to restore to life the serpent-kings who have fallen dead in battle. Take it and place it upon your father’s chest; then you will see Arjuna, the son of Kuntī, return to life.”

अयम्this
अयम्:
Karta
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
मेof me / my
मे:
Sampradana
TypePronoun
Rootअस्मद्
Form—, Genitive, Singular
मणिःjewel
मणिः:
Karta
TypeNoun
Rootमणि
FormMasculine, Nominative, Singular
दिव्यःdivine
दिव्यः:
TypeAdjective
Rootदिव्य
FormMasculine, Nominative, Singular
समानीतःbrought/obtained
समानीतः:
TypeVerb
Rootसम्-आ-नी
Formक्त (past passive participle), Masculine, Nominative, Singular
विशाम्of the people/subjects
विशाम्:
TypeNoun
Rootविश्
FormFeminine, Genitive, Plural
पतेO lord
पते:
TypeNoun
Rootपति
FormMasculine, Vocative, Singular
मृतान्dead (ones)
मृतान्:
Karma
TypeAdjective
Rootमृत
FormMasculine, Accusative, Plural
मृतान्dead (ones) (repeated for emphasis)
मृतान्:
Karma
TypeAdjective
Rootमृत
FormMasculine, Accusative, Plural
पन्नगेन्द्रान्lords of serpents (serpent-kings)
पन्नगेन्द्रान्:
Karma
TypeNoun
Rootपन्नगेन्द्र
FormMasculine, Accusative, Plural
यःwhich/who
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
जीवयतिrevives/makes live
जीवयति:
TypeVerb
Rootजीव् (causative: जीवय-)
FormPresent, 3rd, Singular, Parasmaipada
नित्यदाalways
नित्यदा:
TypeIndeclinable
Rootनित्यदा

वैशमग्पायन उवाच

V
Vaiśaṃpāyana
V
viśāṁpati (addressed lord/king)
D
divya-maṇi (celestial jewel)
P
pannagendra (serpent-kings/Nāgas)
A
Arjuna
K
Kuntī
F
father (of the addressed lord)

Educational Q&A

The passage highlights compassionate intervention after violence: even amid the aftermath of war, the ethical impulse is to restore life and heal. It also underscores the idea that extraordinary power (a divine jewel) should be used for protection and restoration rather than domination.

A celestial jewel is presented to a ruler with the claim that it can revive those slain in battle—specifically serpent-kings. The speaker instructs that the jewel be placed on the ruler’s father’s chest so that Arjuna, Kuntī’s son, will be seen revived.