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Shloka 36

भीष्मरक्षण-प्रकरणम् / The Protective Screen around Bhīṣma and the Śalya–Yudhiṣṭhira Clash

नैवं चाहं स्त्रियं जातु न स्त्रीपूर्व कथंचन । हन्यां युधि नरश्रेष्ठ सत्यमेतद्‌ ब्रवीमि ते,“नरश्रेष्ठ! मैं कभी किसी स्त्रीको अथवा जो पहले स्त्री रहा हो, उस पुरुषको भी किसी प्रकार युद्धमें मार नहीं सकता; यह मैं तुमसे सत्य कहता हूँ

naiva cāhaṁ striyaṁ jātu na strīpūrvaḥ kathaṁcana | hanyāṁ yudhi naraśreṣṭha satyam etad bravīmi te ||

Sañjaya said: “Never would I strike down a woman—nor, in any circumstance, one who was formerly a woman—even in the midst of battle. O best of men, I tell you this as the truth.”

nanot
na:
TypeIndeclinable
Rootna
evamthus, in this way
evam:
TypeIndeclinable
Rootevam
caand
ca:
TypeIndeclinable
Rootca
ahamI
aham:
Karta
TypeNoun
Rootasmad
FormNominative, Singular
striyama woman
striyam:
Karma
TypeNoun
Rootstrī
FormFeminine, Accusative, Singular
jātuever, at any time
jātu:
TypeIndeclinable
Rootjātu
nanot
na:
TypeIndeclinable
Rootna
strīpūrvaḥone who was formerly a woman
strīpūrvaḥ:
Karma
TypeAdjective
Rootstrīpūrva
FormMasculine, Nominative, Singular
kathaṃcanain any way, at all
kathaṃcana:
TypeIndeclinable
Rootkathaṃcana
hanyāmI would kill / I should kill
hanyām:
TypeVerb
Roothan
FormOptative (Vidhi-liṅ), 1st, Singular, Parasmaipada
yudhiin battle
yudhi:
Adhikarana
TypeNoun
Rootyudh
FormFeminine, Locative, Singular
naraśreṣṭhaO best of men
naraśreṣṭha:
TypeNoun
Rootnaraśreṣṭha
FormMasculine, Vocative, Singular
satyamtruth
satyam:
Karma
TypeNoun
Rootsatya
FormNeuter, Accusative, Singular
etatthis
etat:
Karma
TypePronoun
Rootetad
FormNeuter, Accusative, Singular
bravīmiI say, I speak
bravīmi:
TypeVerb
Rootbrū
FormPresent (Laṭ), 1st, Singular, Parasmaipada
teto you
te:
Sampradana
TypePronoun
Rootyusmad
FormDative, Singular

संजय उवाच

संजय (Sañjaya)
नरश्रेष्ठ (addressed interlocutor: “best of men”)
स्त्री (woman)
स्त्रीपूर्व (one formerly a woman)

Educational Q&A

The verse highlights a warrior’s ethical restraint: even amid war, certain targets are considered inviolable. The speaker frames this as a truth-bound commitment, showing how personal vows and dharma-based limits can govern conduct on the battlefield.

In the Bhīṣma Parva war narrative, a key combatant articulates a firm refusal to kill a woman or someone known to have been a woman previously—an ethical stance that becomes strategically significant in the unfolding battle situations.