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Shloka 14

Adhyāya 140: Rātriyuddhe Droṇa-prāpti-prayatnaḥ

Night engagement and the attempt to reach Droṇa

एवं ब्रुवाणा योधास्ते तावका भयपीडिता: । शरपातं समुत्सृज्य स्थिता युद्धदिदृक्षव:,ऐसा कहते हुए आपके योद्धा भयसे पीड़ित हो बाण मारनेका कार्य छोड़कर युद्धके दर्शक बनकर खड़े हो गये

evaṁ bruvāṇā yodhās te tāvakā bhayapīḍitāḥ | śarapātaṁ samutsṛjya sthitā yuddhadidṛkṣavaḥ ||

Sañjaya said: As those words were being spoken, your warriors—oppressed by fear—abandoned the shower of arrows and stood still, no longer pressing the fight, but merely watching the battle. The verse underscores how fear can dissolve martial resolve and turn duty in war into passive spectatorship.

एवम्thus
एवम्:
TypeIndeclinable
Rootएवम्
ब्रुवाणाःspeaking (saying)
ब्रुवाणाः:
Karta
TypeVerb
Rootब्रू (धातु)
FormMasculine, Nominative, Plural, शतृ (present active participle)
योधाःwarriors
योधाः:
Karta
TypeNoun
Rootयोध
FormMasculine, Nominative, Plural
तेthose
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
तावकाःyour (belonging to you)
तावकाः:
Karta
TypeAdjective
Rootतावक
FormMasculine, Nominative, Plural
भयपीडिताःafflicted by fear
भयपीडिताः:
Karta
TypeAdjective
Rootभय-पीडित
FormMasculine, Nominative, Plural, क्त (past passive participle) from पीड्
शरपातम्shower/volley of arrows
शरपातम्:
Karma
TypeNoun
Rootशर-पात
FormMasculine, Accusative, Singular
समुत्सृज्यhaving abandoned/left off
समुत्सृज्य:
TypeVerb
Rootसम्-उत्-√सृज्
FormAbsolutive (क्त्वा/ल्यप्)
स्थिताःstood (remained)
स्थिताः:
Karta
TypeVerb
Root√स्था
FormMasculine, Nominative, Plural, क्त (past active/resultative participle)
युद्धbattle
युद्ध:
Karma
TypeNoun
Rootयुद्ध
FormNeuter, Accusative, Singular
दिदृक्षवःwishing to see (as spectators)
दिदृक्षवः:
Karta
TypeAdjective
Root√दृश् (desiderative stem: दिदृक्षु)
FormMasculine, Nominative, Plural, उ (desiderative adjective: 'wishing to see')

संजय उवाच

S
Sañjaya
D
Dhṛtarāṣṭra (implied by 'tāvakāḥ'—your warriors)
K
Kaurava warriors (collective)
A
arrow-barrage (śarapāta)
B
battle/war (yuddha)

Educational Q&A

The verse highlights how fear (bhaya) can overpower resolve and disrupt one’s role-based duty: warriors who should act become mere onlookers. Ethically, it points to the danger of letting inner agitation replace disciplined action in a crisis.

Sañjaya reports to Dhṛtarāṣṭra that the Kaurava fighters, shaken by what has been said, stop releasing arrows and stand watching the combat, indicating a collapse of momentum and confidence on that side.