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Shloka 7

धृष्टद्युम्नस्य द्रोणाभिमुख्यं तथा सात्यकि-कर्ण-समागमः

Dhṛṣṭadyumna’s advance toward Droṇa and the Sātyaki–Karṇa confrontation

ननु नामास्त्रधर्मज्ञस्त्वं लोके5 भ्यधिक: परै: । सोथ्युध्यमानस्य कथं रणे प्रहृतवानसि,तुम तो इस लोकमें दूसरोंसे अधिक अस्त्र-धर्मके ज्ञाता हो, फिर जो तुम्हारे साथ युद्ध नहीं कर रहा था, उसपर संग्राममें तुमने कैसे प्रहार किया?

nanu nāmāstradharmajñas tvaṁ loke 'bhyadhikaḥ paraiḥ | so 'thyudyamānasya kathaṁ raṇe prahṛtavān asi ||

Bhūriśravā said: “Surely you are known in this world as surpassing others in knowledge of the righteous code governing weapons and combat. How then did you strike, in the midst of battle, one who was not even raising himself to fight against you?”

ननुindeed, surely (emphatic particle)
ननु:
TypeIndeclinable
Rootननु
नामindeed, forsooth (emphatic particle)
नाम:
TypeIndeclinable
Rootनाम
अस्त्रधर्मज्ञःknower of the duties/rules of weapons
अस्त्रधर्मज्ञः:
Karta
TypeAdjective
Rootअस्त्रधर्मज्ञ
FormMasculine, Nominative, Singular
त्वम्you
त्वम्:
Karta
TypeNoun
Rootयुष्मद्
FormMasculine, Nominative, Singular
लोकेin the world
लोके:
Adhikarana
TypeNoun
Rootलोक
FormMasculine, Locative, Singular
अभ्यधिकःsuperior, exceeding
अभ्यधिकः:
Karta
TypeAdjective
Rootअभ्यधिक
FormMasculine, Nominative, Singular
परैःthan others / over others
परैः:
Karana
TypeNoun
Rootपर
FormMasculine, Instrumental, Plural
सःhe/that (you, in context)
सः:
Karta
TypeNoun
Rootतद्
FormMasculine, Nominative, Singular
अथthen, and so
अथ:
TypeIndeclinable
Rootअथ
अयुध्यमानस्यof one who was not fighting
अयुध्यमानस्य:
TypeAdjective
Rootअयुध्यमान
FormMasculine/Neuter, Genitive, Singular
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
रणेin battle
रणे:
Adhikarana
TypeNoun
Rootरण
FormMasculine, Locative, Singular
प्रहृतवान्struck, attacked
प्रहृतवान्:
TypeVerb
Rootप्र-हृ
FormPerfect (periphrastic perfect via -वत् participle), Third, Singular, Masculine
असिyou are / you have (as auxiliary sense here)
असि:
TypeVerb
Rootअस्
FormPresent, Second, Singular

भूरिश्रवा उवाच

B
Bhūriśravā

Educational Q&A

The verse foregrounds āstradharma—ethical restraint in the use of weapons—by challenging the legitimacy of striking someone who is not actively fighting. It frames martial skill as inseparable from moral accountability.

Bhūriśravā confronts an opponent, accusing him of violating the accepted code of battle. He argues that a renowned expert in the laws of weaponry should not attack a person who is not engaging or raising himself to fight.