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Shloka 8

न शोच्य: पुरुषव्याप्र यस्तदा निधनं गत: । 'पुरुषसिंह! इसमें संशय नहीं कि मेरे पिता वीरगतिको प्राप्त हुए हैं। उस समय वे मारे गये, इस बातको लेकर उनके लिये शोक करना उचित नहीं है ।। यत्‌ तु धर्मप्रवृत्त: सन्‌ केशग्रहणमाप्तवान्‌

na śocyaḥ puruṣavyāghra yastadā nidhanaṃ gataḥ | yat tu dharmapravṛttaḥ san keśagrahaṇam āptavān ||

サンジャヤは言った。「おお、人中の虎よ。その時に命を終えた者は嘆くべきではない。疑いなく我が父は英雄の死を得た。あの時討たれた以上、彼のために悲嘆するのは相応しくない。だが、なお考えるべきことがある――彼はダルマに則っていたにもかかわらず、髪を掴まれるという辱めを受けたのだ。」

nanot
na:
TypeIndeclinable
Rootna
śocyaḥto be mourned
śocyaḥ:
TypeAdjective
Rootśocya
Formmasculine, nominative, singular
puruṣavyāghraO tiger among men
puruṣavyāghra:
TypeNoun
Rootpuruṣavyāghra
Formmasculine, vocative, singular
yaḥwho
yaḥ:
Karta
TypePronoun
Rootyad
Formmasculine, nominative, singular
tadāthen, at that time
tadā:
Adhikarana
TypeIndeclinable
Roottadā
nidhanamdeath, destruction
nidhanam:
Karma
TypeNoun
Rootnidhana
Formneuter, accusative, singular
gataḥgone (has gone/attained)
gataḥ:
Karta
TypeVerb
Rootgam
Formmasculine, nominative, singular, kta (past passive participle)
yatbut that which
yat:
TypePronoun
Rootyad
Formneuter, nominative, singular
tubut, however
tu:
TypeIndeclinable
Roottu
dharmapravṛttaḥengaged in dharma / acting righteously
dharmapravṛttaḥ:
Karta
TypeAdjective
Rootdharmapravṛtta
Formmasculine, nominative, singular
sanbeing
san:
Karta
TypeVerb
Rootas
Formmasculine, nominative, singular, śatṛ (present active participle)
keśagrahaṇamseizing by the hair / hair-grasping
keśagrahaṇam:
Karma
TypeNoun
Rootkeśagrahaṇa
Formneuter, accusative, singular
āptavānobtained, incurred, met with
āptavān:
Karta
TypeVerb
Rootāp
Formmasculine, nominative, singular, ktavatu (perfective past active participle)

संजय उवाच

S
Sañjaya
P
puruṣavyāghra (addressed person)
M
my father (Sañjaya’s father, unnamed in this pāda)

Educational Q&A

The verse frames a kṣatriya-ethical stance: death met in battle, especially a ‘hero’s death,’ is not treated as grounds for lamentation. At the same time, it distinguishes between accepting death and questioning dishonor—raising a moral concern about indignity (being seized by the hair) even when one is acting in dharma.

Sañjaya addresses a ‘best of men’ and speaks about his father’s death in the war: he asserts that mourning is not appropriate because the father attained a valorous end. He then introduces a contrasting point—despite righteous conduct, the father suffered the disgrace of hair-seizure—hinting at a contested or troubling incident within the battle’s events.