Shloka 41

ये ये ददृशिरे तत्र यद्यद्रूपास्तदा जना: । ते ते तत्र शरैरव्याप्त॑ मेनिरेडडत्मानमात्मना,उस समय वहाँ जो-जो मनुष्य जिस-जिस रूपमें दिखायी देते थे, वे-वे स्वयं ही अपने- आपको बाणोंसे व्याप्त मानने लगे

ye ye dadṛśire tatra yadyadrūpās tadā janāḥ | te te tatra śarair avyāptān menire ātmanam ātmanā ||

サञ्जयは言った。「そこではその時、人々がいかなる姿で現れようとも、各々がその場で、自らの身が矢に貫かれ、矢に満ちているかのように感じたのである。」

येthose who
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
येwho (ever)
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
ददृशिरेwere seen / appeared
ददृशिरे:
TypeVerb
Rootदृश्
FormPerfect (Liṭ), 3rd, Plural, Ātmanepada
तत्रthere
तत्र:
Adhikarana
TypeIndeclinable
Rootतत्र
यत्whatever
यत्:
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
यत्whatever
यत्:
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
रूपाःforms/appearances
रूपाः:
Karma
TypeNoun
Rootरूप
FormNeuter, Nominative, Plural
तदाthen/at that time
तदा:
Adhikarana
TypeIndeclinable
Rootतदा
जनाःpeople/men
जनाः:
Karta
TypeNoun
Rootजन
FormMasculine, Nominative, Plural
तेthey/those
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
तेthose very (same)
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
तत्रthere
तत्र:
Adhikarana
TypeIndeclinable
Rootतत्र
शरैःby arrows
शरैः:
Karana
TypeNoun
Rootशर
FormMasculine, Instrumental, Plural
अव्याप्तम्pervaded/covered (lit. 'not-uncovered'; i.e., fully covered)
अव्याप्तम्:
Karma
TypeAdjective
Rootअव्याप्त
FormMasculine, Accusative, Singular
मेनिरेthought/considered
मेनिरे:
TypeVerb
Rootमन्
FormPerfect (Liṭ), 3rd, Plural, Ātmanepada
आत्मानम्themselves
आत्मानम्:
Karma
TypeNoun
Rootआत्मन्
FormMasculine, Accusative, Singular
आत्मनाby oneself
आत्मना:
Karana
TypeNoun
Rootआत्मन्
FormMasculine, Instrumental, Singular

संजय उवाच

S
Sañjaya
A
arrows (śara)
P
people/men (janāḥ)

Educational Q&A

In the chaos of war, the mind can project danger onto the self: fear and confusion make people feel ‘struck’ even when the blow is not truly upon them. The verse highlights how perception, not only physical force, shapes suffering and moral collapse on the battlefield.

Sañjaya reports a battlefield scene in which those present, appearing in various conditions and forms, each comes to believe that he is being pierced or filled with arrows—suggesting widespread panic, disorientation, or a terrifying martial phenomenon affecting the combatants.