Shloka 60

अत्यन्तापचितान्‌ बन्धून्‌ मानयन्‌ मातृबान्धवान्‌ | कृतवर्माणमासाद्य न नेष्यसि यमक्षयम्‌,“कमलनयन नरश्रेष्ठ अर्जुन! मनुष्योंमें श्रेष्ठ गुरु द्रोणाचार्यका सम्मान करते हुए तुम्हारे हृदयमें यदि अश्वत्थामाके प्रति दया है अथवा आचार्योचित गौरवके कारण कृपाचार्यके प्रति कृपाभाव है, यदि माता कुन्तीके अत्यन्त पूजनीय बन्धु-बान्धवोंके प्रति आदरका भाव रखते हुए तुम कृतवर्मापर आक्रमण करके उसे यमलोक भेजना नहीं चाहते तथा माता माद्रीके भाई, मद्रदेशीय जनताके अधिपति, राजा शल्यको भी तुम दयावश मारनेकी इच्छा नहीं रखते तो न सही, किंतु पाण्डवोंके प्रति सदा पापबुद्धि रखनेवाले इस अत्यन्त नीच कर्णको तो आज अपने पैने बाणोंसे मार ही डालो

atyantāpacitān bandhūn mānayan mātṛbāndhavān | kṛtavarmāṇam āsādya na neṣyasi yamakṣayam ||

サンジャヤは言った。「最も敬うべき縁者――母方の親族――を重んじ、クリタヴァルマーに対しても、敬意と自制ゆえに彼をヤマの不滅の国へ送るまい(すなわち殺すまい)というのなら、それもよい。」

अत्यन्तexceedingly
अत्यन्त:
TypeIndeclinable
Rootअत्यन्त
अपचितान्honoured/revered
अपचितान्:
Karma
TypeAdjective
Rootअपचित
FormMasculine, Accusative, Plural
बन्धून्kinsmen, relatives
बन्धून्:
Karma
TypeNoun
Rootबन्धु
FormMasculine, Accusative, Plural
मानयन्honouring, respecting
मानयन्:
Karta
TypeVerb
Rootमानय्
FormPresent active participle (Parasmaipada), Masculine, Nominative, Singular
मातृof (your) mother
मातृ:
TypeNoun
Rootमातृ
FormFeminine, Genitive, Singular
बान्धवान्relations, kinsfolk
बान्धवान्:
Karma
TypeNoun
Rootबान्धव
FormMasculine, Accusative, Plural
कृतवर्माणम्Kṛtavarmā (proper name)
कृतवर्माणम्:
Karma
TypeNoun
Rootकृतवर्मन्
FormMasculine, Accusative, Singular
आसाद्यhaving approached/attacked
आसाद्य:
TypeVerb
Rootआ + सद्
FormAbsolutive (Gerund), Active
not
:
TypeIndeclinable
Root
नेष्यसिyou will lead/send
नेष्यसि:
TypeVerb
Rootनी
FormSimple Future (Luṭ), Second, Singular, Parasmaipada
यमto Yama (death)
यम:
Karma
TypeNoun
Rootयम
FormMasculine, Accusative, Singular
अक्षयम्abode/realm (imperishable) (i.e., death's realm)
अक्षयम्:
Karma
TypeNoun
Rootअक्षय
FormMasculine, Accusative, Singular

संजय उवाच

S
Sañjaya
A
Arjuna
K
Kṛtavarmā
Y
Yama
M
maternal relatives (mātṛbāndhavāḥ)

Educational Q&A

The verse frames a moral tension in warfare: even amid battle, one’s conduct is shaped by reverence for elders and kin (especially maternal relations). It acknowledges restraint born of honor and compassion, while implying that such restraint must be weighed against the demands of duty in a righteous war.

Sañjaya reports a pointed appeal directed at Arjuna: if Arjuna, out of respect for his mother’s revered relatives, will not kill Kṛtavarmā after meeting him in battle, that reluctance is noted—setting up a broader exhortation about whom Arjuna should or should not spare in the ongoing conflict.