Shloka 22
Sauptika Parva, Adhyaya 8 — Dhṛṣṭadyumna-vadha and the Camp’s Nocturnal Rout
Devanagari script
तस्याव्यक्तां तु तां वाचं संभश्रुत्य द्रौणिरब्रवीत् । आचार्यघातिनां लोका न सन्ति कुलपांसन
Transliteration
tasyāvyaktāṃ tu tāṃ vācaṃ saṃbhraśrutya drauṇir abravīt | ācāryaghātināṃ lokā na santi kulapāṃsana ||
Translation
そのかすれた言葉を聞くと、ドローナの子は言った。「己の師を殺す者に、福なる世界はない。おお、家門の恥さらしめ！」
Word by Word
तस्यof him/its
तस्य:
Sambandha
TypePronoun
Rootतद्
FormMasculine/Neuter, Genitive, Singular
अव्यक्ताम्unclear, indistinct
अव्यक्ताम्:
Karma
TypeAdjective
Rootअव्यक्त
FormFeminine, Accusative, Singular
तुbut, however
तु:
TypeIndeclinable
Rootतु
ताम्that (her/it)
ताम्:
Karma
TypePronoun
Rootतद्
FormFeminine, Accusative, Singular
वाचम्speech, voice
वाचम्:
Karma
TypeNoun
Rootवाच्
FormFeminine, Accusative, Singular
संभश्रुत्यhaving heard (attentively)
संभश्रुत्य:
TypeVerb
Rootसम्-श्रु
FormAbsolutive (क्त्वा/ल्यप्), Parasmaipada (usage), having heard
द्रौणिःDrauni (son of Drona, Ashvatthaman)
द्रौणिः:
Karta
TypeNoun (Proper)
Rootद्रौणि
FormMasculine, Nominative, Singular
अब्रवीत्said, spoke
अब्रवीत्:
TypeVerb
Rootब्रू
FormImperfect (लङ्), 3rd, Singular, Parasmaipada
आचार्यघातिनाम्of the slayers of (their) teacher
आचार्यघातिनाम्:
Sambandha
TypeNoun/Adjective
Rootआचार्यघातिन्
FormMasculine, Genitive, Plural
लोकाःworlds (realms)
लोकाः:
Karta
TypeNoun
Rootलोक
FormMasculine, Nominative, Plural
नnot
न:
TypeIndeclinable
Rootन
सन्तिare, exist
सन्ति:
TypeVerb
Rootअस्
FormPresent (लट्), 3rd, Plural, Parasmaipada
कुलपांसनO defiler of the family
कुलपांसन:
Sambodhana
TypeNoun (Vocative address)
Rootकुलपांसन
FormMasculine, Vocative, Singular
Speaker
संजय उवाच
Characters & Entities
A
Aśvatthāmā (Drauṇi)Ā
Ācārya (teacher/preceptor, as a moral category)Character Dynamics
Dharma Sankata (Moral Dilemma)
War Context
Verse Rasa (Emotional Essence)
Philosophical Teaching
Political Layer
Geographic Context
Meter (Chandas)
Sandhi Notes
Educational Q&A
Even in wartime, certain acts are treated as grave adharma; killing one’s teacher is condemned as a deed that destroys one’s claim to auspicious ‘worlds’ (posthumous merit) and brings disgrace upon the family line.
Sañjaya reports that Aśvatthāmā, hearing someone’s unclear words, responds sharply by denouncing the killer of an ācārya and branding the person as a ‘kulapāṃsana’—a disgrace to the lineage.