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Shloka 34

जयद्रथवधः — The Slaying of Jayadratha

Sunset Vow and Curse-Condition

अद्य मे क्रुद्धरूपस्य निघ्नतश्न वरान्‌ वरान्‌ | द्विरर्जुनमिमं लोकं मंस्यतेड्द्य सुयोधन:,आज क्रोधमें भरकर मैं कौरव-सेनाके उत्तमोत्तम वीरोंको चुन-चुनकर मारूँगा, जिससे दुर्योधनको यह मालूम होगा कि अब संसारमें दो अर्जुन प्रकट हो गये हैं

adya me kruddharūpasya nighnataś ca varān varān | dvir arjunam imaṁ lokaṁ maṁsyate 'dya suyodhanaḥ ||

ಇಂದು ಕ್ರುದ್ಧರೂಪವನ್ನು ಧರಿಸಿ ನಾನು ಕೌರವಸೇನೆಯ ಶ್ರೇಷ್ಠ ಶ್ರೇಷ್ಠ ವೀರರನ್ನು ಒಂದೊಂದಾಗಿ ಸಂಹರಿಸುವೆನು; ಆಗ ಸುಯೋಧನನು—ಇಂದು ಈ ಲೋಕದಲ್ಲಿ ಎರಡು ಅರ್ಜುನರು ಇದ್ದಾರೆ ಎಂದು ಭಾವಿಸುವನು।

अद्यtoday/now
अद्य:
Adhikarana
TypeIndeclinable
Rootअद्य
Formavyaya
मेof me / my
मे:
Sampradana
TypePronoun
Rootअस्मद्
Formgenitive, singular
क्रुद्धरूपस्यof (me) having an angry form
क्रुद्धरूपस्य:
Adhikarana
TypeAdjective
Rootक्रुद्धरूप
Formmasculine, genitive, singular
निघ्नतःof (me) striking down/killing
निघ्नतः:
Karta
TypeVerb
Rootहन् (नि-√हन्)
Formpresent active participle, masculine, genitive, singular
वरान्the excellent (ones)
वरान्:
Karma
TypeNoun/Adjective
Rootवर
Formmasculine, accusative, plural
वरान्the best (ones) (repetition for emphasis: 'the very best')
वरान्:
Karma
TypeNoun/Adjective
Rootवर
Formmasculine, accusative, plural
द्विःtwice / double
द्विः:
Adhikarana
TypeIndeclinable
Rootद्विः
Formavyaya
अर्जुनम्Arjuna
अर्जुनम्:
Karma
TypeNoun (proper)
Rootअर्जुन
Formmasculine, accusative, singular
इमम्this
इमम्:
Karma
TypePronoun
Rootइदम्
Formmasculine, accusative, singular
लोकम्world
लोकम्:
Karma
TypeNoun
Rootलोक
Formmasculine, accusative, singular
मंस्यतेwill think/consider
मंस्यते:
Karta
TypeVerb
Rootमन् (√मन्)
Formfuture (periphrastic/luṭ), 3rd person, singular, parasmaipada
अद्यtoday/now
अद्य:
Adhikarana
TypeIndeclinable
Rootअद्य
Formavyaya
सुयोधनःSuyodhana (Duryodhana)
सुयोधनः:
Karta
TypeNoun (proper)
Rootसुयोधन
Formmasculine, nominative, singular

सूत उवाच

S
Sūta
A
Arjuna
S
Suyodhana (Duryodhana)
K
Kaurava army

Educational Q&A

The verse highlights how anger can fuel vows of extraordinary violence and self-comparison with ideals (Arjuna as the benchmark). Ethically, it illustrates the war-mindset where prowess and reputation become overriding aims, often eclipsing restraint and reflective dharma.

Sūta narrates a warrior’s fierce resolve: in a rage he will pick off the Kauravas’ foremost fighters, so that Duryodhana will be forced to acknowledge a new champion equal to Arjuna—‘as if two Arjunas’ now fight in the world.