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Shloka 60

Aśvatthāmā’s Stuti of Rudra and Śiva’s Empowerment (सौप्तिकपर्व, अध्याय ७)

इत्युक्त्वा द्रौणिरास्थाय तां वेदीं दीप्तपावकाम्‌ | संत्यज्यात्मानमारुहय कृष्णवर्त्मन्युपाविशत्‌,ऐसा कहकर द्रोणकुमार अश्व॒त्थामा प्रज्वलित अग्निसे प्रकाशित हुई उस वेदीपर चढ़ गया और प्राणोंका मोह छोड़कर आगके बीचमें बैठ गया

ity uktvā drauṇir āsthāya tāṁ vedīṁ dīptapāvakām | saṁtyajyātmānam āruhya kṛṣṇavartmany upāviśat ||

ಹೀಗೆಂದು ಹೇಳಿ ದ್ರೋಣಪುತ್ರ ಅಶ್ವತ್ಥಾಮನು ಜ್ವಲಿಸುವ ಅಗ್ನಿಯಿಂದ ಪ್ರಕಾಶಮಾನವಾದ ಆ ವೇದಿಯ ಮೇಲೆ ಏರಿ, ಜೀವಾಸಕ್ತಿಯನ್ನು ತ್ಯಜಿಸಿ ಅಗ್ನಿಮಧ್ಯದಲ್ಲಿ ಕುಳಿತುಕೊಂಡನು॥

itithus
iti:
TypeIndeclinable
Rootiti
uktvāhaving said
uktvā:
TypeVerb
Rootvac
Formktvā (absolutive/gerund), parasmaipada (usage-neutral)
drauṇiḥDroṇa's son (Aśvatthāmā)
drauṇiḥ:
Karta
TypeNoun
Rootdrauṇi (patronymic of Droṇa)
Formmasculine, nominative, singular
āsthāyahaving mounted/ascended
āsthāya:
TypeVerb
Rootā-√sthā
Formktvā (absolutive/gerund), parasmaipada (usage-neutral)
tāmthat
tām:
Karma
TypePronoun
Roottad
Formfeminine, accusative, singular
vedīmaltar, sacrificial platform
vedīm:
Karma
TypeNoun
Rootvedī
Formfeminine, accusative, singular
dīpta-pāvakāmblazing with fire / having blazing fire
dīpta-pāvakām:
TypeAdjective
Rootdīpta + pāvaka
Formfeminine, accusative, singular
santyajyahaving abandoned, having renounced
santyajya:
TypeVerb
Rootsam-√tyaj
Formktvā (absolutive/gerund), parasmaipada (usage-neutral)
ātmānamhimself; the self
ātmānam:
Karma
TypeNoun
Rootātman
Formmasculine, accusative, singular
āruhyahaving climbed up
āruhya:
TypeVerb
Rootā-√ruh
Formktvā (absolutive/gerund), parasmaipada (usage-neutral)
kṛṣṇa-vartmanion the dark/black path (i.e., in the fire's dark course/track)
kṛṣṇa-vartmani:
Adhikarana
TypeNoun
Rootkṛṣṇa + vartman
Formneuter, locative, singular
upāviśatsat down
upāviśat:
TypeVerb
Rootupa-√viś
Formimperfect (laṅ), 3rd, singular, parasmaipada

संजय उवाच

संजय (Sañjaya)
द्रौणि / अश्वत्थामा (Drauṇi / Aśvatthāmā)
वेदी (altar)
पावक / अग्नि (fire)

Educational Q&A

The verse highlights how unchecked rage and the aftermath of adharma-driven violence can culminate in despair and self-destructive impulses. It implicitly warns that abandoning discernment (viveka) and responsibility after wrongdoing does not restore dharma; it deepens the tragedy.

Sañjaya reports that Aśvatthāmā, after speaking, climbs onto a fire-lit altar and, relinquishing attachment to his life, enters the dark, smoky course of the flames and sits within the fire—an act presented as a drastic, fatal turn in the aftermath of the night’s events.