Shloka 323
Adhyāya 41 — Kṛṣṇa’s Battlefield Briefing and the Renewal of the Great Engagement
उपसर्गाद् बहुधा सूदतेश्व प्रायेण सर्व त्वयि तच्च महाम् । “शद् शास, शो, शू, श्वस् अथवा षद् तथा नाना प्रकारके उपसर्गोंसे युक्त सूद* धातुसे भी शत्रु शब्दकी सिद्धि होती है। मेरे प्रति इन सभी धातुओंका सारा तात्पर्य तुममें संघटित होता है
sañjaya uvāca | upasargād bahudhā sūdateśva prāyeṇa sarva tvayi tac ca mahām | ṣaḍ śāsa, śo, śū, śvas athavā ṣaḍ tathā nānā-prakārake upasargaiḥ yukta sūd-dhātose’pi śatru-śabdasya siddhir bhavati | mama prati etāsu sarvāsu dhātuṣu sarva-tātparyaṁ tum̐me saṅghaṭitaṁ bhavati |
ສັນຊະຍະກ່າວວ່າ: «ໂດຍອຳນາດຂອງອຸປະສັກ (ຄຳນຳໜ້າ) ຄວາມໝາຍ ‘ສັດຕູ’ ມັກຈະຖືກສ້າງຂຶ້ນໄດ້ຫຼາຍວິທີ—ແມ່ນແຕ່ຈາກຮາກຄຳ sūd ເມື່ອປະກອບກັບອຸປະສັກຫຼາຍປະເພດ. ແຕ່ໂອ ຜູ້ຍິ່ງໃຫຍ່, ຄວາມໝາຍທຸກເງົານັ້ນເມື່ອຮວບຮວມກັນ ກໍຄືຈະມາຮວມຢູ່ໃນເຈົ້າຕໍ່ຂ້າພະເຈົ້າ: ສິ່ງໃດກໍຕາມທີ່ຄຳ ‘ສັດຕູ’ ອາດຈະສື່ໄດ້ຕາມການສ້າງນັ້ນ ຄວາມໝາຍເຕັມຂອງມັນດຸດດັ່ງມີຮູບຮ່າງຢູ່ໃນເຈົ້າ.»
संजय उवाच
Educational Q&A
The verse highlights how language can gather many nuanced meanings—here, the idea of ‘enemy’—and how, in a moral and emotional context, those nuances can be felt as fully realized in a particular person. It underscores the ethical weight of enmity: hostility is not merely a label but a convergence of intentions and actions.
Sañjaya speaks in a reflective, rhetorically charged way, invoking grammatical/derivational reasoning about how the word ‘enemy’ can be formed. He then applies that layered meaning to a personal relationship, implying that the full sense of antagonism is, for him, concentrated in the addressed ‘great one’.