Shloka 58

न हाददानं दद्शु: संदधानं च सायकान्‌ | विमुड्चन्तं च संरम्भादपश्यन्त हतानरीन्‌,वह कब तरकससे बाण निकालता है, कब धनुषपर रखता है और कब क्रोधपूर्वक शत्रुओंपर छोड़ देता है, यह सब किसीने नहीं देखा। सब लोग मारे जाते हुए शत्रुओंको ही देखते थे

na hādādānaṃ dadṛśuḥ saṃdadhānaṃ ca sāyakān | vimuñcantaṃ ca saṃrambhād apaśyanta hatānarīn ||

ສັນຊະຍະກ່າວວ່າ: ບໍ່ມີໃຜເຫັນລາວດຶງລູກສອນອອກຈາກກະບອກ, ສອດໃສ່ຄັນທະນູ, ຫຼື—ດ້ວຍຄວາມໂກດກ້າ—ປ່ອຍມັນໃສ່ສັດຕູ. ຜູ້ຄົນເຫັນແຕ່ສັດຕູທີ່ຖືກສັງຫານລົ້ມລົງ; ການຍິງນັ້ນກັບຫຼົບພົ້ນຈາກສາຍຕາຂອງພວກເຂົາ.

not
:
TypeIndeclinable
Root
indeed/for emphasis
:
TypeIndeclinable
Root
आददानम्taking (up)
आददानम्:
Karma
TypeVerb
Rootआ-दा (धातु)
FormPresent active participle; accusative singular masculine (agreeing with implied 'him')
ददृशुःthey saw
ददृशुः:
Karta
TypeVerb
Rootदृश् (धातु)
FormPerfect; 3rd person plural
संदधानम्placing/setting (on), fitting
संदधानम्:
Karma
TypeVerb
Rootसम्-धा (धातु)
FormPresent active participle; accusative singular masculine (agreeing with implied 'him')
and
:
TypeIndeclinable
Root
सायकान्arrows
सायकान्:
Karma
TypeNoun
Rootसायक
FormMasculine; accusative plural
विमुञ्चन्तम्releasing, letting fly
विमुञ्चन्तम्:
Karma
TypeVerb
Rootवि-मुच् (धातु)
FormPresent active participle; accusative singular masculine (agreeing with implied 'him')
and
:
TypeIndeclinable
Root
संरम्भात्from rage/impetuosity
संरम्भात्:
Apadana
TypeNoun
Rootसंरम्भ
FormMasculine; ablative singular
अपश्यन्they saw
अपश्यन्:
Karta
TypeVerb
Rootपश् (धातु)
FormImperfect; 3rd person plural (parasmaipada)
हतान्slain
हतान्:
Karma
TypeVerb
Rootहन् (धातु)
FormPast passive participle; accusative plural masculine (qualifying 'arīn')
अरीन्enemies
अरीन्:
Karma
TypeNoun
Rootअरि
FormMasculine; accusative plural

संजय उवाच

S
Sañjaya
A
arrows (sāyaka)
E
enemies (anari)

Educational Q&A

The verse highlights how overwhelming martial skill and speed can eclipse ordinary perception: observers notice only the results (fallen foes), not the precise actions. Ethically, it underscores the terrifying efficiency of wrath-driven combat and the way violence can become impersonal—reduced to outcomes rather than conscious, witnessed acts.

Sañjaya reports that the warrior’s movements were too swift to be seen: no one could observe him drawing, nocking, and shooting arrows. The onlookers perceived only the consequence—enemies being struck down—testifying to extraordinary battlefield prowess.