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Shloka 22

शल्यस्य सेनापत्याभ्युपगमः | Śalya’s Acceptance of Command

'ट्रौपदी अपने पतियोंके अभीष्ट मनोरथकी सिद्धिके लिये बड़ी कठोर तपस्या करती है और वसुदेवनन्दन श्रीकृष्णकी सगी बहन सुभद्रा मान और अभिमानको दूर फेंककर सदा दासीकी भाँति द्रौपदीकी सेवा करती है। इस प्रकार इन सारे कार्योंके रूपमें वैरकी आग प्रज्वलित हो उठी है, जो किसी प्रकार बुझ नहीं सकती ।। अभिमन्योर्विनाशेन स संधेय: कथं मया | कथं च राजा भुकक्‍त्वेमां पृथिवीं सागराम्बराम्‌

abhimanyor vināśena sa sandheyaḥ kathaṃ mayā | kathaṃ ca rājā bhuktvemāṃ pṛthivīṃ sāgarāmbarām ||

സഞ്ജയൻ പറഞ്ഞു—അഭിമന്യുവിന്റെ വിനാശത്തിനു ശേഷം ഞാൻ എങ്ങനെ സന്ധി ചെയ്യാൻ കഴിയും? കൂടാതെ, സമുദ്രം വസ്ത്രമെന്നപോലെ ധരിച്ചിരിക്കുന്ന ഈ ഭൂമിയെ അനുഭവിച്ചു ഭോഗിച്ച ശേഷം രാജാവ് എങ്ങനെ തൃപ്തി പ്രാപിക്കും?

अभिमन्योःof Abhimanyu
अभिमन्योः:
Sambandha
TypeNoun
Rootअभिमन्यु
FormMasculine, Genitive, Singular
विनाशेनby/with the destruction
विनाशेन:
Karana
TypeNoun
Rootविनाश
FormMasculine, Instrumental, Singular
सःhe/that (one)
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
संधेयःto be made/arranged; to be reconciled (i.e., peace to be made)
संधेयः:
Karta
TypeAdjective
Rootसंधेय
FormMasculine, Nominative, Singular
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
FormInstrumental, Singular
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
and
:
TypeIndeclinable
Root
राजाthe king
राजा:
Karta
TypeNoun
Rootराजन्
FormMasculine, Nominative, Singular
भुक्त्वाhaving enjoyed/ruled (lit. having consumed/enjoyed)
भुक्त्वा:
TypeVerb
Rootभुज्
FormAbsolutive (त्वा), Parasmaipada (usage-neutral here)
इमाम्this
इमाम्:
Karma
TypePronoun
Rootइदम्
FormFeminine, Accusative, Singular
पृथिवीम्the earth
पृथिवीम्:
Karma
TypeNoun
Rootपृथिवी
FormFeminine, Accusative, Singular
सागराम्बराम्having the ocean as its garment; ocean-girt
सागराम्बराम्:
Karma
TypeAdjective
Rootसागर-अम्बर
FormFeminine, Accusative, Singular

संजय उवाच

S
Sañjaya
A
Abhimanyu
T
the King (Dhṛtarāṣṭra, by narrative context)
P
Pṛthivī (the Earth)
S
Sāgara (the Ocean)

Educational Q&A

The verse underscores that certain acts—especially the unjust killing of the young and valiant—can shatter the moral basis for peace. It also critiques royal complacency: even after possessing the whole earth, a king cannot attain true satisfaction when his rule is stained by grievous wrongdoing and its consequences.

Sañjaya reflects on the aftermath of Abhimanyu’s death, implying that the outrage and sorrow it caused make any settlement impossible. He further questions how the king could feel secure or content in sovereignty over the ocean-girt earth when such a catastrophic wrong has occurred.