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Shloka 29

Aśvatthāmā’s Buddhi-Doctrine and Nocturnal Incursion Resolve (अश्वत्थाम्नः बुद्धिविचारः सौप्तिकसंकल्पश्च)

सूदयिष्यामि विक्रम्य कक्षं दीप्त इवानल: । निहत्य चैव पञज्चालान्‌ शान्तिं लब्धास्मि सत्तम

sūdayiṣyāmi vikramya kakṣaṃ dīpta ivānalaḥ | nihatya caiva pañcālān śāntiṃ labdhāsmi sattama ||

Sañjaya said: “Advancing with force, I shall burn through their quarters like a blazing fire. And having slain the Pāñcālas, I shall at last obtain peace.” The line conveys a grim ethical inversion: ‘peace’ is imagined as the fruit of massacre, revealing how vengeance and rage can masquerade as resolution in the aftermath of war.

सूदयिष्यामिI will slay/kill
सूदयिष्यामि:
Karta
TypeVerb
Rootसूद् (धातु)
Formलृट् (भविष्यत्), परस्मैपदम्, उत्तम, एकवचनम्
विक्रम्यhaving stepped/stridden forth
विक्रम्य:
Karana
TypeVerb
Rootवि + क्रम् (धातु)
Formल्यप् (क्त्वा-प्रत्ययः), कर्तरि, true
कक्षम्the armpit/side (flank)
कक्षम्:
Karma
TypeNoun
Rootकक्ष (प्रातिपदिकम्)
Formपुंलिङ्गः, द्वितीया, एकवचनम्
दीप्तःblazing
दीप्तः:
Karta
TypeAdjective
Rootदीप्त (प्रातिपदिकम्; √दीप्)
Formपुंलिङ्गः, प्रथमा, एकवचनम्
इवlike/as
इव:
TypeIndeclinable
Rootइव
Formtrue
अनलःfire
अनलः:
Karta
TypeNoun
Rootअनल (प्रातिपदिकम्)
Formपुंलिङ्गः, प्रथमा, एकवचनम्
निहत्यhaving slain
निहत्य:
Karana
TypeVerb
Rootनि + हन् (धातु)
Formल्यप् (क्त्वा-प्रत्ययः), कर्तरि, true
and
:
TypeIndeclinable
Root
Formtrue
एवindeed/just
एव:
TypeIndeclinable
Rootएव
Formtrue
पञ्चालान्the Panchalas
पञ्चालान्:
Karma
TypeNoun
Rootपञ्चाल (प्रातिपदिकम्)
Formपुंलिङ्गः, द्वितीया, बहुवचनम्
शान्तिम्peace
शान्तिम्:
Karma
TypeNoun
Rootशान्ति (प्रातिपदिकम्)
Formस्त्रीलिङ्गः, द्वितीया, एकवचनम्
लब्धास्मिI have obtained
लब्धास्मि:
Karta
TypeVerb
Rootलभ् (धातु) + अस् (धातु)
Formकृदन्त-समासवत् (लभ्-क्त + अस्मि), अस्, लट् (वर्तमान), उत्तम, एकवचनम्, [object Object]
सत्तमO best of men
सत्तम:
TypeNoun
Rootसत्तम (प्रातिपदिकम्; सत् + तमप्)
Formपुंलिङ्गः, सम्बोधन, एकवचनम्

संजय उवाच

S
Sañjaya
P
Pāñcālas
F
fire (anala)

Educational Q&A

The verse highlights a tragic ethical distortion: the speaker equates ‘peace’ with the completion of revenge. In the Mahābhārata’s moral universe, such ‘peace’ is unstable and tainted, because it is sought through adharma—cruelty and indiscriminate killing—rather than through restraint, justice, and reconciliation.

Sañjaya reports a vow-like declaration of violent intent: the speaker plans to storm the enemy’s quarters like a raging fire and kill the Pāñcālas, expecting to feel relief afterward. This belongs to the Sauptika context of nocturnal attack and the escalation of vengeance after the main war has effectively ended.