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Shloka 14

देवविमान-दर्शनम् / The Celestial Assembly and Vimana Spectacle

Bhīṣma–Arjuna Encounter Framed Cosmically

अश्वत्थामोवाच नैव न्याय्यमिदं वाच्यमस्माकं पुरुषर्षभ । कि तु रोषपरीतेन गुरुणा भाषिता गुणा:

aśvatthāmovāca naiva nyāyyam idaṁ vācyam asmākaṁ puruṣarṣabha | kintu roṣaparītena guruṇā bhāṣitā guṇāḥ ||

အရှ္ဝတ္ထာမန်က ပြောသည်– «လူတို့အထဲမှ နွားထီးတော်မူသောသူရေ၊ ဤစကားကို ကျွန်ုပ်တို့အပေါ် မပြောသင့်ပါ။ ဆရာဒ్రోဏာသည် ဒေါသလွှမ်းမိုးကာ ပாண்டဝတို့အပေါ် ယခင်က ဖြစ်ခဲ့သော မတရားမှုများကို သတိရ၍ အာဂျုန၏ ဂုဏ်ရည်များကို စိတ်ပူပန်ဒေါသဖြင့် ဤနေရာတွင် ဖော်ပြခဲ့ခြင်းသာ ဖြစ်သည်—ကွဲပြားမှုကို ဖန်တီးလို၍ မဟုတ်၊ မနာလိုဒေါသကြောင့်သာ»။

अश्वत्थामाAshvatthama
अश्वत्थामा:
Karta
TypeNoun
Rootअश्वत्थामन्
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3, Singular
not
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
न्याय्यम्proper/just
न्याय्यम्:
TypeAdjective
Rootन्याय्य
FormNeuter, Nominative, Singular
इदम्this
इदम्:
TypePronoun
Rootइदम्
FormNeuter, Nominative, Singular
वाच्यम्to be said/fit to be spoken
वाच्यम्:
TypeAdjective
Rootवाच्य
FormNeuter, Nominative, Singular
अस्माकम्of us/our
अस्माकम्:
TypePronoun
Rootअस्मद्
Form—, Genitive, Plural
पुरुषर्षभO bull among men (best of men)
पुरुषर्षभ:
TypeNoun
Rootपुरुषर्षभ
FormMasculine, Vocative, Singular
किंrather/indeed (lit. what?)
किं:
TypePronoun
Rootकिम्
FormNeuter, Nominative, Singular
तुbut/however
तु:
TypeIndeclinable
Rootतु
रोषपरीतेनby one overcome with anger
रोषपरीतेन:
Karana
TypeAdjective
Rootरोषपरीत
FormMasculine/Neuter, Instrumental, Singular
गुरुणाby the teacher
गुरुणा:
Karana
TypeNoun
Rootगुरु
FormMasculine, Instrumental, Singular
भाषिताःspoken/uttered
भाषिताः:
TypeAdjective
Rootभाषित
FormMasculine, Nominative, Plural
गुणाःqualities/merits
गुणाः:
Karta
TypeNoun
Rootगुण
FormMasculine, Nominative, Plural

भीष्म उवाच

A
Aśvatthāman
D
Droṇa (guru)
A
Arjuna
P
Puruṣarṣabha (addressed person)

Educational Q&A

The verse highlights ethical restraint in speech: judgments should be grounded in justice (nyāya), and one should recognize how anger (roṣa) can distort praise or blame into a tool of persuasion rather than truth.

Aśvatthāman responds to a statement that seems to reflect poorly on his side, arguing it is unjust to interpret matters that way; he explains that the teacher (Droṇa), stirred by anger and memories of past wrongs to the Pāṇḍavas, has spoken of Arjuna’s virtues in a heated manner rather than to deliberately sow dissension.