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Shloka 70

Kṛṣṇa-vīrya-kathana

Dhṛtarāṣṭra’s appraisal of Vāsudeva’s deeds

तस्य नप्तारमायान्तं शैब्यं क: समवारयत्‌ | द्रोणायाभिमुखं यत्तं व्यात्ताननमिवान्तकम्‌,उन्हीं उशीनरका पौत्र शैब्य सावधान हो जब द्रोणाचार्यके सम्मुख आ रहा था, उस समय मुँह फैलाये हुए कालके समान उस वीरको किसने रोका?

tasya naptāram āyāntaṃ śaibyaṃ kaḥ samavārayat | droṇāyābhimukhaṃ yattaṃ vyāttānanaṃ ivāntakam |

ਵੈਸ਼ੰਪਾਯਨ ਨੇ ਕਿਹਾ— ਉਸ਼ੀਨਰ ਦਾ ਪੌਤ੍ਰ ਸ਼ੈਬ੍ਯ ਜਦੋਂ ਦ੍ਰੋਣਾਚਾਰਯ ਦੇ ਸਾਹਮਣੇ, ਮੌਤ ਵਾਂਗ ਮੂੰਹ ਖੋਲ੍ਹ ਕੇ, ਤੀਬਰ ਵੇਗ ਨਾਲ ਧਾਵਾ ਕਰ ਰਿਹਾ ਸੀ, ਤਦ ਉਸ ਵੀਰ ਨੂੰ ਕਿਸ ਨੇ ਰੋਕਿਆ?

तस्यof him/that
तस्य:
Sambandha
TypePronoun
Rootतद्
FormMasculine/Neuter, Genitive, Singular
नप्तारम्grandson
नप्तारम्:
Karma
TypeNoun
Rootनप्तृ
FormMasculine, Accusative, Singular
आयान्तम्coming/approaching
आयान्तम्:
Visheshana
TypeVerb
Rootआ + या
FormMasculine, Accusative, Singular, शतृ (present active participle)
शैब्यम्Śaibya (name of a warrior)
शैब्यम्:
Karma
TypeProperNoun
Rootशैब्य
FormMasculine, Accusative, Singular
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
समवारयत्restrained/checked/held back
समवारयत्:
TypeVerb
Rootसम् + वṛ (वारयति)
FormImperfect (Laṅ), 3rd, Singular, Parasmaipada
द्रोणायtowards/for Droṇa
द्रोणाय:
Sampradana
TypeProperNoun
Rootद्रोण
FormMasculine, Dative, Singular
अभिमुखम्facing; towards the front
अभिमुखम्:
Karma
TypeAdjective
Rootअभिमुख
FormNeuter, Accusative, Singular
यत्तम्rushing/impelled; intent upon
यत्तम्:
Visheshana
TypeAdjective
Rootयम् (यच्छति) / यत
FormMasculine, Accusative, Singular, क्त (past passive participle, used adjectivally)
व्यात्तopened wide
व्यात्त:
TypeAdjective
Rootवि + आ + तन् (तानयति) / व्यात्त
Formक्त (past passive participle, used as first member of compound)
आननम्mouth/face
आननम्:
TypeNoun
Rootआनन
FormNeuter, Accusative, Singular
इवlike; as if
इव:
TypeIndeclinable
Rootइव
अन्तकम्Death (Yama); the ender
अन्तकम्:
Upamana
TypeNoun
Rootअन्तक
FormMasculine, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
Ś
Śaibya
U
Uśīnara
D
Droṇa
A
Antaka (Death/Yama as a simile)

Educational Q&A

The verse highlights a key battlefield ethic: even when a warrior charges with death-like ferocity, the moral order of combat involves counter-action that restrains excess. It frames war not as unbounded violence but as a contest governed by opposing duties, skill, and checks that prevent a single fury from becoming indiscriminate destruction.

Vaiśampāyana describes Śaibya, identified as Uśīnara’s grandson, rushing directly at Droṇa with terrifying intensity, compared to Death with a gaping mouth. The narrator then poses a suspenseful question—who stopped him?—setting up the next detail about the warrior who intercepts or restrains Śaibya.