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Shloka 24

कृष्णेन अर्जुनस्य प्रोत्साहनम् — Kṛṣṇa’s Exhortation to Arjuna

Prelude to Karṇa’s Slaying

धावमानान्‌ परांश्चान्यान्‌ दृष्टवान्ये तत्र भारत | गोत्रनामानि ख्यातानि शशंसुरितरेतरम्‌,भरतनन्दन! दूसरे बहुत-से मनुष्य अन्यान्य लोगोंको दौड़ते देख एक-दूसरेसे अपने प्रसिद्ध नाम और गोत्र बताने लगते थे

dhāvamānān parāṁś cānyān dṛṣṭavān ye tatra bhārata | gotranāmāni khyātāni śaśaṁsur itaretaram, bharatanandana |

Disse Sañjaya: “Ó Bhārata, vendo muitos correrem de um lado para outro, alguns homens começaram a chamar uns aos outros, proclamando seus nomes afamados e suas linhagens de clã (gotra)—buscando reconhecimento em meio ao pânico e à confusão do campo de batalha.”

धावमानान्running
धावमानान्:
Karma
TypeAdjective
Rootधाव (धातु) + शतृ
FormMasculine, Accusative, Plural
परान्others
परान्:
Karma
TypeAdjective
Rootपर (प्रातिपदिक)
FormMasculine, Accusative, Plural
and
:
TypeIndeclinable
Root
अन्यान्other (people)
अन्यान्:
Karma
TypeAdjective
Rootअन्य (प्रातिपदिक)
FormMasculine, Accusative, Plural
दृष्टवान्saw / has seen
दृष्टवान्:
TypeVerb
Rootदृश् (धातु) + क्तवतुँ
FormPerfect (periphrastic sense via kṛdanta), 3, Singular
येwho
ये:
Karta
TypePronoun
Rootयद् (सर्वनाम)
FormMasculine, Nominative, Plural
तत्रthere
तत्र:
Adhikarana
TypeIndeclinable
Rootतत्र
भारतO Bharata
भारत:
TypeNoun
Rootभारत (प्रातिपदिक)
FormMasculine, Vocative, Singular
गोत्रनामानिclan-names and personal names
गोत्रनामानि:
Karma
TypeNoun
Rootगोत्रनामन् (प्रातिपदिक)
FormNeuter, Accusative, Plural
ख्यातानिwell-known
ख्यातानि:
TypeAdjective
Rootख्यात (प्रातिपदिक; क्त from ख्या)
FormNeuter, Accusative, Plural
शशंसुःthey told / proclaimed
शशंसुः:
TypeVerb
Rootशंस् (धातु)
FormPerfect, 3, Plural
इतरेतरम्to one another / mutually
इतरेतरम्:
Sampradana
TypeIndeclinable
Rootइतरेतर (प्रातिपदिक)
भरतनन्दनO delight of Bharata
भरतनन्दन:
TypeNoun
Rootभरतनन्दन (प्रातिपदिक)
FormMasculine, Vocative, Singular

संजय उवाच

S
Sañjaya
B
Bhārata (Dhṛtarāṣṭra as addressee)
B
Bharatanandana (addressee epithet)
G
gotra (clan/lineage)
N
nāma (name)

Educational Q&A

The verse highlights how, when order collapses in war, people cling to social identifiers—name and lineage—to secure recognition and safety. It implicitly contrasts the fragility of worldly status with the ethical cost of conflict, where even basic human coordination depends on remembered identity.

Sañjaya describes a scene of turmoil: many people are running about, and others, seeing this, call out mutually, announcing their famous names and gotras—likely to identify allies, avoid being mistaken for enemies, or regroup amid the confusion.