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Mahabharata — Shalya Parva, Shloka 4

Gadā-yuddhe Bhīma–Duryodhanayoḥ Tumulaḥ Saṃprahāraḥ

Mace-duel’s intense exchange

भूत्वा हि जगतो नाथो हानाथ इव मे सुतः । गदामुद्यम्य यो याति किमन्यद्‌ भागधेयत:

bhūtvā hi jagato nātho hānātha iva me sutaḥ | gadām udyamya yo yāti kim anyad bhāgadhayataḥ ||

Disse Vaiśampāyana: “Meu filho, que fora senhor e protetor do mundo inteiro, agora vai a pé ao campo de batalha como alguém sem amparo, erguendo a maça na mão. Que outra coisa se pode chamar isso, senão decreto do destino?”

भूत्वाhaving been / after becoming
भूत्वा:
Adhikarana
TypeVerb
Rootभू (धातु)
Formक्त्वा (absolutive/gerund), कर्तरि, non-finite
हिindeed / for
हि:
TypeIndeclinable
Rootहि
Formparticle
जगतःof the world
जगतः:
Adhikarana
TypeNoun
Rootजगत्
Formneuter, genitive, singular
नाथःlord / protector
नाथः:
Karta
TypeNoun
Rootनाथ
Formmasculine, nominative, singular
हानाथःwithout a protector / helpless
हानाथः:
Karta
TypeAdjective
Rootहा-नाथ (न-नाथ)
Formmasculine, nominative, singular
इवas if / like
इव:
TypeIndeclinable
Rootइव
Formcomparative particle
मेmy / of me
मे:
Sampradana
TypePronoun
Rootअस्मद्
Form1st, genitive, singular
सुतःson
सुतः:
Karta
TypeNoun
Rootसुत
Formmasculine, nominative, singular
गदाम्mace
गदाम्:
Karma
TypeNoun
Rootगदा
Formfeminine, accusative, singular
उद्यम्यhaving lifted / raising
उद्यम्य:
Karana
TypeVerb
Rootउद्-यम् (धातु)
Formल्यप् (absolutive/gerund), कर्तरि, non-finite
यःwho
यः:
Karta
TypePronoun
Rootयद्
Formmasculine, nominative, singular
यातिgoes / proceeds
याति:
TypeVerb
Rootया (धातु)
Formलट्, present, 3rd, singular, परस्मैपद
किम्what
किम्:
TypePronoun
Rootकिम्
Formneuter, nominative/accusative, singular
अन्यत्other (anything else)
अन्यत्:
TypeAdjective
Rootअन्य
Formneuter, nominative/accusative, singular
भागधेयतःthan fate / from destiny
भागधेयतः:
Apadana
TypeNoun
Rootभागधेय
Formneuter, ablative, singular

वैशम्पायन उवाच

V
Vaiśampāyana
M
my son (sutaḥ)
J
jagat (the world)
G
gadā (mace)
B
battlefield (implied)

Educational Q&A

The verse underscores the fragility of worldly power: even one who was regarded as a ‘protector of the world’ can be reduced to apparent helplessness in war. It frames this reversal as bhāgadhaya—destiny—inviting reflection on impermanence and the limits of human control amid dharma and conflict.

The speaker laments a dramatic reversal: his son, formerly a great lord, is now seen going on foot into battle, mace raised, like someone without support. The scene emphasizes the tragic turn of events in the war and attributes it to fate.