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Shloka 42

नदैवं न च गान्धर्व ब्राह्मां ध्रुवमिदं परम्‌ विचित्रमिदमाश्चर्य न नो दृष्टं न च श्रुतम्‌,'यह युद्ध न तो मनुष्योंका है, न असुरोंका, न राक्षसोंका है और न देवताओं एवं गन्धर्वोंका ही। निश्चय ही यह परम उत्तम ब्राह्म युद्ध है। ऐसा विचित्र एवं आश्चर्यजनक संग्राम हमलोगोंने न तो कभी देखा था और न सुना ही था

na daivaṃ na ca gāndharvaṃ brāhmaṃ dhruvam idaṃ param | vicitram idam āścaryaṃ na no dṛṣṭaṃ na ca śrutam ||

न दैवं न च गान्धर्वं ब्राह्मं ध्रुवमिदं परम्। विचित्रमिदमाश्चर्यं न नो दृष्टं न च श्रुतम्॥

not
:
TypeIndeclinable
Root
दैवम्divine (thing); of the gods
दैवम्:
Karta
TypeNoun
Rootदैव
FormNeuter, Nominative, Singular
not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
गान्धर्वम्of the Gandharvas; gandharva-like
गान्धर्वम्:
Karta
TypeNoun/Adjective
Rootगान्धर्व
FormNeuter, Nominative, Singular
ब्राह्मम्brahma/Brāhma (pertaining to Brahman/Brahmā); sacred
ब्राह्मम्:
Karta
TypeAdjective
Rootब्राह्म
FormNeuter, Nominative, Singular
ध्रुवम्certain, fixed, surely
ध्रुवम्:
Karta
TypeAdjective
Rootध्रुव
FormNeuter, Nominative, Singular
इदम्this
इदम्:
Karta
TypePronoun
Rootइदम्
FormNeuter, Nominative, Singular
परम्supreme, highest
परम्:
Karta
TypeAdjective
Rootपर
FormNeuter, Nominative, Singular
विचित्रम्strange, variegated, extraordinary
विचित्रम्:
Karta
TypeAdjective
Rootविचित्र
FormNeuter, Nominative, Singular
इदम्this
इदम्:
Karta
TypePronoun
Rootइदम्
FormNeuter, Nominative, Singular
आश्चर्यम्wonder, astonishing (thing)
आश्चर्यम्:
Karta
TypeNoun/Adjective
Rootआश्चर्य
FormNeuter, Nominative, Singular
not
:
TypeIndeclinable
Root
नःof us / our
नः:
TypePronoun
Rootअस्मद्
FormGenitive, Plural
दृष्टम्seen
दृष्टम्:
TypeVerb
Rootदृश्
FormPast passive participle (क्त), Neuter, Nominative, Singular
not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
श्रुतम्heard
श्रुतम्:
TypeVerb
Rootश्रु
FormPast passive participle (क्त), Neuter, Nominative, Singular

संजय उवाच

S
Sañjaya
D
Devas
G
Gandharvas
A
Asuras
R
Rākṣasas
B
Brāhma (as a category of warfare)

Educational Q&A

The verse underscores the moral and existential gravity of the conflict: it has surpassed ordinary human warfare and entered a realm of ‘brāhma’—an extraordinary, almost sacred or cosmic level—prompting awe and unease. It frames the battle as something that tests the limits of dharma and human comprehension.

Sañjaya, narrating events to Dhṛtarāṣṭra, reacts to the intensity and unprecedented nature of the fighting. He declares that what is unfolding cannot be classified as merely human or even as the typical battles of mythic beings; it appears like a supreme, otherworldly kind of war never before witnessed or heard.