Previous Verse

Shloka 35

Brahmaśirastra-pratisaṃhāra — Retraction and redirection of the supreme weapon

Sauptika Parva, Adhyāya 15

वैशग्पायन उवाच तत: परममस्त्र॑ तु द्रौणिरुद्यतमाहवे । द्वैधायनवच: श्रुत्वा गर्भेषु प्रमुमोच ह,वैशम्पायनजी कहते हैं--राजन्‌! व्यासजीका यह वचन सुनकर द्रोणकुमारने युद्धमें उठे हुए उस दिव्यास्त्रको पाण्डवोंके गर्भोपर ही छोड़ दिया

Vaiśaṃpāyana uvāca: tataḥ paramam astraṃ tu drauṇir udyatam āhave | dvaidhāyana-vacaḥ śrutvā garbheṣu pramumoca ha ||

वैशम्पायन उवाच—ततः परममस्त्रं तु द्रौणिरुद्यतमाहवे । द्वैधायनवचः श्रुत्वा गर्भेषु प्रमुमोच ह ॥

वैशम्पायनःVaiśampāyana
वैशम्पायनः:
Karta
TypeNoun
Rootवैशम्पायन
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3, Singular, Parasmaipada
ततःthen/thereupon
ततः:
TypeIndeclinable
Rootततः
परमम्supreme, highest
परमम्:
Karma
TypeAdjective
Rootपरम
FormNeuter, Accusative, Singular
अस्त्रम्weapon (missile)
अस्त्रम्:
Karma
TypeNoun
Rootअस्त्र
FormNeuter, Accusative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
द्रौणिःDrauṇi (son of Droṇa, Aśvatthāman)
द्रौणिः:
Karta
TypeNoun
Rootद्रौणि
FormMasculine, Nominative, Singular
उद्यम्raised, lifted up
उद्यम्:
Karma
TypeAdjective
Rootउद्यम
FormNeuter, Accusative, Singular
आहवेin battle
आहवे:
Adhikarana
TypeNoun
Rootआहव
FormMasculine, Locative, Singular
द्वैधायन-वचःthe word(s) of Dvaidhāyana (Vyāsa)
द्वैधायन-वचः:
Karma
TypeNoun
Rootद्वैधायनवचस्
FormNeuter, Accusative, Singular
श्रुत्वाhaving heard
श्रुत्वा:
TypeVerb
Rootश्रु
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
गर्भेषुin the embryos/wombs
गर्भेषु:
Adhikarana
TypeNoun
Rootगर्भ
FormMasculine, Locative, Plural
प्रमुमोचreleased/let loose (sent forth)
प्रमुमोच:
TypeVerb
Rootमुच्
FormPerfect, 3, Singular, Parasmaipada, प्र
indeed (emphatic particle)
:
TypeIndeclinable
Root

वैशग्पायन उवाच

V
Vaiśaṃpāyana
D
Drauṇi (Aśvatthāman)
D
Dvaidhāyana (Vyāsa)
P
paramam astra (supreme weapon)
G
garbha (embryos in the wombs)

Educational Q&A

The verse highlights how vengeance can drive a warrior beyond the bounds of dharma: targeting the unborn is portrayed as an extreme moral transgression, turning war into an assault on the very continuity of life and lineage.

Aśvatthāman, in battle, releases a supreme weapon after hearing Vyāsa’s words; the weapon is directed toward the embryos in the wombs of the Pāṇḍava line, escalating the conflict from battlefield combat to an attempt at annihilating future heirs.