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Shloka 122

Sauptika Parva, Adhyaya 8 — Dhṛṣṭadyumna-vadha and the Camp’s Nocturnal Rout

केचिदूचुर्न तत्‌ क्लुद्धैर्धार्तराष्ट्र: कृतं रणे । यत्‌ कृतं नः प्रसुप्तानां रक्षोभि: क्रूरकर्मभि:

kecid ūcur na tat kluddhair dhārtarāṣṭraiḥ kṛtaṃ raṇe | yat kṛtaṃ naḥ prasuptānāṃ rakṣobhiḥ krūrakarmabhiḥ ||

சஞ்சயன் கூறினான்—சிலர் சொன்னார்கள்: “இது கோபமுற்ற துருதராஷ்டிரப் புதல்வர்கள் நேர்மையான போரில் செய்த செயல் அல்ல. நாம் உறங்கிக் கொண்டிருந்தபோது நமக்கு நடந்தது கொடுஞ்செயல் புரியும் ராக்ஷசர்களின் காரியமே.”

केचित्some (people)
केचित्:
Karta
TypeNoun
Rootक (प्रातिपदिक: किम्-प्रत्ययान्त सर्वनाम)
FormMasculine, Nominative, Plural
ऊचुःsaid
ऊचुः:
TypeVerb
Rootवच्
FormPerfect (Liṭ), 3rd, Plural
not
:
TypeIndeclinable
Root
तत्that (deed/act)
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Nominative/Accusative, Singular
क्लुद्धैःby enraged (men)
क्लुद्धैः:
Karana
TypeAdjective
Rootक्लुद्ध (कृदन्त/विशेषण)
FormMasculine/Neuter, Instrumental, Plural
धार्तराष्ट्रैःby the Dhārtarāṣṭras (sons of Dhṛtarāṣṭra)
धार्तराष्ट्रैः:
Karana
TypeNoun
Rootधार्तराष्ट्र (प्रातिपदिक)
FormMasculine, Instrumental, Plural
कृतम्done
कृतम्:
TypeVerb
Rootकृ (क्त)
FormNeuter, Nominative/Accusative, Singular
रणेin battle
रणे:
Adhikarana
TypeNoun
Rootरण (प्रातिपदिक)
FormMasculine, Locative, Singular
यत्which (deed)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
कृतम्was done
कृतम्:
TypeVerb
Rootकृ (क्त)
FormNeuter, Nominative/Accusative, Singular
नःof us / our
नः:
TypePronoun
Rootअस्मद्
FormGenitive, Plural
प्रसुप्तानाम्of (us) sleeping
प्रसुप्तानाम्:
TypeAdjective
Rootप्रसुप्त (सु॒प्/स्वप् + प्र, क्त)
FormMasculine, Genitive, Plural
रक्षोभिःby rākṣasas/demons
रक्षोभिः:
Karana
TypeNoun
Rootरक्षस् (प्रातिपदिक)
FormNeuter, Instrumental, Plural
क्रूरकर्मभिःby cruel-doers / of cruel deeds
क्रूरकर्मभिः:
Karana
TypeAdjective
Rootक्रूरकर्मन् (प्रातिपदिक)
FormMasculine/Neuter, Instrumental, Plural

संजय उवाच

S
Sañjaya
D
Dhārtarāṣṭras (Kauravas)
R
rakṣasas

Educational Q&A

The verse highlights the ethical boundary in dharma-yuddha: killing opponents while they are asleep is condemned as outside legitimate combat, so blame is cast in moral terms—calling the act ‘rakshasa-like’ to mark it as adharma.

After the nocturnal slaughter in the camp, some survivors protest that the Kauravas did not defeat them in open battle; rather, they were attacked while asleep, and the perpetrators are denounced as cruel, demon-like agents.