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Shloka 62

धृष्टद्युम्नस्य द्रोणाभिमुख्यं तथा सात्यकि-कर्ण-समागमः

Dhṛṣṭadyumna’s advance toward Droṇa and the Sātyaki–Karṇa confrontation

मया त्वेतत्‌ प्रतिज्ञातं क्षेपे कस्मिंश्षिदेव हि । यो मां निष्पिष्य संग्रामे जीवन्‌ हन्यात्‌ पदा रुषा

mayā tv etat pratijñātaṃ kṣepe kasmiṃś cid eva hi | yo māṃ niṣpiṣya saṃgrāme jīvan hanyāt padā ruṣā ||

సంజయుడు అన్నాడు—నేను నిజంగా ఈ ప్రతిజ్ఞ చేశాను—ఏదో ఒక సందర్భంలో—యుద్ధంలో నన్ను నలిపి కూడా జీవించి ఉండి, కోపంతో పాదంతో నన్ను కొట్టేవాడు…

मयाby me
मया:
Karana
TypeNoun
Rootअस्मद्
Form—, Instrumental, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
एतत्this
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
प्रतिज्ञातम्promised/vowed
प्रतिज्ञातम्:
TypeVerb
Rootप्रति-ज्ञा
FormNeuter, Nominative/Accusative, Singular, क्त (past passive participle)
क्षेपेin a throw/cast (of a weapon)
क्षेपे:
Adhikarana
TypeNoun
Rootक्षेप
FormMasculine, Locative, Singular
कस्मिंश्चित्in some (one) / in some case
कस्मिंश्चित्:
Adhikarana
TypePronoun
Rootकस्मिन् + चित्
FormMasculine/Neuter, Locative, Singular
एवindeed/just
एव:
TypeIndeclinable
Rootएव
हिfor/indeed
हि:
TypeIndeclinable
Rootहि
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
माम्me
माम्:
Karma
TypeNoun
Rootअस्मद्
Form—, Accusative, Singular
निष्पिष्यhaving crushed/pressed down
निष्पिष्य:
TypeVerb
Rootनिष्-पीष्
Formल्यप् (absolutive/gerund)
संग्रामेin battle
संग्रामे:
Adhikarana
TypeNoun
Rootसंग्राम
FormMasculine, Locative, Singular
जीवन्living/alive
जीवन्:
Karta
TypeVerb
Rootजीव्
FormMasculine, Nominative, Singular, शतृ (present active participle)
हन्यात्should kill
हन्यात्:
TypeVerb
Rootहन्
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
पदाwith the foot
पदा:
Karana
TypeNoun
Rootपद
FormNeuter, Instrumental, Singular
रुषाwith anger/in wrath
रुषा:
Karana
TypeNoun
Rootरुष्/रुषा
FormFeminine, Instrumental, Singular

संजय उवाच

S
Sañjaya

Educational Q&A

The verse highlights how vows and wounded honor can intensify violence in war: humiliation (being ‘crushed’) and further insult (being struck with the foot) are framed as triggers for wrath and retaliatory resolve, showing the ethical tension between self-control and the warrior code.

Sañjaya, speaking in the first person, recalls a prior vow connected to a battlefield scenario: if someone were to overpower him and then, while still alive, kill or trample him in anger with a foot, that act would be bound up with his pledged response (the sentence continues beyond this verse).