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Shloka 33

Ādi-parva Adhyāya 132 — Duryodhana’s Instructions to Purocana at Vāraṇāvata

Lākṣāgṛha Planning

स तु द्रोणस्य शिरसा पादौ गृहा[ परंतप: । अरण्यमनुसम्प्राप्य कृत्वा द्रोणं महीमयम्‌,शत्रुओंको संताप देनेवाले एकलव्यने द्रोणाचार्यके चरणोंमें मस्तक रखकर प्रणाम किया और वनमें लौटकर उनकी मिट्टीकी मूर्ति बनायी तथा उसीमें आचार्यकी परमोच्च भावना रखकर उसने थधर्नुर्विद्याका अभ्यास प्रारम्भ किया। वह बड़े नियमके साथ रहता था

sa tu droṇasya śirasā pādau gṛhā parantapaḥ | araṇyam anusamprāpya kṛtvā droṇaṃ mahīmayam ||

ไวศัมปายนะกล่าวว่า: แต่เอกลัพยะ ผู้เผาผลาญศัตรู ได้ก้มศีรษะลงแทบบาทท่านโทรณะแล้วถวายบังคม ครั้นกลับสู่อรัญญา เขาปั้นรูปโทรณะด้วยดิน และสถาปนาอาจารย์ไว้เป็นที่สูงสุดในดวงใจ จากนั้นจึงเริ่มฝึกวิชาธนูด้วยวัตรปฏิบัติอันเคร่งครัด

सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
द्रोणस्यof Droṇa
द्रोणस्य:
Sampradana
TypeNoun
Rootद्रोण
FormMasculine, Genitive, Singular
शिरसाwith (his) head
शिरसा:
Karana
TypeNoun
Rootशिरस्
FormNeuter, Instrumental, Singular
पादौthe two feet
पादौ:
Karma
TypeNoun
Rootपाद
FormMasculine, Accusative, Dual
गृहाtook/held (i.e., touched/embraced)
गृहा:
TypeVerb
Rootगृह
FormPerfect (Liṭ), 3rd, Singular, Parasmaipada
परंतपःthe foe-tormenter (Ekalavya)
परंतपः:
Karta
TypeAdjective
Rootपरंतप
FormMasculine, Nominative, Singular
अरण्यम्to the forest
अरण्यम्:
Karma
TypeNoun
Rootअरण्य
FormNeuter, Accusative, Singular
अनुसम्प्राप्यhaving reached/returned to
अनुसम्प्राप्य:
TypeVerb
Rootअनु-सम्-प्र-आप्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
कृत्वाhaving made
कृत्वा:
TypeVerb
Rootकृ
Formक्त्वा (absolutive/gerund)
द्रोणम्Droṇa (as an image/representation)
द्रोणम्:
Karma
TypeNoun
Rootद्रोण
FormMasculine, Accusative, Singular
महीमयम्made of earth/clay
महीमयम्:
Karma
TypeAdjective
Rootमहीमय
FormMasculine, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
D
Droṇa (Droṇācārya)
E
Ekalavya
F
forest (araṇya)
E
earthen image/idol (mahīmaya mūrti of Droṇa)
D
Droṇa’s feet (pādau)

Educational Q&A

The verse highlights guru-bhakti and rigorous self-discipline: Ekalavya treats Droṇa as his teacher through reverent intention and sustained practice. At the same time, it sets up an ethical question central to the Ekalavya narrative—how access to knowledge and recognition can be shaped by social boundaries rather than merit alone.

Ekalavya bows at Droṇa’s feet, returns to the forest, makes an earthen image of Droṇa, and begins practicing archery with strict observances, mentally installing Droṇa as his supreme teacher.