Shloka 31

अश्वत्थाम-शापः, परिक्षिद्भविष्यत्, मणि-न्यासः

Aśvatthāman’s Curse, Parikṣit’s Future, and the Mani’s Restitution

Devanagari script

हतो दुर्योधन: पापो राज्यस्य परिपन्थिक: । दुःशासनस्य रुधिरं पीत॑ विस्फुरतो मया

Transliteration

hato duryodhanaḥ pāpo rājyasya paripanthi-kaḥ | duḥśāsanasya rudhiraṃ pītaṃ visphurato mayā ||

Translation

ไวศัมปายนะกล่าวว่า: “ทุรโยธนะผู้บาป—ผู้เป็นศัตรูและผู้ขัดขวางราชอาณาจักรของเรา—ถูกสังหารแล้ว และเมื่อทุศศาสนะดิ้นรนทุรนทุราย เราได้ดื่มโลหิตของเขา ดังนี้การล้างแค้นได้ชำระสิ้นครบถ้วน บัดนี้ผู้ใดใคร่กล่าว ก็ไม่อาจติเตียนเราได้อีก ครั้นปราบอัศวัตถามา บุตรแห่งโทรณะแล้ว เราไว้ชีวิตเขาไว้เพียงเพราะเขาเป็นพราหมณ์ และเป็นบุตรของอาจารย์ของเรา”

Word by Word

• हतः: slain
• Type: Adjective
• Root: हन् (धातु) → हत (कृदन्त)
• Form: Masculine, Nominative, Singular

• दुर्योधनः: Duryodhana
• दुर्योधनः: Karta
• Type: Noun
• Root: दुर्योधन (प्रातिपदिक)
• Form: Masculine, Nominative, Singular

• पापः: sinful, wicked
• Type: Adjective
• Root: पाप (प्रातिपदिक)
• Form: Masculine, Nominative, Singular

• राज्यस्य: of the kingdom
• Type: Noun
• Root: राज्य (प्रातिपदिक)
• Form: Neuter, Genitive, Singular

• परिपन्थिकः: enemy, obstructer, highwayman
• Type: Noun
• Root: परिपन्थिक (प्रातिपदिक)
• Form: Masculine, Nominative, Singular

• दुःशासनस्य: of Duḥśāsana
• Type: Noun
• Root: दुःशासन (प्रातिपदिक)
• Form: Masculine, Genitive, Singular

• रुधिरम्: blood
• रुधिरम्: Karma
• Type: Noun
• Root: रुधिर (प्रातिपदिक)
• Form: Neuter, Accusative, Singular

• पीतम्: drunk
• Type: Adjective
• Root: पा (धातु) → पीत (कृदन्त)
• Form: Neuter, Nominative/Accusative, Singular

• विस्फुरतः: of (him) writhing/twitching
• Type: Adjective
• Root: विस्फुरत् (शतृ-कृदन्त; धातु: स्फुर्)
• Form: Masculine, Genitive/Ablative, Singular

• मया: by me
• मया: Karana
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: Instrumental, Singular

Speaker

वैशम्पायन उवाच

Characters & Entities

• Vaiśampāyana
• Duryodhana
• Duḥśāsana
• Aśvatthāman
• Droṇa

Educational Q&A

What is the core teaching?

The verse highlights the moral tension between righteous retribution and excess: vengeance is claimed as ‘fulfilled,’ yet the imagery of drinking blood underscores how war can push even justified anger toward transgressive violence; simultaneously, sparing Aśvatthāman due to brāhmaṇa-status and guru-lineage shows dharma operating as a restraint even amid hatred.

What is happening in the narrative?

A speaker (reported by Vaiśampāyana) declares that Duryodhana has been killed and that Duḥśāsana’s blood was drunk while he writhed—presented as repayment for past wrongs; the statement adds that Aśvatthāman, though defeated, was left alive out of respect for his being a brāhmaṇa and the son of Droṇa.