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Shloka 72

और्वोपाख्यानम्

Aurva Episode: Restoration of Sight and Restraint of World-Destructive Anger

यस्तु स्यात्‌ क्षत्रिय: कश्चित्‌ कामवृत्त: परंतप । नक्तं च युधि युध्येत न स जीवेत्‌ कथंचन,शत्रुओंको संताप देनेवाले वीर! यदि दूसरा कोई कामासक्त क्षत्रिय रातमें मुझसे युद्ध करने आता तो किसी प्रकार जीवित नहीं बच सकता था

yastu syāt kṣatriyaḥ kaścit kāmavṛttaḥ paraṃtapa | naktaṃ ca yudhi yudhyeta na sa jīvet kathaṃcana ||

O ikaw na bayani na nagpapahirap sa mga kaaway! Kung may iba pang kṣatriya—na alipin ng pagnanasa at kumikilos dahil sa silakbo—na darating upang makipaglaban sa akin sa gabi sa larangan ng digmaan, hindi siya makaliligtas sa anumang paraan.

यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
स्यात्would be
स्यात्:
TypeVerb
Rootअस्
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
क्षत्रियःa Kshatriya/warrior
क्षत्रियः:
Karta
TypeNoun
Rootक्षत्रिय
FormMasculine, Nominative, Singular
कश्चित्some/anyone
कश्चित्:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
कामवृत्तःacting from desire; lust-driven
कामवृत्तः:
Karta
TypeAdjective
Rootकामवृत्त
FormMasculine, Nominative, Singular
परंतपO scorcher of foes
परंतप:
TypeNoun
Rootपरंतप
FormMasculine, Vocative, Singular
नक्तम्by night/at night
नक्तम्:
Adhikarana
TypeIndeclinable
Rootनक्तम्
and
:
TypeIndeclinable
Root
युधिin battle
युधि:
Adhikarana
TypeNoun
Rootयुध्
FormFeminine, Locative, Singular
युध्येतwould fight
युध्येत:
TypeVerb
Rootयुध्
FormOptative (Vidhi-lin), 3rd, Singular, Atmanepada
not
:
TypeIndeclinable
Root
सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
जीवेत्would live/survive
जीवेत्:
TypeVerb
Rootजीव्
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
कथंचनin any way; at all
कथंचन:
TypeIndeclinable
Rootकथंचन

गन्धर्व उवाच

G
Gandharva (speaker)
K
kṣatriya (warrior class)

Educational Q&A

The verse contrasts disciplined kṣatriya conduct with kāma-driven behavior: a warrior who fights from uncontrolled desire—especially in improper circumstances like night combat—invites ruin. It underscores self-mastery and adherence to righteous norms as integral to true martial excellence.

A Gandharva addresses a heroic figure (called 'paraṃtapa') and boasts of his own prowess: if any other desire-driven kṣatriya were to challenge him at night in battle, that opponent would certainly be slain. The statement functions both as intimidation and as a moral critique of passion-led warfare.