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Shloka 3

भीष्मपर्व — अध्याय ९६: सौभद्रस्य आक्रमणम्, अलम्बुसस्य प्रतिविधानम्

Abhimanyu’s assault; Alambusa’s counter-engagement

तालमात्राणि चापानि विकर्षन्तो महारथा: । तमेकमभ्यधावन्त नदन्तः सिंहसंघवत्‌,उन सभी महारथियोंने चार-चार हाथके धनुष खींचते और सिंहोंके समुदायकी भाँति गर्जना करते हुए उस एकमात्र योद्धा घटोत्कचपर धावा किया

tālamātrāṇi cāpāni vikarṣanto mahārathāḥ | tam ekam abhyadhāvanta nadantaḥ siṁhasaṅghavat ||

Wika ni Sañjaya: Hinila ng mga dakilang mandirigmang nakasakay sa karwahe ang kanilang mga pana hanggang sukdulan—kasukat ng punong tāla—at sabay-sabay na sumugod laban sa nag-iisang mandirigmang iyon, si Ghaṭotkaca, na umuungal na parang pangkat ng mga leon. Ipinakikita ng tagpong ito ang bangis ng digmaan at ang tensiyong moral ng marami laban sa isa, gayunman sinasalamin din nito ang walang-awat na lohika ng larangan: ang husay at antas ng banta ang nag-uudyok ng sama-samang tugon.

तालमात्राणिof the measure of a tāla (very large/long)
तालमात्राणि:
Karma
TypeAdjective
Rootतालमात्रा
FormNeuter, Accusative, Plural
and
:
TypeIndeclinable
Root
आपानिbows
आपानि:
Karma
TypeNoun
Rootआप
FormNeuter, Accusative, Plural
विकर्षन्तःdrawing (back), pulling
विकर्षन्तः:
Karta
TypeVerb
Rootवि√कृष्
FormPresent active participle (Parasmaipada), Masculine, Nominative, Plural
महारथाःgreat chariot-warriors
महारथाः:
Karta
TypeNoun
Rootमहारथ
FormMasculine, Nominative, Plural
तम्him
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Singular
एकम्one, single
एकम्:
Karma
TypeAdjective
Rootएक
FormMasculine, Accusative, Singular
अभ्यधावन्तran towards, charged at
अभ्यधावन्त:
TypeVerb
Rootअभि√धाव्
FormImperfect (Laṅ), 3rd, Plural, Parasmaipada
नदन्तःroaring, bellowing
नदन्तः:
Karta
TypeVerb
Root√नद्
FormPresent active participle (Parasmaipada), Masculine, Nominative, Plural
सिंहसंघवत्like a troop of lions
सिंहसंघवत्:
TypeIndeclinable
Rootसिंहसंघवत्

संजय उवाच

S
Sañjaya
M
mahārathāḥ (great chariot-warriors)
C
cāpa (bows)
S
siṁha (lions)
G
Ghaṭotkaca (as specified in the given context)

Educational Q&A

The verse highlights the intensity of dharma-yuddha’s outer form—valor, resolve, and coordinated action—while also raising an ethical tension: when many converge upon one formidable opponent, the battlefield prioritizes neutralizing danger over ideals of equal contest.

Sañjaya describes elite warriors drawing their great bows and charging together, roaring like lions, against a single target—identified in the provided context as Ghaṭotkaca—signaling a concentrated assault prompted by his perceived threat.