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Shloka 47

अध्याय ८ — शल्यस्य सत्कारः, वरदानं, पाण्डवसमागमश्च (Śalya’s Reception, the Boon, and Meeting the Pāṇḍavas)

तस्याहं कुरुशार्दूल प्रतीपमहितं वच: । ध्र॒वं संकथयिष्यामि योद्धुकामस्य संयुगे

tasyāhaṃ kuruśārdūla pratīpam ahitaṃ vacaḥ | dhruvaṃ saṃkathayiṣyāmi yoddhukāmasya saṃyuge ||

Wika ni Śalya: “O tigre sa angkan ng mga Kuru, kapag sabik siyang makipaglaban sa digmaan, tiyak na magsasalita ako sa kanya ng mga salitang laban at makapipinsala. Sa mga salitang salungat na iyon, mababasag ang kanyang pagmamataas at ningning, upang madali siyang mapabagsak at mapatay sa digmaan. Anak ni Pāṇḍu, sinasabi ko ito sa iyo bilang katotohanan.”

तस्यof him
तस्य:
Sampradana
TypePronoun
Rootतद्
FormMasculine/Neuter, Genitive, Singular
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद्
FormNominative, Singular
कुरुशार्दूलO tiger among the Kurus
कुरुशार्दूल:
TypeNoun (vocative epithet)
Rootकुरु-शार्दूल
FormMasculine, Vocative, Singular
प्रतीपम्unfavorable, contrary
प्रतीपम्:
Karma
TypeAdjective
Rootप्रतीप
FormNeuter, Accusative, Singular
अहितम्harmful, unwholesome
अहितम्:
Karma
TypeAdjective
Rootअहित
FormNeuter, Accusative, Singular
वचःspeech, words
वचः:
Karma
TypeNoun
Rootवचस्
FormNeuter, Accusative, Singular
ध्रुवम्surely, certainly
ध्रुवम्:
TypeIndeclinable (adverbial use)
Rootध्रुव
Formtrue
संकथयिष्यामिI will tell/utter
संकथयिष्यामि:
TypeVerb
Rootकथ् (सम् + कथ्)
FormLृट् (Simple Future), Parasmaipada, First, Singular, Active
योद्धुकामस्यof (one) desiring to fight
योद्धुकामस्य:
Sampradana
TypeAdjective (used substantively)
Rootयोद्धु-काम
FormMasculine, Genitive, Singular
संयुगेin battle
संयुगे:
Adhikarana
TypeNoun
Rootसंयुग
FormMasculine/Neuter, Locative, Singular
कुरुश्रेष्ठO best of the Kurus
कुरुश्रेष्ठ:
TypeNoun (vocative epithet)
Rootकुरु-श्रेष्ठ
FormMasculine, Vocative, Singular

शल्य उवाच

Ś
Śalya
K
Kuru (dynasty/people)
K
Karna (implied by context)
A
Arjuna (implied by context)
P
Pāṇḍu (as patronymic reference: ‘son of Pāṇḍu’)

Educational Q&A

The verse highlights the moral power of speech in warfare: words can be used as a strategic weapon to undermine arrogance and overconfidence. It also raises an ethical tension—using harmful speech for a perceived greater end—showing how dharma in war can involve difficult, morally ambiguous choices.

Śalya declares his intention that when Karṇa seeks battle with Arjuna, he will deliberately speak adverse, discouraging words to Karṇa. The aim is to diminish Karṇa’s pride and fighting spirit, making his defeat and death in the coming war easier.