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Shloka 21

कण्वोपदेशः—नश्वरबलविवेकः तथा मातलिगुणकेश्याः आख्यानारम्भः

Kaṇva’s Counsel on Impermanent Power; Opening of the Mātali–Guṇakeśī Narrative

2242 क्र ० 4 कलर १ ७ रे 2 2 १7 बाहुभ्यां मे जिता भूमिर्निहता: सर्वशत्रव: । भवद्धयां युद्धमाकाड्क्षन्नुपपयातो5स्मि पर्वतम्‌

bāhubhyāṃ me jitā bhūmir nihatāḥ sarvaśatravaḥ | bhavadbhyāṃ yuddham ākāṅkṣann upaprayāto ’smi parvatam ||

Sinabi ni Vaiśaṃpāyana: “Sa lakas ng aking sariling mga bisig, nasakop ko ang lupa at napatay ang lahat ng aking mga kaaway. Gayunman, sa pagnanais na makidigma sa inyong dalawa, umakyat ako sa bundok na ito.”

बाहुभ्याम्by (my) two arms
बाहुभ्याम्:
Karana
TypeNoun
Rootबाहु
FormMasculine, Instrumental, Dual
मेof me / my
मे:
Adhikarana
TypePronoun
Rootअस्मद्
FormGenitive, Singular
जिताconquered
जिता:
Karma
TypeVerb
Rootजि (धातु) → जित (क्त)
FormFeminine, Nominative, Singular
भूमिःthe earth/land
भूमिः:
Karta
TypeNoun
Rootभूमि
FormFeminine, Nominative, Singular
निहताःslain
निहताः:
Karta
TypeVerb
Rootहन् (धातु) → निहत (क्त)
FormMasculine, Nominative, Plural
सर्वशत्रवःall enemies
सर्वशत्रवः:
Karta
TypeNoun
Rootसर्व-शत्रु
FormMasculine, Nominative, Plural
भवद्भ्याम्by you two
भवद्भ्याम्:
Karana
TypePronoun
Rootभवत्
FormMasculine, Instrumental, Dual
युद्धम्battle
युद्धम्:
Karma
TypeNoun
Rootयुद्ध
FormNeuter, Accusative, Singular
आकाङ्क्षन्desiring
आकाङ्क्षन्:
Karta
TypeVerb
Rootकाङ्क्ष् (धातु) → आकाङ्क्षत् (शतृ)
FormMasculine, Nominative, Singular
उपपयातःhaving approached / come near
उपपयातः:
Karta
TypeVerb
Rootया (धातु) → उप-उप-या (धातु) → उपपयात (क्त)
FormMasculine, Nominative, Singular
अस्मिI am
अस्मि:
Karta
TypeVerb
Rootअस् (धातु)
FormPresent, First, Singular
पर्वतम्to the mountain
पर्वतम्:
Karma
TypeNoun
Rootपर्वत
FormMasculine, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
B
bhūmi (earth/kingdom)
P
parvata (mountain)
Ś
śatravaḥ (enemies)

Educational Q&A

The verse highlights the ethical tension between martial pride and the deliberate choice to seek further conflict: even after victory and the destruction of enemies, the speaker’s desire for another battle shows how ambition and ego can perpetuate violence rather than restore peace.

In Vaiśampāyana’s narration, a warrior boasts of having conquered the land and slain all foes, yet declares that he has approached a mountain specifically to fight “you two,” framing the moment as a direct challenge and an escalation toward combat.