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Shloka 8

Adhyāya 41 — Kṛṣṇa’s Battlefield Briefing and the Renewal of the Great Engagement

स मां निशम्याथ महातपस्वी संशप्तवान्‌ रोषपरीतचेता: । सूतोपधावाप्तमिदं तवास्त्र न कर्मकाले प्रतिभास्यति त्वाम्‌

sa māṁ niśamyātha mahātapasvī saṁśaptavān roṣaparītacetāḥ | sūtopadhāvāptam idaṁ tavāstraṁ na karmakāle pratibhāsyati tvām ||

سنجے نے کہا—میرا حال سن کر مہاتپسی پرشورام کا دل غضب سے بھر گیا اور اس نے لعنت کرتے ہوئے کہا—“اے سوت! تو نے فریب سے یہ برہماستر حاصل کیا ہے؛ اس لیے جب عمل کا وقت آئے گا تو یہ ہتھیار تجھے یاد نہ آئے گا۔”

सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
FormAccusative, Singular
निशम्यhaving heard
निशम्य:
TypeVerb
Rootनि-शम्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
अथthen
अथ:
TypeIndeclinable
Rootअथ
महातपस्वीthe great ascetic
महातपस्वी:
Karta
TypeNoun
Rootमहातपस्विन्
FormMasculine, Nominative, Singular
संशप्तवान्having cursed / who cursed
संशप्तवान्:
TypeVerb
Rootसम्-शप्
Formक्तवत् (past active participle), Masculine, Nominative, Singular
रोषपरीतचेता:whose mind was overcome by anger
रोषपरीतचेता::
TypeAdjective
Rootरोषपरीतचेतस्
FormMasculine, Nominative, Singular
सूतोपधावाप्तम्obtained by deception as a charioteer’s son
सूतोपधावाप्तम्:
TypeAdjective
Rootसूतोपधावाप्त
FormNeuter, Nominative, Singular
इदम्this
इदम्:
TypePronoun
Rootइदम्
FormNeuter, Nominative, Singular
तवof you / your
तव:
TypePronoun
Rootयुष्मद्
FormGenitive, Singular
अस्त्रम्weapon (missile)
अस्त्रम्:
Karta
TypeNoun
Rootअस्त्र
FormNeuter, Nominative, Singular
not
:
TypeIndeclinable
Root
कर्मकालेat the time of action/need
कर्मकाले:
Adhikarana
TypeNoun
Rootकर्मकाल
FormMasculine, Locative, Singular
प्रतिभास्यतिwill appear (to mind) / will be remembered
प्रतिभास्यति:
TypeVerb
Rootप्रति-भा
FormFuture, 3rd, Singular, Parasmaipada
त्वाम्you
त्वाम्:
Karma
TypePronoun
Rootयुष्मद्
FormAccusative, Singular

संजय उवाच

S
Sañjaya
P
Paraśurāma
K
Karna (implied as the one addressed/being cursed)
B
Brahmāstra
S
Sūta (as a social designation)

Educational Q&A

Sacred power or knowledge obtained through deception carries an inherent flaw: at the decisive moment it fails. The verse frames this as a moral law—untruth in the means undermines the reliability of the end.

Sañjaya recounts that Paraśurāma, angered after learning the truth, curses the recipient of the weapon: because the Brahmāstra was acquired by deceit, it will not be remembered when it is most needed in battle.