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Shloka 15

Yuddha-yajña-vyākhyāna (The Battle as Sacrifice): Ambarīṣa–Indra Saṃvāda

इन्द्र रवाच ऋषत्विज: कुण्जरास्तत्र वाजिनो<थ्वर्यवस्तथा । हवींषि परमांसानि रुधिरं त्वाज्यमुच्यते

indra uvāca—rājan, asmin yuddha-yajñe kuñjarā eva ṛtvijaḥ, vājino ’dhvaryavaḥ tathā; havīṃṣi paramāṃsāni, rudhiraṃ tv ājyam ucyate.

اِندر نے کہا—اے راجَن! اس جنگی یَجْن میں ہاتھی ہی رِتْوِج ہیں، گھوڑے اَدھْوَرْیُو ہیں؛ دشمنوں کا گوشت ہی ہَوِشْی ہے اور ان کا خون ہی آجیَ (گھی) کہلاتا ہے۔

इन्द्रःIndra
इन्द्रः:
Karta
TypeNoun
Rootइन्द्र
FormMasculine, Nominative, Singular
उवाचsaid/spoke
उवाच:
Karta
TypeVerb
Rootवच्
FormPerfect, Third, Singular
ऋषयःsages
ऋषयः:
Karta
TypeNoun
Rootऋषि
FormMasculine, Nominative, Plural
त्विजःpriests (lit. twice-born)
त्विजः:
Karta
TypeNoun
Rootत्विज्
FormMasculine, Nominative, Plural
कुञ्जराःelephants
कुञ्जराः:
Karta
TypeNoun
Rootकुञ्जर
FormMasculine, Nominative, Plural
तत्रthere/in that (context)
तत्र:
Adhikarana
TypeIndeclinable
Rootतत्र
वाजिनःhorses
वाजिनः:
Karta
TypeNoun
Rootवाजिन्
FormMasculine, Nominative, Plural
अथand/then
अथ:
TypeIndeclinable
Rootअथ
अध्वर्यवःAdhvaryu priests
अध्वर्यवः:
Karta
TypeNoun
Rootअध्वर्यु
FormMasculine, Nominative, Plural
तथाlikewise/so
तथा:
TypeIndeclinable
Rootतथा
हवींषिoblations
हवींषि:
Karta
TypeNoun
Rootहविस्
FormNeuter, Nominative, Plural
परमांसानिenemy-flesh (lit. other-flesh)
परमांसानि:
Karta
TypeNoun
Rootपरमांस
FormNeuter, Nominative, Plural
रुधिरम्blood
रुधिरम्:
Karta
TypeNoun
Rootरुधिर
FormNeuter, Nominative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
आज्यम्ghee (clarified butter)
आज्यम्:
Karta
TypeNoun
Rootआज्य
FormNeuter, Nominative, Singular
उच्यतेis called/said
उच्यते:
TypeVerb
Rootवच्
FormPresent, Passive, Third, Singular

अम्बरीष उवाच

I
Indra
K
King (rājan)
E
elephants (kuñjara)
H
horses (vājin)
ṛtvij (priests)
A
adhvaryu (priestly role)
H
havis (oblations)
F
flesh (māṃsa)
B
blood (rudhira)
G
ghee (ājya)
W
war-sacrifice (yuddha-yajña)

Educational Q&A

The verse illustrates how war can be described using the language of Vedic sacrifice, turning instruments of battle into ritual roles and blood into ‘ghee.’ This highlights a key Mahabharata concern: dharma can be argued through powerful metaphors, yet such sacralization of violence raises ethical tension and demands discernment.

Indra addresses a king and characterizes the ongoing conflict as a ‘war-sacrifice,’ mapping elephants and horses onto priestly functions and defining enemy flesh and blood as offerings. The speech functions as a rhetorical reframing meant to interpret (and potentially justify) the brutality of battle within a ritual paradigm.