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Shloka 9

Śāṇḍilī–Suparṇa Saṃvāda

Conduct, Intention, and Restoration

तुल्यरूपाननान्‌ मत्स्यांस्तथा तिमितिमिंगिलान | नागाश्वनरवक्त्रांश्व॒ पश्याम्युन्मथितानिव,जिनके आकार और मुख एक-से हैं ऐसे मत्स्योंको, तिमि और तिमिंगिलोंको तथा हाथी, घोड़े और मनुष्योंके समान मुखवाले जल-जन्तुओंको मैं उन्‍्मथित हुए-से देखता हूँ

tulyarūpānanān matsyāṁs tathā timitimiṅgilān | nāgāśvanaravaktrāṁś ca paśyāmy unmathitān iva ||

میں ایسی مچھلیاں دیکھتا ہوں جن کی صورت اور چہرہ ایک سا ہے، اور نیز تِمی اور تِمیِنگِل جیسے عظیم سمندری جاندار، اور وہ آبی مخلوقات بھی جن کے منہ ہاتھی، گھوڑے اور انسان جیسے ہیں—سب گویا بری طرح مَتھ کر ہلا دیے گئے ہوں۔

तुल्यsimilar, equal
तुल्य:
Karma
TypeAdjective
Rootतुल्य
FormMasculine, Accusative, Plural
रूपform, appearance
रूप:
Karma
TypeNoun
Rootरूप
FormNeuter, Accusative, Singular
आननान्faces, mouths
आननान्:
Karma
TypeNoun
Rootआनन
FormMasculine, Accusative, Plural
मत्स्यान्fishes
मत्स्यान्:
Karma
TypeNoun
Rootमत्स्य
FormMasculine, Accusative, Plural
तथाand also, likewise
तथा:
TypeIndeclinable
Rootतथा
तिमिtimi (a large sea-creature/whale)
तिमि:
Karma
TypeNoun
Rootतिमि
FormMasculine, Accusative, Plural
तिमिङ्गिलान्timiṅgila-s (gigantic sea-monsters)
तिमिङ्गिलान्:
Karma
TypeNoun
Rootतिमिङ्गिल
FormMasculine, Accusative, Plural
नागelephant
नाग:
Karma
TypeNoun
Rootनाग
FormMasculine, Accusative, Singular
अश्वhorse
अश्व:
Karma
TypeNoun
Rootअश्व
FormMasculine, Accusative, Singular
नरman, human
नर:
Karma
TypeNoun
Rootनर
FormMasculine, Accusative, Singular
वक्त्रान्mouths, faces
वक्त्रान्:
Karma
TypeNoun
Rootवक्त्र
FormMasculine, Accusative, Plural
and
:
TypeIndeclinable
Root
पश्यामिI see
पश्यामि:
Karta
TypeVerb
Rootपश्
FormPresent, 1st, Singular, Parasmaipada
उन्मथितान्churned up, agitated
उन्मथितान्:
Karma
TypeAdjective
Rootउन्मथित
FormMasculine, Accusative, Plural
इवas if, like
इव:
TypeIndeclinable
Rootइव

गालव उवाच

G
Gālava
M
matsya (fish)
T
timi
T
timiṅgila
N
nāga (elephant)
A
aśva (horse)
N
nara (human)

Educational Q&A

The verse conveys a moral-psychological warning: when the world’s order is disturbed, even nature appears agitated and monstrous. Such imagery functions as an ethical prompt to recognize impending adharma-driven upheaval and to seek restraint and right counsel before conflict escalates.

Gālava reports a fearful vision of the waters: fish and immense sea-creatures appear churned up, and strange aquatic beings seem to have mouths like elephants, horses, and humans. The description reads as a portent—an ominous sign of turbulence and approaching calamity in the broader Udyoga Parva context.