Chapter 01 – Shloka 46

Shloka:

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

यदि माम् अप्रतीकारम् अशस्त्रम् शस्त्र-पाणयः ।
धार्तराष्ट्राः रणे हन्युः तत् मे क्षेमतरम् भवेत् ॥

The following Sandhis are seen here 

म् + अ = म

: + त = स्त

त् + म = न्म

The first Sandhi is used twice in this Shloka.

Step 2: Word by word interpretation

A very simple Shloka. There are two verbs in this Shloka हन्युः  and भवेत्.

The first verb ‘हन्युः’ has ‘धार्तराष्ट्राः’ as subject and ‘माम्’ as object. Rest of the words are either Avyaya or adjectives in the line related to this verb.

The next verb ‘भवेत्’ has an implied subject – the 1st Person Pronoun “I” may be treated as its subject. The object of this verb is ‘क्षेमतरम्’

With this background, let’s have a closer look at each word in the Shloka.

 

यदि – An Avyaya meaning “if” in English.

माम् – 2nd Vibhakti of the first person pronoun ‘अस्मद्’. The word is an object of the verb ‘हन्युः’ and hence the 2nd Vibhakti is applicable. The Singular form is applied as it refers to Arjuna only.

The Shabd Roop are as follows:

माम्, मा

आवाम्, नौ

अस्मान्, नः

अप्रतीकारम् – An adjective of the preceding pronoun माम् and hence takes the same Vibhakti and Vachan as the Pronoun it is describing. The meaning of the word is “unresisting” in English.

The Shabd Roop will be like बाल

बालम्

बालौ

बालान्

अशस्त्रम् – Again an adjective of ‘माम’ and hence all explanations are identical to ‘अप्रतीकारम्’. The meaning of the word is “unarmed”.

शस्त्र-पाणयः – This is a compound word having the following two components:

• शस्त्र – Meaning “arms” or “weapons” in English.
• पाणि – Meaning “hand” in English.

The grammar is applied to the complete compound work. This word is an adjective of ‘धार्तराष्ट्राः’ and hence it is taking the same Vibhakti and Vachan as the noun. The 1st Vibhakti, plural form is applicable here.

The Shabd Roop will be like ‘मुनि’

मुनिः

मुनी

मुनयः

The literal meaning of this word is “having arms in hand”. It is similar in form to the word ‘पद्मपाणि’ – a name of Buddha (literally meaning “holding lotus in hand”).

धार्तराष्ट्राः – The root word is ‘धार्तराष्ट्र‘ – meaning “sons of Dhritirashtra”. Since the plural form is used, the word refers to the Kauravas. Since this is the subject of the verb ‘हन्युः’, the 1st Vibhakti, Plural from is applied.

The Shabd Roop will be like बाल

बालः

बालौ

बालाः

रणे – The root word is ‘रण’ – meaning “battlefield” in English. The 7th Vibhakti is applied here. The 7th Vibhakti is indicative of position and is represented in English by preceding the noun with a preposition. Hence the meaning of this word is “in the battlefield”.

The Shabd Roop will be like बाल

बाले

बालयोः

बालेषु

हन्युः – This is a verb. The root is ‘हन्’ Dhatu – implying the action “kill”. The Vidhiling Lakaar (विधिलिङ् लकार) is used here. This Lakaar is indicative of prefixing “should” / “would” etc., to the verb.

The 3rd Person, Plural form of the Lakaar is applied here as the subject of this verb is ‘धार्तराष्ट्राः’.

The Dhatu Roop for Vidhiling Lakaar for 3rd Person are as follows:

हन्यात्

हन्याताम्

हन्युः

तत् – An Avyaya meaning “it” in English.

मे – 4th Vibhakti of 1st Person Pronoun ‘अस्मद्’. The 4th Vibhakti is the equivalent of ‘संप्रदान के लिये’ rule in Hindi. In English, the sense of this Vibhakti can be understood by prefixing “for” in front of the pronoun. This word therefore means “for me” in English and ‘मेरे लिये’ in Hindi.

The Shabd Roop are as follows:

मह्यम्, मे

आवाभ्याम्, नौ

अस्मभ्यम्, नः

क्षेमतरम् – An object of the verb ‘भवेत्‘ – and hence the 2nd Vibhakti is applied here. The sense of the word conveyed here is “better” and the Shabd Roop will be like बाल

भवेत् – Again a case of Vidhiling Lakaar. The subject of this verb ‘अहम्’ is implied – and since this subject is in 1st Person, the 1st Person, Singular form shall apply to this verb.

The Dhatu Roop of Vidhiling Lakaar for 1st Person is as follows:

भवेत्

भवेताम्

भवेयुः

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

यदि माम् अप्रतीकारम् अशस्त्रम् शस्त्र-पाणयः ।
धार्तराष्ट्राः रणे हन्युः तत् मे क्षेमतरम् भवेत् ॥

The rearranged Shloka as per the English Language Syntax is

यदि शस्त्र-पाणयः धार्तराष्ट्राः हन्युः अशस्त्रम् अप्रतीकारम् माम् ।
रणे तत् भवेत् क्षेमतरम् मे॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi

यदि मुझको बिना प्रतीकार करते हुए शस्त्रो से रहित शस्त्रधारी 
कौरवों ने रण में मारना चाहा (तो भी) वह मेरे लिये बेहतर होना चाहिये ॥

In English the Shloka means:

Even if, the well armed Kauravas, should kill an unarmed and unresisting me in battlefield, it would be better for me.

Chapter 01 – Shloka 45

Shloka:

अहो बत महत् पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

अहो बत महत् पापम् कर्तुम् व्यवसिता वयम् ।
यत् राज्य-सुख-लोभेन हन्तुम् स्वजनम् उद्यताः ॥

The following Sandhis are seen here 

त् + र = द्र

म् + उ = मु

Step 2: Word by word interpretation

In this Shloka, we have two verb like forms in both the lines. ‘कर्तुम्‘ appears in the first line while ‘हन्तुम्‘ appears in the 2nd Line. Both the words are cases of ‘तुमुन्’ Pratyaya.

The subject of both the verbs like forms, is ‘वयम्’ – the first person pronoun in plural form  (meaning “we”). Int he first line, the subject is explicitly mentioned, while in the 2nd line the subject is implied.

The objects are also very obvious in both the lines. We have ‘पापम्’ as an object for ‘कर्तुम्’ and ‘स्वजनम्‘ as object for ‘हन्तुम्‘. We also see a usage of 3rd Vibhakti as well in this Shloka.

With this background, let’s look at each of the words closely.

अहो – Meaning ‘Oh! ‘ in English. An exclamation word.

बत – Meaning “Alas” in English, again an Exclamatory Word.

महत् – Root word is ‘महत्‘ meaning “great” in English. Since this word is an adjective of the next word ‘पापम्‘, the same Vibhakti, Vachan and Gender shall apply. Hence the 2nd Vibhakti, Neuter Gender, Singular form is applicable here.

The Shabd Roop are as follows:

महत्

महती

महान्ति

पापम् – Root word is ‘पाप‘, meaning “sin” in English. Since this word is the object of the verb ‘कर्तुम्‘, the 2nd Vibhakti, Singular form is applicable.

The Shabd Roop will be like फल (Neuter Gender)

फलम्

फले

फलानि

 

कर्तुम् – This word is using ‘तुमुन्’ Pratyaya (suffix) to the ‘कृ’ Dhatu. This suffix conveys the sense of wish of performing the action described by the verb. The meaning of this form will be “wish to do”.

व्यवसिता – Not too sure of the form of this word. The meaning is “decide” or “commit” in English. Maybe an Avyaya.

वयम् – Plural form of the 1st Person Pronoun ‘अस्मद्’ – meaning “we” in English. This word is the subject of the verb ‘कर्तुम्‘

The Shabd Roop are as follows:

अहम्

आवाम्

वयम्

यत् – An Avyaya meaning “because” or “due to” in English.

राज्य-सुख-लोभेन – The word is a compound of the following 3 words:

• राज्य – meaning “kingdom”.
• सुख – “meaning “enjoyment”
• लोभ – meaning “greed”

The grammar is applied to the entire compound word ‘राज्य-सुख-लोभेन‘ – the 3rd Vibhakti, plural form is applied. The 3rd Vibhakti conveys the sense of this noun being the agency for the execution of the action of the associated verb – ‘हन्तुम्‘ in this case.

The Shabd Roop will be like ‘बाल’

बालेन

बालाभ्याम्

बालैः

हन्तुम् – Again a case of  ‘तुमुन्’ Pratyaya (suffix) applied to the ‘हन्’ Dhatu. The meaning of ‘हन्’ Dhatu is “kill”. Along with the suffix, the word means “wishing to kill”

स्वजनम् – Literally meaning “my people” – but to be taken to convey “my relatives” in this usage. The 2nd Vibhakti is applicable as this word is the object of the verb like form ‘हन्तुम्‘

The Shabd Roop will be like ‘बाल’

बालम्

बालौ

बालान्

उद्यताः – Adjective of implied subject ‘वयम्’ of the 2nd Line. Hence it will take the 1st Vibhakti, Plural form.

The Shabd Roop will be like ‘बाल’

बालः

बालौ

बालाः

Step 3: Rearrangement of the Shloka

From today, I am introducing a coloured font to help the reader to distinguish and relate the rearranged verse to the corresponding language of the translated text. This became necessary after I started giving the rearranged verse for English language also.

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

अहो बत वयम् महत् पापम् कर्तुम् व्यवसिता  ।
यत् राज्य-सुख-लोभेन स्वजनम् हन्तुम् उद्यताः ॥

The rearranged Shloka as per the English Language Syntax is

अहो बत वयम् कर्तुम् व्यवसिता महत् पापम् ।
यत् राज्य-सुख-लोभेन उद्यताः हन्तुम् स्वजनम् ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi

हाय! हम महान पाप करने को तैयार हो गये हैं ।
राज्य-सुख के लोभ से (हम) स्वजनो को मारने पर तुले हैं’ ॥

In English the Shloka means:

Alas! We are ready to commit this great sin.

Due to the lust of kingdom and pleasures, (we are) adamant on killing our own relatives.

Chapter 01 – Shloka 44

Shloka:

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

उत्सन्न-कुल-धर्माणाम् मनुष्याणाम् जनार्दन ।
नरके अनियतम् वासः भवति इति अनुशुश्रुम ॥

The following Sandhis are seen here 

ति + इ = ती

ति + अ = त्य

Step 2: Word by word interpretation

This Shloka is not as simple. The meaning of a couple of forms is not very clear. There seem to be two verbs present here – both in the 2nd line ‘भवति‘ and ‘शुश्रुम‘. The subjects are not too obvious for both the verbs. There is also a confusion regarding the Vibhakti of ‘अनियतम्‘ and ‘वासः‘.

With this background, let’s look at each of the words closely.

उत्सन्न-कुल-धर्माणाम् – Not too sure of the form उत्सन्न – the word is similar to ‘उत्साद्यन्ते‘ encountered in the last Shloka. The form ‘उत्सन्न’ seems to be an adjective kind of form of the verb ‘उत्साद्यन्ते‘.

The meaning of the word ‘उत्सन्न’ is “destroyed” – as an adjective form. Looks like there is no Vibhakti applied to this adjective. Sometimes we do see that Vibhakti is applied to the final compound word – this sees to be such a case. 

The meaning of ‘कुल-धर्माणाम्’ is ‘family ethics’. The meaning of the complete word ‘उत्सन्न-कुल-धर्माणाम्’ is “destroyed family values”. Since this word is an adjective of the next word, it is taking the same Vibhakti and Vachan as the noun it describes.

मनुष्याणाम् – The root word is ‘मनुष्य’ – meaning “man”. The 6th Vibhakti, Plural form is applicable here. 

In Hindi the ‘संबन्ध का के की’ कारक and therefore the form means ‘मनुष्यों’ का’ in Hindi.

The Shabd Roop will be like बाल

बालस्य

बालयोः

बालानाम्

जनार्दन – Name of Krishna – and since he is being addressed, Sambodhan form is used here.

नरके – Root word is ‘नरक‘ meaning ‘hell’ in English. The 7th Vibhakti is related to position and so it indicates the use of preposition here. The meaning of this form will be “in hell” in English and ‘नरक में’ in Hindi.

The Shabd Roop will be like बाल

बाले

बालयोः

बालेषु

अनियतम् – The meaning of this word is “forever”. From usage it looks like this is an adjective of the next word ‘वासः‘ – however in term of Vibhaktis, these two words do not match.

This word looks like it is in 2nd Vibhakti.

वासः – The meaning of this word is “stay” or “dwell”. Looks like 1st Vibhakti – however if the previous word is an adjective of this word, then the Vibhaktis are not matching.

Looks like I am in error in interpretation of either this word or the previous one. Or maybe both the words are Avyaya.

भवति – The root word is ‘भू’ which is a verb denoting “the state of being” in English. The Dhatu Roop of लट् लकार or Present tense are as follows:

भवति

भवतः

भवतः

इति –  An Avyaya meaning “thus” in English.

अनुशुश्रुम –  The root verb is ‘श्रु’ Dhatu, and the tense used here is ‘लिट् लकार’ – this tense is used to narrate events either in the distant past or for narrating something not directly perceived. The 1st Person, Plural from is applicable here. The Dhatu Roop for 1st Person of ‘लिट् लकार’ are as follows:

शुश्राव | शुश्रव

शुश्रुव

शुश्रुम

‘अनु‘ is a prefix to this verb form – not too sure of its meaning. The meaning of the last two words ‘इति अनुशुश्रुम‘ is ” Thus we hear”. Since the 1st Person Plural form of the verb is used, the word “we” is left implied in this word.

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

जनार्दन उत्सन्न-कुल-धर्माणाम् मनुष्याणाम् ।
अनियतम् नरके वासः भवति इति अनुशुश्रुम ॥

The rearranged Shloka as per the English Language Syntax is

जनार्दन मनुष्याणाम्  उत्सन्न-कुल-धर्माणाम्  ।
भवति  वासः अनियतम्  नरके इति अनुशुश्रुम ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi

हे जनार्दन ! नष्ट कुल धर्म वाले मनुष्यों का 
अनिश्चित काल तक नरक में  वास होता हैं, ऐसा सुनते आये हैं

In English the Shloka means:

Oh Janardan! Men of destroyed family morals 

Have to live forever in Hell – thus we hear!

Chapter 01 – Shloka 43

Shloka:

दोषैरेतैः कुलघ्नानां वर्णसंकरकारकैः ।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

दोषैः एतैः कुल-घ्नानाम् वर्ण-सङ्कर-कारकैः ।
उत्साद्यन्ते जाति-धर्माः कुल-धर्माः च शाश्वताः ॥

The following Sandhis are seen here 

: + ए = रे

: + च = श्च

Step 2: Word by word interpretation

This Shloka is also a simpler one. The role of the verb is played by the word ‘उत्साद्यन्ते’ meaning “destruction”. This is the only verb like form here. The age old traditions are being discussed as getting destroyed. Hence the words जाति-धर्माः and कुल-धर्माः are in 1st Vibhakti as these are the subjects of the verb.

The Shloka also has some trivial usage of the 3rd and 6th Vibhaktis. These are pretty easy to understand.

With this background, let’s look at each of the words closely.

दोषैः – Root word is ‘दोष‘ – meaning “faults”. The 3rd Vibhakti, Plural form is applied here. In Hindi this would mean ‘दोषों से’.

The 3rd Vibhakti conveys the sense of being an agent or cause for the action. Therefore the meaning conveyed here is “faults lead to”.

The 3rd Vibhakti is applied here and the Shabd Roop are like बाल

बालेन

बालाभ्याम्

बालैः

एतैः – This is a form of 3rd Person pronoun ‘एतत्’ and since this pronoun is pointing to दोषैः the same Vibhakti and Vachan shall apply.

The Shabd Roop are as follows:

एतेन/एनेन

एताभ्याम्

एतैः

The last two words convey the sense of “these faults lead to” in English.

कुल-घ्नानाम् – We have encountered this word before – it means “family destroyer”. The 6th Vibhakti, Plural form is applied here. In Hindi this corresponds to the ‘संबन्ध का के की’ कारक and in English this Vibhakti conveys the sense of belonging, which is represented by the apostrophe. So the sense of this form in English is “family destroyer’s”.

The meaning conveyed in Hindi is ‘कुलघातियों के’.

The Shabd Roop are as follows:

बालस्य

बालयोः

बालानाम्

वर्ण-सङ्कर-कारकैः – This word is an adjective of ‘दोषैः‘ – we are talking of a specific type of fault, i.e. the fault related to mixing of castes. Since this is an adjective of दोषैः, it is taking the same Vibhakti and Vachan as the noun it is describing. Hence this form.

उत्साद्यन्ते – Not too sure of the form and root. But this word seems to be playing the role of Verb here. Could be an Avyaya. Meaning of the word is “destroyed”.

जाति-धर्माः – Meaning of the word is “laws of the race”. 1st Vibhakti Plural form is applied here as this is a subject of the verb form ‘उत्साद्यन्ते’. Shabd Roop will be like बाल

बालः

बालौ

बालाः

कुल-धर्माः – Meaning of the word is “laws of the family”. All explanation is identical to the previous word.

च – Meaning “and”.

शाश्वताः – Adjective of जाति-धर्माः and कुल-धर्माः and hence takes the same Vibhakti and Vachan as the nouns it is describing.

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

एतैः वर्ण-सङ्कर-कारकैः दोषैः  कुल-घ्नानाम् ।
शाश्वताः जाति-धर्माः च कुल-धर्माः उत्साद्यन्ते  ॥

The rearranged Shloka as per the English Language Syntax is

एतैः दोषैः वर्ण-सङ्कर-कारकैः उत्साद्यन्ते   ।
कुल-घ्नानाम् शाश्वताः जाति-धर्माः च कुल-धर्माः   ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi

इन वर्णसंकरकारक दोषों से कुल-विनाशको के
सनातन कुल और जाति धर्म नष्ट हो जाते हैं ॥

In English the Shloka means:

These faults of intermixing of castes lead to the destruction of the

family-destroyer’s age old laws of race and family

Chapter 01 – Shloka 42

Shloka:

संकरो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

सङ्करः नरकाय एव कुल-घ्नानाम् कुलस्य च ।
पतन्ति पितरः हि एषाम् लुप्त-पिण्ड-उदक-क्रियाः ॥

The following Sandhis are seen here 

य + ए = यै

हि + ए = ह्ये

Step 2: Word by word interpretation

This Shloka is also a simpler one. The first line does not have an obvious verb but the implied presence of ‘अस्’ Dhatu is quite obvious. The subject ‘सङ्करः‘ is also easy to identify. The usage of 6th Vibhakti  and the 4th Vibhakti is not so obvious, but can be understood with some effort.

In the 2nd Line we have a clear verb form पतन्ति and its subject पितरः is obvious. The word लुप्त also seems to be playing the role of verb and that makes the word ‘क्रियाः’ its subject.

With this background, let’s have a closer look at the words of the Shloka.

सङ्करः – 1st Vibhaki, Singular form is applied here. The meaning of the word is discussed in the previous Shloka and means “hybrid progeny, or borne of multiple castes”. This word is the subject of the first line of the Shloka.

The Shabd Roop are like बाल

बालः

बालौ

बालाः

नरकाय – The root word is ‘नरक‘ and the 4th Vibhakti is applied. The 4th Vibhakti conveys the sense of ‘के लिये’ in Hindi and “for” in English. The meaning of this word will be “for hell” in English and ‘नरक के लिये’

The Shabd Roop are like बाल

बालाय

बालाभ्याम्

बालेभ्यः

एव – Avyaya meaning ‘ही’ in Hindi.

कुल-घ्नानाम् – Root word is ‘कुल-घ्न‘ – meaning “destroyer of family” and 6th Vibhakti, Plural form is applied here. Remember 6th Vibhakti is the equivalent of ‘संबन्ध का के की’ कारक in Hindi. In English this form indicates the sense of belonging to this noun.

The Shabd Roop are like बाल

बालस्य

बालयोः

बालानाम्

कुलस्य – Root word is ‘कुल’ and the 6th Vibhakti Singular form is applied here.

The Shabd Roop are like बाल

बालस्य

बालयोः

बालानाम्

च – Meaning “and” in English

पतन्ति – 3rd Person, Plural form of ‘पत्’ Dhatu – meaning “lowering” in English.

The Present Tense or the लट् लकार is used here. Since the subject of this verb is ‘पितरः’ – the 3rd Person, Plural form of this tense will apply.

The Dhatu Roop will be like ‘पठ्’

पठति

पठतः

पठन्ति

पितरः – 1st Vibhakti Plural form of the root word ” literally meaning “father” but in this case the sense of the word is something like “ancestors”. The word is the subject of the verb ‘पतन्ति‘ that we just  encountered.

The Shabd Roop are as follows

पिता

पितरौ

पितरः

हि – An Avyaya meaning ‘ही’ or ‘भी’ in Hindi.

एषाम् – This is the 6th Vibhakti Plural form of the 3rd Person Masculine Pronoun  ‘इदम्’. Since the Plural form is used we can conclude this Pronoun is pointing to the noun to ‘कुल-घ्नानाम्’.

लुप्त-पिण्ड-उदक-क्रियाः – A compound word with the following components. The grammar has been applied to the final compound word. 

• लुप्त – Means “disappear” in English. Probably an Avyaya as no form is applied to the word. However there seems to be some verb like role for this word. 
• पिण्ड – This word means “the rice offering” made during the time of paying respects to the departed souls. 
• उदक – This means “the water” offered as a mark of respect to the departed soul.
• क्रियाः – Means “Activity”.

Overall these four words convey the meaning “the disappearing of the activity of  offering rice balls and water to the departed souls”

Here लुप्त seems to be playing the role of verb – though strictly speaking it is not Dhatu in this context. The first Vibhakti is applied to the entire combined word as if this is a subject of the verb like word ‘लुप्त’

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

सङ्करः कुलस्य च एषाम् कुल-घ्नानाम् नरकाय एव   ।
पितरः हि पतन्ति  पिण्ड उदक क्रियाः लुप्त ॥

From today I will also try to give a rearrangement as per the English Language. So the rearranged Shloka as per the English Language Syntax is

कुलस्य च एषाम् कुल-घ्नानाम् नरकाय एव सङ्करः    ।
पितरः हि पतन्ति  पिण्ड उदक क्रियाः लुप्त ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi :

सङ्कर संतान कुल का और इन कुल का वध करने वालों का नरक के लिये ही (रास्ता) हैं ।
पितृ लोग भी गिर जाते हैं (क्योंकि) पिण्ड और पानी देने की क्रिया लुप्त हो जाती है ॥

In English the Shloka means:

Family and these destroyers of family are led to hell by the descendants of mixed castes 

Ancestors also fall – (as) the practice of offering rice balls and water (to ancestors) disappears!

 

Chapter 01 – Shloka 41

Shloka:

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

अधर्म-अभिभवात् कृष्ण प्रदुष्यन्ति कुल-स्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्ण-सङ्करः ॥

The following Sandhi is seen here 

र्म + अ = र्मा

Step 2: Word by word interpretation

This Shloka is not so complicated. However the usage of अभिभवात् is not very clear. It looks like the 5th Vibhakti – and that doesn’t translate well into Hindi by using the equivalent Kaaraka.

Apart from that, it’s an easier Shloka. Both the lines have their respective verbs प्रदुष्यन्ति and जायते. The subject of both the verbs is easy to spot.

In this Shloka also, we have an example of सति सप्तमी – a concept encountered in yesterday’s Shloka also.

With this background, let’s have a closer look at the words of the Shloka.

अधर्म-अभिभवात् –  Not very sure of this form. In the previous Shloka we encountered a similar word ‘अभिभवति‘  – which was taken by us as Verb of Present Tense.

However अभिभवात् doesn’t look like any known Verb form. If it is taken as a noun form, then this one looks similar to the 5th Vibhakti – but the 5th Vibhakti is generally used for communicating the sense of separating – which doesn’t seem to be the case here.

However, for now I am assuming this to be the 5th Vibhakti, Singular form with Shabd Roop like बाल

बालात्

बालाभ्याम्

बालेभ्यः

The sense of this phrase is “With vice becoming prominent” in English and in Hindi the same may be taken as ‘अधर्म प्रमुख होने से’.

कृष्ण – Sambodhan form for addressing Krishna.

प्रदुष्यन्ति – The verb is ‘प्रदुष्य्‘ – the word means “pollute” and the Present Tense or the लट् लकार is used here. Since the subject of this verb is ‘कुल-स्त्रियः‘ – the 3rd Person, Plural form of this tense will apply.

The Dhatu Roop will be like ‘पठ्’

पठति

पठतः

पठन्ति

कुल-स्त्रियः – The meaning of this word is “women of the family”. Since this is the subject of the previous verb, this form is in the 1st Vibhakti and as we are talking of many woment, the plural form is applicable here.

The Shabd Roop will be as follows:

स्त्री

स्त्रियौ

स्त्रियः

स्त्रीषु – The 7th Vibhakti is applied here and again this is a case of  सति सप्तमी where we are using the 7th Vibhakti to position in the incident in time instead of space.

Check out yesterday’s discussion for the word कुल-क्षये – which also followed a similar form.

The Shabd Roop will be as follows:

स्त्रियाम्

स्त्रियोः

स्त्रीषु

दुष्टासु – An adjective of स्त्रीषु and hence should be taking the same Vibhakti, Vachan and Gender as the noun. Not too sure of what are the Shabd Roop for the feminine gender of this word. The meaning of this adjective is “wicked” or “immoral”.

वार्ष्णेय – Name of Krishna. Sambodhan form used to address him.

जायते – Not too sure of the root verb here. Most probably this is an आत्मनेपदे form of some verb. The sense in which this word is used is “starts happening”.

वर्ण-सङ्करः – Subject of the verb जायते and so the 1st Vibhakti Singular form is applied here. The meaning of the word is “mixture of caste”.

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

कृष्ण अधर्म-अभिभवात् कुल-स्त्रियः प्रदुष्यन्ति ।
स्त्रीषु दुष्टासु वार्ष्णेय वर्ण-सङ्करः जायते  ॥

And now the rearrangement as per the English Language Syntax:

कृष्ण अधर्म-अभिभवात्  कुल-स्त्रियः प्रदुष्यन्ति ।
स्त्रीषु दुष्टासु वार्ष्णेय वर्ण-सङ्करः जायते ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi :

हे कृष्ण ! अधर्म बढने से कुल की स्त्रीयां प्रदुषित हो जाति हैं ।
स्त्रीयों के दुष्ट होने पर, हे वार्ष्णेय ! वर्ण का मिश्रण हो जाता हैं ॥

In English the Shloka means:

Oh Krishna! With vice becoming prominent, women of the family are polluted. 

And on women becoming immoral, Oh Varshney! inter-breeding amongst caste starts happening.

 

A disclaimer at the end – this particular Shloka does not resonate well with some of my personal precepts. Honestly, I don’t care much for mixing of castes and races – scientifically speaking a well dispersed gene pool is far better for the survival of the species and mixing of castes and race achieves just that!

However having said that, I think the message of Geeta is quite different and deeply profound, and so, if this particular Shloka puts you off – do not let it come in the way of understanding the essence of Geeta. While reading scriptures we often run into such writings which are difficult to agree with – I generally shrug it off with a nonchalant comment “Different Era, Different Rules!” It’s not necessary to agree with everything written in the scriptures. And everything written in Sanskrit is not necessarily true!

Chapter 01 – Shloka 40

Shloka:

कुल-क्षये प्रणश्यन्ति कुल-धर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नम् अधर्मोऽभिभवत्युत ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

कुल-क्षये प्रणश्यन्ति कुल-धर्माः सनातनाः ।
धर्मे नष्टे कुलम् कृत्स्नम् अधर्मः अभिभवति उत ॥

The following Sandhis are seen here 

र्मः + अ = र्मोऽ

ति + उ = त्यु

Step 2: Word by word interpretation

This Shloka is an easier one. Both the lines have their respective verbs – प्रणश्यन्ति in the first line and अभिभवति in the 2nd line. The future tense has been applied to both the verbs though the Vachan is different in both the cases.

With this background, let’s have a closer look at the words of the Shloka.

कुल-क्षये – We have already encountered this word in the last few Shlokas – the meaning is “destruction of the family / lineage”. The 7th Vibhakti, Singular form is applied here. As we know, the 7th Vibhakti is representative of positioning and therefore in most cases in English a preposition like “in”, “on” etc., would get applied.

But in this case while we have the 7th Vibhakti applied, the positioning seems to be in time rather than space. The usage is something like “On destruction of family …”. This concept is that of सति सप्तमी and was introduced in one of the earlier Shlokas by Amit Rao in the comments section.

In Hindi the sense conveyed by the 7th Vibhakti here is that of ‘होने पर’.

The Shabd Roop are like बाल

बाले

बालयोः

बालेषु

प्रणश्यन्ति – The verb is ‘प्रणश्य्‘ – the word means “disappear” and the Present Tense or the लट् लकार is used here. Since the subject of this verb is ‘कुल-धर्माः‘ – the 3rd Person, Plural form of this tense will apply.

The Dhatu Roop will be like ‘पठ्’

पठति

पठतः

पठन्ति

कुल-धर्माः – The root word is ‘कुल-धर्म‘ meaning “family ethics” and since this is the subject of the previous verb, the first Vibhakti, plural form is applied here.

The Shabd Roop are like बाल

बालः

बालौ

बालाः

सनातनाः – Adjective of the preceding noun ”कुल-धर्म‘ and so takes the same Vibhakti and Vachan as the noun. The meaning of the adjective is “age long” or “longstanding”.

The meaning of the last three words is “age long family ethics will be destroyed”

धर्मे – Root word is ‘धर्म‘ – and again this is a case of ‘सति सप्तमी’ we discussed in the word ‘कुल-क्षये‘. All explanations given for ‘कुल-क्षये‘ hold for this word also (including Shabd Roop, Vibhakti and Vachan).

नष्टे – Adjective of ‘धर्मे’ and hence is taking the same Vibhakti and Vachan as the noun. The meaning of the word is again “destruction” but in this case thhe sense may be taken of “loss”.

कुलम्  – Object of the verb ‘अभिभवति‘ and hence the 2nd Vibhakti is applied. The meaning of the word is “race / family / lineage etc.,”

The Shabd Roop will be like बाल

बालम्

बालौ

बालान्

कृत्स्नम् – An adjective of कुलम् and hence is taking the same Vibhakti and Vachan as the noun. The meaning of the word is “entire”

अधर्मः – Opposite of धर्म and hence means “vice” in this sense. This word is the subject of the verb ‘अभिभवति’ and hence the 1st Vibhakti shall apply.

The Shabd Roop will be like बाल

बालः

बालौ

बालाः

अभिभवति – The verb will be perhaps ‘अभिभव्‘ and the sense conveyed by this verb here is that of being “surrounded” or “taken hold of”. Again, the Present Tense or the लट् लकार is used here. Since the subject of this verb is ‘अधर्मः‘ – the 3rd Person, Singular form of this tense will apply.

The Dhatu Roop will be like ‘पठ्’

पठति

पठतः

पठन्ति

उत – Probably an Avyaya – not sure of its meaning.

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

कुल-क्षये सनातनाः कुल-धर्माः प्रणश्यन्ति  ।
उत धर्मे नष्टे कृत्स्नम् कुलम् अधर्मः अभिभवति ॥

From today I will also try to give a rearrangement as per the English Language. So the rearranged Shloka as per the English Language Syntax is

कुल-क्षये सनातनाः कुल-धर्माः प्रणश्यन्ति  ।
उत धर्मे नष्टे अधर्मः अभिभवति कृत्स्नम् कुलम्  ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi :

कुल का नाश होने पर सनातन कुल परम्परायें लुप्त हो जाती हैं ।
और धर्म नष्ट होने पर सम्पूर्ण कुल को अधर्म घेर लेता हैं ॥

In English the Shloka means:

On destruction of the family structure, age old family ethics disappear

And on destruction of ethics, vice takes hold of the entire race.

I have generally found that translating adjectives from Sanskrit to both Hindi and English is not easy. Generally we see that many verb like actions (in this Shloka for example ‘नष्टे‘) have an adjective form in Sanskrit. But in both Hindi and English we do not always have such a form available. We invariably end up using an additional verb in such cases and the noun that the adjective is describing will then start looking like a subject of this newly introduced verb.

Just accept it as the way Sanskrit is structured and get used to not having exact equivalents available in either Hindi or English.

But having such adjectives in Sanskrit definitely has its advantages, especially the brevity of form. The number of words required to convey an idea are definitely lesser in Sanskrit than in English or Hindi.

Chapter 01 – Shloka 39

Shloka:

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

कथम् न ज्ञेयम् अस्माभिः पापात् अस्मात् निवर्तितुम् ।
कुल-क्षय-कृतम् दोषम् प्रपश्यद्भिः जनार्दन ॥

The following Sandhi is seen here 

म् + अ = म

त् + अ = द

त् + नि = न्नि

: + ज = र्ज

By now, we have probably seen almost all Sandhi forms and it should be getting easier to split the conjugate words.

Step 2: Word by word interpretation

This Shloka is again a difficult one to understand syntactically. The verb forms are not too clear here. There are two words – निवर्तितुम्  and प्रपश्यद्भिः  – that seem to be behaving like a verb but are not verb in the strictest sense. The first one conveys the sense of “keeping away” while the next one is related to “seeing” or “understanding”.

I have assumed  here that the object of this verb like adjective प्रपश्यद्भिः is दोषम् 

Also the usage of 3rd Vibhakti is not very clear for अस्माभिः – it does not seem to translate very well using the करण कारक in Hindi. 

With this background, let’s have a closer look at the words of the Shloka.

कथम् – An Avyaya meaning “why” in English. No Shabd Roop as this is an Avyaya.

न – Meaning “no” in English

ज्ञेयम् – Not too sure of the root and form of this word. The meaning of this word is “to know”.

अस्माभिः – Comes from the forms of the 1st Person Pronoun ‘अस्मद्’. This is the 3rd Vibhakti, plural form. Through the plural form it is clear that the Pandavas are referred here collectively in 1st Person form. The 3rd Vibhakti indicates that the Pandavas are the agency through which the verb’s action is performed. In this case the verb in question is the कृदन्त form ‘प्रपश्यद्भिः‘ 

The associated Shabd Roop are as follows:

मया

आवाभ्याम्

अस्माभिः

पापात्  – The 5th Vibhakti is applied to the root word ‘पाप‘ meaning “sin” in English. The 5th Vibhakti is related to separating from the noun. In this case as we will see, Arjuna is talking of separating from this sin.

The Shabd Roop will be like बाल

बालात्

बालाभ्याम्

बालेभ्यः

अस्मात् – The root word is ‘इदम्’ – a 3rd Person pronoun of masculine gender. Since this pronoun is related to ‘पापात्’, so it will take the same Vibhakti and Vachan as the noun. Hence the 5th Vibhakti, Singular form is used here.

अस्मात्

आभ्याम्

एभ्यः

निवर्तितुम् – In this sense the word means ‘दूर रहें’ – not too sure of the Root Word. Probably a verb suffixed with ‘तुम्‘ pratyaya.

कुल-क्षय-कृतम् – We encountered the same form and word in last Shloka. The meaning of the word is “destroying one’s family lineage”. This word is treated as the adjective of दोषम् and so takes the same Vibhakti and Vachan as the noun it describes.

दोषम् – Again we encountered the same word in the last Shloka. The word means “defect” or “fault” in English. The 2nd Vibhakti, Singular form is applied here and the Shabd Roop will be like

बालम्

बालौ

बालान्

Together the last two words mean “defect borne of destroying one’s family lineage”.

प्रपश्यद्भिः – The root word is ‘प्रपश्यत्’ meaning “see” but in this sense can be taken to mean “understand” and since this is an adjective of the First Person Pronoun ‘अस्माभिः‘, it is taking the same Vibhakti and Vachan as the noun, hence the 3rd Vibhakti, Plural form is applied here.

Though this word is an adjective it seems to be playing the role of a verb in the sentence of which दोषम् is an Object. Hence the 2nd Vibhakti was applicable for दोषम्

The Shabd Roop will be like:

प्रपश्यता

प्रपश्यद्भ्याम्

प्रपश्यद्भिः

जनार्दन – Name of Krishna and since he is being addressed in the Shloka, the Sambodhan form is used here.

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

जनार्दन  अस्माभिः प्रपश्यद्भिः कुल-क्षय-कृतम् दोषम् ।
कथम् न ज्ञेयम् अस्मात् पापात् निवर्तितुम् ॥

From today I will also try to give a rearrangement as per the English Language. So the rearranged Shloka as per the English Language Syntax is

जनार्दन अस्माभिः प्रपश्यद्भिः कुल-क्षय-कृतम् दोषम् ।
कथम् न ज्ञेयम् निवर्तितुम् अस्मात् पापात्  ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi :

हे जनार्दन हम (जो) समज सकते हैं (इस) कुल के विनाश से उत्पन्न दोष को ।
क्यों ना (हमें) जान लेना चाहिये (कि) हम इस पाप से दूर रहें ॥

In English the Shloka means:

Oh! Krishna we who can understand this defect borne of killing ones own family lineage,

Shouldn’t (we) have the wisdom to distance ourselves from this sin ?

Chapter 01 – Shloka 38

Shloka:

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

यदि अपि एते न पश्यन्ति लोभ-उपहत-चेतसः ।
कुल-क्षय-कृतम् दोषम् मित्र-द्रोहे च पातकम् ॥

The following Sandhi is seen here 

दि + अ = द्य

पि + ए = प्ये

भ + उ = भो

Step 2: Word by word interpretation

In this Shloka both the lines are part of the same sentence. The verb ‘पश्यन्ति‘ is common to both the lines. The subject of the verb is the 3rd Person Pronoun ‘एते‘ conveying the meaning “these people”. The words दोषम् and पातकम् are objects of the same verb ‘पश्यन्ति‘.

With this background, let’s have a closer look at the words of the Shloka.

यद्यपि – An Avyaya meaning “even though in English. This word also exists in the Hindi language and so translation is unnecessary.

एते – Root word is ‘एतत्’ of Masculine gender. The 1st Vibhakti Plural form is applied here – meaning “they” in English. The given pronoun is the subject of the verb ‘पश्यन्ति‘

एषः

एतौ

एते

न – Meaning “no” in English.

पश्यन्ति – Root word is पश्य् – meaning to “see” and the Present tense or the लट् लकार is applied here. Since this verb’s subject is एते – a 3rd Person plural pronoun, the Verb form used is also of 3rd Person, Plural form.

The Dhatu Roop are as follows:

पश्यति

पश्यतः

पश्यन्ति

लोभ-उपहत-चेतसः – This word is composed of three different words:

लोभ – meaning “greed”.

उपहत – meaning “corrupt” 

चेतसः – meaning “Consciousness”.

Overall the word means “corrupted with greed”. The grammar is applied to the combined root word लोभउपहतचेतस् , and since this word is an adjective to एते the same Vibhakti and Vachan will apply.

The Shabd Roop will be like चेतस्

चेताः

चेतसौ

चेतसः

कुल-क्षय-कृतम् – This word is made up of the following 3 words.

कुल – Meaning “race” or “lineage”

क्षय – Meaning “destroy”

कृत – The कृ Dhatu (meaning “do”) is suffixed + क्त-प्रत्यय and means “done”/”किया हुआ”.

The combined word is an adjective of the subsequent word ‘दोषम्’ and hence it is taking the same Vibhakti and Vachan as the noun. Hence we have the form कुलक्षयकृतम् – more on this adjective after the explanation of  ‘दोषम्’

दोषम् – The verb in action is still ‘पश्यन्ति’ and this word is the object of that verb. The meaning  of the word is “defect” in English. The 2nd Vibhakti, Singular form is applied here. Shabd Roop will be similar to बाल.

 

बालम्

बालौ

बालान्

कुलक्षयकृतम् is an adjective to दोषम् – the addition of adjective qualifies this word to become a specific type of defect. What kind of defect would that be? A defect that is borne of destroying one’s family lineage.  

मित्र-द्रोहे – The meaning of the word is “betrayal of friends”. The grammar is applied to the combined form of the word. The 7th Vibhakti, Singular form is applied here. Recall that the 7th Vibhakti is related to communicating the position and hence this form would convey the sense “in betrayal of friends” in English and ‘मित्र-द्रोह में‘  in Hindi.

The Shabd Roop will be like बाल

बाले

बालयोः

बालेषु

च – Meaning “and” in English

पातकम् – The root word is ‘पातक’ meaning “sin” in English. All explanation of the form of this word is identical to दोषम्

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

यदि अपि लोभ-उपहत-चेतसः एते कुलक्षयकृतम् दोषम् 
च  मित्र-द्रोहे पातकम्  न पश्यन्ति ॥

From today I will also try to give a rearrangement as per the English Language. So the rearranged Shloka as per the English Language Syntax is

यदि अपि एते लोभ-उपहत-चेतसः न पश्यन्ति दोषम् कुलक्षयकृतम् 
च  मित्र-द्रोहे पातकम्  ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi :

यद्यपि लोभ से भ्रष्ट चेतना वाले ये (लोग) कुल के नाश से हुए दोष 
और मित्र द्रोह में पाप को नहिं देखते॥

In English the Shloka means:

Even though these (people) of greed corrupted consciousness do not see the fault of destroying their family lineage 

And the sin in betraying their friends 

Chapter 01 – Shloka 37

Shloka:

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्  ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥

Step 1: संधि विच्छेद

Simplifying the Shloka by splitting the compound words (shown in colored fonts).

तस्मात् न अर्हाः वयम् हन्तुम् धार्तराष्ट्रान् स्वबान्धवान् ।
स्वजनम् हि कथम् हत्वा सुखिनः स्याम माधव ॥

The following Sandhi is seen here 

त् + न = न्न

न्न + अ = न्ना

Step 2: Word by word interpretation

The first line of this Shloka has a clear verb like Avyaya हन्तुम् (meaning “of killing”) and its subject and object is also clearly defined. वयम् (“we”) is the subject of this verb while धार्तराष्ट्रान् (or the Kauravas) is the object.  

In the 2nd line, we have a verb like Avyaya हत्वा (meaning “after killing”) which has स्वजनम् (meaning “relations”) as its object. There is also a proper verb in this line स्याम which represents the state of being. वयम् is implicitly assumed to be the subject of this verb. 

With this background, let’s have a closer look at the words of the Shloka. 

तस्मात् – This is an Avyaya meaning “therefore” in English. This word should not be confused with तस्मात् which also appears on the 5th Vibhakti of तद्  in the neuter gender.

न – Meaning “no” in English.

अर्हाः – Root word is ‘अर्ह‘ and means ‘योग्य’ in Hindi and means “capable” in English. Since this is an adjective of 1st Person Plural Pronoun वयम् – it takes the same Vibhakti and Vachan as the associated pronoun. Hence the 1st Vibhakti Plural form is applicable here.

The Shabd Roop will be like:

अर्हः

अर्हौ

अर्हाः

वयम् – This is 1st Vibhakti Plural form of the 1st Person Pronoun ‘अस्मद्’. The English equivalent of this word will be “we”. This word is the subject of the verb like Avyaya ‘हन्तुम्‘ and so the 1st Vibhakti is applied here.

The Shabd Roop will be as follows:

अहम्

आवाम्

वयम्

हन्तुम् – We have already encountered forms of the root word ‘हन्’ meaning “kill” in earlier Shlokas. In this case the ‘तुम्’ Pratyaya (suffix) is applied here. This suffix adds the sense of ‘के’ or ‘के लिये’ in Hindi. In English the approximate equivalent would be the sense of having “of” preceding a verb.

The translation of the phrase thus far is “Therefore, we are not capable of killing…”

धार्तराष्ट्रान् – Meaning “sons of Dhritirashtra”. This word is the object of the verb like Avyaya हन्तुम् – and so the 2nd Vibhakti, Plural form is applied here.

The Shabd Roop will be like बाल

बालम्

बालौ

बालान्

स्वबान्धवान् – An adjective of preceding noun ‘धार्तराष्ट्रान्‘ meaning “our relations”. Since it is an adjective, it is taking the same Vibhakti and Vachan as ‘धार्तराष्ट्रान्‘.

स्वजनम् – This is an object of the verb like Avyaya ‘हत्वा’ appearing in this line. Root word is ‘स्वजन‘ literally meaning “our people” but the sense conveyed by the word here is “our family”. The 2nd Vibhakti, Singular form is applied here.

The Shabd Roop will be like बाल

बालम्

बालौ

बालान्

हि – An Avyaya meaning “ही” in Hindi.

कथम् – An Avyaya meaning “how” in English and ‘कैसे’ in Hindi. Recall that an Avyaya does not have any Shabd Roop associated with it.

हत्वा – Again a case of ‘हन्’ Dhatu (meaning “kill”) suffixed by the ‘त्वा’ pratyaya. This suffix conveys the sense of ‘मार कर’ in Hindi and “after killing” in English.

सुखिनः – The root word is सुखिन् meaning “happy” in English. The subject of the 2nd line for the verb ‘स्याम‘ is implied to be the 1st Person Plural Pronoun ‘वयम्‘ – and this word is an adjective to the Pronoun. Hence the same Vibhakti and Vachan shall apply. In this case, therefore 1st Vibhakti Plural form shall apply.

The Shabd Roop will be as follows:

सुखी

सुखिनौ

सुखिनः

स्याम – This is a form of ‘अस्’ Dhatu (“State of Being” in English).The tense is Vidhiling Lakaar (विधिलिङ् लकार) – which we also encountered in the previous Shloka.

The 1st Person, plural form is applicable here.

स्याम्

स्याव

स्याम

माधव – Name of Krishna and since he is being addressed, Sambodhan form is used here.

Step 3: Rearrangement of the Shloka

The rearranged lines for interpretation as per the sequence of Hindi language are as follows:

तस्मात् वयम् स्वबान्धवान् धार्तराष्ट्रान् हन्तुम् अर्हाः न ।
माधव स्वजनम् हि कथम् हत्वा सुखिनः स्याम  ॥

From today I will also try to give a rearrangement as per the English Language. So the rearranged Shloka as per the English Language Syntax is

तस्मात् वयम् न अर्हाः हन्तुम् स्वबान्धवान् धार्तराष्ट्रान् ।
माधव  स्वजनम् हि हत्वा कथम् सुखिनः स्याम ॥

Step 4: Stitching it all together

So finally the Shloka says the following in Hindi :

इस लिये हम हमारे बान्धव कौरवों को मारने के योग्य नहिं ।
हे माधव! स्वजनो को ही मार कर (हम) कैसे सुखी हो सकते हैं॥

In English the Shloka means:

Therefore we are not capable of killing our relations – the Kauravas.

Oh Madhava! After killing (our) relations how will  (we) ever be happy.