Chapter 02 – Shloka 15

Shloka:

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥

Step 1: संधि विच्छेद

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

यम् हि न व्यथयन्ति एते पुरुषम् पुरुष-ऋषभ ।
सम-दुःख-सुखम् धीरम् सः अमृतत्वाय कल्पते ॥

The following Sandhis are seen here

न्ति + ए = न्त्ये

ऋ + ष = र्ष

सः + अ = सोऽ

Step 2: Word by word interpretation

This Shloka has Shri Krishna telling Arjuna that a person who manages to keep his poise during both pleasure and sorrow is eligible for immortality. The Shloka is an easy one and the following verb forms are seen in the Shloka

• व्यथयन्ति – This verb has एते as its subject and पुरुषम् as its object
• कल्पते – This verb has सः as its subject

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

यम् – 2nd Vibhakti of ‘यद्’ of masculine gender. ‘यद्’ translates as ‘जो’ in Hindi and roughly translates as “who” in English as in the sentence “the one who has come”.

The pronoun is pointing to the noun ‘पुरुषम्’ and so the 2nd Vibhakti singular form is applicable. The Shabd Roop are as follows:

यम्

यौ

यान्

हि – An Avyaya meaning ‘ही’ in Hindi

न – Meaning “no” in English

व्यथयन्ति – 3rd Person, Plural form of the root verb ‘व्यथ्’ meaning “tormented” in English and ‘विचलित होना’ in Hindi.

The Dhatu Roop are as follows:

व्यथयति

व्यथयतः

व्यथयन्ति

एते – 1st Vibhakti, Plural form of the 3rd Person Masculine Pronoun ‘एतत्’ meaning “that” in English.

The word is the subject of the verb ‘व्यथयन्ति‘ and hence the first Vibhakti will be applicable

The Shabd Roop are as follows:

एषः

एतौ

एते

पुरुषम् – Object of the verb ‘व्यथयन्ति‘ and hence the second Vibhakti will be applicable.

The meaning of the word is “man” and the Shabd Roop will be like ‘बाल’:

बालम्

बालौ

बालान्

पुरुष-ऋषभ – Name of Arjuna and as he is being addressed, the Sambhodana form is used.

सम-दुःख-सुखम् – A compound word, with the grammar being applied to the entire compound word. The breakup of this word is:

• सम – Meaning “alike” in English
• दुःख – Meaning “sorrow” in English.
• सुखम् – Meaning “pleasure” in English

The word is an adjective of the word ‘पुरुषम्’ and hence the same Vibhakti and Vachan as the noun it describes.

धीरम् – Again this word is also an adjective of the word ‘पुरुषम्’ and hence the same Vibhakti and Vachan as the noun it describes.

सः – 1st Vibhakti, Singular form of the 3rd Person pronoun ‘तद्’ (forms of “He”). The word is a subject of the verb ‘कल्पते’ and so the 1st Vibhakti is applicable.

The Shabd Roop will be as follows:

सः

तौ

ते

अमृतत्वाय – 4th Vibhakti, Singular form of ‘अमृतत्व’ meaning “immortality”. The 4th Vibhakti conveys the sense of ‘के लिये’ in Hindi and “for” in English.

The Shabd Roop will be like ‘बाल’

बालाय

बालाभ्याम्

बालेभ्यः

कल्पते – 3rd Person Singular form of the Present Tense (‘लट् लकार’) of the root word ‘कॢप्’ meaning “eligible” in English and ‘योग्य’ in Hindi.

The Dhatu Roop for the लट् लकार, 3rd Person are as follows:

कल्पते

कल्पेते

कल्पन्ते

Please note the Atmanepade forms of the verb are used here.

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows.

पुरुष-ऋषभ यम् सम-दुःख-सुखम् धीरम् पुरुषम् एते न व्यथयन्ति   सः हि अमृतत्वाय कल्पते ॥

हे अर्जुन! जो दुःख-सुख में समान होता धीर पुरुष, उन (बातों पर) नहीं विचलित होता, वह ही मुक्ति के लिये योग्य हैं  ॥

The rearranged and translated Shloka as per the English Language Syntax is as follows.

पुरुष-ऋषभ एते न व्यथयन्ति धीरम् पुरुषम् हि  यम् (अस्ति) सम-दुःख-सुखम् सः कल्पते अमृतत्वाय ॥

Oh! Arjuna – These (things) do not torment a wise man who (is) same in sorrow and pleasure He is eligible for immortality

In Sanskrit the form सम-दुःख-सुखम् is an adjective and while I was able to create a translation in Hindi where this form is depicted as an adjective, I couldn’t achieve this in English. Hence the introduction of the additional verb “is” in English translation.

Normally such adjectives are difficult to translate as they relate to the verb through Vibhakti, Gender and Vachan in Sanskrit without any need of a verb relating it to the noun.

Chapter 02 – Shloka 14

Shloka:

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥

Step 1: संधि विच्छेद

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

मात्रा-स्पर्शाः तु कौन्तेय शीत-उष्ण-सुख-दुःख-दाः ।
आगम अपायिनः अनित्याः तान् तितिक्षस्व भारत ॥

The following Sandhis are seen here

: + तु = स्तु

त + उ = तो

: + त = स्त

न् + त = स्त

The last two Sandhis are very confusing. It is difficult to do the संधि विच्छेद in such cases as both the forms are yielding the same result. Without knowledge of the root words involved in the Sandhi it would become difficult to correctly breakup the compound words.

Step 2: Word by word interpretation

This 1st Part of the Shloka is mostly filled with adjectives for the word ‘मात्रा-स्पर्शाः’. This part of the Shloka has ‘सन्ति’ as the implied word. 

The following verb forms are seen in the Shloka

• सन्ति – An implied verb having ‘मात्रा-स्पर्शाः’ as the subject
• तितिक्षस्व – This verb is used explicitly and has ‘तान्’ as its object.

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

मात्रा-स्पर्शाः – The meaning of the word is “the contacts between senses and their objects”. The word is the subject of an implied verb ‘सन्ति’ and hence the 1st Vibhakti is applicable.

The Shabd Roop will be like ‘बाल’

बालः

बालौ

बालाः

तु – An Avyaya meaning ‘तो’ in  Hindi.

कौन्तेय  – Name of Arjuna and so Sambodhan form is used here.

शीत-उष्ण-सुख-दुःख-दाः – A compound word which has the grammar is applicable to the complete compound word. The breakup of the word is as follows:

• शीत – Meaning “cold”
• उष्ण – Meaning “hot”
• सुख – Meaning “pleasure”
• दुःख – Meaning “sorrow”
• दाः – Meaning “giver”

Since this word is an adjective of ‘मात्रा-स्पर्शाः’ it is taking the same Vibhakti and Vachan as the noun. Hence the 1st Vibhakti, Plural form is applicable. The Shabd Roop will be like ‘बाल’.

आगम-अपायिनः – Again  a compound word which has the grammar is applicable to the complete compound word. The breakup of the word is as follows:

• आगम – Meaning “coming”
• अपायिनः – Meaning “going”

Since this word also is an adjective of ‘मात्रा-स्पर्शाः’ it is taking the same Vibhakti and Vachan as the noun. Hence the 1st Vibhakti, Plural form is applicable. The root word of ‘अपायिनः’ is ‘अपायिन्’ and the final Vibhakti is applicable. The Shabd Roop will be as follows:

अपायी

अपायिनौ

अपायिनः

अनित्याः – Meaning of the word is “momentary” and as the word is again an adjective of  ‘मात्रा-स्पर्शाः’ it is taking the same Vibhakti and Vachan as the noun. So the 1st Vibhakti, Plural form is applicable. The Shabd Roop will be like ‘बाल’.

तान् – 2nd Vibhakti Plural form of the 3rd Person Masculine Pronoun ‘तद्’. As the word is an object of the verb ‘तितिक्षस्व’, the 2nd Vibhakti is used. The sense conveyed by the word is “them”.

The Shabd Roop are as follows:

तम्

तौ

तान्

तितिक्षस्व – The meaning of the word is “try to tolerate” and the root verb is ‘तिज्’. The ‘लोट् लकार’ or the tense used for request / command is used here. The 2nd Person Singular form is used here. The Atmanepade forms are used here.

The Dhatu Roop are as follows:

तितिक्षस्व

तितिक्षेथाम्

तितिक्षध्वम्

भारत – Another name of Arjuna – literally meaning “descendant of Bharat” and so the same word is also used for addressing Dhritirashtra as well. The Sambodhan form applies here.

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows.

कौन्तेय शीत-उष्ण-सुख-दुःख-दाः मात्रा-स्पर्शाः तु आगम अपायिनः अनित्याः (सन्ति) भारत तान् तितिक्षस्व

हे अर्जुन! ठंडी-गर्मी सुख-दुःख देने वाली इन्द्रियां और उसके विषय तो आने जाने वाले (और) क्षणिक (हैं) हे अर्जुन! उनको सहन करने का प्रयत्न करो ॥

The rearranged and translated Shloka as per the English Language Syntax is as follows.

कौन्तेय मात्रा-स्पर्शाः शीत-उष्ण-सुख-दुःख-दाः  तु आगम अपायिनः (सन्ति) अनित्याः भारत तितिक्षस्व तान्

Oh! Arjuna – The contacts between senses and their objects which give (the experience of) Hot and Cold, Pleasure and Sorrow, Come and Go and (are) fleeting Oh! Arjuna – Try to tolerate them.

Chapter 02 – Shloka 13

Shloka:

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥

Step 1: संधि विच्छेद

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

देहिनः अस्मिन् यथा देहे कौमारम् यौवनम् जरा ।
तथा देहान्तर-प्राप्तिः धीरः तत्र न मुह्यति ॥

The following Sandhis are seen here

: + धी = र्धी

: + त = स्त

Step 2: Word by word interpretation

This Shloka has two implied verbs and one clear usage of verb. The implied verbs are a bit tricky to spot.

The following verbs are detected here:

• भवन्ति – This implied verb has कौमारम्, यौवनम् and जरा as subjects
• भवति – This implied verb has देहान्तर-प्राप्तिः as subject
• मुह्यति – This is an explicit verb which has धीरः as its subject.

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

देहिनः – Root word is ‘देहिन्’ – meaning “an embodied spirit / soul”. The 6th Vibhakti, Singular form is applied here. The meaning of the word is “embodied soul” in English and ‘शरीरधारी आत्मा’ in Hindi.

 The 6th Vibhakti is related to the ‘संबन्ध का के की’ कारक and so the meaning of this form is ‘शरीरधारी आत्मा का’ in Hindi

The Shabd Roop are as follows:

देहिनः

देहिनोः

देहिनाम्

अस्मिन् – 7th Vibhakti , Singular form of the 3rd Person Pronoun ‘इदम्’. The pronoun is pointing to the noun ‘देहे’ and hence it is taking the same Vibhakti and Vachan as the noun.

The Shabd Roop will be as follows:

अस्मिन्

अनयोः, एनयोः

एषु

यथा – An Avyaya meaning “like” in English and ‘जैसे’ in Hindi

देहे – Root word is ‘देह’ – meaning “body” in English. The 7th Vibhakti, Singular form is applied here. The 7th Vibhakti is indicative of the use of a preposition and so the word means “in the body” in English and ‘शरीर में’ in Hindi.

The Shabd will be like ‘बाल’

बाले

बालयोः

बालेषु

कौमारम् – Subject of the implied verb ‘भवन्ति’ and hence the 1st Vibhakti, Singular form is applied here. The meaning of the word is “childhood”.

The root word is ‘कौमार’ of neuter gender and hence the Shabd Roop will be similar to ‘फल’

फलम्

फले

फलानि

यौवनम् – The meaning of the word is “youth” and all explanations regarding grammar  given for ‘कौमारम्’ apply for this word also.

जरा – The root word is ‘जरा’ and the meaning of the word is “old age”. This word is again a subject of  ‘भवन्ति’ and so the 1st Vibhakti is applicable. Since the word is of feminine gender, the Shabd Roop will be like ‘लता’.

लता

लते

लताः

तथा – An Avyaya meaning “in this way”

देहान्तर-प्राप्तिः – A compound word composed of the following:

• देहान्तर – Literally meaning “change of body” 
• प्राप्तिः – Literally meaning “obtaining”

This word is the subject of the implied verb ‘भवति’. Hence the 1st Vibhakti, Singular form is applicable.

The grammar is applied to the entire compound word. The Shabd Roop will be applied for the root word ‘प्राप्ति’ which has forms equivalent to the feminine gender noun ‘मति’. 

The Shabd Roop are as follows:

मतिः

मती

मतयः

धीरः – The root word is ‘धीर’ – meaning “wise man” in English. The word is a subject of the verb ‘मुह्यति‘ and so the 1st Vibhakti, Singular form shall apply.

The Shabd Roop will be similar to ‘बाल’

बालः

बालौ

बालाः

तत्र – An Avyaya meaning “in this”.

न –  Meaning “no”

मुह्यति – Present tense (लट् लकार), 3rd Person, Singular form of the verb ‘मुह्’ meaning “deluded”.

The Dhatu Roop will be like ‘पठ्’ Dhatu

पठति

पठतः

पठन्ति

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows.

यथा देहिनः अस्मिन् देहे कौमारम् यौवनम् जरा  (भवन्ति)। तथा (अपि) देहान्तर-प्राप्तिः (भवति) धीरः तत्र न मुह्यति ॥

जैसे शरीरधारी आत्मा का इस देह में  बचपन यौवन और बुढापा (होता हैं) वैसे (ही) देहान्तर प्राप्त (होता हैं), धीर पुरुष इस बात से नहीं मोह जाते ॥

The rearranged and translated Shloka as per the English Language Syntax is as follows.

यथा देहिनः अस्मिन् देहे (भवन्ति) कौमारम्  यौवनम्  जरा  । तथा (तद्) देहान्तर-प्राप्तिः (भवति) धीरः न मुह्यति तत्र ॥

Just as the embodied soul in this body (has) childhood, youth and old age Even so change of body (happens). Wise men are not deluded by this.

 

Chapter 02 – Shloka 12

Shloka:

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥

Step 1: संधि विच्छेद

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

न तु एव अहम् जातु न आसम् न त्वम् न इमे जनाधिपाः ।
न च एव न भविष्यामः सर्वे वयम् अतः परम् ॥

The following Sandhis are seen here

तु + ए = त्वे

व + अ = वा

न + आ = ना

न + इ =  ने

च + ए = चै

Step 2: Word by word interpretation

This Shloka again isn’t too difficult. However the Shloka has some implied verb forms which were also easy to spot.

The following verbs are detected here:

• आसम् – Verb in past tense having ‘अहम्’ as it subject
• आसः – An implied verb in past tense having ‘त्वम्’ as its subject
• आसन् – An implied verb in past tense having ‘जनाधिपाः‘ as its subject
• भविष्यामः – A verb in future tense having ‘वयम्’ as its subject

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

न – Meaning “no” in English.

तु – An Avyaya meaning ‘तो’ in Hindi

एव – An Avyaya meaning ‘ही’ in Hindi

अहम् – 1st Vibhakti, Singular form of the 1st Person Pronoun ‘अस्मद्’ (forms of “I”). The word is the subject of the verb ‘आसम्’ representing the state of being in English. Hence the 1st Vibhakti is applicable.

The Shabd Roop will be as follows:

अहम्

आवाम्

वयम्

जातु – An Avyaya meaning ‘किसी काल में’ in Hindi and “in some age” in English.

न – Meaning “no” in English

आसम् – Past Tense (लङ् लकार), 1st Person, Singular Form of ‘अस्’ Dhatu. As was pointed out earlier this verb represents the state of being.

The  Dhatu Roop will be as follows for the लङ् लकार, 1st Person form:

आसम्

आसाव

आसाम

न – Meaning “no” in English

त्वम् – 1st Vibhakti, Singular form of the 2nd Person Pronoun ‘युष्मद्’ (forms of “you”). The word is the subject of the implied verb ‘आसः‘ representing the state of being in English.

Hence the 1st Vibhakti is applicable.

The Shabd Roop will be as follows:

त्वम्

युवाम्

यूयम्

न – Meaning “no” in English

इमे – 3rd Person pronoun pointing to the noun ‘जनाधिपाः’ and hence takes the same Gender, Vibhakti and Vachan as the noun. Therefore Masculine Gender, 1st Vibhakti, Plural form of ‘इदम्’ is applicable here.

The meaning of the pronoun is “these” and in Sanskrit (unlike English) there is a gender applicable in such cases also. For more details you can refer my earlier note on pronouns in Chapter 01 – Shloka 23.

The Shabd Roop will be as follows:

अयम्

इमौ

इमे

जनाधिपाः – 1st Vibhakti, Plural form of the root word ‘जनाधिप‘ (meaning “king”). The word is the subject of the implied verb ‘आसन्‘ representing the state of being in English.

Hence the 1st Vibhakti is applicable.

The Shabd Roop will similar to ‘बाल’:

बालः

बालौ

बालाः

न – Meaning “no” in English

च – Meaning “and” in English

एव – An Avyaya meaning ‘ही’ in Hindi

न –  Meaning “no” in English

भविष्यामः – Future Tense (लृट् लकार) of ‘भू’ Dhatu (which is also I think another way of representing the state of being in Sanskrit). The 1st Person, Plural form of this tense is applied here.

The Dhatu Roop for लृट् लकार, 1st Person forms will be as follows:

भविष्यामि

भविष्यावः

भविष्यामः

सर्वे – A pronoun which is in turn pointing to another pronoun ‘वयम्’ and hence takes the same Vibhakti and Vachan as the associated pronoun. The root word is ‘सर्व’ (meaning “all” in English and ‘सब’ in Hindi) and the Shabd Rop will be as follows:

सर्व:

सर्वौ

सर्वे

There’s a point to be noted here. ‘सर्व’ is a pronoun which has gender applicable while ‘वयम्’ is a pronoun without genders. In this case the applicable form has been taken for the masculine gender of  ‘सर्व’. This is perhaps because in speaking when Shri Krishna says ‘वयम्’ (meaning “we”) – he is referring to all males gathered in the battlefield. 

However I am not sure what form of ‘सर्व’ would have applied when ‘वयम्’ was referring to a mixed crowd of men and women!

वयम् – As discussed this is the 1st Vibhakti, Plural form of the 1st Person Pronoun ‘अस्मद्’ and the meaning of this word will be “we”.

This word is the subject of the verb भविष्यामः and hence it is taking the 1st Vibhakti.

The Shabd Roop will be as follows:

अहम्

आवाम्

वयम्

अतः परम् – I am not too sure of the syntax of these words. The meaning of the words is ‘इससे आगे’ in Hindi and “hereafter” in English.

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows. I have added bullets to the translated texts as many times the translated text overflows to the next line, making it difficult to correlate to the corresponding line of the Shloka.

न एव तु जातु अहम् न आसम् त्वम् न (आसः) इमे जनाधिपाः न (आसन्)। च न एव वयम् सर्वे अतः परम् न भविष्यामः॥

ना ही तो किसी काल में मैं नहीं था, तुम नहीं (थे), यह राजा गण नही (थे) । और ना ही हम सब इससे आगे नहीं रहने वाले हैं॥

The implied words are placed in brackets for easy understanding.

The rearranged and translated Shloka as per the English Language Syntax is as follows.

न एव तु जातु अहम् आसम्  न, त्वम्  (आसः) न, इमे जनाधिपाः (आसन्) न । च न एव अतः परम् वयम् सर्वे  न भविष्यामः॥

Never in any age I wasn’t, you (were) not, these kings (were) not And never hereafter we all will not be!

Since the purpose of my translating the Geeta is to learn Sanskrit, the translations are more geared towards providing – as far as possible – a one to one correspondence between the rearranged Sanskrit Shloka and the translated text. This sometimes limits me from providing a very readable translation.

In case the translated text is not clear, just grab a copy of Srimad Bhagvadgita published by Gita Press – theirs are the most authoritative translations.

Chapter 02 – Shloka 11

Shloka:

श्रीभगवानुवाच।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥

Step 1: संधि विच्छेद

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

अशोच्यान् अन्वशोचः त्वम् प्रज्ञावादान् च भाषसे ।
गतासून् अगतासून् च न अनुशोचन्ति पण्डिताः ॥

The following Sandhis are seen here

न् + अ = न

: + त्व = स्त्व

न् + च = ांश्च

न + अ = ना

Note: A couple of Sandhis are repeated twice in the Shloka and I have mentioned them only once.

Step 2: Word by word interpretation

This Shloka had verb forms which were not easily recognizable for me. Especially अन्वशोचः and अनुशोचन्ति – both of them had ‘अनु’ prefix added to them which made it a little difficult to spot the actual verb form.

Thanks to the timely help from Amit to my SOS that I was able to complete this Shloka in time.

Finally the following three verb forms in the Shloka were spotted:

• अन्वशोचः – Having अशोच्यान् as its object and त्वम् as its subject.
• भाषसे  – Having त्वम् as its implied subject and प्रज्ञावादान् as it object
• अनुशोचन्ति – Having पण्डिताः as its subject while गतासून् and अगतासून्  are its objects.

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

अशोच्यान् – This word is an object to the verb ‘अन्वशोचः’ and hence the 2nd Vibhakti, Singular form is applied to the word ‘अशोच्य’ which means “not worthy of being grieved” in English and ‘जो शोक के योग्य नहीं हैं’ in Hindi. 

The Shabd Roop will be similar to ‘बाल’

बालम्

बालौ

बालान्

अन्वशोचः – Verb meaning “grieve” in English and ‘शोक करना’ in Hindi. This form is the लङ्-लकार (Past Tense) 2nd Person, Singular form of the root verb ‘शुच्’ – which yields the verb form ‘अशोचः’. The verb also has a prefix अनु which finally yields the form ‘अन्वशोचः’

The Dhatu Roop for the  लङ्-लकार, 2nd Person are as follows:

अशोचः

अशोचतम्

अशोचत

Personally I do not remember Dhatu Roop of all the tenses (लकार). However as I have pointed out earlier, generally when I find a verb prefixed with ‘अ’ – I have mostly found it to be in the Past Tense or लङ्-लकार. The Person and Vachan can then be determined from the usage. I am sure this is not a consistent rule but it’s a useful tip for arm chair Sanskrit enthusiasts like me.

त्वम् – Subject of the just encountered verb ‘अन्वशोचः’ and hence it takes the 1st Vibhakti, Singular form. This word takes the form of 2nd Person pronoun ‘युष्मद्’ and the Shabd Roop are as follows:

त्वम्

युवाम्

यूयम्

प्रज्ञावादान् – Root word is ‘प्रज्ञावाद’ meaning “intellectual talks” and the word is object of the verb ‘भाषसे’. Hence the 2nd Vibakti, Plural form is applicable.

The Shabd Roop will be similar to ‘बाल’

च – Meaning “and”

भाषसे – Root word is ‘भाष्’ which is a verb meaning “to speak”. This is the Present Tense (लट्-लकार), 2nd Person, Singular form of the verb. The subject ‘त्वम्’ of this verb is implied by the usage of 2nd Person form.

The Dhatu Roop are as follows:

भाषसे

भाषेथे

भाषध्वे

Please note that the Atmanepade form of the verb is used here.

गतासून् – The root word is ‘गतासु’ which is in turn composed of ‘गत’ meaning “gone” in English and ‘असु’ meaning “breath” in English. Therefore the word ‘गतासु’ means “the one whose breath is gone” or “the dead” in English. In Hindi the word means ‘जिसके प्राण चले गये’.

This word is an object of the verb ‘अनुशोचन्ति’ and hence the 2nd Vibhakti, Singular form is applicable here. 

The Shabd Roop will be similar to गुरु :

गुरुम्

गुरू

गुरून्

अगतासून् – Opposite of ‘गतासून्’. The meaning of the word is therefore “one whose breath is not gone” or “the living” in English. All explanations regarding the syntax are identical to ‘गतासून्’

च – Meaning “and”

न – Meaning “no”

अनुशोचन्ति – This word is a form of the verb ‘शुच्’ (already encountered earlier in this very Shloka) – meaning “grieve” in English. The 3rd Person, Plural form of the ‘लट् लकार’ or the Present Tense of the verb gives us the form ‘शोचन्ति’ which has ‘अनु’ added as a prefix.

The Dhatu Roop for the ‘लट् लकार’ for the 3rd person are as follows:

शोचति

शोचतः

शोचन्ति

पण्डिताः – Subject of the verb ‘अनुशोचन्ति’ and so the 1st Vibhakti, Plural form is applicable. The root word is ‘पण्डित’ meaning “wise men”. 

The Shabd Roop will be similar to ‘बाल’

बालः

बालौ

बालाः

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows. I have added bullets to the translated texts as many times the translated text overflows to the next line, making it difficult to correlate to the corresponding line of the Shloka.

त्वम् अन्वशोचः (तान् यान्) अशोच्यान् च प्रज्ञावादान् भाषसे । पण्डिताः न गतासून् च अगतासून् अनुशोचन्ति ॥

तुम शोक कर रहें थे (उनका जो) शोक के योग्य नहीं और ज्ञान वाली बातें कर रहे हो   पण्डित जन ना मृत और ना जीवित का शोक करते हैं ॥

Of the three verbs used in the Shloka ‘अन्वशोचः’ is in the past tense – while the other two are in the present tense. While translating I have maintained the tense as used in Sanskrit. But this makes the translated text rather odd – since mixed tenses are made use of.

The rearranged and translated Shloka as per the English Language Syntax is as follows.

त्वम् अन्वशोचः (तान् यान्) अशोच्यान् च (त्वम्) भाषसे प्रज्ञावादान् । पण्डिताः अनुशोचन्ति न गतासून् च अगतासून् ॥

You were grieving (those who) aren’t worth grieving for, and (you) speak intellectual talks Wise men grieve neither the dead nor the living.

 

Chapter 02 – Shloka 10

Shloka:

तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥

Step 1: संधि विच्छेद

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

तम् उवाच हृषीकेशः प्रहसन् इव भारत ।
सेनयोः उभयोः मध्ये विषीदन्तम् इदम् वचः ॥

The following Sandhis are seen here

म् + उ = मु

न् + इ = न्नि

: + उ = रु

: + म = र्म

म् + इ = मि

Step 2: Word by word interpretation

This is a pretty simple Shloka with only one verb used. The verb used in this Shloka is ‘उवाच’. 

‘हृषीकेशः’ is the subject of this verb while the 2nd Person Pronoun ‘तम्’  is its object. The verb also has one more object ‘वचः’ which means “word” in English.

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

तम् – 2nd Vibhakti, Singular form of the 3rd Person Masculine Pronoun (forms of “he”) is used here. The word is an object of the verb उवाच and so the 2nd Vibhakti is applied.

The Shabd Roop are as follows:

तम्

तौ

तान्

उवाच – Root word is ‘वाच्’ – meaning “speak” in English. This form is taken from the ‘लिट् लकार’ or the tense used for distant past events (also for unseen events). The Dhatu Roop for ‘लिट् लकार’ for 3rd Person are as follows:

उवाच

ऊचतुः

ऊचुः

हृषीकेशः – Name of Krishna and since he is the subject of the verb ‘उवाच’, the 1st Vibhakti, Singular form is applied here.

The Shabd Roop will be similar to ‘बाल’

बालः

बालौ

बालाः

प्रहसन् – An adjective of ‘हृषीकेशः’ and so the same Vibhakti and Vachan shall apply here. The root word is ‘प्रहसत्’ meaning “smiling” in English.

The Shabd Roop are as follows:

प्रहसन्

प्रहसन्तौ

प्रहसन्तः

इव – An Avyaya meaning “as if” in English and ‘मानो’ in Hindi 

भारत – Sambodhan form used for addressing Dhritirashtra

सेनयोः – Root word is सेना meaning ‘army’. The 6th Vibhakti, Dual form is applicable here as we are talking of two armies. The 6th Vibhakti is related to relationship or the सम्बंध का, की, के, रा, री, रे kaarak and so this form means ” (दोनों) सेनाओं के ”

Shabd Roop will be like लता

लतायाः

लतयोः

लतानाम्

उभयोः – Meaning “both” – The word is an adjective of previous word सेना and so takes the same Vibhakti and Vachan as the noun.

मध्ये – An Avyaya meaning “middle”.

The exactly same set of words ‘सेनयोरुभयोर्मध्ये’ were also used in Shloka 24 of Chapter 1.  At that time I had interpreted मध्ये as having the 7th Vibhakti, but based on correction suggested by Amit, मध्ये is now interpreted as an Avyaya.

विषीदन्तम् – An adjective of the 2nd Person Pronoun ‘तम्’ referring to Arjuna. Since it is an adjective, the word is taking the same Vibhakti and Vachan as the pronoun it is describing.

The root word is ‘विषीदन्त’ meaning “sorrowful”. The Shabd Roop will be similar to ‘बाल’

बालम्

बालौ

बालान्

इदम् – An adjective of the word ‘वचः’ and hence takes the same Gender, Vibhakti and Vachan as the noun it describes. 

The Shabd Roop applicable are that of ‘इदम्’ in Neuter Gender, 2nd Vibhakti, Singular Vachan.

इदम्, एनत्

इमे, एने

इमानि, एनानि

वचः – This word is also an object of the verb ‘उवाच’. This verb has two objects – one we have already described as ‘तम्’ and the other one ‘वचः’.

The root word is ‘वचस्’ meaning “word” in English and ‘शब्द’ in Hindi. The 2nd Vibhakti, Singular form in Neuter Gender is used here.

वचः

वचसी

वचांसि

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows. I have added bullets to the translated texts as many times the translated text overflows to the next line, making it difficult to correlate to the corresponding line of the Shloka.

भारत उभयोः सेनयोः मध्ये हृषीकेशः । इव प्रहसन् विषीदन्तम् तम् इदम् वचः उवाच ॥

हे धृतिराष्ट्र! दोनो सेनाओं के बीच कृष्ण ने  मानो हंसते हुए शोकमय उसको (अर्जुन को) यह शब्द कहे

Please note that the 3rd Person pronoun ‘उसको’ is referring to Arjuna.

The rearranged and translated Shloka as per the English Language Syntax is as follows.

भारत मध्ये उभयोः सेनयोः हृषीकेशः । इव प्रहसन् उवाच इदम् वचः विषीदन्तम् तम् ॥

Oh Dhritirashtra! In the middle of the two armies, Krishna as if smiling, said these words to the sorrowing him (Arjuna).

The usage of 3rd Person Pronoun “him” in English translation makes the translation highly contrived and difficult to read. It would be better to replace the same with the corresponding noun “Arjuna”.

The translation of ‘इदम् वचः’ is not exact in English. I have translated using “these words” which indicates the plural form. But in Sanskrit the singular form is used – which somehow in the sense of the language conveys that many words are spoken. In Hindi also a similar sense is built into the language and so there was no difficulty in translating using the Singular form. But this does not seem to be the case in English and hence I had to change to plural form while translating. 

 

Chapter 02 – Shloka 09

Shloka:

सञ्जय उवाच।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥

Step 1: संधि विच्छेद

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

एवम् उक्त्वा हृषीकेशम् गुडाकेशः परन्तपः ।
न योत्स्ये इति गोविन्दम् उक्त्वा तूष्णीम् बभूव ह ॥

The following Sandhis are seen here

म् + उ = मु

Both the Sandhis are of the same form. Simpler Sandhis in this Shloka!

Step 2: Word by word interpretation

In this Shloka Sanjaya is reporting the event to Dhritirashtra and so Arjuna is now a 3rd Person in the Shloka. Arjuna is the main subject of the verbs in the Shloka and Krishna is the object.

The following verbs / verb forms are seen in this Shloka:

• उक्त्वा – गुडाकेशः is the subject and हृषीकेशम् is the object
• योत्स्ये – An implied 1st person Pronoun ‘अहम्’ is the subject of this verb
• उक्त्वा – गोविन्दम् is the object and Arjuna is implied to be the subject of this verb
• बभूव – An implied 3rd Person Pronoun ‘सः’ representing Arjuna is the subject of this verb

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

एवम् – An Avyaya meaning “thus” in English and ‘ऐसा’ in Hindi.

उक्त्वा – This is a case of ‘त्वा’ Pratyaya getting applied to a verb. The root verb is perhaps ‘वाच्’ – not sure though.

In any case the ‘त्वा’ Pratyaya adds the sense of having done the action of the verb. So the meaning conveyed by the last two words is “having said thus” in English and ‘ऐसा बोल कर’ in Hindi.

हृषीकेशम् – Name of Krishna and since he is the object of the verb ‘उक्त्वा’ the 2nd Vibhakti, Singular form is getting applied. 

The Shabd Roop will be like ‘बाल’

बालम्

बालौ

बालान्

गुडाकेशः – Name of Arjuna and since he is the subject of the verb ‘उक्त्वा’ the 1st Vibhakti, Singular form is getting applied. 

The Shabd Roop will be like ‘बाल’

बालः

बालौ

बालाः

परन्तपः – Again a name of Arjuna and all explanations regarding grammar for the word ‘गुडाकेशः’ applies to this word also.

न – Meaning “no” in English.

योत्स्ये –  Verb – from usage we can make out that this is a case of Future Tense, 1st Person. I am not too sure of the root verb and hence unable to give the forms of the verb. The meaning of the last two words is “will not fight” in English and ‘नहीं लड़ुून्गा’ in Hindi.

इति – An Avyaya meaning “in this way” in English.

गोविन्दम् – Name of Krishna and object of the verb ‘उक्त्वा’. Note that this verb is used twice in this Shloka and गोविन्दम् is the object of the 2nd usage of this verb.

All explanations regarding grammar for the word ‘हृषीकेशम्‘ applies to this word also.

उक्त्वा – We have already encountered this Verb earlier in this Shloka. All explanations of grammar are same. The meaning of the word is “having said”.

तूष्णीम् – Probable an Avyaya meaning “quiet” in English and ‘चुप’ in Hindi.

बभूव – Root word is ‘भू’ – representing “the state of being” in English. This form is taken from the ‘लिट् लकार’ or the tense used for distant past events (also for unseen events). The Dhatu Roop for ‘लिट् लकार’ for 3rd Person are as follows: 

बभूव

बभूवतुः

बभूवुः

ह – An Avyaya meaning ‘ही’ in Hindi

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows. I have added bullets to the translated texts as many times the translated text overflows to the next line, making it difficult to correlate to the corresponding line of the Shloka.

गुडाकेशः परन्तपः एवम् हृषीकेशम् उक्त्वा । इति गोविन्दम् (अहम्) न योत्स्ये उक्त्वा (सः) तूष्णीम् ह बभूव  ॥

अर्जुन ने ऐसा कृष्ण को बोलकर । (फिर से) इस प्रकार गोविन्द को ” (मैं) नहीं लड़ुन्गा” कह कर (वह) चुप ही हो गया ॥

The rearranged and translated Shloka as per the English Language Syntax is as follows.

गुडाकेशः परन्तपः उक्त्वा एवम् हृषीकेशम् । इति उक्त्वा गोविन्दम् (अहम्) न योत्स्ये  (सः) तूष्णीम् ह बभूव  ॥

Arjuna, having said thus to Krishna In this way (once again), told Krishna “(I) will not fight”, (and he) became quiet.

It was difficult to put the literal sense of ‘उक्त्वा’  twice in the English translation. And hence the 2nd time उक्त्वा is translated as “told” (and not “having told” – which is the literal meaning).

In both English and Hindi translation we had to add the sense of “once again” in the translations. In the Sanskrit version this is not explicitly mentioned, but the verb उक्त्वा is repeated twice and I suppose that itself conveys the sense of “once again” to the Shloka.

Also गुडाकेशः परन्तपः are both referring to Arjuna and in the translations only “Arjuna” is used. In Sanskrit, generally if the proper nouns are not separated with a ‘च’, they are referring to the same entity. This is the case here also.

Chapter 02 – Shloka 08

Shloka:

न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥

Step 1: संधि विच्छेद

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

न हि प्रपश्यामि मम अपनुद्यात्
यत् शोकम् उच्छोषणम् इन्द्रियाणाम् ।
अवाप्य भूमौ असपत्नम् ऋद्धम्
राज्यम् सुराणाम् अपि च आधिपत्यम् ॥

The following Sandhis are seen here

म + अ = मा

त् + शो = च्छो

म् + उ = मु

म् + इ = मि

मौ + अ = माव

म् + अ = म

च + आ = चा 

Reader may recognize most of these forms have been encountered earlier.

Step 2: Word by word interpretation

This Shloka has the following verbs / verb like forms:

• प्रपश्यामि – A verb in present tense of which the subject is an implied pronoun “that” or ‘तत्’
• अपनुद्यात् – A verb that has its object as ‘शोकम्’
• अवाप्य – A verb with ल्यप् प्रत्यय having राज्यम् and आधिपत्यम् as its objects.

There is some confusion regarding whose object शोकम् is – apparently the word is in Masculine gender and hence it is clearly a case of 2nd Vibhakti being applied. Could also be an object of प्रपश्यामि

I will let the pundits address this doubt!

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

न – An Avyaya meaning “No” in English

हि – An Avyaya meaning ‘ही’ in Hindi and “only” in English

प्रपश्यामि – लट् लकार or Present Tense, 1st Person form of the root verb ‘दृश्‘ meaning “to see”. Since this verb is referred to Arjuna himself, the 1st Person form is used here. the Prefix ‘प्र’ is added to this form.

The Dhatu Roop will be as follows:

पश्यामि

पश्यावः

पश्यामः

मम – 6th Vibhakti, Singular form of 1st Person Pronoun ‘अस्मद्’. The 6th Vibhakti is related to showing ownership or relationship and hence in English this form will mean “my” or “mine”. The equivalent form in Hindi will be ‘मेरा’.

The Shabd Roop will be as follows:

मम, मे

आवयोः, नौ

अस्माकम्, नः

अपनुद्यात् – A verb, but I am not too sure of the root verb and form. The word means ‘दूर कर सके’ in Hindi and “drive away” in English.

यत् – An Avyaya meaning ‘जो’ in Hindi and as we have discussed earlier the closest word we have in English for this word is “which” as in the usage “that which has happened”.

शोकम् – Object of the verb ‘अपनुद्यात्’ and so the 2nd Vibhakti, Singular form is applied here. The meaning of the word is “grief” in English.

The Shabd Roop will be like ‘बाल’

बालम्

बालौ

बालान्

उच्छोषणम्  – An adjective of ‘शोकम्’ meaning “drying up” in English and ‘सूखाने वाला’ in Hindi. Takes the same Vibhakti and Vachan as the noun it is describing. 

इन्द्रियाणाम् – The 6th Vibhakti, Plural form of the root word ‘इन्द्रिय’ meaning “senses” in English. The sense conveyed by 6th Vibhakti is that of ‘संबन्ध का के की’ कारक and hence the meaning of this word is ‘इन्द्रियों के’ in Hindi. 

The Shabd Roop will be like ‘फल’ and is shown below:

फलस्य

फलयोः

फलानाम्

अवाप्य – This is a case of the ‘ल्यप्’ Pratyaya adding the sense of having done the action of the verb. I am not too sure of the root verb here. The meaning conveyed is ‘प्राप्त करके’ or “having obtained” in English.

भूमौ – The root word is ‘भूमि’ – meaning “earth” – which is a noun of the feminine gender. The 7th Vibhakti, Singular form is applied here. The 7th Vibhakti is indicative of the use of preposition in English and so this form means “on the earth” in English. In Hindi the same form means “भूमि पर’

The Shand Roop will be like ‘मति’

मतौ, मत्याम्

मत्योः

मतिषु

असपत्नम् – An adjective of ‘राज्यम्’ and hence takes the same Vibhakti and Vachan as the noun. The meaning of the word is “without enemies” in English and ‘शत्रुविहीन’ in Hindi.

The Shabd Roop will be similar to ‘फल’.

ऋद्धम् – Again an adjective of ‘राज्यम्’ and hence takes the same Vibhakti and Vachan as the noun. The meaning of the word is “prosperous” in English and ‘समृध्द’ in Hindi.

The Shabd Roop will be similar to ‘फल’.

राज्यम् – An object of the verb ‘अवाप्य’ and hence the 2nd Vibhakti, Singular form is applied here. The root word is ‘राज्य’ meaning “kingdom” in English.

The word is in neuter gender and hence the Shabd Roop will be similar to ‘फल’

फलम्

फले

फलानि

सुराणाम् – The root word is ‘सुर’ meaning ‘देवता’ in Hindi and “gods” in English. The 6th Vibhakti, Plural form is applied here and so the sense conveyed is ‘देवताओं के’. In English there could be many ways in which the 7th Vibhakti may manifest. In this particular case the sense of the 7th Vibhakti in English is the usage of the word “of”. The meaning of the word in English is therefore “of the gods”.

The Shabd Roop will be similar to ‘बाल’

बालस्य

बालयोः

बालानाम्

अपि – An Avyaya meaning ‘चाहे’ in Hindi and “even” in English.

च – Meaning “and”

आधिपत्यम् – An object of the verb ‘अवाप्य’ and hence the 2nd Vibhakti, Singular form is applied here. The root word is ‘आधिपत्य‘ meaning “lordship” in English.

Again this word is also in neuter gender and hence the Shabd Roop will be similar to ‘फल’

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows. I have added bullets to the translated texts as many times the translated text overflows to the next line, making it difficult to correlate to the corresponding line of the Shloka.

अपि भूमौ असपत्नम् ऋद्धम् राज्यम्  च सुराणाम् आधिपत्यम् अवाप्य हि न प्रपश्यामि (तत्) यत् मम इन्द्रियाणाम् उच्छोषणम् शोकम् अपनुद्यात्

चाहे भूमि पर शत्रुविहीन समृध्द राज्य को और देवताओं के आधिपत्य को प्राप्त करके भी नहिं देख सकता हूं (वह) जो मेरी इन्द्रियों का सूखाने वाला शोक दूर कर सके  ।

 

The rearranged and translated Shloka as per the English Language Syntax is as follows.

अपि हि अवाप्य असपत्नम् ऋद्धम् राज्यम् भूमौ  च आधिपत्यम् सुराणाम्  (अहम्) न प्रपश्यामि (तत्) यत् अपनुद्यात्  शोकम् उच्छोषणम् मम इन्द्रियाणाम्

Even on obtaining an enemy free prosperous kingdom on the earth and lordship of the gods (I) do not see (that) which will drive away the grief that is drying up my senses.

 

Chapter 02 – Shloka 07

Shloka:

कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥

Step 1: संधि विच्छेद

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

कार्पण्य-दोष-उपहत-स्वभावः
पृच्छामि त्वाम् धर्म-सम्मूढ-चेताः ।
यत् श्रेयः स्यात् निश्चितम् ब्रूहि तत् मे
शिष्यः ते अहम् शाधि माम् त्वाम् प्रपन्नम् ॥

The following Sandhis are seen here

ष + उ = षो

त् + श्रे = च्छ्रे

त् + नि = न्नि

त् + मे = न्मे

: + ते = स्ते

There are some forms we haven’t encountered yet. Please check them out.

Step 2: Word by word interpretation

This Shloka wasn’t too difficult except for some very long adjectives created out of compound words.

The following verbs / verb like forms are used in this Shloka:

• पृच्छामि – Having an implied subject ‘अहम्’ and ‘त्वां’ as its object.
• स्यात् – Having ‘श्रेयः’ as its subject.
• ब्रूहि – Having ‘तत्’ as its subject
• अस्मि – An implied verb in the Shloka of which ‘अहम्’ is the subject and ‘ते’ is the object
• शाधि – Having ‘माम्’ as its object
• प्रपन्नम् – An adjective also playing the role of adjective. Having ‘त्वाम्’ as its object.

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

कार्पण्य-दोष-उपहत-स्वभावः – This is a compound word formed of 4 different words. The grammar is applied to the entire compound word. The 1st Vibhakti, Singular form is applied here. The word is an adjective of implied pronoun अहम् and so takes the same Vibhakti and Vachan as the pronoun it is describing.

The meanings of the given four words are:

• कार्पण्य – Literally means “poverty” but in this sense means “weakness” in English. 
• दोष – Meaning “Defect” in English.
• उपहत – Meaning “affected” 
• स्वभावः – Meaning “attitude” or maybe in this sense “mind”.

The word in totality means “mind affected by defect of weakness”.

The Shabd Roop will be like बाल 

बालः

बालौ

बालाः

पृच्छामि – लट् लकार or Present Tense of the पृच्छ् Dhatu for the 1st Person. The Dhatu Roop will be like पठ् Dhatu.

पठामि

पठावः

पठामः

Since the 1st Person form is used, the 1st Person Pronoun अहम् is the implied subject in this usage. The previous word was an adjective of this ‘अहम्’

त्वाम् – 2nd Vibhakti, Singular form of the 2nd Person Pronoun ‘युष्मद्’. This word is the object of the verb पृच्छामि

The Shabd Roop are as follows:

त्वाम्, त्वा

युवाम्, वाम्

युष्मान्, वः

धर्म –सम्मूढ-चेताः – Once more we have a compound word which is again the adjective of the implied pronoun ‘अहम्’ – the subject of the verb ‘पृच्छामि’. Hence the 1st Vibhakti singular form is applied here.

The meaning of the various words in this compound are:

• धर्म – Meaning “ethics” or “duty” in this sense.
• सम्मूढ – Meaning “confused”
• चेताः – Meaning “mind” or “consciousness”

The complete  meaning of this compound word is “mind confused with regards to duty”.

The Shabd Roop will be as follows:

चेताः

चेतसौ

चेतसः

यत् – Avyaya meaning ‘जो’ in Hindi. We have discussed earlier that this word does not have an exact equivalent in the English language. This word is kind of conveying the sense of “that which” as in the sentence – “tell me that which is good for me”.

श्रेयः – Subject of the verb स्यात् and so the 1st Vibhakti, Singular form is applied here. The neuter gender is applied here and the Shabd Roop will be as follows:

श्रेयः

श्रेयसी

श्रेयांसि

स्यात् – Form of ‘अस्’ Dhatu in the Vidhiling Lakar (विधिलिङ् लकार), and 3rd Person. The Dhatu Roop for 3rd Person are as follows:

स्यात्

स्याताम्

स्युः

The ‘अस्’ Dhatu is indicative of the state of being. The Vidhiling Lakar adds the sense of ‘चाहिये’ in Hindi and “shall / will” in English. Hence the word means ‘होना चाहिये’ in Hindi and “will be” in English.

निश्चितम् – Adjective of श्रेयः and hence the same Gender, Vibhakti and Vachan will apply. Hence the  1st Vibhakti, Singular form is applied to the root word ‘निश्चित’.  

The Shabd Roop will be ‘फल’

फलम्

फले

फलानि

ब्रूहि – Root word is the Dhatu ‘ब्रू’ meaning “to speak” in English. The Lot Lakar (लोट् लकार), 2nd Person form is used. This tense is used for “request / command” related usage and so the meaning of this form “Please tell me” in English.

The Dhatu Roop will be as follows for the 2nd Person of लोट् लकार

ब्रूहि | ब्रवीहि

ब्रूतम्

ब्रूत

तत् – Root word is तद् (meaning “that” in English) and 1st Vibhakti Singular form of Neuter gender. This word is the subject of ब्रूहि 

The Shabd Roop will be as follows:

तत्

ते

तानि

मे – 4th Vibhakti, Singular form of the 1st Person Pronoun ‘अस्मद्’ (forms of “I”) and the 4th Vibhakti applies the sense of ‘के लिये’ in Hindi. hence the meaning of this form is ‘मेरे लिये’.

In English this Vibhakti will add the sense of the word “for” to the noun / pronoun. Hence this word means “for me”.

The Shabd Roop will be as follows:

मह्यम्, मे

आवाभ्याम्, नौ

अस्मभ्यम्, नः

शिष्यः – 1st Vibhakti, Singular Form of the root word ‘शिष्य’. As the word is adjective of अहम् it takes the same Vibhakti and Vachan as ‘अहम्’

The Shabd Roop will be like ‘बाल’

ते – This word is the 6th Vibhakti, Singular form of  the 2nd Person Pronoun युष्मद्. The 6th Vibhakti corresponds to the ‘संबन्ध का के की रा रे री’ कारक and so this word means ‘तुम्हारा’ in Hindi. In English the equivalent form will be “your”.

The Shabd Roop are as follows:

तव, ते

युवयोः, वाम्

युष्माकम्, वः

अहम् – 1st Vibhakti, Singular form of the 1st Person Pronoun ‘अस्मद्’. Subject of the implied ‘अस्मि’ Dhatu (state of being) and hence the 1st Vibhakti is applicable.

The Shabd Roop are as follows:

अहम्

आवाम्

वयम्

शाधि – The root verb is ‘शास्’ meaning “instruct”. The 2nd Person, Singular form of Lot Lakaar (लोट् लकार) is used here since the verb is being used for Krishna as 2nd Person. Recall that लोट् लकार is used for conveying requests / orders.

The Dhatu Roop for the 2nd Person of लोट् लकार is as follows:

शाधि

शिष्टम्

शिष्ट

माम् – 2nd Vibhakti, Singular Form of the 1st Person Pronoun ‘अस्मद्’. The word is an Object of the verb शाधि and so the 2nd Vibhakti is applicable.

The Shabd Roop are as follows:

माम्, मा

आवाम्, नौ

अस्मान्, नः

त्वाम् – 2nd Vibhakti, Singular Form of the 2nd Person Pronoun. The word is an object of the verb like adjective प्रपन्नम्

The Shabd Roop will be as follows:

त्वाम्, त्वा

युवाम्, वाम्

युष्मान्, वः

प्रपन्नम् – Adjective of त्वाम् but the word also seems to be playing the role of verb of which the previous word त्वाम् is an object. The meaning of the word is ‘शरणागत’ in Hindi and “taken refuge” in English.

From our discussions in previous Shlokas, you may recall that such adjective forms are difficult to translate in both Hindi and English as it would be impossible to write this without resorting to use of a verb. So in the translations that will follow, you will observe that eventually an extra verb will get inserted.

The 2nd Vibhakti, Singular form is applicable here and the Shabd Roop will be like बाल

बालम्

बालौ

बालान्

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows. I have added bullets to the translated texts as many times the translated text overflows to the next line, making it difficult to correlate to the corresponding line of the Shloka.

कार्पण्य-दोष-उपहत-स्वभावः (च) धर्म-सम्मूढ-चेताः (अहम्) त्वाम् पृच्छामि । यत् मे निश्चितम् श्रेयः स्यात् तत् ब्रूहि अहम् ते शिष्यः (अस्मि) त्वाम् प्रपन्नम् माम् शाधि  ॥

कृपण दोष से ग्रस्त स्वभाव वाला (और)     धर्म के बारे में मूढ चेतना वाला (मैं) तुमको पूछता हूं । जो  मेरे लिये निश्चित श्रेय हैं, वह कृपया बताओ  मैं तुम्हारा शिष्य (हूं) (और) तुम्हारा शरणागत (हूं), मुझको कृपया शिक्षा दो ॥

In this translation in Hindi, there was a difficulty in using the request form of लोट् लकार. Normally when we would be using such a form in Hindi the respectful form of 2nd Person Pronoun (आप) will also be used. But in Sanskrit, that doesn’t seem to be the case. The 2nd Person Pronoun is not of the respectful form.

In the translations, I have retained the non-respectful form of the 2nd Person Pronoun but to convey the sense of this being a request have added the word ‘कृपया’ before ‘बताओ’ and ‘शिक्षा’ verbs.

The rearranged and translated Shloka as per the English Language Syntax is as follows.

(अहम्)  कार्पण्य-दोष-उपहत-स्वभावः  (च) धर्म-सम्मूढ-चेताः पृच्छामि त्वाम् । ब्रूहि तत् यत् स्यात् निश्चितम् श्रेयः मे अहम् (अस्मि) ते  शिष्यः प्रपन्नम् त्वाम् शाधि माम् ॥

(I) – affected by the defect of weak attitude (and) with a confused mind regarding ethics – am asking you. Please say that which is definitely good for me. I (am) your disciple having taken refuge in you – please instruct me.

As in Hindi, in English also the लोट् लकार equivalent is indicated by adding the word “please” in the translations.

Chapter 02 – Shloka 06

Shloka:

न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषाम-
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

Step 1: संधि विच्छेद

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

न च एतत् विद्मः कतरत् नः गरीयः
यत् वा जयेम यदि वा नः जयेयुः ।
यान् एव हत्वा न जिजीविषामः
ते अवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

The following Sandhis are seen here

च + ए = चै

त् + वि = द्वा

न् + ए = ने

Step 2: Word by word interpretation

This Shloka also has interesting syntactical constructs. The following verbs / verb like forms may be noted in this Shloka

• विद्मः – The subject of this verb is the implied वयम् and the object is गरीयः
• जयेम – Again the subject is the implied वयम्
• जयेयुः – The subject is the implied ते and the object is  नः
• हत्वा – An Avyaya also playing the role of a verb. The subject is again the implied वयम् and the object is यान्
• अवस्थिताः – An adjective also playing the role of a verb. The subject is धार्तराष्ट्राः

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

न – An Avyaya meaning “no” in English.

च – Meaning “and” in English. The “and” seems to be introduced here as a continuation from the previous Shloka.

एतत् – This word is the 3rd Person Pronoun of neuter gender ‘एतत्‘. This pronoun is pointing to the word गरीयः which is an object of the verb ‘विद्मः’ and so the 2nd Vibhakti, Singular form is applied here. 

The Shabd Roop are as follows:

एतत्

एते

एतानि

विद्मः – The root word is a Verb ‘विद्’ meaning “to know” in English. The Present Tense (लट् लकार) is applied here and the Plural form of 3rd Person is taken here. This form will therefore mean “we know” in English.

The Dhatu Roop for the 3rd Person form of लट् लकार is shown below:

वेद्मि

विद्वः

विद्मः

कतरत् – This word is the questioning pronoun representing the word “which” in English. This pronoun is pointing to the word गरीयः which is an object of the verb ‘विद्मः’ and so the 2nd Vibhakti, Singular form is applied here. The Singular form and Neuter Gender is applicable here.

कतरत्

कतरे

कतराणि

नः The fourth Vibhakti of the 1st Person Pronoun ‘अस्मद्’ is applicable here. The 4th Vibhakti is indicative of the sense of ‘के लिये’ in Hindi. Since the plural form is used the word means ‘हमारे लिये’ in Hindi.

In English the sense conveyed by 4th Vibhakti is the usage of the word “for” with the associated noun. Hence this word will “for us” in English.

The Shabd Roop for the 4th Vibhakti are as follows:

मह्यम्, मे

आवाभ्याम्, नौ

अस्मभ्यम्, नः

 

गरीयः – Object of the verb ‘विद्मः’ and so 2nd Vibhakti, Singular form is applicable here. The root word is ‘गरीयस्’ meaning “better” in English. 

The Shabd Roop are as follows:

गरीयः

गरीयसी

गरीयांसि

यत् वा – Avyayas. Not too sure why ‘यत्’ (meaning “that”) is used here. ‘वा’ is used to convey the sense of “or” in English.  

जयेम – The root word is the Dhatu ‘जि’ meaning “win” in English and this is the 1st Person Plural form of the Vidhiling Lakaar (विधिलिङ् लकार). The विधिलिङ् लकार will convey the sense of ‘जीतना चाहिये’ in Hindi and “shall / will win” in English.

The Dhatu Roop for 1st Person, विधिलिङ् लकार are as follows:

जयेयम्

जयेव

जयेम

यदि – An Avyaya meaning “if” in English.

वा – Encountered earlier in this Shloka and means “or” in English.

नः – Though the same word is encountered earlier, but the form is not identical. The earlier usage of ‘नः’ was that of the 4th Vibhakti. But in this case, the 2nd Vibhakti, Plural form is applied as this is an object of the verb जयेयुः. The meaning of this form is ‘हम को’ in Hindi and similar to “us” in English.

The Shabd Roop are as follows:

माम्, मा

आवाम्, नौ

अस्मान्, नः

जयेयुः – Again the root word is the Dhatu ‘जि’ meaning “win” in English and this time it is the 3rd Person Plural form of the Vidhiling Lakaar (विधिलिङ् लकार). The विधिलिङ् लकार will convey the sense of ‘जीतना चाहिये’ or ‘जीत जायें’ in Hindi and “shall / will win” in English. 

The Dhatu Roop for 3rd Person, विधिलिङ् लकार are as follows:

जयेत्

जयेताम्

जयेयुः

यान् – 2nd Vibhakti of the pronoun ‘यद्’ meaning ‘जो’ in Hindi and “who” in English – as in the sentence “the one who has come”. There is no direct translation of the pronoun ‘यद्’ in English. We have discussed this in one of our earlier Shlokas. This word is an object of the verb like Avyaya ‘हत्वा’ and hence the 2nd Vibhakti is applied here. The equivalen meaning in Hindi is ‘जिनको’ and in English “those” as in the sentence “those who have come”.

The plural form is applied here. The Shabd Roop are as follows:

यम्

यौ

यान्

एव – An Avyaya meaning ‘ही’ in Hindi.

हत्वा – A case of ‘त्वा’ Pratyaya applied to the ‘हन्’ Dhatu. The ‘त्वा’ Pratyaya will convey the sense of after the action is performed. Hence the word means ‘मार कर’ in Hindi and “after killing” in English.

न – Meaning “no” in English.

जिजीविषामः – This is the Present Tense or the ‘लट् लकार’ of the ‘जीव्’ Dhatu meaning “live” in Hindi. This is the 1st Person, Plural form of the the verb. Hence this form means ‘हम जीते हैं’ in Hindi and “we live” in English.   

The Dhatu Roop of 1st Person लट् लकार are as follows:

जिजीविषामि

जिजीविषावः

जिजीविषामः

ते – The 1st Vibhakti, Plural form of the 3rd Person Pronoun ‘तद्’ of Masculine gender. The meaning of this form is “they” in English. This word is a pronoun pointing to ‘धार्तराष्ट्राः’ which is a subject of the verb like form ‘अवस्थिताः’. Hence this word takes the same Vibhakti and Vachan as the noun to which this pronoun is pointing to.

The Shabd Roop will be as follows:

सः

तौ

ते

अवस्थिताः – Root word is स्थित meaning ‘position’ in English. This word is an adjective to Duryodhana’s army addressed as ‘धार्तराष्ट्राः’ and so the same Vibhakti and Vachan as the noun shall be applicable. 1st Vibhakti, plural form shall apply.

Though an adjective the word is also playing the role of a verb in the sentence of which ‘धार्तराष्ट्राः’ is the subject. This kind of usage is very unique to Sanskrit and we will falter when trying to translate to both Hindi and English which do not as such have adjective forms playing the role of verbs. Therefore in our translation, this word will be translated as a verb and not as an adjective. 

Shabd roop followed will be like बाल.

बालः

बालौ

बालाः

प्रमुखे – The root word is ‘प्रमुख’ and this is a case of 7th Vibhakti which indicates position. Hence this word means “in front of” in English.

The Shabd Roop will be as follows:

प्रमुखे

प्रमुखयोः

प्रमुखेषु

धार्तराष्ट्राः – Refers to “sons of Dhritirashtra”. The subject of the verb like adjective ‘अवस्थिताः’ and hence takes the 1st Vibhakti, Plural form. The Shabd Roop will be like बाल. 

Step 3: Rearrangement of the Shloka & Stitching it all together

The rearranged and translated lines for interpretation as per the sequence of Hindi language are as follows.

च न (वयम्) एतत् विद्मः कतरत् नः गरीयः यत् वा (वयम्) जयेम यदि वा नः (ते) जयेयुः । यान् एव हत्वा (वयम्) न जिजीविषामः ते धार्तराष्ट्राः प्रमुखे अवस्थिताः  ॥

और ना (हम) यह जानते हैं क्या हमारे लिये श्रेष्ठ (हैं) या (हमें) जीतना चाहिये या हम पर (वे) विजयी हों । जिनको ही मारकर (हम) नहिं जी सकते हैं वे कौरव सामने स्थित (हैं) ॥

The rearranged and translated Shloka as per the English Language Syntax is as follows.

च न (वयम्) विद्मः एतत् – कतरत् गरीयः नः यत् वा (वयम्) जयेम यदि वा (ते) जयेयुः नः । हत्वा यान् एव (वयम्) न जिजीविषामः ते धार्तराष्ट्राः अवस्थिताः प्रमुखे  ॥

And neither do (we) know this – which is better for us Either (we) should win or (they) should be victorious over us । By killing those without whom we can’t live They – the Kauravas – are positioned facing (us).