गीताभ्यासे ११-३४ द्रोणं च भीष्मं च जयद्रथं च
================
द्रोणं च भीष्मं च जयद्रथं च
पदच्छेदैः - द्रोणम् च भीष्मम् च जयद्रथम् च
कर्णं तथान्यानपि योधवीरान्
पदच्छेदैः - कर्णम् तथा अन्यान् अपि योधवीरान् ।
मया हतांस्त्वं जहि मा व्यथिष्ठा
पदच्छेदैः - मया हतान् त्वम् जहि मा अव्यथिष्ठा:
युध्यस्व जेतासि रणे सपत्नान्
पदच्छेदैः - युध्यस्व जेता असि रणे सपत्नान् ॥ ११-३४॥
वाक्यांशशः विश्लेषणम्
अन्वयशः शब्दाभ्यासा:
द्रोणम् च भीष्मम् च जयद्रथम् च कर्णम् तथा मया हतान् अन्यान् अपि योधवीरान् त्वम् जहि
द्रोणम् - द्रोण पुं. 2’1 / N. of the preceptor of the कौरव-s and पाण्डव-s. [द्रोणः was the son of the sage भारद्वाजः and was so called because the seed, which fell at the sight of a nymph called घृताची was preserved by the sage in a द्रोण. Though a ब्राह्मणः by birth, द्रोणः was well-versed in the science of arms which he learnt from परशुरामः. He afterwards taught the कौरव-s and पाण्डव-s the science of arms and archery. When, however, the great war commenced, he attached himself to the side of the कौरव-s, and after भीष्मः had been mortally wounded-'lodged in the cage of darts'- he assumed the command of the कौरव forces and maintained the struggle for four successive days, achieving wonderful exploits and killing thousands of warriors on the पाण्डव-s side. On the fifteenth day of the battle the fight continued even during the night, and it was on the morning of the 16th that भीमः at the suggestion of कृष्णः said within द्रोण's hearing that अश्वत्थामन् was slain (the fact being that an elephant named अश्वत्थामन् had fallen on the field). Being at a loss to understand how that could be, he appealed to युधिष्ठिरः 'the truthful', who also, at the advice of कृष्णः, gave an evasive reply--uttered loudly the word अश्वत्थामन् and added 'गजः elephant' in a very low tone; sec Ve.3.9. Sorely grieved at the death of his only son, the kind-hearted old father fell in a swoon, and धृष्टद्युम्नः his avowed enemy, took advantage of this circumstance, and cut off his head.]
च - and अव्ययम्
भीष्मम् - भीष्म पुं. 2’1 / भीष्म a. [भी-णिच्-सुक्-अपादाने मक्] Terrible, dreadful, frightful, fearful; भीष्मो हि देवः सहसः सहीयान् Bhāg.11.23.48. -ष्मः 1 The sentiment of terror (in rhetoric); see भयानक. -2 A demon, an imp, a fiend, goblin. -3 An epithet of Śiva. -4 N. of the son of शन्तनुः by गङ्गा, हृते भीष्मे हते द्रोणे शल्ये च निधनं गते Mb. [He was the youngest of the eight sons of शन्तनुः by गङ्गा; but all the others having died, he remained the sole heir to the throne after his father. On one occasion while शन्तनुः was walking by the side of a river, he beheld a charming young damsel named सत्यवती the daughter of a fisherman, and, though bowed down with age, conceived a passion for her, and sent his son to negotiate the marriage. But the parents of the girl said that if their daughter bore sons to the king, they would not succeed to the throne, for after his death शान्तनवः being the rightful heir, would be the king. But शान्तनवः to please his father, made a vow to the parents that he would never accept the kingdom or marry a wife or become the father of children by any woman, so that if their daughter bore a son to शन्तनुः he would be the king. This dreadful vow soon became known abroad, and thenceforth he was called भीष्मः. He remained single, and, after the death of his father, he installed विचित्रवीर्यः the son of सत्यवती on the throne, got him married to the two daughters of king काशिराजः and became the guardian of his sons and grandsons, the कौरव-s and पाण्डव-s. In the great war he fought on the side of the कौरव-s, but was wounded by अर्जुनः with the assistance of शिखण्डी and was lodged in a 'cage of darts'. But having got from his father the power of choosing his own time for death, he waited till the sun had crossed the vernal equinox, and then gave up his soul. He was remarkable for his continence, wisdom, firmness of resolve, and unflinching devotion to God].
जयद्रथम् - जयद्रथ पुं. 2’1 /जयन् रथः यस्य सः जयद्रथ: (बहुव्रीहिः) /
जयन् - जि-धातोः शतृ-वि. जयत् / अत्र पुं. 1’1 /
रथः - chariot पुं. 1’1
जयद्रथ: A king of the सिन्धु district and brother-in-law of दुर्योधनः having married दुःशला daughter of धृतराष्ट्रः. [Once while out on hunting, he chanced to see द्रौपदी in the forest, and asked of her food for himself and his retinue. द्रौपदी, by virtue of her magical स्थालिः, was able to supply him with materials sufficient for their break-fast. जयद्रथः was so much struck with this act, as well as her personal charms, that he asked her to elope with him. She, of course, indignantly refused, but he succeeded in carrying her off, as her husbands were out on hunting. When they returned they pursued and captured the ravisher and released द्रौपदी, and he himself was allowed to go after having been subjected to many humiliations. He took a leading part in compassing the death of अभिमन्युः and met his doom at the hands of अर्जुनः in the great war.]
कर्णम् - कर्ण पुं. 2’1 / N. of a celebrated warrior on the side of the कौरव-s mentioned in the महाभारतम्. भवान् भीष्मश्च कर्णश्च Bg.1.8;11.34. [He was the son of कुन्ती begotten on her by the god सूर्यः while she was yet a virgin residing at her father's house. When the child was born, कुन्ती, afraid of the censure of her relatives and also of public scandal, threw the boy into the river where he was found by अधिरथः charioteer of धृतराष्ट्रः and given over to his wife राधा, who brought him up like her own child; whence कर्णः is often called सूतपुत्रः, राधेयः &c. कर्णः when grown up, was made king of अङ्गः by दुर्योधनः and became by virtue of his many generous acts a type of charity. On one occasion इन्द्रः (whose care it was to favour his son अर्जुनः) disguised himself as a ब्राह्मणः and cajoled him out of his divine armour and ear-rings, and gave him in return a charmed javelin. With a desire to make himself proficient in the science of war, he, calling himself a ब्राह्मणः went to परशुरामः and learnt that art from him. But his secret did not long remain concealed. On one occasion when परशुरामः had fallen asleep with his head resting on कर्ण’s lap, a worm (supposed by some to be the form assumed by इन्द्रः himself to defeat कर्ण's object) began to eat into his lap and made a deep rent in it; but as कर्ण: showed not the least sign of pain, his real character was discovered by his preceptor who cursed him that the art he had learnt would avail him not in times of need. On another occasion he was curse by a ब्राह्मणः (whose cow he had unwittingly slain in chase) that the earth would eat up the wheel of his chariot in the hour of trial. Even with such disadvantages as these, he acquitted himself most valiantly in the great war between the कौरव-s and पाण्डव-s, while acting as generalissimo of the कौरव-s forces after भीष्मः and द्रोणः had fallen. He maintained the field against the पाण्डव-s for three days, but on the last day he was slain by अर्जुनः while the wheel of his chariot had sunk down into the earth. कर्णः was the most intimate friend of दुर्योधनः and with शकुनी joined him in all the various schemes and plots that were devised from time to time for the destruction of the पाण्डव-s.]
तथा - as also अव्ययम्
मया - अस्मद् सर्व. 3’1
हतान् - हन्-धातोः क्त-वि. हत killed / अत्र पुं. 2’3
अन्यान् - अन्यत् other सर्व. अत्र पुं. 2’3
अपि - also अव्ययम्
योधवीरान् - योधवीर वि. अत्र पुं. 2’3 / योध: च असौ वीर: च इति योधवीर: /
योध: - (शब्दकल्पद्रुमे) पुं, (युध्यतीति । युध् + अच् ।) योद्धा warrior ।
वीर: - वीर [अजेः रक् वीभावश्च Uṇ.2.13] a. 1 Heroic, brave. -2 Mighty, powerful. -3 Excellent, eminent. -रः 1 A hero, warrior, champion; कोऽप्येष संप्रति नवः पुरुषावतारो वीरो न यस्य भगवान् भृगुनन्दनोऽपि U.5.33. -2 The sentiment of heroism (in rhetoric); अस्तोक- वीरगुरुसाहसमद्भुतं च Mv.1.6; it is distinguished under four heads; दानवीर, धर्मवीर, दयावीर and युद्धवीर; for explanation see these words s. v.)
त्वम् - युष्मद् सर्व. 1’1
जहि - हन्-धातोः लोटि म.पु. एक. / ०२.०००२ हन् हनँ हिंसागत्योः अदादिः, परस्मैपदी, सकर्मकः, अनिट् (to kill, to destroy, to go)
(त्वम्) मा अव्यथिष्ठा:
मा - do not अव्ययम्
अव्यथिष्ठा: - व्यथ्-धातोः लुङ्-लकारे म.पु. एक. / ०१.०८६८ व्यथ् व्यथँ भयसञ्चलनयोः भ्वादिः, आत्मनेपदी, अकर्मकः, सेट् (to be vexed, to fear, to be angry, to be irritated)
(त्वम्) युध्यस्व
युध्यस्व - युध्-धातोः लोटि म.पु. एक. / युध् युधँ सम्प्रहारे (to fight) दिवादिः, ०४.००६९ आत्मनेपदी, अकर्मकः, अनिट्
(त्वम्) रणे सपत्नान् जेता असि
रणे - रण battle नपुं. 7’1
सपत्नान् - सपत्न वि. अत्र पुं. 2’3 / सपत्न a. Hostile, inimical. -त्नः An enemy, adversary, a rival / (शब्दकल्पद्रुमे) सपत्नः, पुं, (सह पतति एकार्थे इति । पत + नः । सहस्य सः ।) शत्रुः । इत्यमरः ॥
जेता - जि-धातोः तृच्-वि. जेतृ / अत्र पुं. 1’1 / जि जि अभिभवे (न्यूनीभवने न्यूनीकरणे च) (to win, to conquer, to dislike, to refrain) भ्वादिः, ०१.१०९६ परस्मैपदी, द्विकर्मकः, अनिट्
असि - अस्-धातोः लटि म.पु. एक. / अस् असँ भुवि (to be, to exist) अदादिः, ०२.००६० परस्मैपदी, अकर्मकः, सेट्
अन्वयार्थाः Overall Meaning
द्रोणम् च भीष्मम् च जयद्रथम् च कर्णम् तथा मया हतान् अन्यान् अपि योधवीरान् त्वम् जहि Slay Drona and Bhisma, and Jayadratha, and Karna as well as the other heroes, all already slain by Me.
(त्वम्) मा अव्यथिष्ठा: Do not get distressed;
(त्वम्) युध्यस्व fight;
(त्वम्) रणे सपत्नान् जेता असि you shall win over enemies in the battle.
छन्दोविश्लेषणम्
द्रोणं च भीष्मं च जयद्रथं च (११ अक्षराणि)
(2-2-1)-(2-2-1)-(1-2-1) 2-2 मात्राः
(त, त, ज, ग, ग)-गणैः इन्द्रवज्रा-वृत्तम्
कर्णं तथान्यानपि योधवीरान् (११ अक्षराणि)
(2-2-1)-(2 2-1)-(1-2-1)-2-2 मात्राः
(त, त, ज, ग, ग)-गणैः इन्द्रवज्रा-वृत्तम्
मया हतांस्त्वं जहि मा व्यथिष्ठा (११ अक्षराणि)
(1-2-1)-(2 2-1)-(1-2-1)-2-2 मात्राः
(ज, त, ज, ग, ग)-गणैः उपेन्द्रवज्रा-वृत्तम्
युध्यस्व जेतासि रणे सपत्नान् (११ अक्षराणि)
(2-2-1)-(2-2-1)-(1-2-1) 2-2 मात्राः
(त, त, ज, ग, ग)-गणैः इन्द्रवज्रा-वृत्तम्
अस्मिन् (११-३४) श्लोके उपजाति-छन्दः
स्वाध्यायाः Notes of self-study
(१) श्रीकृष्ण: has made specific mention of द्रोण: भीष्म: जयद्रथ: and कर्ण:. अर्जुन’s problem was fighting against द्रोण: भीष्म:
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥२-४॥
दुर्योधनः had mentioned आचार्यमुपसङ्गम्य
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥१-७॥
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥१-८॥ (सौमदत्तिर्जयद्रथः)
Interesting it is, to connect the dots ?
(२) In रणे सपत्नान् जेता असि, though असि is in present tense, coming from श्रीकृष्ण:, it is benediction आशिर्वचनम्.
(३) It is a convention in Sanskrit that one embarks on any task seeking His blessings. One finds such verses of eulogy and prayer at the beginning of every other Sanskrit literature. Those verses are called as मङ्गलाचरणम्. Here also this benediction by श्रीकृष्ण: is after a long eulogy by अर्जुन:, having sighted the ferocious विश्वरूपदर्शनम्.
॥ शुभमस्तु ॥
================
