Shloka 4
Arjuna’s Absence, Bhīma’s Kṣātra-Dharma Appeal, and Bṛhadaśva’s Arrival
Nala-Upākhyāna Begins
श्रुतं हि मे महाराज यथा पार्थेन संयुगे | एकादशतलतनु: स्थाणुर्धनुषा परितोषित:,राजेन्द्र! मैंने यह भी सुना है कि कुन्तीकुमार अर्जुनने एकादश मूर्तिधारी भगवान् शंकरको भी अपने धनुष-बाणकी कलाद्दारा संतुष्ट किया है
śrutaṃ hi me mahārāja yathā pārthena saṃyuge | ekādaśa-tala-tanuḥ sthāṇur dhanuṣā paritoṣitaḥ ||
قال سنجيا: «أيها الملك العظيم، لقد سمعت حقًّا كيف أنّ بارثا (أرجونا)، في خضمّ القتال، أرضى سْثانو (شِيفا)—الربّ الذي يتجلّى في هيئةٍ ذات أحد عشر وجهًا—بإتقانه لفنّ القوس. وتُبرز الرواية أنّ التفوّق الحربي ليس عنفًا مجرّدًا، بل مهارةٌ منضبطة تُقدَّم بخشوع، حتى تنال رضى الإله.»
संजय उवाच
Educational Q&A
Excellence in action (especially martial skill) becomes ethically elevated when governed by discipline and reverence; the verse frames Arjuna’s prowess as something that can ‘please’ the divine, suggesting that power should be aligned with dharma and humility rather than ego.
Sañjaya reports to the king that he has heard of Arjuna, in a combat context, satisfying Śiva (called Sthāṇu) who is described as taking an elevenfold form—implying a celebrated episode where Arjuna’s archery and conduct win Śiva’s approval.