Shloka 6

नीयमाने धने गोभिर्नृभिश्चाच्युतचोदितै: । आजगाम जरासन्धस्‍त्रयोविंशत्यनीकप: ॥ ६ ॥

nīyamāne dhane gobhir nṛbhiś cācyuta-coditaiḥ ājagāma jarāsandhas trayo-viṁśaty-anīka-paḥ

As the wealth was being carried by oxen and men under Acyuta’s command, Jarāsandha arrived, leading twenty-three akṣauhiṇī armies.

नीयमानेwhile (it) was being carried
नीयमाने:
सप्तमी-सम्बन्ध (Locative absolute/सप्तमी)
TypeVerb
Root√नी (धातु)
Formवर्तमानकाले कर्मणि शतृ/शानच्-प्रत्ययान्त (present passive participle) ‘नीयमान’; सप्तमी (7th), एकवचन, नपुंसकलिङ्ग/सप्तमी-स्थाने (locative absolute)
धनेin/with the treasure (being carried)
धने:
अधिकरण (Adhikaraṇa/अधिकरण)
TypeNoun
Rootधन (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (7th), एकवचन; सप्तमी-सम्बन्ध (locative absolute with नीयमाने)
गोभिःby cows/oxen
गोभिः:
करण (Karaṇa/करण)
TypeNoun
Rootगो (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd), बहुवचन; करण
नृभिःby men
नृभिः:
करण (Karaṇa/करण)
TypeNoun
Rootनृ (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd), बहुवचन; करण
and
:
सम्बन्ध (connector)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चय (conjunction)
अच्युत-चोदितैःurged by Acyuta (Krishna)
अच्युत-चोदितैः:
विशेषण (करण-विशेषण)
TypeAdjective
Rootअच्युत (प्रातिपदिक) + चोदित (कृदन्त, चुद् धातु)
Formपुंलिङ्ग, तृतीया (3rd), बहुवचन; समासः—तत्पुरुषः (अच्युतेन चोदिताः = urged by Acyuta)
आजगामcame, arrived
आजगाम:
क्रिया (मुख्यक्रिया)
TypeVerb
Rootआ-√गम् (धातु)
Formलिट् (Perfect), प्रथमपुरुष (3rd), एकवचन; परस्मैपदम्
जरासन्धःJarāsandha
जरासन्धः:
कर्ता (Karta/कर्ता)
TypeNoun
Rootजरासन्ध (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन
त्रयो-विंशति-अनीक-पःlord of twenty-three armies
त्रयो-विंशति-अनीक-पः:
विशेषण (कर्ता-विशेषण)
TypeAdjective
Rootत्रयस् (प्रातिपदिक) + विंशति (प्रातिपदिक) + अनीक (प्रातिपदिक) + प (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; समासः—द्विगु (त्रयोविंशति = 23) + तत्पुरुषः (अनीकानां पः/पतिः = lord of armies)
A
Acyuta (Lord Krishna)
J
Jarāsandha

FAQs

This verse shows Jarāsandha arriving with a large, organized force even as Kṛṣṇa’s men are removing wealth—illustrating Jarāsandha’s persistent hostility and the recurring conflict between adharmic aggression and Kṛṣṇa’s dharma-protecting leadership.

In the unfolding narrative around Rukmiṇī’s impending marriage and political tensions, Jarāsandha appears as a major antagonist; he arrives precisely as Kṛṣṇa’s party is moving resources, heightening the confrontation and setting the stage for further action.

It suggests aligning one’s actions with the guidance of the infallible Lord—acting with purpose, discipline, and devotion—especially when facing opposition or sudden obstacles.