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Shloka 87

धृष्टद्युम्नस्य द्रोणरथारोহণं सात्यकेः प्रतिरक्षणं च | Dhrishtadyumna Boards Droṇa’s Chariot; Sātyaki’s Counter-Protection

सर्वास्ववस्थासु हितावर्जुनस्य मनोनुगौ । बहुमानात्‌ प्रियत्वाच्च तावेनं वक्तुमर्हत:,श्रीकृष्ण और युधिष्ठिर सभी अवस्थाओंमें अर्जुनके हितैषी और उनके मनके अनुकूल चलनेवाले थे; क्योंकि अर्जुनके प्रति उनका बड़ा आदर और प्रेम था। अतः वे ही दोनों इनसे उस समय कुछ कहनेका अधिकार रखते थे

sarvāsv avasthāsu hitāv arjunasya manonugau | bahumānāt priyatvāc ca tāv enaṁ vaktum arhataḥ ||

Sañjaya said: In every circumstance, those two—Śrī Kṛṣṇa and King Yudhiṣṭhira—were devoted to Arjuna’s welfare and acted in harmony with his mind. Because of their deep respect and affection for him, they alone were truly entitled, at that moment, to speak to him and counsel him.

सर्वासुin all
सर्वासु:
Adhikarana
TypeAdjective
Rootसर्व
FormFeminine, Locative, Plural
अवस्थासुstates/conditions
अवस्थासु:
Adhikarana
TypeNoun
Rootअवस्था
FormFeminine, Locative, Plural
हितौwell-wishing/beneficial
हितौ:
Karta
TypeAdjective
Rootहित
FormMasculine, Nominative, Dual
अर्जुनस्यof Arjuna / for Arjuna
अर्जुनस्य:
Sampradana
TypeNoun
Rootअर्जुन
FormMasculine, Genitive, Singular
मनःof (his) mind
मनः:
Adhikarana
TypeNoun
Rootमनस्
FormNeuter, Genitive, Singular
अनुगौfollowing/acting in accordance with
अनुगौ:
Karta
TypeAdjective
Rootअनुग
FormMasculine, Nominative, Dual
बहुमानात्from/owing to great respect
बहुमानात्:
Apadana
TypeNoun
Rootबहुमान
FormMasculine, Ablative, Singular
प्रियत्वात्from/owing to affection/dearness
प्रियत्वात्:
Apadana
TypeNoun
Rootप्रियत्व
FormNeuter, Ablative, Singular
and
:
TypeIndeclinable
Root
तौthose two (they both)
तौ:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Dual
एनम्him
एनम्:
Karma
TypePronoun
Rootएतद्
FormMasculine, Accusative, Singular
वक्तुम्to speak (to address)
वक्तुम्:
TypeVerb
Rootवच्
FormTumun (infinitive)
अर्हतःare entitled/are fit
अर्हतः:
TypeVerb
Rootअर्ह्
FormPresent, Third, Dual, Parasmaipada

संजय उवाच

S
Sañjaya
A
Arjuna
Ś
Śrī Kṛṣṇa
Y
Yudhiṣṭhira

Educational Q&A

Only those who genuinely seek another’s welfare—grounded in respect and affection—are truly qualified to offer counsel; ethical speech gains authority from benevolent intent and intimate understanding.

Sañjaya notes that, at this juncture of the war narrative, Kṛṣṇa and Yudhiṣṭhira are the most fitting persons to address Arjuna, since they consistently act for his good and understand his mind.