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Shloka 61

Nāradasya Rājadharma-praśnāḥ

Nārada’s Examination of Royal Ethics

कच्चिदात्मानमेवाग्रे विजित्य विजितेन्द्रिय: । परान्‌ जिगीषसे पार्थ प्रमत्तानजितेन्द्रियान्‌

kaccid ātmānam evāgre vijitya vijitendriyaḥ | parān jigīṣase pārtha pramattān ajitendriyān ||

Nārada said: “O Pārtha, have you first conquered your own self—becoming master of your senses—and only then do you seek to conquer others, those enemies who are careless and still uncontrolled in their senses?”

कच्चित्whether?, I hope (that)
कच्चित्:
TypeIndeclinable
Rootकच्चित्
Forminterrogative particle
आत्मानम्oneself (the self)
आत्मानम्:
Karma
TypeNoun
Rootआत्मन्
Formmasculine, accusative, singular
एवindeed, only
एव:
TypeIndeclinable
Rootएव
Formemphatic particle
अग्रेfirst, beforehand
अग्रे:
TypeIndeclinable
Rootअग्र
Formadverb (locative used adverbially)
विजित्यhaving conquered
विजित्य:
TypeVerb
Root√जि
Formabsolutive (क्त्वा/ल्यप्), active: 'having conquered'
विजितेन्द्रियःone whose senses are conquered; self-controlled
विजितेन्द्रियः:
Karta
TypeAdjective
Rootविजितेन्द्रिय
Formmasculine, nominative, singular
परान्others; enemies
परान्:
Karma
TypeNoun
Rootपर
Formmasculine, accusative, plural
जिगीषसेyou wish to conquer
जिगीषसे:
TypeVerb
Root√जि
Formpresent, 2nd person, singular, parasmaipada (desiderative sense: 'wish to conquer')
पार्थO Partha (son of Pritha)
पार्थ:
TypeNoun
Rootपार्थ
Formmasculine, vocative, singular
प्रमत्तान्careless, heedless
प्रमत्तान्:
Karma
TypeAdjective
Rootप्रमत्त
Formmasculine, accusative, plural
अजितेन्द्रियान्whose senses are unconquered; unrestrained
अजितेन्द्रियान्:
Karma
TypeAdjective
Rootअजितेन्द्रिय
Formmasculine, accusative, plural
कुन्तीनन्दनO son of Kunti
कुन्तीनन्दन:
TypeNoun
Rootकुन्तीनन्दन
Formmasculine, vocative, singular

नारद उवाच

N
Nārada
P
Pārtha (Arjuna)
K
Kuntīnandana (son of Kuntī)

Educational Q&A

The verse teaches that the first and necessary conquest is of oneself—especially the senses and mind. Only a person who is vijitendriya (self-controlled) is fit to seek victory over others; otherwise external conquest lacks ethical grounding and stability.

Nārada addresses Pārtha (Arjuna) with a pointed question, testing and guiding his readiness for conflict and leadership. He contrasts a disciplined hero with opponents who are pramatta (careless) and ajitendriya (undisciplined), urging that Arjuna’s campaign or ambition be rooted in prior self-mastery.