Shloka 18

अश्विनावथ वाय्वग्नी मरुद्धि: सह वृत्रहा । धर्मश्नैव मया द्विष्टान्‌ नोत्सहन्तेडभिरक्षितुम्‌,“जिनसे मैं द्वेष रखता हूँ, उनकी रक्षाका साहस अश्विनीकुमार, वायु, अग्नि, मरुदगणोंसहित इन्द्र तथा धर्ममें भी नहीं है

aśvināv atha vāyvagnī marudbhiḥ saha vṛtrahā | dharmeṇaiva mayā dviṣṭān notsahante ’bhirakṣitum ||

Vaiśampāyana said: “Even Indra, the slayer of Vṛtra—together with the Aśvin twins, Vāyu, Agni, and the Marut hosts—indeed even with Dharma itself, lacks the power to protect those whom I have come to hate.”

अश्विनौthe two Aśvins
अश्विनौ:
Karta
TypeNoun
Rootअश्विन्
FormMasculine, Nominative, Dual
अथand/then
अथ:
TypeIndeclinable
Rootअथ
वायुःVāyu (Wind-god)
वायुः:
Karta
TypeNoun
Rootवायु
FormMasculine, Nominative, Singular
अग्निःAgni (Fire-god)
अग्निः:
Karta
TypeNoun
Rootअग्नि
FormMasculine, Nominative, Singular
मरुद्भिःwith the Maruts
मरुद्भिः:
Karana
TypeNoun
Rootमरुत्
FormMasculine, Instrumental, Plural
सहtogether with
सह:
TypeIndeclinable
Rootसह
वृत्रहाVṛtrahā (Indra, slayer of Vṛtra)
वृत्रहा:
Karta
TypeNoun
Rootवृत्रहन्
FormMasculine, Nominative, Singular
धर्मःDharma
धर्मः:
Karta
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
एवeven/indeed
एव:
TypeIndeclinable
Rootएव
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
Form—, Instrumental, Singular
द्विष्टान्hated (ones)
द्विष्टान्:
Karma
TypeAdjective
Rootद्विष्
FormMasculine, Accusative, Plural
not
:
TypeIndeclinable
Root
उत्सहन्तेare able/dare
उत्सहन्ते:
TypeVerb
Rootउत्सह्
FormPresent, Third, Plural, Ātmanepada
अभिरक्षितुम्to protect
अभिरक्षितुम्:
TypeVerb
Rootअभि-रक्ष्
FormInfinitive (Tumun)

वैशम्पायन उवाच

V
Vaiśampāyana
A
Aśvinau (Aśvin twins)
V
Vāyu
A
Agni
M
Maruts
I
Indra (Vṛtrahā)
V
Vṛtra
D
Dharma

Educational Q&A

The verse highlights the ethical and psychological force of entrenched hatred: when hostility becomes decisive, the speaker portrays even the greatest divine protectors—Indra with his allies, and even Dharma—as unable to secure the safety of those targeted. It warns how enmity can override ordinary expectations of protection and order.

In the Udyoga Parva’s pre-war context, a strong declaration is made (reported by Vaiśampāyana) emphasizing that the speaker’s opposition is so firm that even the combined support of major deities is imagined as insufficient to protect the hated side. It intensifies the sense of inevitability and escalation toward conflict.