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Mahabharata 7.33.14Drona Parva, Adhyaya 33, Shloka 14

Abhimanyu-śravaṇa-prastāva and Cakravyūha-vinyāsa

Prelude to Abhimanyu’s Account and the Wheel-Formation Deployment

तं च व्यूहं विधास्यामि यो<भेट्यस्त्रिदशैरपि । योगेन केनचिद्‌ राजन्नर्जुनस्त्वपनीयताम्‌,“राजन! आज उस व्यूहका निर्माण करूँगा, जिसे देवता भी तोड़ नहीं सकते; परंतु किसी उपायसे अर्जुनको यहाँसे दूर हटा दो

taṃ ca vyūhaṃ vidhāsyāmi yo bhetsy astridaśair api | yogena kenacid rājann arjunas tv apanīyatām ||

Sañjaya dit : «Ô roi, je vais maintenant disposer une formation de bataille (vyūha) que même les dieux ne peuvent briser. Pourtant, par quelque stratagème, il faut éloigner Arjuna d’ici.»

तम्that
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
व्यूहम्battle-array, formation
व्यूहम्:
Karma
TypeNoun
Rootव्यूह
FormMasculine, Accusative, Singular
विधास्यामिI shall arrange/construct
विधास्यामि:
TypeVerb
Rootधा (वि + धा)
FormSimple Future (Luṭ), 1st, Singular, Parasmaipada
यःwhich/that (formation) which
यः:
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
भेत्यcould break/pierce
भेत्य:
TypeVerb
Rootभिद्
FormOptative (Vidhiliṅ), 3rd, Singular, Parasmaipada
त्रिदशैःby the gods (thirty deities)
त्रिदशैः:
Karana
TypeNoun
Rootत्रिदश
FormMasculine, Instrumental, Plural
अपिeven
अपि:
TypeIndeclinable
Rootअपि
योगेनby a means/strategy
योगेन:
Karana
TypeNoun
Rootयोग
FormMasculine, Instrumental, Singular
केनचित्by some (means) whatsoever
केनचित्:
Karana
TypePronoun
Rootकिम्
FormMasculine/Neuter, Instrumental, Singular
राजन्O king
राजन्:
TypeNoun
Rootराजन्
FormMasculine, Vocative, Singular
अर्जुनःArjuna
अर्जुनः:
Karta
TypeNoun
Rootअर्जुन
FormMasculine, Nominative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
अपनीयताम्let (him) be led away/removed
अपनीयताम्:
TypeVerb
Rootनी (अप + नी)
FormImperative (Loṭ), 3rd, Singular, Ātmanepada, Passive/impersonal sense: 'let (him) be removed'

संजय उवाच

S
Sanjaya
D
Dhritarashtra
A
Arjuna
V
Vyūha (battle formation)
T
Tridaśa (the thirty-three gods)

Educational Q&A

The verse highlights the ethical tension in war between valor and stratagem: even an invincible formation is presented as effective only if the chief defender (Arjuna) is removed by some device, showing how outcomes depend not merely on strength but on calculated means—raising questions about dharma when strategy borders on deception.

Sanjaya reports to King Dhritarashtra that the Kaurava side intends to construct a formidable battle-array, said to be unbreakable even by the gods, but that its success requires first drawing Arjuna away from the main field so he cannot counter or break the formation.

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