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Shloka 19

धृतराष्ट्र-संजय-संवादः — इरावान्-आवन्त्ययोः युद्धम्, घटोत्कच-भगदत्त-संघर्षः, मद्रेश्वर-विक्षेपः

Dhṛtarāṣṭra–Sañjaya Dialogue: Irāvān vs the Avanti princes; Ghaṭotkaca vs Bhagadatta; Śalya checked by the Mādrī twins

गुप्तं प्रवीरैलोकिश्व॒ सारवद्धिर्महात्मभि: । यदहन्यत संग्रामे देवमत्र पुरातनम्‌

sañjaya uvāca |

guptaṃ pravīrair lokīśvaraiḥ sāravaddhir mahātmabhiḥ |

yad ahanyata saṃgrāme daivam atra purātanam ||

સંજયે કહ્યું— પ્રવીર નરાધિપો, યુદ્ધના સારને જાણનારા મહાત્માઓ દ્વારા સદા રક્ષિત હોવા છતાં મારી સેના યુદ્ધમાં સંહાર પામી. તેમાં કારણ આ જ છે—પુરાતન દૈવ, પૂર્વનિયત ભાગ્ય.

गुप्तम्protected, guarded
गुप्तम्:
Karma
TypeAdjective
Rootगुप्त
FormNeuter, Nominative/Accusative, Singular
प्रवीरैःby great heroes
प्रवीरैः:
Karana
TypeNoun
Rootप्रवीर
FormMasculine, Instrumental, Plural
लोक-ईश्वरैःby lords of the world
लोक-ईश्वरैः:
Karana
TypeNoun
Rootलोकईश्वर
FormMasculine, Instrumental, Plural
सारवत्excellent, substantial
सारवत्:
Karma
TypeAdjective
Rootसारवत्
FormNeuter, Nominative/Accusative, Singular
धीरैःby steadfast/wise (men)
धीरैः:
Karana
TypeAdjective
Rootधीर
FormMasculine, Instrumental, Plural
महात्मभिःby great-souled ones
महात्मभिः:
Karana
TypeNoun
Rootमहात्मन्
FormMasculine, Instrumental, Plural
यत्which (that)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
हन्यतwas slain/was being slain
हन्यत:
Karma
TypeVerb
Rootहन्
FormImperfect (Laṅ), 3rd, Singular, Passive (karmaṇi)
संग्रामेin battle
संग्रामे:
Adhikarana
TypeNoun
Rootसंग्राम
FormMasculine, Locative, Singular
देवम्the god / the divine (one)
देवम्:
Karma
TypeNoun
Rootदेव
FormMasculine, Accusative, Singular
अत्रhere, in this matter
अत्र:
Adhikarana
TypeIndeclinable
Rootअत्र
पुरातनम्ancient, old
पुरातनम्:
Karma
TypeAdjective
Rootपुरातन
FormMasculine/Neuter, Accusative, Singular

संजय उवाच

S
Sañjaya
D
Drona (Droṇācārya)
B
Bhīṣma
K
Kṛtavarmā
K
Kṛpācārya
D
Duḥśāsana
J
Jayadratha
B
Bhagadatta
V
Vikarna
A
Aśvatthāmā
Ś
Śakuni
B
Bāhlika
K
Kaurava army (Sañjaya’s side)

Educational Q&A

Even when power, strategy, and renowned protectors are present, outcomes may still unfold according to long-accumulated destiny (daiva), highlighting the Mahābhārata’s tension between human effort and the moral-causal weight of past actions.

Sañjaya reflects on the Kaurava side: despite being guarded by celebrated warriors, the army suffers destruction in battle, and he attributes this reversal to an ancient, already-set destiny.