Shloka 32

यः शत्रु: पाण्डुपुत्राणां मच्छत्रु: स न संशय: । मदर्था भवदीया ये ये मदीयास्तवैव ते,'जो पाण्डवोंका शत्रु है, वह मेरा भी शत्रु है, इसमें संदेह नहीं है। जो आपके सुहृद्‌ हैं, वे मेरे हैं और जो मेरे सुहृद्‌ हैं, वे आपके ही हैं

yaḥ śatruḥ pāṇḍuputrāṇāṁ macchatruḥ sa na saṁśayaḥ | madarthā bhavadīyā ye ye madīyās tavaiva te ||

Sañjaya said: “Whoever is an enemy of the sons of Pāṇḍu is, without doubt, my enemy as well. Those who stand with you for my sake are yours; and those who are mine are truly yours.” The statement frames loyalty as a shared moral bond: enmity and friendship are not treated as private interests but as responsibilities carried together in the face of war.

यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
शत्रुःenemy
शत्रुः:
Karta
TypeNoun
Rootशत्रु
FormMasculine, Nominative, Singular
पाण्डु-पुत्राणाम्of the sons of Pandu (the Pandavas)
पाण्डु-पुत्राणाम्:
Sampradana
TypeNoun
Rootपाण्डुपुत्र
FormMasculine, Genitive, Plural
मत्-शत्रुःmy enemy
मत्-शत्रुः:
Karta
TypeNoun
Rootमच्छत्रु
FormMasculine, Nominative, Singular
सःhe/that (one)
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
संशयःdoubt
संशयः:
Karta
TypeNoun
Rootसंशय
FormMasculine, Nominative, Singular
मद्-अर्थाःfor my sake; devoted to my cause
मद्-अर्थाः:
Karta
TypeAdjective
Rootमदर्थ
FormMasculine, Nominative, Plural
भवदीयाःyours (belonging to you)
भवदीयाः:
Karta
TypeAdjective
Rootभवदीय
FormMasculine, Nominative, Plural
येwho (plural)
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
येwho (indeed/also) (plural)
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
मदीयाःmine (belonging to me)
मदीयाः:
Karta
TypeAdjective
Rootमदीय
FormMasculine, Nominative, Plural
तवof you; your
तव:
Sampradana
TypePronoun
Rootयुष्मद्
FormMasculine/Neuter, Genitive, Singular
एवindeed; only
एव:
TypeIndeclinable
Rootएव
तेthey/those
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural

संजय उवाच

S
Sañjaya
P
Pāṇḍuputrāḥ (Pāṇḍavas)

Educational Q&A

The verse teaches solidarity in dharmic commitment: true allies share both risks and responsibilities. Friendship and hostility are treated as collective obligations rather than isolated personal stances, especially in a moral crisis like war.

Sañjaya articulates a principle of shared allegiance: anyone opposing the Pāṇḍavas is to be regarded as his own enemy, and mutual supporters are to be considered jointly aligned. It reinforces the binding nature of political and ethical partnership amid the Kurukṣetra conflict.