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Shloka 17

Adhyāya 69: Strategic duels under Bhīṣma’s command

Virāṭa–Bhīṣma; Arjuna–Aśvatthāmā; Bhīma–Duryodhana; Abhimanyu–Lakṣmaṇa

एतत्‌ परमकं तेज एतत्‌ परमकं सुखम्‌ | एतत्‌ परमकं सत्य कीर्तितं विश्वकर्मणा,'ये ही पुरुष नामसे कहे जाते हैं, किंतु इनका वास्तविक रूप जाना नहीं जा सकता। ये ही विश्वस्रष्टा ब्रह्माजीके द्वारा परम सुख, परम तेज और परम सत्य कहे गये हैं

etad paramakaṃ teja etad paramakaṃ sukham | etad paramakaṃ satyaṃ kīrtitaṃ viśvakarmaṇā |

Bhīṣma said: “This indeed is the supreme radiance; this is the supreme bliss. This is the supreme truth—so it has been proclaimed by the cosmic creator (Viśvakarman).” In the ethical frame of the discourse, Bhīṣma points beyond mere names and descriptions to an ultimate reality that grounds right understanding and right conduct.

एतत्this
एतत्:
Karta
TypePronoun
Rootएतद्
FormNeuter, Nominative, Singular
परमकंsupreme, highest
परमकं:
Karta
TypeAdjective
Rootपरमक
FormNeuter, Nominative, Singular
तेजःsplendor, brilliance, energy
तेजः:
Karta
TypeNoun
Rootतेजस्
FormNeuter, Nominative, Singular
एतत्this
एतत्:
Karta
TypePronoun
Rootएतद्
FormNeuter, Nominative, Singular
परमकंsupreme, highest
परमकं:
Karta
TypeAdjective
Rootपरमक
FormNeuter, Nominative, Singular
सुखम्happiness, bliss
सुखम्:
Karta
TypeNoun
Rootसुख
FormNeuter, Nominative, Singular
एतत्this
एतत्:
Karta
TypePronoun
Rootएतद्
FormNeuter, Nominative, Singular
परमकंsupreme, highest
परमकं:
Karta
TypeAdjective
Rootपरमक
FormNeuter, Nominative, Singular
सत्यम्truth, reality
सत्यम्:
Karta
TypeNoun
Rootसत्य
FormNeuter, Nominative, Singular
कीर्तितम्praised/declared
कीर्तितम्:
Karma
TypeVerb
Rootकीर्त्
Formक्त (past passive participle), Neuter, Nominative, Singular, Passive (PPP)
विश्वकर्मणाby Viśvakarman (the all-maker/creator)
विश्वकर्मणा:
Karana
TypeNoun
Rootविश्वकर्मन्
FormMasculine, Instrumental, Singular

भीष्म उवाच

B
Bhīṣma
V
Viśvakarman

Educational Q&A

The verse identifies an ultimate principle—described as supreme radiance, supreme bliss, and supreme truth—affirming that the highest good is not merely a named concept but a reality recognized by authoritative tradition (here attributed to Viśvakarman).

Bhīṣma is speaking and elevates the discussion from external labels to the highest reality, presenting it as the foundation of true understanding and the ethical orientation that should guide action amid the Mahābhārata’s conflict.