Shloka 16

नहि मे मुच्यते कश्चित्‌ कथंचित्‌ प्रग्रहं गतः गजो वा महिषो वापि षछ्ले काले नरोत्तम,“नरश्रेष्ठ। दिनके छठे भागमें कोई भैंसा अथवा हाथी ही क्‍यों न हो, मेरी पकड़में आ जानेपर किसी तरह छूट नहीं सकता

Vaiśampāyana uvāca: nahi me mucyate kaścit kathaṃcit pragrahaṃ gataḥ; gajo vā mahiṣo vāpi ṣaṣṭhe kāle narottama.

Vaiśampāyana said: “No one who has come within my grasp escapes me by any means—be he an elephant or a buffalo, O best of men—especially when the sixth part of the day has arrived.” The statement underscores an unyielding resolve and confidence in one’s power to restrain, hinting at the ethical tension between sheer force and rightful restraint in the unfolding episode.

not
:
TypeIndeclinable
Root
हिindeed/for
हि:
TypeIndeclinable
Rootहि
मेof me/my
मे:
TypePronoun
Rootअस्मद्
Form—, Genitive, Singular
मुच्यतेis released/escapes
मुच्यते:
TypeVerb
Rootमुच्
FormPresent Indicative, Passive, 3rd, Singular
कश्चित्anyone/someone
कश्चित्:
Karta
TypePronoun
Rootकश्चित्
FormMasculine, Nominative, Singular
कथंचित्somehow/by any means
कथंचित्:
TypeIndeclinable
Rootकथंचित्
प्रग्रहम्seizure/grip/capture
प्रग्रहम्:
Karma
TypeNoun
Rootप्रग्रह
FormMasculine, Accusative, Singular
गतःhaving gone/come into (i.e., fallen into)
गतः:
TypeVerb
Rootगम्
FormPast Active Participle (क्त), Masculine, Nominative, Singular
गजःelephant
गजः:
Karta
TypeNoun
Rootगज
FormMasculine, Nominative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
महिषःbuffalo
महिषः:
Karta
TypeNoun
Rootमहिष
FormMasculine, Nominative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
षष्ठेin the sixth
षष्ठे:
Adhikarana
TypeAdjective
Rootषष्ठ
FormMasculine/Neuter, Locative, Singular
कालेat the time/season
काले:
Adhikarana
TypeNoun
Rootकाल
FormMasculine, Locative, Singular
नर-उत्तमO best of men
नर-उत्तम:
TypeNoun
Rootनर + उत्तम
FormMasculine, Vocative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
N
narottama (addressed person)
E
elephant (gaja)
B
buffalo (mahiṣa)
ṣaṣṭha-kāla (sixth portion of the day)

Educational Q&A

The verse highlights unwavering determination and the claim of irresistible control once someone is seized. Ethically, it invites reflection on whether strength is being used as rightful restraint or as coercive domination—an important tension in the Mahābhārata’s treatment of dharma.

Vaiśampāyana, narrating the events, reports a speaker’s emphatic declaration: once a being—however strong, like an elephant or buffalo—falls into his grasp, escape is impossible, particularly at a specified time marker (“the sixth part of the day”), which functions as a dramatic emphasis within the episode.