Shloka 33
(अजय्यश्लवैव लोकानां सर्वेषामिति मे मति: ।) कारणद्वयमास्थाय नाहं योत्स्यामि पाण्डवान्
sañjaya uvāca | (ajayyaślavāiva lokānāṁ sarveṣām iti me matiḥ |) kāraṇadvayam āsthāya nāhaṁ yotsyāmi pāṇḍavān, atāḍayan raṇe bhīṣmaṁ sahitāḥ sarvasṛñjayāḥ | samastāḥ sṛñjayā vīrā ekasātha saṅgaṭhitāḥ bhayaṅkaraiḥ śataghnyā-parigha-phaśa-mudgara-muśala-prāsa-gophana-suvarṇamaya-pakṣavālaiḥ bāṇaiḥ śaktyā-tomaraiḥ kampana-nārāca-vatsadanta-bhuśuṇḍy-ādibhiḥ astrāśastraiḥ raṇabhūmau bhīṣmaṁ sarvataḥ pīḍayām āsuḥ |
ສັນຊະຍະກ່າວວ່າ: “ໃນຄວາມເຫັນຂອງຂ້າ ທ່ານນັ້ນແທ້ຈິງແລ້ວບໍ່ອາດຖືກພິຊິດໄດ້ໂດຍທົ່ວທຸກໂລກ.” ແຕ່ເມື່ອຍຶດເອົາເຫດຜົນສອງປະການເປັນຫຼັກ, ທ່ານກໍຕັດສິນໃຈວ່າ “ຂ້າຈະບໍ່ຮົບກັບປານດະວະ.” ແຕ່ໃນຂະນະດຽວກັນ ໃນສະໜາມຮົບ ນັກຮົບສຣິນຊະຍະທີ່ຊຸມນຸມກັນໄດ້ຕີພີສະມະຊໍ້າແລ້ວຊໍ້າອີກ. ພວກເຂົາຮ່ວມໃຈກັນ ບີບລ້ອມຈາກທຸກທິດ ດ້ວຍອາວຸດອັນນ່າຢ້ານ—ສະຕະກະນີ, ຄ້ອນເຫຼັກແລະຄານເຫຼັກ, ຂວານ, ຄ້ອນກະບອງ, ມຸສະລະ, ຫອກ, ສະລິງ, ລູກສອນປີກຄໍາ, ຊັກຕິ, ໂຕມະຣະ, ກັມປະນະ, ນາຣາຈະ, ວັດສະດັນຕະ, ພຸຊຸນດີ ແລະອື່ນໆ—ເພື່ອລົ້ມລົງແມ່ນແຕ່ປູ່ໃຫຍ່ຜູ້ເປັນເສົາຫຼັກຂອງຝ່າຍກຸຣຸ.
संजय उवाच
Educational Q&A
Even amid total war, the epic highlights the tension between martial duty and ethical restraint: a warrior may be deemed ‘invincible,’ yet choices—grounded in reasons and conscience—still shape action, and collective force can challenge even the greatest when dharma and strategy converge.
Sañjaya reports that Bhīṣma is regarded as unconquerable, but someone (in context, a key warrior) resolves not to fight the Pāṇḍavas for two reasons; at the same time, the Sṛñjaya fighters, acting together, surround and repeatedly strike Bhīṣma with many kinds of weapons, pressing him hard on the battlefield.