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Shloka 14

Nirmaryāda-saṃgrāma-varṇana — The Unbounded Clash and Bhīṣma’s Rallying Presence

असौ मया हतः शत्रुर्निष्ये चापरानपि । ईश्वरोडहमहं भोगी सिद्धो5हं बलवान्सुखी

asau mayā hataḥ śatrur niṣye cāparān api | īśvaro ’ham ahaṃ bhogī siddho ’haṃ balavān sukhī ||

“ആ ശത്രു എന്റെ കൈകൊണ്ട് കൊല്ലപ്പെട്ടു; മറ്റുള്ളവരെയും ഞാൻ വധിക്കും. ഞാൻ തന്നെയാണ് പ്രഭു; ഞാൻ തന്നെയാണ് ഐശ്വര്യഭോഗി. ഞാൻ സിദ്ധൻ, ബലവാൻ, സുഖി.”

असौthat (man)
असौ:
Karta
TypePronoun
Rootअसद्/अदस् (प्रातिपदिक)
FormMasculine, Nominative, Singular
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद् (प्रातिपदिक)
Form—, Instrumental, Singular
हतःkilled/slain
हतः:
Karma
TypeVerb
Rootहन् (धातु) → हत (क्त)
FormMasculine, Nominative, Singular
शत्रुःenemy
शत्रुः:
Karta
TypeNoun
Rootशत्रु (प्रातिपदिक)
FormMasculine, Nominative, Singular
निष्येI will lead down/bring down (i.e., destroy)
निष्ये:
Karta
TypeVerb
Rootनी (धातु) (लृट्/लुट्-आदेशरूप; भविष्यत्)
FormFuture (intended sense), 1st, Singular, Parasmaipada
and
:
TypeIndeclinable
Root
अपरान्other (ones)
अपरान्:
Karma
TypeAdjective
Rootअपर (प्रातिपदिक)
FormMasculine, Accusative, Plural
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
ईश्वरःlord/master
ईश्वरः:
Karta
TypeNoun
Rootईश्वर (प्रातिपदिक)
FormMasculine, Nominative, Singular
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद् (प्रातिपदिक)
Form—, Nominative, Singular
भोगीenjoyer/possessor of enjoyments
भोगी:
Karta
TypeNoun
Rootभोगिन् (प्रातिपदिक)
FormMasculine, Nominative, Singular
सिद्धःaccomplished/perfected
सिद्धः:
Karta
TypeAdjective
Rootसिध् (धातु) → सिद्ध (क्त) / सिद्ध (प्रातिपदिक)
FormMasculine, Nominative, Singular
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद् (प्रातिपदिक)
Form—, Nominative, Singular
बलवान्strong
बलवान्:
Karta
TypeAdjective
Rootबलवत् (प्रातिपदिक)
FormMasculine, Nominative, Singular
सुखीhappy
सुखी:
Karta
TypeAdjective
Rootसुखिन् (प्रातिपदिक)
FormMasculine, Nominative, Singular

अजुन उवाच

A
Arjuna
E
enemy (unnamed)
O
other enemies (unnamed)

Educational Q&A

The verse illustrates the moral danger of ego-driven doership: claiming ‘I killed, I will kill’ and self-deifying as ‘I am the lord’ leads to ethical blindness. In dharmic terms, it warns that pride and the hunger to dominate corrupt judgment, making violence feel justified and self-glorifying rather than restrained by duty and conscience.

Arjuna speaks in a triumphant, boastful tone, asserting personal agency over killing and projecting invincibility—‘I am lord, enjoyer, perfected, strong, happy.’ The line functions as a psychological snapshot of a warrior’s swelling arrogance amid conflict, where success on the battlefield tempts one into overconfidence and moral self-exaltation.