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Shloka 53

Adhyāya 18 — Sequential Duels and Formation Pressure

Ulūka–Yuyutsu; Śakuni–Sutasoma; Kṛpa–Dhṛṣṭadyumna; Kṛtavarmā–Śikhaṇḍin

दिवि वा देवराजस्य त्वया यत्‌ कृतमाहवे । “अर्जुन! महासमरमें ऐसा पराक्रम, जो तूने किया है, या तो तुम्हारे ही योग्य है या स्वर्गमें देवराज इन्द्रके योग्य” || ५२ $ ।। एवं तां दर्शयन्‌ कृष्णो युद्धभूमिं किरीटिने

divi vā devarājasya tvayā yat kṛtam āhave | “arjuna! mahāsamareṃ evaṃ parākramaḥ, yo tvayā kṛtaḥ, sa vā tvadīya-yogyaḥ, vā svargam indrasya devarājasya yogyaḥ” || 52 || evaṃ tāṃ darśayan kṛṣṇo yuddhabhūmiṃ kirīṭine || 53 ||

ସଞ୍ଜୟ କହିଲେ—ହେ ଅର୍ଜୁନ! ମହାସମରରେ ତୁମେ ଯେ ପରାକ୍ରମ କରିଛ, ସେ କେବଳ ତୁମ ପାଇଁ ଯଥାଯୋଗ୍ୟ—କିମ୍ବା ସ୍ୱର୍ଗରେ ଦେବରାଜ ଇନ୍ଦ୍ରଙ୍କ ପାଇଁ। ଏହିପରି କହି କୃଷ୍ଣ କିରୀଟଧାରୀ ଅର୍ଜୁନଙ୍କୁ ଯୁଦ୍ଧଭୂମି ଦେଖାଇ ଚାଲିଲେ।

दिविin heaven
दिवि:
Adhikarana
TypeNoun
Rootदिव्
FormFeminine, Locative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
देवराजस्यof the king of gods (Indra)
देवराजस्य:
TypeNoun
Rootदेवराज
FormMasculine, Genitive, Singular
त्वयाby you
त्वया:
Karana
TypePronoun
Rootयुष्मद्
FormInstrumental, Singular
यत्which (deed)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
कृतम्done, performed
कृतम्:
TypeVerb
Rootकृ
Formक्त (past passive participle), Neuter, Nominative/Accusative, Singular
आहवेin battle
आहवे:
Adhikarana
TypeNoun
Rootआहव
FormMasculine, Locative, Singular
एवम्thus
एवम्:
TypeIndeclinable
Rootएवम्
ताम्that (her/it)
ताम्:
Karma
TypePronoun
Rootतद्
FormFeminine, Accusative, Singular
दर्शयन्showing
दर्शयन्:
TypeVerb
Rootदृश्
Formशतृ (present active participle), Masculine, Nominative, Singular
कृष्णःKrishna
कृष्णः:
Karta
TypeNoun
Rootकृष्ण
FormMasculine, Nominative, Singular
युद्धभूमिम्the battlefield
युद्धभूमिम्:
Karma
TypeNoun
Rootयुद्धभूमि
FormFeminine, Accusative, Singular
किरीटिनेto the diademed one (Arjuna)
किरीटिने:
Sampradana
TypeNoun
Rootकिरीटिन्
FormMasculine, Dative, Singular

संजय उवाच

S
Sanjaya
A
Arjuna
K
Krishna
I
Indra (Devaraja)
S
Svarga (heaven)
Y
Yuddhabhumi (battlefield)

Educational Q&A

The verse underscores that extraordinary martial power must be understood within dharma: Arjuna’s prowess is praised as almost divine, yet Krishna’s act of showing the battlefield suggests that valor is not mere triumph but disciplined action undertaken with awareness of its grave human cost and the ethical burden of a kshatriya’s duty.

Sanjaya reports that Arjuna’s feats in the great battle are being lauded as equal to those of Indra. Immediately after, Krishna is described as showing or pointing out the battlefield to Arjuna—guiding his perception amid the chaos of war, likely to orient him toward the next tactical and moral necessity.