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Shloka 16

भीष्मपर्व — अध्याय 54: फल्गुन-प्रतिरोधः, सौबली-व्यूह-विध्वंसः, दुर्योधन-भीष्म-संवादः

कि नु कृत्वा हित॑ मे स्याद्‌ ब्रूहि माधव माचिरम्‌ | मध्यस्थमिव पश्यामि समरे सव्यसाचिनम्‌,“माधव! शीघ्र बताइये, क्या करनेसे मेरा हित होगा? सव्यसाची अर्जुनको तो मैं इस युद्धमें मध्यस्थ (उदासीन)-सा देख रहा हूँ

ki nu kṛtvā hitaṁ me syād brūhi mādhava mā ciram | madhyastham iva paśyāmi samare savyasācinam ||

कि नु कृत्वा हितं मे स्याद् ब्रूहि माधव माचिरम् । मध्यस्थमिव पश्यामि समरे सव्यसाचिनम् ॥

किम्what
किम्:
Karma
TypePronoun
Rootकिम्
Formneuter, accusative, singular
नुindeed/then (interrogative emphasis)
नु:
TypeIndeclinable
Rootनु
कृत्वाhaving done
कृत्वा:
TypeVerb
Rootकृ
Formक्त्वा (absolutive/gerund), active
हितम्welfare/benefit
हितम्:
Karta
TypeNoun
Rootहित
Formneuter, nominative, singular
मेof me / my
मे:
TypePronoun
Rootअस्मद्
Formgenitive, singular
स्यात्might be / would be
स्यात्:
TypeVerb
Rootअस्
Formvidhi-lin (optative), present-system, 3rd, singular, parasmaipada
ब्रूहिtell (me)
ब्रूहि:
TypeVerb
Rootब्रू
Formlot (imperative), present-system, 2nd, singular, parasmaipada
माधवO Mādhava (Krishna)
माधव:
Sampradana
TypeNoun
Rootमाधव
Formmasculine, vocative, singular
माdo not
मा:
TypeIndeclinable
Rootमा
चिरम्for long / long (delay)
चिरम्:
TypeIndeclinable
Rootचिर
मध्यस्थम्neutral/indifferent; standing in the middle
मध्यस्थम्:
Karma
TypeAdjective
Rootमध्यस्थ
Formmasculine, accusative, singular
इवas if
इव:
TypeIndeclinable
Rootइव
पश्यामिI see
पश्यामि:
TypeVerb
Rootपश्
Formlat (present indicative), present, 1st, singular, parasmaipada
समरेin battle
समरे:
Adhikarana
TypeNoun
Rootसमर
Formmasculine, locative, singular
सव्यसाचिनम्Arjuna (the ambidextrous archer)
सव्यसाचिनम्:
Karma
TypeNoun
Rootसव्यसाचिन्
Formmasculine, accusative, singular

संजय उवाच

S
Sanjaya
M
Madhava (Krishna)
A
Arjuna (Savyasacin)
B
battle (Kurukshetra war context)

Educational Q&A

In a moment of moral and strategic uncertainty, the verse highlights the urgency of seeking right counsel (from Mādhava/Kṛṣṇa) to determine what course of action truly serves one’s welfare (hita), especially when a key agent of dharma and action (Arjuna) appears detached.

Sanjaya reports a crisis: he perceives Arjuna in the battlefield as if neutral or inactive, and therefore appeals to Mādhava to speak without delay about what should be done to secure the proper outcome.