Previous Verse
Next Verse

Shloka 27

अर्जुनस्य रथाश्वमोचनं कृष्णस्याश्वसेवा च

Arjuna’s Horses Freed; Krishna’s Equine Service

न हि मद्वाहुगुप्तस्य प्रभवन्त्यमरा अपि | व्यूहयिष्यामि त॑ व्यूहं यं पार्थो न तरिष्यति,वत्स! तो भी तुम्हें युद्धमें किसी प्रकार भी अर्जुनसे डरना नहीं चाहिये; क्‍योंकि मैं उनके भयसे तुम्हारी रक्षा करनेवाला हूँ--इसमें संशय नहीं है। मेरी भुजाएँ जिसकी रक्षा करती हों, उसपर देवताओंका भी जोर नहीं चल सकता। मैं ऐसा व्यूह बनाऊँगा, जिसे अर्जुन पार नहीं कर सकेंगे

na hi madbāhugupṭasya prabhavanty amarā api | vyūhayīṣyāmi taṁ vyūhaṁ yaṁ pārtho na tariṣyati ||

నా భుజాల రక్షణలో ఉన్నవానిపై అమరులకైనా పైచేయి సాధ్యం కాదు. పార్థుడు (అర్జునుడు) దాటలేని విధంగా నేను ఒక వ్యూహాన్ని నిర్మిస్తాను.

not
:
TypeIndeclinable
Root
हिindeed/for
हि:
TypeIndeclinable
Rootहि
मत्-बाहु-गुप्तस्यof (one) protected by my arms
मत्-बाहु-गुप्तस्य:
Adhikarana
TypeAdjective
Rootमत् + बाहु + गुप्त
FormMasculine/Neuter, Genitive, Singular
प्रभवन्तिare able/prevail
प्रभवन्ति:
TypeVerb
Rootप्र + भू
FormPresent, Indicative, 3rd, Plural, Parasmaipada
अमराःthe immortals (gods)
अमराः:
Karta
TypeNoun
Rootअमर
FormMasculine, Nominative, Plural
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
व्यूहयिष्यामिI will arrange (in formation)
व्यूहयिष्यामि:
TypeVerb
Rootव्यूह
FormFuture, Indicative, 1st, Singular, Parasmaipada
तत्that
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
व्यूहम्battle-array/formation
व्यूहम्:
Karma
TypeNoun
Rootव्यूह
FormMasculine, Accusative, Singular
यम्which/whom
यम्:
Karma
TypePronoun
Rootयद्
FormMasculine, Accusative, Singular
पार्थःPartha (Arjuna)
पार्थः:
Karta
TypeNoun
Rootपार्थ
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
तरिष्यतिwill cross/overcome
तरिष्यति:
TypeVerb
Rootतॄ
FormFuture, Indicative, 3rd, Singular, Parasmaipada
वत्सO child/dear one
वत्स:
Sampradana
TypeNoun
Rootवत्स
FormMasculine, Vocative, Singular

संजय उवाच

S
Sañjaya
P
Pārtha (Arjuna)
A
Amarāḥ (the gods/immortals)
V
Vyūha (battle formation)

Educational Q&A

The verse highlights the warrior’s reliance on personal protection and tactical formations, suggesting that human confidence can reach the point of claiming superiority even over divine forces. Ethically, it points to the tension between pride in strength/strategy and the broader moral-cosmic order that ultimately determines outcomes in the Mahābhārata.

Sañjaya reports a declaration of confidence: the speaker claims that anyone under his protection cannot be overcome even by the gods, and he promises to arrange a vyūha (battle formation) that Arjuna will be unable to penetrate.