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Shloka 23

Bhīmasena’s Counsel on Grief, Inner Conflict, and the Duty of Kingship (भीमसेन-उपदेशः)

यत्र नास्ति शरै: कार्य न मित्रैर्न च बन्धुभि: । आत्मनैकेन योद्धव्यं तत्ते युद्धमुपस्थितम्‌,“इस युद्धमें न तो बाणोंका काम है, न मित्रों और बन्धुओंकी सहायताका। अकेले आपको ही लड़ना है। वह युद्ध आपके सामने उपस्थित है

yatra nāsti śaraiḥ kāryaṁ na mitrair na ca bandhubhiḥ | ātmanā ekena yoddhavyaṁ tat te yuddham upasthitam ||

ఎక్కడ బాణాలకు పనిలేదు, మిత్రులకైనా బంధువులకైనా సహాయం చేయడం సాధ్యం కాదు—అక్కడ నీవు ఒంటరిగా, నీ ఆత్మబలంతోనే యుద్ధం చేయాలి. ఆ యుద్ధమే ఇప్పుడు నీ ముందుంది.

यत्रwhere
यत्र:
Adhikarana
TypeIndeclinable
Rootयत्र
not
:
TypeIndeclinable
Root
अस्तिis/exists
अस्ति:
TypeVerb
Rootअस्
FormPresent, 3, Singular, Parasmaipada
शरैःwith arrows
शरैः:
Karana
TypeNoun
Rootशर
FormMasculine, Instrumental, Plural
कार्यम्use/need; work to be done
कार्यम्:
Karta
TypeNoun
Rootकार्य
FormNeuter, Nominative, Singular
nor/not
:
TypeIndeclinable
Root
मित्रैःwith friends
मित्रैः:
Karana
TypeNoun
Rootमित्र
FormNeuter, Instrumental, Plural
nor/not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
बन्धुभिःwith kinsmen/relatives
बन्धुभिः:
Karana
TypeNoun
Rootबन्धु
FormMasculine, Instrumental, Plural
आत्मनाby oneself
आत्मना:
Karana
TypeNoun
Rootआत्मन्
FormMasculine, Instrumental, Singular
एकेनalone; with one (only)
एकेन:
Karana
TypeAdjective
Rootएक
FormMasculine, Instrumental, Singular
योद्धव्यम्must be fought
योद्धव्यम्:
TypeVerb
Rootयुध्
FormGerundive (तव्यत्), Neuter, Nominative, Singular, Passive-necessitative
तत्that
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
तेfor you/to you
ते:
Sampradana
TypePronoun
Rootयुष्मद्
FormDative, Singular, 2
युद्धम्battle; fight
युद्धम्:
Karta
TypeNoun
Rootयुद्ध
FormNeuter, Nominative, Singular
उपस्थितम्has come; is present
उपस्थितम्:
TypeVerb
Rootउप-स्था
FormPast Passive Participle (क्त), Neuter, Nominative, Singular

वैशम्पायन उवाच

V
vaiśampāyana (speaker)
Ś
śara (arrows)
M
mitra (friends/allies)
B
bandhu (kinsmen/relatives)
Ā
ātman (self)

Educational Q&A

The decisive struggle for dharma is ultimately internal: weapons, allies, and family support cannot substitute for personal moral resolve. One must confront one’s own fear, attachment, and confusion directly—this is the ‘battle’ that truly matters.

Vaiśampāyana frames a situation where conventional warfare—arrows and external assistance—cannot accomplish the needed victory. The listener is pointed toward an imminent, solitary confrontation: an inner contest requiring self-reliance and ethical steadiness rather than military means.