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Mahabharata — Anushasana Parva, Shloka 20

कथितं त्वनयासत्यं गायत्रया कन्यया दिवि । विजेष्याम्यवशानू्‌ सर्व ब्राद्मणांश्वर्मवासस:

kathitaṃ tv anayā satyaṃ gāyatrayā kanyayā divi | vijeṣyāmy avaśān sarvān brāhmaṇān carmavāsasaḥ |

Wika ni Arjuna: “Ang ipinahayag sa langit ng dalagang nagngangalang Gāyatrī—na ang mga brāhmaṇa ay nakahihigit sa mga kṣatriya—ay hindi totoo. Ang mga brāhmaṇang nagsusuot ng balat ng hayop ay kadalasa’y umaasa at napipilit; aking tatalunin silang lahat. Sa tatlong daigdig, walang diyos o tao na makapagpapatalsik sa akin sa aking paghahari; kaya ako’y nakahihigit sa brāhmaṇa.”

कथितम्said, declared
कथितम्:
Karma
TypeAdjective
Rootकथित (कथ् धातु, क्त प्रत्यय)
FormNeuter, Nominative/Accusative, Singular
तुbut, however
तु:
TypeIndeclinable
Rootतु
अनयाby this (woman/one)
अनया:
Karana
TypePronoun
Rootइदम् (स्त्रीलिङ्ग रूप: अयम्/इयम्)
FormFeminine, Instrumental, Singular
असत्यम्false, untrue
असत्यम्:
Karma
TypeAdjective
Rootअसत्य
FormNeuter, Nominative/Accusative, Singular
गायत्रयाby (the one named) Gāyatrī
गायत्रया:
Karana
TypeNoun
Rootगायत्री
FormFeminine, Instrumental, Singular
कन्ययाby the maiden
कन्यया:
Karana
TypeNoun
Rootकन्या
FormFeminine, Instrumental, Singular
दिविin heaven
दिवि:
Adhikarana
TypeNoun
Rootदिव्
FormFeminine, Locative, Singular
विजेष्यामिI shall conquer
विजेष्यामि:
TypeVerb
Rootजि (वि + जि)
FormSimple Future (Luṭ), 1st, Singular
अवशान्helpless, powerless
अवशान्:
Karma
TypeAdjective
Rootअवश
FormMasculine, Accusative, Plural
सर्वान्all
सर्वान्:
Karma
TypeAdjective
Rootसर्व
FormMasculine, Accusative, Plural
ब्राह्मणान्Brahmins
ब्राह्मणान्:
Karma
TypeNoun
Rootब्राह्मण
FormMasculine, Accusative, Plural
चर्मवाससःthose whose clothing is hide (wearers of skins)
चर्मवाससः:
Karta
TypeNoun
Rootचर्मवस् (चर्म + वस्)
FormMasculine, Nominative, Plural

अजुन उवाच

A
Arjuna
G
Gāyatrī (as a maiden)
B
Brāhmaṇas
D
Devas
H
Humans (manuṣyas)
T
The three worlds (trailokya)

Educational Q&A

The verse dramatizes the ethical danger of pride: asserting superiority based on power and conquest undermines dharma. It sets up a critique of measuring worth by force rather than by self-restraint, learning, and righteous conduct.

Arjuna responds defiantly to a heavenly proclamation attributed to a maiden named Gāyatrī that brāhmaṇas are superior to kṣatriyas. He rejects it as false, claims he can defeat the skin-clad ascetic brāhmaṇas, and boasts that no being in the three worlds can deprive him of sovereignty.