Previous Verse
Next Verse

Shloka 10

Bhīṣma’s Appraisal of Kaurava Champions (भीष्मकृतः रथिनां गुणनिरूपणम्)

व्यूहानां च समारम्भान्‌ दैवगान्धर्वमानुषान्‌ | तैरहं मोहयिष्यामि पाण्डवान्‌ व्येतु ते ज्वर:

vyūhānāṁ ca samārambhān daivagāndharvamānuṣān | tair ahaṁ mohayīṣyāmi pāṇḍavān vyetu te jvaraḥ ||

Wika ni Sañjaya: “Nalalaman ko ang pagsisimula at paglalatag ng mga pormasyon ng digmaan—yaong sa mga diyos, sa mga Gandharva, at sa mga tao. Sa pamamagitan ng mga ito’y lilituhin ko ang mga Pāṇḍava; kaya’t mapawi nawa ang lagnat ng iyong pangamba.”

व्यूहानाम्of battle-formations/arrays
व्यूहानाम्:
Adhikarana
TypeNoun
Rootव्यूह
FormMasculine, Genitive, Plural
and
:
TypeIndeclinable
Root
समारम्भान्undertakings/initiations (modes of setting in motion)
समारम्भान्:
Karma
TypeNoun
Rootसमारम्भ
FormMasculine, Accusative, Plural
दैवdivine
दैव:
Karma
TypeAdjective
Rootदैव
FormMasculine, Accusative, Plural
गान्धर्वof the Gandharvas
गान्धर्व:
Karma
TypeAdjective
Rootगान्धर्व
FormMasculine, Accusative, Plural
मानुषान्human
मानुषान्:
Karma
TypeAdjective
Rootमानुष
FormMasculine, Accusative, Plural
तैःby those (by means of them)
तैः:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Plural
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद्
FormNominative, Singular
मोहयिष्यामिI will delude/bewilder
मोहयिष्यामि:
TypeVerb
Rootमुह्
FormLṛṭ (Simple Future), Parasmaipada, First, Singular, Causative (ṇij)
पाण्डवान्the Pāṇḍavas
पाण्डवान्:
Karma
TypeNoun
Rootपाण्डव
FormMasculine, Accusative, Plural
व्येतुlet (it) go away / may (it) depart
व्येतु:
TypeVerb
Rootवि + इ (एति)
FormLoṭ (Imperative/benedictive sense), Parasmaipada, Third, Singular
तेof you/your
ते:
Sampradana
TypePronoun
Rootयुष्मद्
FormGenitive, Singular
ज्वरःfever; (here) anxiety/torment
ज्वरः:
Karta
TypeNoun
Rootज्वर
FormMasculine, Nominative, Singular

संजय उवाच

S
Sañjaya
P
Pāṇḍavas
D
Devas
G
Gandharvas
H
Humans (mānuṣa)

Educational Q&A

The verse highlights how knowledge and technique—especially in warfare—can be used to influence minds. Ethically, it points to the tension between skillful strategy and the intention to delude, reminding readers that competence is morally colored by its purpose.

Sañjaya declares his mastery of various kinds of battle-array deployments (divine, Gandharva, and human) and promises to use them to confound the Pāṇḍavas, urging that the listener’s anxious ‘fever’ should subside.