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Shloka 15

Adhyaya 60: Self-Assertion, Daiva, and the Rhetoric of Inevitability (उद्योग पर्व)

अक्षौहिणीभिर्यान्‌ देशान्‌ यामि कार्येण केनचित्‌ । तत्राश्वा मे प्रवर्तन्ते यत्र यत्राभिकामये,“मैं किसी कार्यके उद्देश्यसे जिन-जिन देशोंमें अनेक अक्षौहिणी सेनाएँ लेकर जाता हूँ, उनमें जहाँ-जहाँ मेरी इच्छा होती है, उन सभी स्थानोंमें मेरे घोड़े (अप्रतिहत गतिसे) विचरते हैं

akṣauhīṇībhir yān deśān yāmi kāryeṇa kenacit | tatrāśvā me pravartante yatra yatrābhikāmaye ||

Sinabi ni Vaiśampāyana: “Kapag, dahil sa isang layunin, naglalakbay ako sa alinmang lupain na may kasamang maraming pangkat ng hukbong akṣauhiṇī, doon malayang nakalilibot ang aking mga kabayo—saan man ako magnais, doon sila nakararating nang walang hadlang.”

अक्षौहिणीभिःwith (many) akṣauhiṇī armies
अक्षौहिणीभिः:
Karana
TypeNoun
Rootअक्षौहिणी
FormFeminine, Instrumental, Plural
यान्which
यान्:
Karma
TypePronoun
Rootयद्
FormMasculine, Accusative, Plural
देशान्countries/regions
देशान्:
Karma
TypeNoun
Rootदेश
FormMasculine, Accusative, Plural
यामिI go
यामि:
Karta
TypeVerb
Rootया (याति)
FormPresent, First, Singular, Parasmaipada
कार्येणfor a task/purpose
कार्येण:
Karana
TypeNoun
Rootकार्य
FormNeuter, Instrumental, Singular
केनचित्by/for some (unspecified)
केनचित्:
Karana
TypePronoun
Rootकिम् + चित्
FormNeuter, Instrumental, Singular
तत्रthere
तत्र:
Adhikarana
TypeIndeclinable
Rootतत्र
अश्वाःhorses
अश्वाः:
Karta
TypeNoun
Rootअश्व
FormMasculine, Nominative, Plural
मेmy
मे:
Sambandha
TypePronoun
Rootअस्मद्
FormGenitive, Singular
प्रवर्तन्तेmove about/proceed
प्रवर्तन्ते:
Karta
TypeVerb
Rootप्र + वृत् (वर्तते)
FormPresent, Third, Plural, Atmanepada
यत्रwhere
यत्र:
Adhikarana
TypeIndeclinable
Rootयत्र
यत्रwhere (wherever)
यत्र:
Adhikarana
TypeIndeclinable
Rootयत्र
अभिकामयेI desire/wish
अभिकामये:
Karta
TypeVerb
Rootअभि + कम् (कामयते)
FormPresent, First, Singular, Atmanepada

वैशम्पायन उवाच

V
Vaiśampāyana
A
akṣauhiṇī (army division)
D
deśa (lands/regions)
A
aśva (horses)

Educational Q&A

The verse highlights the outward signs of sovereignty—armies and mobility—showing how power enables unrestricted movement. Ethically, it can be read as a caution: such freedom often reflects dominance and may feed pride, inviting reflection on whether strength is guided by dharma or mere ambition.

In Vaiśampāyana’s narration, a speaker (implicitly a powerful ruler/warrior) boasts of traveling across many regions with vast forces (akṣauhiṇīs), claiming that his horses can go wherever he wishes without obstruction—an assertion of control and military supremacy.