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Mahabharata 7.11.423Drona Parva, Adhyaya 11, Shloka 423

Droṇa’s Conditional Boon: The Plan to Capture Yudhiṣṭhira (द्रोणेन युधिष्ठिरग्रहणोपायः)

नाशयेतामिहेच्छन्तौ मानुषत्वाच्च नेच्छत: । उनकी आत्मा तो एक है; परंतु इस भूतलके मनुष्योंको वे शरीरसे दो होकर दिखायी देते हैं। उन्हें मनसे भी पराजित नहीं किया जा सकता। वे यशस्वी श्रीकृष्ण और अर्जुन यदि इच्छा करें तो मेरी सेनाको तत्काल नष्ट कर सकते हैं; परंतु मानवभावका अनुसरण करनेके कारण ये वैसी इच्छा नहीं करते हैं

nāśayetām iha icchantau mānuṣatvāc ca necchataḥ | ekātmānau hi tau proktau bhūtale mānuṣair dvidhā dehataḥ prathitau | manasāpi na jetavyau yaśasvinau śrīkṛṣṇārjunau | icchetāṃ cet mama senāṃ kṣaṇād eva vināśayetām, mānuṣabhāvānusaraṇāt tu naivam icchataḥ ||

وَیشَمپایَن نے کہا— اگر وہ چاہیں تو یہاں سب کچھ مٹا سکتے ہیں؛ مگر انسان ہونے کے طور طریقے کی پیروی کے سبب وہ ایسا چاہتے نہیں۔ حقیقت میں اُن کی آتما ایک ہی ہے، لیکن اس زمین پر وہ لوگوں کو دو جسموں کی صورت میں دکھائی دیتے ہیں۔ خیال میں بھی اُن پر غلبہ نہیں پایا جا سکتا۔ وہ جلیل القدر شری کرشن اور ارجن اگر ارادہ کریں تو پل بھر میں میری فوج کو نیست و نابود کر دیں؛ مگر انسانی آداب کی پیروی کرتے ہوئے وہ ایسی خواہش نہیں رکھتے۔

नाशयेताम्they two could destroy
नाशयेताम्:
Karta
TypeVerb
Rootनाशय् (णिच्) < नश्
FormVidhi-linga, optative, 3, dual, Parasmaipada
इहhere
इह:
Adhikarana
TypeIndeclinable
Rootइह
इच्छन्तौwishing (they two)
इच्छन्तौ:
Karta
TypeVerb
Rootइच्छ्
FormShatr (present active participle), masculine, nominative, dual
मानुषत्वात्because of human nature/condition
मानुषत्वात्:
Apadana
TypeNoun
Rootमानुषत्व
Formneuter, ablative, singular
and
:
TypeIndeclinable
Root
not
:
TypeIndeclinable
Root
इच्छतःnot wishing (they two)
इच्छतः:
Karta
TypeVerb
Rootइच्छ्
FormShatr (present active participle), masculine, nominative, dual

वैशम्पायन उवाच

V
Vaiśampāyana
Ś
Śrī Kṛṣṇa
A
Arjuna
T
the (speaker’s) army (senā)
E
earth (bhūtala)

Educational Q&A

Even those with overwhelming power may restrain themselves out of dharma: Kṛṣṇa and Arjuna could annihilate the opposing army instantly, yet they choose to act within the limits of human conduct, emphasizing ethical self-control over mere capability.

Vaiśampāyana comments on Kṛṣṇa and Arjuna’s extraordinary, near-invincible status—described as one in essence yet appearing as two—and explains that the reason they do not immediately destroy the enemy forces is their deliberate adherence to the human mode of action in the war.

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