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Shloka 16

भीष्मपर्व — अध्याय 54: फल्गुन-प्रतिरोधः, सौबली-व्यूह-विध्वंसः, दुर्योधन-भीष्म-संवादः

कि नु कृत्वा हित॑ मे स्याद्‌ ब्रूहि माधव माचिरम्‌ | मध्यस्थमिव पश्यामि समरे सव्यसाचिनम्‌

ki nu kṛtvā hitaṁ me syād brūhi mādhava mā ciram | madhyastham iva paśyāmi samare savyasācinam ||

Sañjaya thưa: “Hỡi Mādhava, xin nói mau—ta phải làm gì để giữ vững lợi ích của ta? Bởi trong trận này, ta thấy Arjuna, người thiện xạ dùng được cả hai tay, như đứng ở giữa—lạnh lùng, dửng dưng, không hành động.”

किम्what
किम्:
Karma
TypePronoun
Rootकिम्
Formneuter, accusative, singular
नुindeed/then (interrogative emphasis)
नु:
TypeIndeclinable
Rootनु
कृत्वाhaving done
कृत्वा:
TypeVerb
Rootकृ
Formक्त्वा (absolutive/gerund), active
हितम्welfare/benefit
हितम्:
Karta
TypeNoun
Rootहित
Formneuter, nominative, singular
मेof me / my
मे:
TypePronoun
Rootअस्मद्
Formgenitive, singular
स्यात्might be / would be
स्यात्:
TypeVerb
Rootअस्
Formvidhi-lin (optative), present-system, 3rd, singular, parasmaipada
ब्रूहिtell (me)
ब्रूहि:
TypeVerb
Rootब्रू
Formlot (imperative), present-system, 2nd, singular, parasmaipada
माधवO Mādhava (Krishna)
माधव:
Sampradana
TypeNoun
Rootमाधव
Formmasculine, vocative, singular
माdo not
मा:
TypeIndeclinable
Rootमा
चिरम्for long / long (delay)
चिरम्:
TypeIndeclinable
Rootचिर
मध्यस्थम्neutral/indifferent; standing in the middle
मध्यस्थम्:
Karma
TypeAdjective
Rootमध्यस्थ
Formmasculine, accusative, singular
इवas if
इव:
TypeIndeclinable
Rootइव
पश्यामिI see
पश्यामि:
TypeVerb
Rootपश्
Formlat (present indicative), present, 1st, singular, parasmaipada
समरेin battle
समरे:
Adhikarana
TypeNoun
Rootसमर
Formmasculine, locative, singular
सव्यसाचिनम्Arjuna (the ambidextrous archer)
सव्यसाचिनम्:
Karma
TypeNoun
Rootसव्यसाचिन्
Formmasculine, accusative, singular

संजय उवाच

S
Sanjaya
M
Madhava (Krishna)
A
Arjuna (Savyasacin)
B
battle (Kurukshetra war context)

Educational Q&A

In a moment of moral and strategic uncertainty, the verse highlights the urgency of seeking right counsel (from Mādhava/Kṛṣṇa) to determine what course of action truly serves one’s welfare (hita), especially when a key agent of dharma and action (Arjuna) appears detached.

Sanjaya reports a crisis: he perceives Arjuna in the battlefield as if neutral or inactive, and therefore appeals to Mādhava to speak without delay about what should be done to secure the proper outcome.