Shloka 100

को हास्ति जीविताकाड्‌क्षी प्राप्पेममरिमर्दनम्‌ । पार्थों वा इतरो वापि को<न्यःस्वस्ति गृहान्‌ व्रजेत्‌,“अर्जुन हो या दूसरा कोई, जीवनकी इच्छा रखने-वाला कौन ऐसा वीर है, जो युद्धमें इन शत्रुदमन आचार्यके पास पहुँचकर कुशलपूर्वक घरको लौट सके?

ko hāsti jīvitākāṅkṣī prāpya imam arimardanam | pārtho vā itaro vāpi ko 'nyaḥ svasti gṛhān vrajet ||

Sañjaya nói: “Ai còn ham sống mà có thể đối mặt với chiến sĩ nghiền nát kẻ thù ấy rồi trở về nhà bình an? Dù là chính Arjuna hay bất kỳ ai khác—ai có thể đến gần hắn trong chiến trận mà vẫn lui về không hề hấn gì?”

कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
अस्तिis/exists
अस्ति:
TypeVerb
Rootअस्
FormPresent, Third, Singular, Parasmaipada
जीविताकाङ्क्षीdesiring life
जीविताकाङ्क्षी:
Karta
TypeAdjective
Rootजीवित-आकाङ्क्षिन्
FormMasculine, Nominative, Singular
प्राप्यhaving reached/after reaching
प्राप्य:
TypeVerb
Rootप्र-आप्
Formल्यप् (absolutive/gerund), Active
इमम्this
इमम्:
Karma
TypePronoun
Rootइदम्
FormMasculine, Accusative, Singular
अरिमर्दनम्enemy-crusher (epithet)
अरिमर्दनम्:
Karma
TypeNoun
Rootअरि-मर्दन
FormMasculine, Accusative, Singular
पार्थःArjuna (son of Pritha)
पार्थः:
Karta
TypeNoun
Rootपार्थ
FormMasculine, Nominative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
इतरःanother/other
इतरः:
Karta
TypeAdjective
Rootइतर
FormMasculine, Nominative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
अन्यःanother (else)
अन्यः:
Karta
TypeAdjective
Rootअन्य
FormMasculine, Nominative, Singular
स्वस्तिsafely/well-being
स्वस्ति:
TypeIndeclinable
Rootस्वस्ति
गृहान्homes/households
गृहान्:
Karma
TypeNoun
Rootगृह
FormMasculine, Accusative, Plural
व्रजेत्could go/return
व्रजेत्:
TypeVerb
Rootव्रज्
FormOptative (Vidhi-lin), Third, Singular, Parasmaipada

संजय उवाच

S
Sanjaya
A
Arjuna (Pārtha)
A
arimardana (epithet of a formidable warrior/teacher in the war context)

Educational Q&A

The verse underscores the gravity of righteous warfare: true martial power inspires awe, and entering battle is not a casual act. It highlights the ethical seriousness of confronting a superior warrior—one should not seek conflict lightly, and courage must be matched with clear awareness of consequences.

Sanjaya, narrating events to Dhritarashtra, uses a rhetorical question to emphasize how formidable the ‘enemy-crushing’ figure is. He suggests that even Arjuna—or any other warrior—would find it nearly impossible to approach such a combatant in battle and still return home safely.