Shloka 113
सोअभिमन्युर्बृहत्कीर्तिर्जुनस्य सुतो5भवत् । यस्यावतरणे राजन् सुरान् सोमो5ब्रवीदिदम्
vaiśampāyana uvāca |
so 'bhimanyur bṛhatkīrtir arjunasya suto 'bhavat |
yasyāvataraṇe rājan surān somo 'bravīd idam |
bhīmasenako vāyukā aṃśaḥ, arjunaś ca devarāja-indrasya aṃśa iti jānīhi |
rūpa-saundarya-dṛṣṭyā pṛthivyāṃ yeṣāṃ samatā kartum anyaḥ kaścid na śaknoti, te sarva-prāṇi-mano-hāriṇau nakula-sahadevau aśvinīkumārāṃśa-sambhūtau |
varcā nāma vikhyātaḥ yaḥ candramasaḥ pratāpī putraḥ sa eva mahāyaśasvī arjuna-kumāro 'bhimanyuḥ |
janamejaya! tasya avatāra-kāle candramā devatābhyaḥ evam uvāca —
毗湿摩波耶那说道：那位声名赫赫的阿毗曼纽，生为阿周那之子。王啊，在他降生之际，苏摩（月神）曾如此对诸天说道。
वैशम्पायन उवाच
Educational Q&A
The passage frames human excellence—strength, heroism, beauty, and fame—as aligned with cosmic order: great figures arise as ‘aṃśas’ (portions) of divine powers, suggesting that extraordinary capacities carry an ethical responsibility to uphold dharma rather than mere personal glory.
Vaiśampāyana explains Abhimanyu’s origin: he is identified with Varchas, the powerful son of Soma (the Moon), incarnating as Arjuna’s son. In the same context, the divine portions of Bhīma (Vāyu), Arjuna (Indra), and the twins Nakula–Sahadeva (Aśvins) are reiterated, and Soma is said to address the gods at the time of Abhimanyu’s descent.