Санджая
संजय उवाच
आददानस् तु शूराणाम् आयूंष्य् अभवद् आर्जुनिः ॥
अन्तकः सर्वभूतानां प्राणान् काल इवागते ॥
स शक्र इव विक्रान्तः शक्रसूनोः सुतो बली ॥
अभिमन्युस् तदानीकं लोडयन् बह्व् अशोभत ॥
प्रविश्यैव तु राजेन्द्र क्षत्रियेन्द्रान्तकोपमः ॥
सत्यश्रवसम् आदत्त व्याघ्रो मृगम् इवोल्बणम् ॥
saṃjaya uvāca
ādadānas tu śūrāṇām āyūṃṣy abhavad ārjuniḥ ||
antakaḥ sarvabhūtānāṃ prāṇān kāla ivāgate ||
sa śakra iva vikrāntaḥ śakrasūnoḥ suto balī ||
abhimanyus tadānīkaṃ loḍayan bahv aśobhata ||
praviśyaiva tu rājendra kṣatriyendrāntakopamaḥ ||
satyaśravasam ādatta vyāghro mṛgam ivolbaṇam ||
Taking the lives of warriors, the son of Arjuna became [as] Death to all beings — like Time, [which seizes] lives at its appointed hour. Valiant as Shakra, the mighty grandson of Indra, Abhimanyu, then shone greatly, churning the enemy host. Bursting in, O lord of kings, like Death to the lords of kshatriyas, he overtook Satyashravas, as a tiger [overtakes] a full-grown deer.
484848ec9b27 · published Jul 19, 2026, 3:30:03 PM UTC
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The youth is likened to "Time, which takes lives at its own hour" — he acts not as an avenger of himself, but as an instrument of Fate itself, by which each is destined to fall at his appointed hour. Thus beneath a single battle a greater measure shows through, in which a limit is set for everyone. It is significant that the images of Death and Shakra-Indra are joined together — terrible and radiant at once. The verse teaches that in the youth's hand acts not his strength alone, but the universal law of the appointed hour, by which everything that has lived its span departs; that the valiant one, unmoved by self-interest, becomes as it were an instrument of Time itself; and that the tradition, likening Abhimanyu to Kala-Time, raises his deed above personal enmity — he does not act from malice but carries out what is ordained, as a tiger overtakes its prey by nature, without hatred.