न तु गर्हामि शैनेयं हार्दिक्यं चाहम् अर्जुन ॥
अक्रूरं रौक्मिणेयं च शापो ह्य् एवात्र कारणम् ॥
केशिनं यस् तु कंसं च विक्रम्य जगतः प्रभुः ॥
विदेहाव् अकरोत् पार्थ चैद्यं च बलगर्वितम् ॥
नैषादिम् एकलव्यं च चक्रे कालिङ्गमागधान् ॥
गान्धारान् काशिराजं च मरुभूमौ च पार्थिवान् ॥
प्राच्यांश् च दाक्षिणात्यांश् च पार्वतीयांस् तथा नृपान् ॥
सो ऽभ्युपेक्षितवान् एतम् अनयं मधुसूदनः ॥
na tu garhāmi śaineyaṃ hārdikyaṃ cāham arjuna ||
akrūraṃ raukmiṇeyaṃ ca śāpo hy evātra kāraṇam ||
keśinaṃ yas tu kaṃsaṃ ca vikramya jagataḥ prabhuḥ ||
videhāv akarot pārtha caidyaṃ ca balagarvitam ||
naiṣādim ekalavyaṃ ca cakre kāliṅgamāgadhān ||
gāndhārān kāśirājaṃ ca marubhūmau ca pārthivān ||
prācyāṃś ca dākṣiṇātyāṃś ca pārvatīyāṃs tathā nṛpān ||
so 'bhyupekṣitavān etam anayaṃ madhusūdanaḥ ||
Yet I do not blame Shaineya, nor Hardikya, O Arjuna, nor Akrura, nor the son of Rukmini — for it is the curse alone that is the cause here, and who is there to hold accountable for a curse?
b75ed38ec19c · published Jun 21, 2026, 1:30:00 AM UTC
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Vasudeva perceives the true cause and does not blame any person: 'the curse' is what directed events. This is not an absolution of human agency but a recognition of a higher order, one in which even the wise act as instruments fulfilling what was ordained.