यदि विन्देत चाकारम् अस्माकं हि पुरोचनः ॥
शीघ्रकारी ततो भूत्वा प्रसह्यापि दहेत नः ॥
नायं बिभेत्य् उपक्रोशाद् अधर्माद् वा पुरोचनः ॥
तथा हि वर्तते मन्दः सुयोधनमते स्थितः ॥
अपि चेह प्रदग्धेषु भीष्मो ऽस्मासु पितामहः ॥
कोपं कुर्यात् किमर्थं वा कौरवान् कोपयेत सः ॥
धर्म इत्य् एव कुप्येत तथान्ये कुरुपुंगवाः ॥
yadi vindeta cākāram asmākaṃ hi purocanaḥ ||
śīghrakārī tato bhūtvā prasahyāpi daheta naḥ ||
nāyaṃ bibhety upakrośād adharmād vā purocanaḥ ||
tathā hi vartate mandaḥ suyodhanamate sthitaḥ ||
api ceha pradagdheṣu bhīṣmo 'smāsu pitāmahaḥ ||
kopaṃ kuryāt kimarthaṃ vā kauravān kopayeta saḥ ||
dharma ity eva kupyeta tathānye kurupuṃgavāḥ ||
"For if Purochana should notice our suspicion, he would become quick to act and burn us even by force; this Purochana fears neither censure nor unrighteousness, for this fool acts thus, holding to the will of Suyodhana. And if we should burn here, would grandfather Bhishma grow angry? And why should he anger the other Kauravas? He and the other bulls of the Kuru race would perhaps only be indignant on account of dharma."
fd40a7b2134a · publicado 12 jul 2026, 17:03:09 UTC
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Here Yudhishthira soberly assesses his position, without illusions about protectors. His bitter understanding is significant: even the righteous elders, [on learning of their deaths], "would be indignant only on account of dharma" — they would abstractly condemn the wrong, but not avenge them or break with the clan. Here is the sad truth about good people bound by duty and kinship: their sympathy is righteous but inert, and so one must rely not on them but on one's own vigilance and on providence. Also significant is his grasp of Purochana's nature: "fears neither censure nor unrighteousness" — a hardened servant of evil is deaf to conscience and shame. Thus the scripture shows Yudhishthira's clear, courageous view of the calamity: he is deceived neither by the goodness of powerless friends nor by the conscience of a conscienceless enemy, but relies on reason and caution.