असौ मतिमतां श्रेष्ठो य एष जगतः प्रभुः ॥
संभावयति यद्य् एवं त्वद्वाक्याच् च जनार्दनः ॥
एवम् एतत् सर्वम् इति सर्वं तद् वितथं ध्रुवम् ॥
न गाथा गाथिनं शास्ति बहु चेद् अपि गायति ॥
प्रकृतिं यान्ति भूतानि भूलिङ्गशकुनिर् यथा ॥
नूनं प्रकृतिर् एषा ते जघन्या नात्र संशयः ॥
अतः पापीयसी चैषां पाण्डवानाम् अपीष्यते ॥
asau matimatāṃ śreṣṭho ya eṣa jagataḥ prabhuḥ ||
saṃbhāvayati yady evaṃ tvadvākyāc ca janārdanaḥ ||
evam etat sarvam iti sarvaṃ tad vitathaṃ dhruvam ||
na gāthā gāthinaṃ śāsti bahu ced api gāyati ||
prakṛtiṃ yānti bhūtāni bhūliṅgaśakunir yathā ||
nūnaṃ prakṛtir eṣā te jaghanyā nātra saṃśayaḥ ||
ataḥ pāpīyasī caiṣāṃ pāṇḍavānām apīṣyate ||
"'That one is the best of the wise, who is this lord of the world' — if Janardana should come to think this of himself by your word, [then he will be disgraced]. A song does not teach the singer himself, however much he may sing; beings go each to their own nature, as does the bhulinga bird. Surely this nature of yours is base, there is no doubt; hence the nature of these Pandavas too is held to be still more sinful,"
a68ba13a2443 · publicado 16 jul 2026, 15:40:28 UTC
Disponible enRUENPasa de verso en verso con
The parable of the bhulinga bird, which cries "do not dare!" yet itself dares, is turned by Shishupala against Bhishma — but falls back upon himself. Telling is the fact that the slanderer unwittingly utters a truth: "beings go to their own nature." By his own speech he reveals his own nature — envious and blind, incapable of acknowledging the Lord. The verse teaches that words about others are often a mirror of the speaker: whoever measures everyone by baseness thereby reveals what fills himself. And the "nature" to which he appeals exposes not Bhishma nor the Pandavas who honor Krishna, but his own — the nature that drives him to slander the Almighty and call black white.