अद्वारेण प्रविष्टेन छद्मना ब्रह्मवादिना ॥
दृष्टः प्रभावः कृष्णेन जरासंधस्य धीमतः ॥
येन धर्मात्मनात्मानं ब्रह्मण्यम् अभिजानता ॥
नैषितं पाद्यम् अस्मै तद् दातुम् अग्रे दुरात्मने ॥
भुज्यताम् इति तेनोक्ताः कृष्णभीमधनंजयाः ॥
जरासंधेन कौरव्य कृष्णेन विकृतं कृतम् ॥
advāreṇa praviṣṭena chadmanā brahmavādinā ||
dṛṣṭaḥ prabhāvaḥ kṛṣṇena jarāsaṃdhasya dhīmataḥ ||
yena dharmātmanātmānaṃ brahmaṇyam abhijānatā ||
naiṣitaṃ pādyam asmai tad dātum agre durātmane ||
bhujyatām iti tenoktāḥ kṛṣṇabhīmadhanaṃjayāḥ ||
jarāsaṃdhena kauravya kṛṣṇena vikṛtaṃ kṛtam ||
«Not entering through the main gate, but by deceit, disguised as a brahmin speaker, Krishna spied out the might of wise Jarasandha — of him who, righteous and conscious of himself as devoted to brahmins, at first did not wish to give even water for the feet to this villain. 'Eat' — he [Jarasandha] said to Krishna, Bhima, and Dhananjaya; and upon Jarasandha Krishna committed an outrage, O Kauravya».
c9eb525272cd · publicado 16 jul 2026, 15:40:28 UTC
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The slanderer twists everything: the entry into Magadha to free the languishing kings he calls 'deceit,' and the toppling of the tyrant, 'an outrage.' It is telling how malice inverts light and darkness: the Lord's saving deed appears to it as treachery, and the tyrant himself as a righteous man wronged in his hospitality. The verse teaches that to a hostile eye, an act of mercy is indistinguishable from villainy — it judges by appearance, not by substance and fruit. Krishna entered in disguise not for gain, but to deliver the captives from slaughter; and whoever calls this deceit is himself deceived — by his own enmity toward the Deliverer.