यद् अस्तव्यम् इमं शश्वन् मोहात् संस्तौषि भक्तितः ॥
केशवं तच् च ते भीष्म न कश् चिद् अनुमन्यते ॥
कथं भोजस्य पुरुषे वर्गपाले दुरात्मनि ॥
समावेशयसे सर्वं जगत् केवलकाम्यया ॥
अथ वैषा न ते भक्तिः पकृतिं याति भारत ॥
मयैव कथितं पूर्वं भूलिङ्गशकुनिर् यथा ॥
yad astavyam imaṃ śaśvan mohāt saṃstauṣi bhaktitaḥ ||
keśavaṃ tac ca te bhīṣma na kaś cid anumanyate ||
kathaṃ bhojasya puruṣe vargapāle durātmani ||
samāveśayase sarvaṃ jagat kevalakāmyayā ||
atha vaiṣā na te bhaktiḥ pakṛtiṃ yāti bhārata ||
mayaiva kathitaṃ pūrvaṃ bhūliṅgaśakunir yathā ||
"That you constantly, out of delusion, praise with devotion this Keshava who is unfit for praise — this, O Bhishma, no one approves. How, by mere caprice, do you place the whole world within this wicked one, this herdsman, this servant of Bhoja [Kamsa]? Or else this 'devotion' of yours springs from your own nature, O Bharata, as I have already said — like that of the bhulinga bird."
b904725b1686 · publicado 16 jul 2026, 15:49:21 UTC
Disponible enRUENPasa de verso en verso con
Shishupala jeers: how can the whole world be "placed" in a herdsman? — not knowing that he is uttering the truth about Krishna, in whom the whole world indeed resides. It is telling that blasphemy, carried to its limit, unwittingly brushes against the mystery: the Lord, manifest as a simple cowherd, is precisely the One in whom all that exists abides. The verse teaches that Krishna's form as a herdsman is no degradation but the sweetest of mysteries: the Boundless contains the worlds within Himself while remaining visible as a child of Vraja. And "Bhishma's devotion," mocked as delusion, is the highest knowledge: he places the world in Keshava not out of caprice but because that is how it truly is. The blind man laughs at what the seeing man reveres.