कर्णस् तु तद् वाक्यम् अतीव हृष्टः; संपूजयाम् आस हसन् सशब्दम् ॥
गान्धारराजः सुबलस्य पुत्रस्; तथैव दुःशासनम् अभ्यनन्दत् ॥
सभ्यास् तु ये तत्र बभूवुर् अन्ये; ताभ्याम् ऋते धार्तराष्ट्रेण चैव ॥
तेषाम् अभूद् दुःखम् अतीव कृष्णां; दृष्ट्वा सभायां परिकृष्यमाणाम् ॥
karṇas tu tad vākyam atīva hṛṣṭaḥ; saṃpūjayām āsa hasan saśabdam ||
gāndhārarājaḥ subalasya putras; tathaiva duḥśāsanam abhyanandat ||
sabhyās tu ye tatra babhūvur anye; tābhyām ṛte dhārtarāṣṭreṇa caiva ||
teṣām abhūd duḥkham atīva kṛṣṇāṃ; dṛṣṭvā sabhāyāṃ parikṛṣyamāṇām ||
Karna, exceedingly delighted at that speech, praised [it], laughing loudly; the Gandhara king, son of Subala [Shakuni], likewise applauded Duhshasana. But the other members of the assembly, apart from those two and Dhritarashtra's son [Duryodhana], felt overwhelming grief at seeing Krishna dragged in the assembly.
e48d12c9869f · publicado 16 jul 2026, 16:03:37 UTC
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The violation splits the assembly in two: Karna and Shakuni laugh aloud, the rest grieve. It is telling that, as before, the wrongdoing serves as a touchstone: it reveals who is capable of laughing at a defenseless woman. The verse teaches that laughter at another's humiliation exposes the soul more surely than any word: to rejoice in violation is the mark of corruption. And the grief of the other members of the assembly testifies that conscience has not entirely died out there; but their grief, as before, is powerless — they grieve but do not rise. Thus in the hour of violation three kinds of people appear: those who revel in evil, those who tolerate it in sorrowful silence, and — absent here — the one who would stand against it; and the absence of the third is the assembly's verdict.