न केन चिद् उपायेन कुरूणां दृश्यते जयः ॥
तस्मान् मे सर्वम् आचक्ष्व यथा युद्धम् अवर्तत ॥
अर्जुनः केशवस्यात्मा कृष्णो ऽप्य् आत्मा किरीटिनः ॥
अर्जुने विजयो नित्यं कृष्णे कीर्तिश् च शाश्वती ॥
प्राधान्येन हि भूयिष्ठम् अमेयाः केशवे गुणाः ॥
मोहाद् दुर्योधनः कृष्णं यन् न वेत्तीह माधवम् ॥
na kena cid upāyena kurūṇāṃ dṛśyate jayaḥ ||
tasmān me sarvam ācakṣva yathā yuddham avartata ||
arjunaḥ keśavasyātmā kṛṣṇo 'py ātmā kirīṭinaḥ ||
arjune vijayo nityaṃ kṛṣṇe kīrtiś ca śāśvatī ||
prādhānyena hi bhūyiṣṭham ameyāḥ keśave guṇāḥ ||
mohād duryodhanaḥ kṛṣṇaṃ yan na vettīha mādhavam ||
By no means whatsoever is victory seen for the Kauravas; therefore tell me all, how the battle proceeded. Arjuna is the very self of Keshava [Krishna], and Krishna is the very self of the Diademed One [Arjuna]; where Arjuna is, victory is constant, and where Krishna is, glory is everlasting. Indeed, countless virtues abound preeminently in Keshava [Krishna]; out of delusion Duryodhana does not recognize in Krishna the Lord Madhava.
6ea27aafd843 · publicado 19 jul 2026, 14:46:26 UTC
Disponible enRUENPasa de verso en verso con
A wondrous statement of inseparability is uttered here: 'Arjuna is the very self of Krishna, and Krishna is the very self of Arjuna.' The Lord and His devotee dwell mutually within one another, one in heart: where one is, there is the other, and victory is never parted from them. But Dhritarashtra names the root of all disaster directly: 'out of delusion Duryodhana does not recognize the Lord in Krishna.' Here is the source of adharma — a blindness that fails to know God though standing before one's very eyes. The verse teaches that the Lord and His devotee are inseparable, as soul is to soul; that victory and glory abide forever with Krishna and with one who is devoted to Him; and that the greatest misfortune is failing to recognize God when He stands revealed before you — from that blindness all the ruin of the wrongful is born.