मुनिर् यथारण्यगतो भाषसे धर्मसंहितम् ॥
न्यस्तदण्डो यथा पार्थ ब्राह्मणः संशितव्रतः ॥
क्षतात् त्राता क्षताज् जीवन् क्षान्तस् त्रिष्व् अपि साधुषु ॥
क्षत्रियः क्षितिम् आप्नोति क्षिप्रं धर्मं यशः श्रियम् ॥
स भवान् क्षत्रियगुणैर् युक्तः सर्वैः कुलोद्वहः ॥
अविपश्चिद् यथा वाक्यं व्याहरन् नाद्य शोभसे ॥
munir yathāraṇyagato bhāṣase dharmasaṃhitam ||
nyastadaṇḍo yathā pārtha brāhmaṇaḥ saṃśitavrataḥ ||
kṣatāt trātā kṣatāj jīvan kṣāntas triṣv api sādhuṣu ||
kṣatriyaḥ kṣitim āpnoti kṣipraṃ dharmaṃ yaśaḥ śriyam ||
sa bhavān kṣatriyaguṇair yuktaḥ sarvaiḥ kulodvahaḥ ||
avipaścid yathā vākyaṃ vyāharan nādya śobhase ||
"Like a sage gone off to the forest, you speak what accords with dharma -- like a brahmin who has laid down his staff, O Partha, firm in his vow. A protector from harm, living by that very protection, patient toward the three kinds of good people -- a kshatriya obtains the earth, and swiftly, dharma, fame, prosperity. You, endowed with all the kshatriya virtues, upholder of the line, uttering words like an ignorant man, do not shine today."
a6ac08d40afe · publicado 19 jul 2026, 17:08:17 UTC
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Bhima rebukes him: Arjuna speaks like a forest hermit, not like a kshatriya whose calling is to protect by the sword. It is telling how the word "kshatriya" is here glossed through "protection from harm" (kshat-tra): the warrior's worth lies not in renouncing his duty but in fulfilling it. The verse teaches that each estate has its own dharma, and one man's feat would be another's betrayal; words of renunciation, fitting on an ascetic's lips, sound in a warrior's mouth amid battle not as wisdom but as evasion.