गुरुं न हन्यां समरे ब्राह्मणं च विशेषतः ॥
विशेषतस् तपोवृद्धम् एवं क्षान्तं मया तव ॥
उद्यतेषुम् अथो दृष्ट्वा ब्राह्मणं क्षत्रबन्धुवत् ॥
यो हन्यात् समरे क्रुद्धो युध्यन्तम् अपलायिनम् ॥
ब्रह्महत्या न तस्य स्याद् इति धर्मेषु निश्चयः ॥
क्षत्रियाणां स्थितो धर्मे क्षत्रियो ऽस्मि तपोधन ॥
यो यथा वर्तते यस्मिंस् तथा तस्मिन् प्रवर्तयन् ॥
नाधर्मं समवाप्नोति नरः श्रेयश् च विन्दति ॥
अर्थे वा यदि वा धर्मे समर्थो देशकालवित् ॥
अनर्थसंशयापन्नः श्रेयान् निःसंशयेन च ॥
यस्मात् संशयिते ऽर्थे ऽस्मिन् यथान्यायं प्रवर्तसे ॥
तस्माद् योत्स्यामि सहितस् त्वया राम महाहवे ॥
पश्य मे बाहुवीर्यं च विक्रमं चातिमानुषम् ॥
guruṃ na hanyāṃ samare brāhmaṇaṃ ca viśeṣataḥ ||
viśeṣatas tapovṛddham evaṃ kṣāntaṃ mayā tava ||
udyateṣum atho dṛṣṭvā brāhmaṇaṃ kṣatrabandhuvat ||
yo hanyāt samare kruddho yudhyantam apalāyinam ||
brahmahatyā na tasya syād iti dharmeṣu niścayaḥ ||
kṣatriyāṇāṃ sthito dharme kṣatriyo 'smi tapodhana ||
yo yathā vartate yasmiṃs tathā tasmin pravartayan ||
nādharmaṃ samavāpnoti naraḥ śreyaś ca vindati ||
arthe vā yadi vā dharme samartho deśakālavit ||
anarthasaṃśayāpannaḥ śreyān niḥsaṃśayena ca ||
yasmāt saṃśayite 'rthe 'smin yathānyāyaṃ pravartase ||
tasmād yotsyāmi sahitas tvayā rāma mahāhave ||
paśya me bāhuvīryaṃ ca vikramaṃ cātimānuṣam ||
'I would not kill a teacher in battle, and especially not a brahmin — least of all one grown great in austerity. Thus have I endured you. But if someone in fury, seeing a brahmin who has raised his arrow like a mere kshatriya, kills him in battle while he fights on without retreating, then, by the ruling of the dharmas, no sin of brahmin-killing falls upon him. O treasure of austerity, I stand in the dharma of the kshatriyas, and I am a kshatriya. Whoever, acting toward another as that other acts toward him, conducts himself accordingly, that man incurs no adharma and finds what is good. In a matter of gain or of dharma, a capable man who knows place and time — when there is doubt about harm — is better off than one who acts with certainty. Since in this uncertain matter you act as is proper, I will fight you, O Rama, in the great battle. Behold the strength of my arms and my superhuman valor.'
08356def4dd9 · प्रकाशित 17 जुल॰ 2026, 6:36:31 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here the clash between Rama Jamadagnya and Bhishma turns from negotiation to an inescapable duel. Rama demands that Bhishma undo the consequences of Amba's forced abduction, but Bhishma answers with his own kshatriya dharma: he cannot hand over a woman whose heart already belongs to another. The dispute becomes a dispute between two vows. Rama stands for refuge and the defense of the wronged; Bhishma stands for his own understanding of royal duty and the purity of his line. Both therefore speak the language of dharma, yet their obligations collide head-on in a conflict that no single speech can now resolve.