एतच् छ्रुतं मया तात ऋषीणां भावितात्मनाम् ॥
वासुदेवं कथयतां समवाये पुरातनम् ॥
जामदग्न्यस्य रामस्य मार्कण्डेयस्य धीमतः ॥
व्यासनारदयोश् चापि श्रुतं श्रुतविशारद ॥
एतम् अर्थं च विज्ञाय श्रुत्वा च प्रभुम् अव्ययम् ॥
वासुदेवं महात्मानं लोकानाम् ईश्वरेश्वरम् ॥
यस्यासाव् आत्मजो ब्रह्मा सर्वस्य जगतः पिता ॥
कथं न वासुदेवो ऽयम् अर्च्यश् चेज्यश् च मानवैः ॥
वारितो ऽसि पुरा तात मुनिभिर् वेदपारगैः ॥
मा गच्छ संयुगं तेन वासुदेवेन धीमता ॥
मा पाण्डवैः सार्धम् इति तच् च मोहान् न बुध्यसे ॥
मन्ये त्वां राक्षसं क्रूरं तथा चासि तमोवृतः ॥
यस्माद् द्विषसि गोविन्दं पाण्डवं च धनंजयम् ॥
नरनारायणौ देवौ नान्यो द्विष्याद् धि मानवः ॥
तस्माद् ब्रवीमि ते राजन्न् एष वै शाश्वतो ऽव्ययः ॥
सर्वलोकमयो नित्यः शास्ता धाता धरो ध्रुवः ॥
लोकान् धारयते यस् त्रींश् चराचरगुरुः प्रभुः ॥
योद्धा जयश् च जेता च सर्वप्रकृतिर् ईश्वरः ॥
राजन् सत्त्वमयो ह्य् एष तमोरागविवर्जितः ॥
यतः कृष्णस् ततो धर्मो यतो धर्मस् ततो जयः ॥
तस्य माहात्म्ययोगेन योगेनात्मन एव च ॥
धृताः पाण्डुसुता राजञ् जयश् चैषां भविष्यति ॥
etac chrutaṃ mayā tāta ṛṣīṇāṃ bhāvitātmanām ||
vāsudevaṃ kathayatāṃ samavāye purātanam ||
jāmadagnyasya rāmasya mārkaṇḍeyasya dhīmataḥ ||
vyāsanāradayoś cāpi śrutaṃ śrutaviśārada ||
etam arthaṃ ca vijñāya śrutvā ca prabhum avyayam ||
vāsudevaṃ mahātmānaṃ lokānām īśvareśvaram ||
yasyāsāv ātmajo brahmā sarvasya jagataḥ pitā ||
kathaṃ na vāsudevo 'yam arcyaś cejyaś ca mānavaiḥ ||
vārito 'si purā tāta munibhir vedapāragaiḥ ||
mā gaccha saṃyugaṃ tena vāsudevena dhīmatā ||
mā pāṇḍavaiḥ sārdham iti tac ca mohān na budhyase ||
manye tvāṃ rākṣasaṃ krūraṃ tathā cāsi tamovṛtaḥ ||
yasmād dviṣasi govindaṃ pāṇḍavaṃ ca dhanaṃjayam ||
naranārāyaṇau devau nānyo dviṣyād dhi mānavaḥ ||
tasmād bravīmi te rājann eṣa vai śāśvato 'vyayaḥ ||
sarvalokamayo nityaḥ śāstā dhātā dharo dhruvaḥ ||
lokān dhārayate yas trīṃś carācaraguruḥ prabhuḥ ||
yoddhā jayaś ca jetā ca sarvaprakṛtir īśvaraḥ ||
rājan sattvamayo hy eṣa tamorāgavivarjitaḥ ||
yataḥ kṛṣṇas tato dharmo yato dharmas tato jayaḥ ||
tasya māhātmyayogena yogenātmana eva ca ||
dhṛtāḥ pāṇḍusutā rājañ jayaś caiṣāṃ bhaviṣyati ||
"This I have heard, son, from seers of purified soul who spoke of Vasudeva at an ancient gathering — I heard it from Rama, son of Jamadagni, from wise Markandeya, and also from Vyasa and Narada, O knower of tradition. Having understood this meaning, and having heard of the imperishable Lord, the great-souled Vasudeva, the Lord of the lords of the worlds, from whom Brahma, father of the whole world, is born — how could this Vasudeva not be worthy of worship and sacrifice by men? You were once warned, son, by sages who had mastered the Vedas in full: 'Do not go to war against the wise Vasudeva and the Pandavas.' But out of delusion you did not understand this. I consider you a cruel rakshasa; you are shrouded in darkness, for you hate Govinda and the Pandava Dhananjaya — the divine Nara and Narayana. No man would ever hate them. Therefore I tell you, O king: He is truly eternal and imperishable, containing all the worlds within Himself; He is the everlasting ruler, ordainer, sustainer, and unshakable support. He, the Lord and teacher of all that moves and does not move, upholds the three worlds; He is warrior, victory, and victor, the Lord and source of all nature. O king, He is made of goodness, free from darkness and passion. Where Krishna is, there is dharma; where dharma is, there is victory. By the power of His majesty and by His own yoga, the sons of Pandu are sustained, O king, and victory shall be theirs."
66556e48256f · प्रकाशित 17 जुल॰ 2026, 9:35:52 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Bhishma moves from tradition to a direct accusation of Duryodhana: hatred of Krishna and Arjuna is not merely a political blunder but a mark of tamas. The formula "where Krishna is, there is dharma; where dharma is, there is victory" becomes the conclusion of the whole argument.