जामदग्न्याभ्यनुज्ञातम् अस्त्रे दुर्वारपौरुषम् ॥
अगमन् नो मनः कर्णं बन्धुम् आत्ययिकेष्व् इव ॥
स हि शक्तो रणे राजंस् त्रातुम् अस्मान् महाभयात् ॥
त्रिदशान् इव गोविन्दः सततं सुमहाभयात् ॥
jāmadagnyābhyanujñātam astre durvārapauruṣam ||
agaman no manaḥ karṇaṃ bandhum ātyayikeṣv iva ||
sa hi śakto raṇe rājaṃs trātum asmān mahābhayāt ||
tridaśān iva govindaḥ satataṃ sumahābhayāt ||
Toward Karna — approved by Jamadagnya [Parashurama] in the [science of] weapons, [the hero] of unstoppable manliness — our thoughts turned, as to a kinsman in mortal dangers. For he, O king, is able in battle to save us from great danger, as Govinda [Krishna] always [saves] the gods from the direst calamity.
34dd2189668e · प्रकाशित 19 जुल॰ 2026, 2:46:26 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
This very comparison exposes the error of those who call on him: they liken Karna to Govinda, the savior of the gods — but Krishna is himself Govinda, standing unseen on the side of the Pandavas, while Karna is only a mortal hero. Those who seek in a man what belongs to the Lord alone are deceived twice over: in the choice of their support, and in its very nature. It is telling that the Kauravas invoke Govinda as the model of a savior, not realizing that the Savior has already chosen a side — and not theirs. The verse teaches that true refuge is not the mightiest of men but the Supreme; and that an army seeking salvation in a mortal, while the Protector Himself stands against it, is doomed, however valiant its chosen one may be.