अपक्रान्तः स्वधर्माच् च क्षत्रधर्मम् उपाश्रितः ॥
अमानुषेण हन्त्य् अस्मान् अस्त्रेण क्षुद्रकर्मकृत् ॥
तथा मायां प्रयुञ्जानम् असह्यं ब्राह्मणब्रुवम् ॥
माययैव निहन्याद् यो न युक्तं पार्थ तत्र किम् ॥
तस्मिंस् तथा मया शस्ते यदि द्रौणायनी रुषा ॥
कुरुते भैरवं नादं तत्र किं मम हीयते ॥
apakrāntaḥ svadharmāc ca kṣatradharmam upāśritaḥ ||
amānuṣeṇa hanty asmān astreṇa kṣudrakarmakṛt ||
tathā māyāṃ prayuñjānam asahyaṃ brāhmaṇabruvam ||
māyayaiva nihanyād yo na yuktaṃ pārtha tatra kim ||
tasmiṃs tathā mayā śaste yadi drauṇāyanī ruṣā ||
kurute bhairavaṃ nādaṃ tatra kiṃ mama hīyate ||
"Having departed from his own dharma and taken refuge in the dharma of the kshatriya, he struck us down with a superhuman weapon, performing base deeds. As for one who thus employed illusion, unbearable, a mere pretender to brahminhood -- what is wrong, Partha, in slaying by illusion one who himself killed by illusion? When he has thus been slain by me, if Draunayani [Ashvatthaman] in his fury raises a terrible roar -- what do I lose by that?"
b629afd13340 · प्रकाशित 19 जुल॰ 2026, 5:08:17 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Dhrishtadyumna justifies deceit with deceit: whoever strikes by illusion may rightly be struck down by illusion. It is telling how indifferent he is to Ashvatthaman's roar -- "what do I lose?": one who has taken his revenge does not fear its consequences. The verse teaches that the logic of measure for measure easily justifies any wrong by an answering wrong; but such reasoning, closing the circle of vengeance, brings neither peace nor vindication -- it only multiplies enmity, passing off retribution as justice.