अथ वा वासुदेवो ऽपि प्रियकामो ऽनुवृत्तवान् ॥
द्रुपदे तिष्ठति कथं माधवो ऽर्हति पूजनम् ॥
आचार्यं मन्यसे कृष्णम् अथ वा कुरुपुंगव ॥
द्रोणे तिष्ठति वार्ष्णेयं कस्माद् अर्चितवान् असि ॥
ऋत्विजं मन्यसे कृष्णम् अथ वा कुरुनन्दन ॥
द्वैपायने स्थिते विप्रे कथं कृष्णो ऽर्चितस् त्वया ॥
atha vā vāsudevo 'pi priyakāmo 'nuvṛttavān ||
drupade tiṣṭhati kathaṃ mādhavo 'rhati pūjanam ||
ācāryaṃ manyase kṛṣṇam atha vā kurupuṃgava ||
droṇe tiṣṭhati vārṣṇeyaṃ kasmād arcitavān asi ||
ṛtvijaṃ manyase kṛṣṇam atha vā kurunandana ||
dvaipāyane sthite vipre kathaṃ kṛṣṇo 'rcitas tvayā ||
"Or if Vasudeva [Krishna] is [only] a well-wisher, obliging you — then, when Drupada is here, how is Madhava worthy of worship? You consider Krishna a teacher, O bull of the Kurus? — when Drona is here, why have you honored the Vrishni? You consider Krishna an officiating priest, O descendant of Kuru? — when the brahmin Dvaipayana is here, how is Krishna honored by you?"
042029e489ff · 发布于 2026年7月16日 15:40:27 UTC
可用语言RUEN用方向键翻颂
Running through every category — friend, teacher, priest — and under each finding someone "more worthy," Shishupala imagines he has left Krishna no room for honor. It is telling how thorough this blindness is: the more careful the reckoning, the farther from the truth, for no category contains the Lord at all. The verse shows the futility of an exhaustive reasoning where insight is needed: one can flawlessly enumerate every rank and still fail to see the One who is above them all. Krishna is honored not in place of Drona or Vyasa, but as the One for whose sake the teacher and the priest do what they do; his primacy is of a different order than all the primacies here listed.