वृष्णीनां प्रवरं वीरं शूरं सर्वधनुष्मताम् ॥
रामेण समम् अस्त्रेषु यशसा विक्रमेण च ॥
सत्यं धृतिर् दमः शौर्यं ब्रह्मचर्यम् अनुत्तमम् ॥
सात्वते तानि सर्वाणि त्रैलोक्यम् इव केशवे ॥
तम् एवंगुणसंपन्नं दुर्वारम् अपि दैवतैः ॥
समासाद्य महेष्वासं के वीराः पर्यवारयन् ॥
vṛṣṇīnāṃ pravaraṃ vīraṃ śūraṃ sarvadhanuṣmatām ||
rāmeṇa samam astreṣu yaśasā vikrameṇa ca ||
satyaṃ dhṛtir damaḥ śauryaṃ brahmacaryam anuttamam ||
sātvate tāni sarvāṇi trailokyam iva keśave ||
tam evaṃguṇasaṃpannaṃ durvāram api daivataiḥ ||
samāsādya maheṣvāsaṃ ke vīrāḥ paryavārayan ||
The foremost hero among the Vrishnis, most valiant of all bowmen, equal to Rama [Balarama] in mastery of weapons, in fame and in valor; [he] in whom truth, firmness, self-restraint, courage, and unsurpassed chastity -- all these [abide] in this Satvata [Satyaki], as the three worlds [abide] in Keshava [Krishna]; that one, so endowed, invincible even to the gods, the mighty archer -- having engaged him, what heroes held him back?
ab74c84c0aec · 发布于 2026年7月19日 14:46:26 UTC
可用语言RUEN用方向键翻颂
The comparison culminates in the loftiest image: virtues abide in Satyaki 'as the three worlds abide in Keshava [Krishna].' Through this passing simile the greatest truth is unveiled -- all three worlds are contained within Keshava: He is the receptacle of all that exists, the Lord of the universe. Thus, in praising a warrior, the king unwittingly confesses the divinity of Krishna. The verse teaches that virtues abide in a man as something contained, whereas in Keshava the very worlds are contained -- for He is not a part of creation but its Lord; that all greatness is but a reflection of the fullness that dwells in Him; and that the language of praise, seeking its highest measure, inevitably arrives at Krishna as the measure of all measures.