अवधश् चापि शत्रूणाम् अधर्मः शिष्यते ऽर्जुन ॥
क्षत्रियस्य ह्य् अयं धर्मो हन्याद् धन्येत वा पुनः ॥
स शत्रुर् निहतः संख्ये मया धर्मेण पाण्डव ॥
यथा त्वया हतः शूरो भगदत्तः पितुः सखा ॥
पितामहं रणे हत्वा मन्यसे धर्मम् आत्मनः ॥
मया शत्रौ हते कस्मात् पापे धर्मं न मन्यसे ॥
avadhaś cāpi śatrūṇām adharmaḥ śiṣyate 'rjuna ||
kṣatriyasya hy ayaṃ dharmo hanyād dhanyeta vā punaḥ ||
sa śatrur nihataḥ saṃkhye mayā dharmeṇa pāṇḍava ||
yathā tvayā hataḥ śūro bhagadattaḥ pituḥ sakhā ||
pitāmahaṃ raṇe hatvā manyase dharmam ātmanaḥ ||
mayā śatrau hate kasmāt pāpe dharmaṃ na manyase ||
"And failing to slay enemies remains lawlessness, Arjuna; for this is the dharma of the kshatriya -- to slay or be slain. That enemy was slain by me in battle in accordance with dharma, O Pandava, just as the hero Bhagadatta, friend of your father, was slain by you. Having slain the grandsire [Bhishma] in battle, you consider it your own dharma; when by me a sinful enemy was slain, why do you not acknowledge dharma?"
6b3d2a9557d8 · 发布于 2026年7月19日 17:08:17 UTC
可用语言RUEN用方向键翻颂
Dhrishtadyumna turns the argument back upon Arjuna himself: you slew Bhagadatta, your father's friend, and the grandsire Bhishma -- why then is my deed worse? Tellingly, he places these acts on equal footing, drawing no distinction of method, for what matters to him is only the outcome, not the path to it. This verse shows how a reproach easily returns upon the one who made it, for no one in this war is without stain; yet to equate honest combat with deceit is itself a substitution -- and in Dhrishtadyumna's very defense one hears the ring of a wrong that cannot be silenced by a counter-accusation.