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महाभारतः       mahābhārataḥ - book-2, chapter-34

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शिशुपाल उवाच ।
नायमर्हति वार्ष्णेयस्तिष्ठत्स्विह महात्मसु ।
महीपतिषु कौरव्य राजवत्पार्थिवार्हणम् ॥१॥
1. śiśupāla uvāca ,
nāyamarhati vārṣṇeyastiṣṭhatsviha mahātmasu ,
mahīpatiṣu kauravya rājavatpārthivārhaṇam.
1. śiśupālaḥ uvāca na ayam arhati vārṣṇeyaḥ tiṣṭhatsu iha
mahātmasu mahīpatiṣu kauravya rājavat pārthivārhaṇam
1. Shishupala said, "O scion of Kuru (Yudhishthira), this descendant of Vrishni (Krishna) does not deserve the honor accorded to a king, especially while these great-souled kings are present here."
नायं युक्तः समाचारः पाण्डवेषु महात्मसु ।
यत्कामात्पुण्डरीकाक्षं पाण्डवार्चितवानसि ॥२॥
2. nāyaṁ yuktaḥ samācāraḥ pāṇḍaveṣu mahātmasu ,
yatkāmātpuṇḍarīkākṣaṁ pāṇḍavārcitavānasi.
2. na ayam yuktaḥ samācāraḥ pāṇḍaveṣu mahātmasu
yat kāmāt puṇḍarīkākṣam pāṇḍava arcitavān asi
2. "This conduct is not fitting for the great-souled Pandavas, that out of desire, you have honored the lotus-eyed (Krishna)."
बाला यूयं न जानीध्वं धर्मः सूक्ष्मो हि पाण्डवाः ।
अयं तत्राभ्यतिक्रान्त आपगेयोऽल्पदर्शनः ॥३॥
3. bālā yūyaṁ na jānīdhvaṁ dharmaḥ sūkṣmo hi pāṇḍavāḥ ,
ayaṁ tatrābhyatikrānta āpageyo'lpadarśanaḥ.
3. bālāḥ yūyam na jānīdhvam dharmaḥ sūkṣmaḥ hi pāṇḍavāḥ
ayam tatra abhyatikrāntaḥ āpageyaḥ alpadarśanaḥ
3. "You (Pandavas) are but children and do not understand, for (natural law) dharma is indeed subtle. This son of Ganga (Bhishma) of limited vision has transgressed in that matter."
त्वादृशो धर्मयुक्तो हि कुर्वाणः प्रियकाम्यया ।
भवत्यभ्यधिकं भीष्मो लोकेष्ववमतः सताम् ॥४॥
4. tvādṛśo dharmayukto hi kurvāṇaḥ priyakāmyayā ,
bhavatyabhyadhikaṁ bhīṣmo lokeṣvavamataḥ satām.
4. tvādṛśaḥ dharmayuktaḥ hi kurvāṇaḥ priyakāmyayā
bhavati abhyadhikam bhīṣmaḥ lokeṣu avamataḥ satām
4. One like you, who is indeed endowed with righteousness (dharma), performing actions out of desire for dear ones, Bhishma, becomes greatly disrespected by virtuous people in the world.
कथं ह्यराजा दाशार्हो मध्ये सर्वमहीक्षिताम् ।
अर्हणामर्हति तथा यथा युष्माभिरर्चितः ॥५॥
5. kathaṁ hyarājā dāśārho madhye sarvamahīkṣitām ,
arhaṇāmarhati tathā yathā yuṣmābhirarcitaḥ.
5. katham hi arājā dāśārhaḥ madhye sarvamahīkṣitām
arhaṇām arhati tathā yathā yuṣmābhiḥ arcitaḥ
5. How, indeed, does Daśārha (Krishna), who is not a king, deserve such honor among all the monarchs as he has been worshipped by all of you?
अथ वा मन्यसे कृष्णं स्थविरं भरतर्षभ ।
वसुदेवे स्थिते वृद्धे कथमर्हति तत्सुतः ॥६॥
6. atha vā manyase kṛṣṇaṁ sthaviraṁ bharatarṣabha ,
vasudeve sthite vṛddhe kathamarhati tatsutaḥ.
6. atha vā manyase kṛṣṇam sthaviram bharatarṣabha
vasudeve sthite vṛddhe katham arhati tatsutaḥ
6. Or, O best of Bharatas, if you consider Krishna an elder, how can that son (Krishna) be worthy of honor when Vasudeva, an old man, is still present?
अथ वा वासुदेवोऽपि प्रियकामोऽनुवृत्तवान् ।
द्रुपदे तिष्ठति कथं माधवोऽर्हति पूजनम् ॥७॥
7. atha vā vāsudevo'pi priyakāmo'nuvṛttavān ,
drupade tiṣṭhati kathaṁ mādhavo'rhati pūjanam.
7. atha vā vāsudevaḥ api priyakāmaḥ anuvṛttavān
drupade tiṣṭhati katham mādhavaḥ arhati pūjanam
7. Or, even if Vasudeva (Krishna) has acted out of a desire for his beloved ones, how can Madhava (Krishna) deserve adoration when Drupada is present?
आचार्यं मन्यसे कृष्णमथ वा कुरुपुंगव ।
द्रोणे तिष्ठति वार्ष्णेयं कस्मादर्चितवानसि ॥८॥
8. ācāryaṁ manyase kṛṣṇamatha vā kurupuṁgava ,
droṇe tiṣṭhati vārṣṇeyaṁ kasmādarcitavānasi.
8. ācāryam manyase kṛṣṇam atha vā kurupuṅgava
droṇe tiṣṭhati vārṣṇeyam kasmāt arcitavān asi
8. O best among the Kurus, do you consider Krishna a teacher? Or why have you honored him, the descendant of Vrishni, when Drona is present?
ऋत्विजं मन्यसे कृष्णमथ वा कुरुनन्दन ।
द्वैपायने स्थिते विप्रे कथं कृष्णोऽर्चितस्त्वया ॥९॥
9. ṛtvijaṁ manyase kṛṣṇamatha vā kurunandana ,
dvaipāyane sthite vipre kathaṁ kṛṣṇo'rcitastvayā.
9. ṛtvijam manyase kṛṣṇam atha vā kurunandana
dvaipāyane sthite vipre katham kṛṣṇaḥ arcitaḥ tvayā
9. O delight of the Kurus, do you consider Krishna a priest? Or, how was Krishna honored by you when the Brahmin Dvaipayana is present?
नैव ऋत्विङ्न चाचार्यो न राजा मधुसूदनः ।
अर्चितश्च कुरुश्रेष्ठ किमन्यत्प्रियकाम्यया ॥१०॥
10. naiva ṛtviṅna cācāryo na rājā madhusūdanaḥ ,
arcitaśca kuruśreṣṭha kimanyatpriyakāmyayā.
10. na eva ṛtvik na ca ācāryaḥ na rājā madhusūdanaḥ
arcitaḥ ca kuruśreṣṭha kim anyat priyakāmyayā
10. Madhusudana (Krishna) is neither a priest, nor a teacher, nor a king. And yet he has been honored, O best of the Kurus. What other reason could there be but the desire for affection?
अथ वाप्यर्चनीयोऽयं युष्माकं मधुसूदनः ।
किं राजभिरिहानीतैरवमानाय भारत ॥११॥
11. atha vāpyarcanīyo'yaṁ yuṣmākaṁ madhusūdanaḥ ,
kiṁ rājabhirihānītairavamānāya bhārata.
11. atha vā api arcanīyaḥ ayam yuṣmākam madhusūdanaḥ
kim rājabhiḥ iha ānītaiḥ avamānāya bhārata
11. Or perhaps this Madhusudana (Krishna) is indeed worthy of honor by all of you. Then, O Bharata, why were these kings brought here, only to be insulted?
वयं तु न भयादस्य कौन्तेयस्य महात्मनः ।
प्रयच्छामः करान्सर्वे न लोभान्न च सान्त्वनात् ॥१२॥
12. vayaṁ tu na bhayādasya kaunteyasya mahātmanaḥ ,
prayacchāmaḥ karānsarve na lobhānna ca sāntvanāt.
12. vayam tu na bhayāt asya kaunteyasya mahātmanaḥ
prayacchāmaḥ karān sarve na lobhāt na ca sāntvanāt
12. We all give taxes, not out of fear of this great-souled son of Kunti (Arjuna), nor out of greed, nor out of appeasement.
अस्य धर्मप्रवृत्तस्य पार्थिवत्वं चिकीर्षतः ।
करानस्मै प्रयच्छामः सोऽयमस्मान्न मन्यते ॥१३॥
13. asya dharmapravṛttasya pārthivatvaṁ cikīrṣataḥ ,
karānasmai prayacchāmaḥ so'yamasmānna manyate.
13. asya dharmapravṛttasya pārthivatvam cikīrṣataḥ
karān asmai prayacchāmaḥ saḥ ayam asmān na manyate
13. We give taxes to him who is engaged in righteousness (dharma) and desires kingship, but this very person does not respect us.
किमन्यदवमानाद्धि यदिमं राजसंसदि ।
अप्राप्तलक्षणं कृष्णमर्घ्येणार्चितवानसि ॥१४॥
14. kimanyadavamānāddhi yadimaṁ rājasaṁsadi ,
aprāptalakṣaṇaṁ kṛṣṇamarghyeṇārcitavānasi.
14. kim anyat avamānāt hi yat imam rājasamsadi
aprāptalakṣaṇam kṛṣṇam arghyeṇa arcitavān asi
14. What else is there but disgrace, when you honored this Krishna, who is devoid of royal characteristics, with a special offering (arghya) in the royal assembly?
अकस्माद्धर्मपुत्रस्य धर्मात्मेति यशो गतम् ।
को हि धर्मच्युते पूजामेवं युक्तां प्रयोजयेत् ।
योऽयं वृष्णिकुले जातो राजानं हतवान्पुरा ॥१५॥
15. akasmāddharmaputrasya dharmātmeti yaśo gatam ,
ko hi dharmacyute pūjāmevaṁ yuktāṁ prayojayet ,
yo'yaṁ vṛṣṇikule jāto rājānaṁ hatavānpurā.
15. akasmāt dharmaputrasya dharmātmā iti
yaśaḥ gatam kaḥ hi dharmacyute
pūjām evam yuktām prayojayet yaḥ ayam
vṛṣṇikule jātaḥ rājānam hatavān purā
15. Suddenly, the fame of the son of Dharma (Yudhiṣṭhira) as 'the one whose essential nature (ātman) is righteousness (dharma)' has arisen. Indeed, who would offer such appropriate honor to one fallen from righteousness (dharma)? (Especially) this one, born in the Vṛṣṇi clan, who formerly killed a king.
अद्य धर्मात्मता चैव व्यपकृष्टा युधिष्ठिरात् ।
कृपणत्वं निविष्टं च कृष्णेऽर्घ्यस्य निवेदनात् ॥१६॥
16. adya dharmātmatā caiva vyapakṛṣṭā yudhiṣṭhirāt ,
kṛpaṇatvaṁ niviṣṭaṁ ca kṛṣṇe'rghyasya nivedanāt.
16. adya dharmātmatā ca eva vyapakṛṣṭā yudhiṣṭhirāt
kṛpaṇatvam niviṣṭam ca kṛṣṇe arghyasya nivedanāt
16. Indeed, today, the intrinsic nature of righteousness (dharmātmatā) has been removed from Yudhishthira. And a pitiable state has settled upon Krishna due to the presentation of the respectful offering to him.
यदि भीताश्च कौन्तेयाः कृपणाश्च तपस्विनः ।
ननु त्वयापि बोद्धव्यं यां पूजां माधवोऽर्हति ॥१७॥
17. yadi bhītāśca kaunteyāḥ kṛpaṇāśca tapasvinaḥ ,
nanu tvayāpi boddhavyaṁ yāṁ pūjāṁ mādhavo'rhati.
17. yadi bhītāḥ ca kaunteyāḥ kṛpaṇāḥ ca tapasvinaḥ nanu
tvayā api boddhavyam yām pūjām mādhavaḥ arhati
17. If the sons of Kunti are fearful and pitiable ascetics (tapasvinaḥ), then surely even you should understand what kind of honor Madhava truly deserves.
अथ वा कृपणैरेतामुपनीतां जनार्दन ।
पूजामनर्हः कस्मात्त्वमभ्यनुज्ञातवानसि ॥१८॥
18. atha vā kṛpaṇairetāmupanītāṁ janārdana ,
pūjāmanarhaḥ kasmāttvamabhyanujñātavānasi.
18. atha vā kṛpaṇaiḥ etām upanītām janārdana
pūjām anarhaḥ kasmāt tvam abhyanujñātavān asi
18. Or else, O Janardana, why have you, though unworthy, permitted this honor presented by the pitiable?
अयुक्तामात्मनः पूजां त्वं पुनर्बहु मन्यसे ।
हविषः प्राप्य निष्यन्दं प्राशितुं श्वेव निर्जने ॥१९॥
19. ayuktāmātmanaḥ pūjāṁ tvaṁ punarbahu manyase ,
haviṣaḥ prāpya niṣyandaṁ prāśituṁ śveva nirjane.
19. ayuktām ātmanaḥ pūjām tvam punaḥ bahu manyase
haviṣaḥ prāpya niṣyandam prāśitum śvā iva nirjane
19. But you, however, greatly value this honor, unfitting for yourself, just like a dog in a desolate place tastes the drippings of a sacrificial offering (haviṣ).
न त्वयं पार्थिवेन्द्राणामवमानः प्रयुज्यते ।
त्वामेव कुरवो व्यक्तं प्रलम्भन्ते जनार्दन ॥२०॥
20. na tvayaṁ pārthivendrāṇāmavamānaḥ prayujyate ,
tvāmeva kuravo vyaktaṁ pralambhante janārdana.
20. na tu ayam pārthivendrāṇām avamānaḥ prayujyate |
tvām eva kuravaḥ vyaktam pralambhante janārdana
20. This disrespect is certainly not shown to these kings. Indeed, O Janardana (janārdana), the Kurus are clearly deceiving you alone.
क्लीबे दारक्रिया यादृगन्धे वा रूपदर्शनम् ।
अराज्ञो राजवत्पूजा तथा ते मधुसूदन ॥२१॥
21. klībe dārakriyā yādṛgandhe vā rūpadarśanam ,
arājño rājavatpūjā tathā te madhusūdana.
21. klībe dārakriyā yādṛk andhe vā rūpadarśanam
| arājñaḥ rājavat pūjā tathā te madhusūdana
21. O Madhusudana (madhusūdana), just as the act of marriage (dārakriyā) is for an impotent man, or seeing a beautiful form (rūpadarśanam) is for a blind man, so too is king-like worship (pūjā) for one who is not a king for you.
दृष्टो युधिष्ठिरो राजा दृष्टो भीष्मश्च यादृशः ।
वासुदेवोऽप्ययं दृष्टः सर्वमेतद्यथातथम् ॥२२॥
22. dṛṣṭo yudhiṣṭhiro rājā dṛṣṭo bhīṣmaśca yādṛśaḥ ,
vāsudevo'pyayaṁ dṛṣṭaḥ sarvametadyathātatham.
22. dṛṣṭaḥ yudhiṣṭhiraḥ rājā dṛṣṭaḥ bhīṣmaḥ ca yādṛśaḥ
| vāsudevaḥ api ayam dṛṣṭaḥ sarvam etat yathātatham
22. King Yudhishthira has been seen, and Bhishma too has been seen, just as this Vasudeva (vāsudeva) has also been seen. All of this is exactly as it truly is.
इत्युक्त्वा शिशुपालस्तानुत्थाय परमासनात् ।
निर्ययौ सदसस्तस्मात्सहितो राजभिस्तदा ॥२३॥
23. ityuktvā śiśupālastānutthāya paramāsanāt ,
niryayau sadasastasmātsahito rājabhistadā.
23. iti uktvā śiśupālaḥ tān utthāya paramāsanāt |
niryayau sadasaḥ tasmāt sahitaḥ rājabhiḥ tadā
23. Having said this, Shishupala then rose from his prominent seat and departed from that assembly, accompanied by the other kings.