Shishupala Denounces the Honour to Krishna

Verse 1 (2.40.1)

नायमर्हति वार्ष्णेयस्तिष्ठत्स्विह महात्मसु । महीपतिषु कौरव्य राजवत्पार्थिवार्हणम् ॥

nāyamarhati vārṣṇeyastiṣṭhatsviha mahātmasu | mahīpatiṣu kauravya rājavatpārthivārhaṇam

"While great-souled lords of the earth are present here, O Kauravya, this Vrishni does not deserve the honour due to a king, as though he were one.

Verse 2 (2.40.2)

नायं युक्तः समाचारः पाण्डवेषु महात्मसु । यत्कामाद्देवकीपुत्रं पाण्डवार्चितवानसि ॥

nāyaṃ yuktaḥ samācāraḥ pāṇḍaveṣu mahātmasu | yatkāmāddevakīputraṃ pāṇḍavārcitavānasi

This conduct does not become the great-souled Pandavas, that you, Pandava, have worshipped the son of Devaki out of mere fondness.

Verse 3 (2.40.3)

बाला यूयं न जानीध्वं धर्मः सूक्ष्मो हि पाण्डवाः । अयं तत्राभ्यतिक्रान्तो ह्यापगेयोऽल्पदर्शनः ॥

bālā yūyaṃ na jānīdhvaṃ dharmaḥ sūkṣmo hi pāṇḍavāḥ | ayaṃ tatrābhyatikrānto hyāpageyo'lpadarśanaḥ

You are children, Pandavas, and do not understand, for dharma is subtle. And this short-sighted son of the river has overstepped it.

Verse 4 (2.40.4)

त्वादृशो धर्मयुक्तो हि कुर्वाणः प्रियकाम्यया । भवत्यभ्यधिकं भीष्मो लोकेष्ववमतः सताम् ॥

tvādṛśo dharmayukto hi kurvāṇaḥ priyakāmyayā | bhavatyabhyadhikaṃ bhīṣmo lokeṣvavamataḥ satām

For a man like you, Bhishma, devoted to dharma, who acts to curry favour, sinks all the lower in the eyes of the good.

Verse 5 (2.40.5)

कथं ह्यराजा दाशार्हो मध्ये सर्वमहीक्षिताम् । अर्हणामर्हति तथा यथा युष्माभिरर्चितः ॥

kathaṃ hyarājā dāśārho madhye sarvamahīkṣitām | arhaṇāmarhati tathā yathā yuṣmābhirarcitaḥ

How can the Dasharha, who is no king, deserve such honour amid all the rulers of the earth, as you have paid him?

Verse 6 (2.40.6)

अथवा मन्यसे कृष्णं स्थविरं कुरुपुङ्गवः । वसुदेवे स्थिते वृद्धे कथमर्हति तत्सुतः ॥

athavā manyase kṛṣṇaṃ sthaviraṃ kurupuṅgavaḥ | vasudeve sthite vṛddhe kathamarhati tatsutaḥ

Or if you, bull of the Kurus, regard Krishna as an elder, how does the son deserve it while his aged father Vasudeva is here?

Verse 7 (2.40.7)

अथवा वासुदेवोऽपि प्रियकामोऽनुवृत्तवान् । द्रुपदे तिष्ठति कथं माधवोऽर्हति पूजनम् ॥

athavā vāsudevo'pi priyakāmo'nuvṛttavān | drupade tiṣṭhati kathaṃ mādhavo'rhati pūjanam

Or if Vasudeva's son is your well-wisher and follows your lead, how does Madhava deserve worship while Drupada is here?

Verse 8 (2.40.8)

आचार्यं मन्यसे कृष्णमथवा कुरुनन्दन । द्रोणे तिष्ठति वार्ष्णेयं कस्मादर्चितवानसि ॥

ācāryaṃ manyase kṛṣṇamathavā kurunandana | droṇe tiṣṭhati vārṣṇeyaṃ kasmādarcitavānasi

Or if you regard Krishna as your teacher, joy of the Kurus, why have you worshipped the Vrishni while Drona is here?

Verse 9 (2.40.9)

ऋत्विजं मन्यसे कृष्णमथवा कुरुनन्दन । द्वैपायने स्थिते वृद्धे कथं कृष्णोऽर्चितस्त्वया ॥

ṛtvijaṃ manyase kṛṣṇamathavā kurunandana | dvaipāyane sthite vṛddhe kathaṃ kṛṣṇo'rcitastvayā

Or if you regard Krishna as your officiating priest, joy of the Kurus, how could you worship Krishna while the aged Dvaipayana is here?

Note on the text: Corrected द्वौपायने → द्वैपायने (misprint in Wikisource; the name is Dvaipayana; the critical edition reads dvaipāyane).

Verse 10 (2.40.10)

भीष्मे शान्तनवे राजन्स्थिते पुरुषसत्तमे । स्वच्छन्दमृत्युके राजन्कथं कृष्णोऽर्चितस्त्वया ॥

bhīṣme śāntanave rājansthite puruṣasattame | svacchandamṛtyuke rājankathaṃ kṛṣṇo'rcitastvayā

While Bhishma, son of Shantanu, is here, O king, the best of men, who dies only when he himself chooses — how could you worship Krishna?

Note on the text: Not in the critical edition (found in the vulgate recension); the critical edition gives this passage only in Appendix I, No. 19, after 2.34.9 (lines 1–2).

Verse 11 (2.40.11)

अश्वत्थाम्नि स्थिते वीरे सर्वशास्त्रविशारदे । कथं कृष्णस्त्वया राजन्नर्चितः कुरुनन्दन ॥

aśvatthāmni sthite vīre sarvaśāstraviśārade | kathaṃ kṛṣṇastvayā rājannarcitaḥ kurunandana

While the hero Ashvatthaman is here, master of all the shastras, how, O king, joy of the Kurus, could you worship Krishna?

Note on the text: Not in the critical edition (found in the vulgate recension); the critical edition gives this passage only in Appendix I, No. 19, after 2.34.9 (lines 3–4).

Verse 12 (2.40.12)

दुर्योधने च राजेन्द्रे स्थिते पुरुषसत्तमे । कृपे च भारताचार्ये कथं कृष्णस्त्वयाऽर्चितः ॥

duryodhane ca rājendre sthite puruṣasattame | kṛpe ca bhāratācārye kathaṃ kṛṣṇastvayā'rcitaḥ

While Duryodhana, lord of kings and best of men, is here, and Kripa, teacher of the Bharatas, how could you worship Krishna?

Note on the text: Not in the critical edition (found in the vulgate recension); the critical edition gives this passage only in Appendix I, No. 19, after 2.34.9 (lines 5–6).

Verse 13 (2.40.13)

द्रुमं किम्पुरुषाचार्यमतिक्रम्य तथाऽर्चितः । भीष्मके चैव दुर्धर्षे पाण्डुवत्कृतलक्षणे ॥

drumaṃ kimpuruṣācāryamatikramya tathā'rcitaḥ | bhīṣmake caiva durdharṣe pāṇḍuvatkṛtalakṣaṇe

He has been worshipped, passing over Druma, teacher of the Kimpurushas; and while the unassailable Bhishmaka is here, distinguished like Pandu,

Note on the text: Corrected कम्पुरुषाचार्य → किम्पुरुषाचार्य (misprint in Wikisource; Druma is lord of the Kimpurushas; Appendix I No. 19 reads kiṃpuruṣācāryam). Appendix I No. 19 reads pāṇḍye ca kṛtalakṣaṇe ("and the distinguished Pandya king") where Wikisource has पाण्डुवत्कृतलक्षणे; the Wikisource reading is kept. Not in the critical edition (found in the vulgate recension); the critical edition gives this passage only in Appendix I, No. 19, after 2.34.9 (lines 7–8).

Verse 14 (2.40.14)

नृपे च रुक्मिणि श्रेष्ठे एकलव्ये तथैव च । शल्ये मद्राधिपे चैव कथं कृष्णस्त्वयार्चितः ॥

nṛpe ca rukmiṇi śreṣṭhe ekalavye tathaiva ca | śalye madrādhipe caiva kathaṃ kṛṣṇastvayārcitaḥ

and the excellent King Rukmin, and Ekalavya too, and Shalya, lord of the Madras — how could you worship Krishna?

Note on the text: Not in the critical edition (found in the vulgate recension); the critical edition gives this passage only in Appendix I, No. 19, after 2.34.9 (lines 9–10).

Verse 15 (2.40.15)

अयं च सर्वराज्ञां वै बलश्लाघी महाबलः । जामदग्न्यस्य दयितः शिष्यो विप्रस्य भारत ॥

ayaṃ ca sarvarājñāṃ vai balaślāghī mahābalaḥ | jāmadagnyasya dayitaḥ śiṣyo viprasya bhārata

And here is one who, among all the kings, prides himself on his strength, a man of great might, the beloved pupil of the brahmin Jamadagnya, O Bharata,

Note on the text: Not in the critical edition (found in the vulgate recension); the critical edition gives this passage only in Appendix I, No. 19, after 2.34.9 (lines 11–12).

Verse 16 (2.40.16)

येनात्मबलमाश्रित्य राजानो युधि निर्जिताः । तं च कर्णमतिक्रम्य कथं कृष्णस्त्वयार्चितः ॥

yenātmabalamāśritya rājāno yudhi nirjitāḥ | taṃ ca karṇamatikramya kathaṃ kṛṣṇastvayārcitaḥ

by whom, relying on his own strength, kings have been conquered in battle — passing over this Karna, how could you worship Krishna?

Note on the text: Not in the critical edition (found in the vulgate recension); the critical edition gives this passage only in Appendix I, No. 19, after 2.34.9 (lines 13–14).

Verse 17 (2.40.17)

नैवर्त्विङ्नैव चाचार्यो न राजा मधुसूदनः । अर्चितश्च कुरुश्रेष्ठ किमन्यत्प्रियकाम्यया ॥

naivartviṅnaiva cācāryo na rājā madhusūdanaḥ | arcitaśca kuruśreṣṭha kimanyatpriyakāmyayā

Madhusudana is neither officiating priest, nor teacher, nor king; and yet you have worshipped him, best of the Kurus. What can this be but a wish to please?

Verse 18 (2.40.18)

अथवाऽभ्यर्चनीयोऽयं युष्माकं मधुसूदनः । किं राजभिरिहानीतैरवमानाय भारत ॥

athavā'bhyarcanīyo'yaṃ yuṣmākaṃ madhusūdanaḥ | kiṃ rājabhirihānītairavamānāya bhārata

Or if Madhusudana is the one you mean to worship, why have you brought the kings here, Bharata — only to insult them?

Verse 19 (2.40.19)

वयं तु न भयादस्य कौन्तेयस्य महात्मनः । प्रयच्छामः करान्सर्वे न लोभान्न च सान्त्वनात् ॥

vayaṃ tu na bhayādasya kaunteyasya mahātmanaḥ | prayacchāmaḥ karānsarve na lobhānna ca sāntvanāt

We pay tribute to this great-souled son of Kunti not from fear of him, nor from greed, nor because we have been coaxed.

Verse 20 (2.40.20)

अस्य धर्मप्रवृत्तस्य पार्थिवत्वं चिकीर्षतः । करानस्मै प्रयच्छामः सोऽयमस्मान्न मन्यते ॥

asya dharmapravṛttasya pārthivatvaṃ cikīrṣataḥ | karānasmai prayacchāmaḥ so'yamasmānna manyate

We give him tribute because he walks in dharma and seeks to become sovereign; and now he holds us of no account.

Verse 21 (2.40.21)

किमन्यदवमानाद्धि यदेनं राजसंसदि । अप्राप्तलक्षणं कृष्णमर्घ्येणार्चितवानसि ॥

kimanyadavamānāddhi yadenaṃ rājasaṃsadi | aprāptalakṣaṇaṃ kṛṣṇamarghyeṇārcitavānasi

What is this but an insult, that in this assembly of kings you have honoured with the guest-offering Krishna, who has never gained the marks of royalty?

Note on the text: Corrected अवमनानाद्धे → अवमानाद्धि (misprint in Wikisource; garbled aksharas; the critical edition reads avamānād dhi).

Verse 22 (2.40.22)

अकस्माद्धर्मपुत्रस्य धर्मात्मेति यशो गतम् । को हि धर्मच्युते पूजामेवं युक्तां नियोजयेत् ॥

akasmāddharmaputrasya dharmātmeti yaśo gatam | ko hi dharmacyute pūjāmevaṃ yuktāṃ niyojayet

Dharma's son has won his name as a righteous soul for nothing. For who would offer such honour to one fallen from dharma —

Verse 23 (2.40.23)

योऽयं वृष्णिकुले जातो राजानं हतवान्पुरा । जरासन्धं महात्मानमन्यायेन दुरात्मवान् ॥

yo'yaṃ vṛṣṇikule jāto rājānaṃ hatavānpurā | jarāsandhaṃ mahātmānamanyāyena durātmavān

this man, born in the Vrishni clan, who long ago, wicked as he is, killed the great-souled King Jarasandha by foul means?

Note on the text: Corrected योयं → योऽयं (misprint in Wikisource; missing avagraha; the critical edition reads yo 'yaṃ). The first line is the third line of 2.34.15; the second line is not in the critical edition (found in the vulgate recension) and appears there only in the apparatus (passage *354).

Verse 24 (2.40.24)

अद्य धर्मात्मता चैव व्यपकृष्टा युधिष्ठिरात् । दर्शितं कृपणत्वं च कृष्णेऽर्घ्यस्य निवेदनात् ॥

adya dharmātmatā caiva vyapakṛṣṭā yudhiṣṭhirāt | darśitaṃ kṛpaṇatvaṃ ca kṛṣṇe'rghyasya nivedanāt

Today the name of righteousness has been stripped from Yudhishthira, and his meanness laid bare by the offering to Krishna.

Verse 25 (2.40.25)

यदि भीताश्च कौन्तेयाः कृपणाश्च तपस्विनः । ननु त्वयाऽपि बोद्धव्यं यां पूजां माधवार्हसि ॥

yadi bhītāśca kaunteyāḥ kṛpaṇāśca tapasvinaḥ | nanu tvayā'pi boddhavyaṃ yāṃ pūjāṃ mādhavārhasi

If the sons of Kunti are fearful, mean and pitiable, surely you yourself, Madhava, ought to have known what honour you deserve.

Verse 26 (2.40.26)

अथवा कृपणैरेतामुपनीतां जनार्दन । पूजामनर्हः कस्मात्त्वमभ्यनुज्ञातवानसि ॥

athavā kṛpaṇairetāmupanītāṃ janārdana | pūjāmanarhaḥ kasmāttvamabhyanujñātavānasi

Or why, Janardana, unworthy as you are, did you consent to this honour offered by such wretches?

Verse 27 (2.40.27)

अयुक्तामात्मनः पूजां त्वं पुनर्बहुमन्यसे । हविषः प्राप्य निष्यन्दं प्राशिता श्वेव निर्जने ॥

ayuktāmātmanaḥ pūjāṃ tvaṃ punarbahumanyase | haviṣaḥ prāpya niṣyandaṃ prāśitā śveva nirjane

You make much of an honour that does not suit you, like a dog that finds a few drops of the oblation and laps them up in some lonely spot.

Verse 28 (2.40.28)

न त्वयं पार्थिवेन्द्राणामपमानः प्रयुज्यते । त्वामेव कुरवो व्यक्तं प्रलम्भन्ते जनार्दन ॥

na tvayaṃ pārthivendrāṇāmapamānaḥ prayujyate | tvāmeva kuravo vyaktaṃ pralambhante janārdana

This is no insult to the lords of the earth; it is you, plainly, Janardana, whom the Kurus are making a fool of.

Note on the text: Corrected न त्वं → न त्वयं (misprint in Wikisource; dropped akshara य, the pada is a syllable short and the sense needs "this [is not]"; the critical edition reads na tv ayaṃ).

Verse 29 (2.40.29)

क्लीबे दारक्रिया यादृगन्धे वा रूपदर्शनम् । अराज्ञो राजवत्पूजा तथा ते मधुसूदन ॥

klībe dārakriyā yādṛgandhe vā rūpadarśanam | arājño rājavatpūjā tathā te madhusūdana

Like marriage for a eunuch, or a show of beauty to the blind, is this royal honour paid to you, who are no king, Madhusudana.

Verse 30 (2.40.30)

दृष्टो युधिष्ठिरो राजा दृष्टो भीष्मश्च यादृशः । वासुदेवोऽप्ययं दृष्टः सर्वमेतद्यथातथम् ॥

dṛṣṭo yudhiṣṭhiro rājā dṛṣṭo bhīṣmaśca yādṛśaḥ | vāsudevo'pyayaṃ dṛṣṭaḥ sarvametadyathātatham

We have seen King Yudhishthira, and we have seen Bhishma for what he is; and we have seen this Vasudeva too — all of it just as it is."

Verse 31 (2.40.31)

इत्युक्त्वा शिशुपालस्तानुत्थाय परमासनात् । निर्ययौ सदसस्तस्मात्सहितो राजभिस्तदा ॥

ityuktvā śiśupālastānutthāya paramāsanāt | niryayau sadasastasmātsahito rājabhistadā

Having said this to them, Shishupala rose from his fine seat and walked out of the assembly together with the kings.

Note on the text: Speaker: narration (Vaishampayana); the input carried Shishupala over from the preceding speech.