Shloka 5
वासवी-शक्तेः प्रयोगः, घटोत्कच-वधोत्तर-शोकः, व्यासोपदेशश्च
The Vāsavī Spear’s Use, Post-Ghaṭotkaca Grief, and Vyāsa’s Counsel
कथं प्रायोपविष्टाय पार्थेन छिन्नबाहवे । नृशंसं पतनीयं च तादृशं॑ कृतवानसि,'अर्जुनने जिसकी बाँह काट डाली थी तथा जो आमरण अनशनका निश्चय लेकर बैठा था, उस मेरे पुत्रपर तुमने वैसा पतनकारक क्रूर प्रहार क्यों किया?
kathaṃ prāyopaviṣṭāya pārthena chinnabāhave | nṛśaṃsaṃ patanīyaṃ ca tādṛśaṃ kṛtavān asi ||
«لِمَ وجهتَ ضربةً بهذه القسوة—فعلاً يورث السقوط في الدارما—إلى ابني، وقد كان بارثا (أرجونا) قد قطع ذراعه، ثم جلس عازماً على الصوم حتى الموت؟»
सयजय उवाच
Educational Q&A
Even in war, actions are judged by dharma: striking someone already incapacitated and who has adopted self-restraint (prāyopaveśa) is portrayed as nṛśaṃsa (cruel) and patanīya (morally degrading). The verse frames victory without restraint as ethically corrupting.
Sañjaya reports and questions a harsh act committed against Dhṛtarāṣṭra’s son (Duryodhana), who had been maimed by Arjuna and had sat in a vow to fast unto death. Sañjaya challenges the justification for attacking or harming him further, emphasizing the cruelty and moral fault of such conduct.