गोविन्द! जनार्दन! विचित्र ध्वजदण्डोंसे सुशोभित निर्मल रथपंक्तियाँ ही इस रणयज्ञमें यूपोंका काम करेंगी ।।
govinda! janārdana! vicitra-dhvajadaṇḍaiḥ suśobhitā nirmala-ratha-paṅktaya eva asmin raṇa-yajñe yūpānāṃ kāryaṃ kariṣyanti. karṇi-nālika-nārācā vatsadantopabṛṃhaṇāḥ; tomarāḥ soma-kalaśāḥ; pavitrāṇi dhanūṃṣi ca.
Karna sprach: „O Govinda, o Janārdana! In diesem Opfer der Schlacht werden die makellosen Reihen der Wagen, geschmückt mit wunderbaren Fahnenstangen, selbst zu Opferpfählen werden. Die Pfeile karṇi, nālika, nārāca und vatsadanta werden die Hilfsgeräte der Darbringung sein; die tomara-Speere werden die Soma-Gefäße sein; und die Bögen werden als reinigende Siebe (pavitra) dienen.“
कर्ण उवाच
The verse presents a kṣatriya-style ethical rationalization: war is framed as a solemn yajña where weapons and military formations become ritual implements. This sacralization does not remove violence, but it seeks to place it under a code of duty and gravity, implying that actions in war should be performed with disciplined intent rather than mere cruelty.
Karna addresses Krishna (Govinda/Janardana) and uses extended sacrificial metaphors to describe the impending battle. He declares that chariot lines will function like yūpa-posts, arrows like auxiliary offering tools, spears like Soma vessels, and bows like purifying strainers—depicting the battlefield as a ritual arena.