Vāraṇāvata-prasaṃsā and the Pāṇḍavas’ Departure (वरणावत-प्रशंसा तथा पाण्डव-प्रयाणम्)
सौद्दं मे त्वया हयासीत् पूर्व सामर्थ्यबन्धनम् । नाक्रोत्रिय: श्रोत्रियस्थ नारथी रथिन: सखा
sauddhaṁ me tvayā hy āsīt pūrvaṁ sāmarthyabandhanam | nākrotriyaḥ śrotriyastha nārathī rathinaḥ sakhā ||
Dijo Vaiśampāyana: «Antaño, el lazo entre tú y yo fue una amistad fundada en la igualdad de capacidades: entonces nuestras fuerzas eran comparables. Pero ya no es así. Quien no es un śrotriya no puede ser en verdad compañero de un śrotriya; quien no es auriga no puede ser amigo de un gran guerrero del carro».
वैशम्पायन उवाच
The verse frames friendship as sustained by shared qualification and comparable capability: intellectual companionship requires Vedic learning (śrotriya), and martial companionship requires matching warrior status (rathin). It highlights an ethic of propriety (yogyatā)—relationships are expected to align with one’s discipline, training, and station.
A speaker reflects on a prior friendship that existed when both parties were equal in strength or competence, and then declares that the bond no longer holds because the parity (and thus the basis for companionship) has changed, illustrating a socially coded view of who can be considered a true peer or friend.