Shloka 30

तच्च मे नाकरोद्‌ वाक्यं त्वदर्थे मधुसूदन: । निर्विष्ट: सर्वभावेन धनंजयमवेक्ष्य ह,'परंतु युधिष्ठिर! तुम्हारे लिये ही मधुसूदन श्रीकृष्णने मेरी उस बातको नहीं माना है। ये अर्जुनको देखकर सब प्रकारसे उसीपर निछावर हो रहे हैं

tac ca me nākarod vākyaṃ tvadarthe madhusūdanaḥ | nirviṣṭaḥ sarvabhāvena dhanañjayam avekṣya ha ||

Vaiśampāyana dit : «Pourtant, ô Yudhiṣṭhira, Madhusūdana (Kṛṣṇa) n’accepta pas mon avis, bien que je l’eusse donné pour ton bien. Car, dès qu’il eut porté son regard sur Dhanañjaya (Arjuna), il s’absorba tout entier en lui, dévoué de tout son être.»

तत्that (statement/thing)
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Root
मेof me / my
मे:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
not
:
TypeIndeclinable
Root
अकरोत्did / carried out
अकरोत्:
TypeVerb
Rootकृ
FormImperfect (Lan), 3rd, Singular, Parasmaipada
वाक्यम्word, instruction, request
वाक्यम्:
Karma
TypeNoun
Rootवाक्य
FormNeuter, Accusative, Singular
त्वत्-अर्थेfor your sake / in your interest
त्वत्-अर्थे:
Adhikarana
TypeNoun
Rootअर्थ
FormMasculine, Locative, Singular
मधुसूदनःMadhusudana (Krishna)
मधुसूदनः:
Karta
TypeNoun
Rootमधुसूदन
FormMasculine, Nominative, Singular
निर्विष्टःdevoted/absorbed, wholly attached
निर्विष्टः:
TypeAdjective
Rootनिर्विष्ट
FormMasculine, Nominative, Singular
सर्वभावेनwith his whole being / entirely
सर्वभावेन:
Karana
TypeNoun
Rootसर्वभाव
FormMasculine, Instrumental, Singular
धनंजयम्Dhananjaya (Arjuna)
धनंजयम्:
Karma
TypeNoun
Rootधनंजय
FormMasculine, Accusative, Singular
अवेक्ष्यhaving looked at / seeing
अवेक्ष्य:
TypeVerb
Rootअव + ईक्ष्
Formक्त्वा-प्रत्यय (absolutive/gerund), Parasmaipada (usage)
indeed (emphatic particle)
:
TypeIndeclinable
Root

वैशम्पायन उवाच

V
Vaiśampāyana
Y
Yudhiṣṭhira
M
Madhusūdana (Kṛṣṇa)
D
Dhanañjaya (Arjuna)

Educational Q&A

The verse highlights how personal bonds and chosen commitments shape action: Kṛṣṇa, even when advice is framed for Yudhiṣṭhira’s benefit, remains wholly aligned with Arjuna—showing steadfast loyalty and single-minded dedication as a moral force in the unfolding dharma-conflict.

Vaiśampāyana reports to Yudhiṣṭhira that Kṛṣṇa did not follow the speaker’s counsel. The reason given is Kṛṣṇa’s complete absorption in Arjuna after beholding him—indicating where Kṛṣṇa’s immediate focus and allegiance lie in the tense pre-war context.