Shloka 33
देवसत्रे मृत्युनिरोधः, पूर्वेन्द्राणां मानुषावतरणम्, द्रौपदी-वरकथनम्
Suspension of Death at the Devasatra; Former Indras’ Human Descent; Draupadī’s Boon Etiology
कृष्णाद् वा देवकीपुत्रात् कृपाद् वापि शरद्वत: । को वा दुर्योधन शक्त: प्रतियोधयितुं रणे,“(इसी प्रकार) देवकीनन्दन श्रीकृष्ण अथवा शरद्वानके पुत्र कृपाचार्यके सिवा दूसरा कौन है, जो समरभूमिमें दुर्योधनके साथ लोहा ले सके
vaiśampāyana uvāca |
kṛṣṇād vā devakīputrāt kṛpād vāpi śaradvatāḥ |
ko vā duryodhanaśaktaḥ pratiyodhayituṃ raṇe ||
Vaiśampāyana said: “Who, indeed, is capable of standing against Duryodhana in battle—except Kṛṣṇa, the son of Devakī, or Kṛpa, the son of Śaradvat? Apart from these, who could truly meet him in combat?” The verse underscores a moral and strategic assessment: Duryodhana’s martial power is acknowledged, yet it is framed within the ethical reality that only exceptional figures—one revered for divine wisdom and protection (Kṛṣṇa) and one renowned for disciplined mastery of arms (Kṛpa)—can counterbalance such force on the battlefield.
वैशम्पायन उवाच
Educational Q&A
The verse highlights that raw martial strength (as attributed to Duryodhana) can be matched only by extraordinary excellence—either divinely guided protection and wisdom (Kṛṣṇa) or consummate disciplined skill in arms (Kṛpa). It implicitly contrasts mere power with the higher forms of capability grounded in wisdom, training, and rightful conduct.
Vaiśampāyana, narrating events, emphasizes Duryodhana’s formidable capacity in war and asserts that only two exceptional figures—Kṛṣṇa (Devakī’s son) or Kṛpa (Śaradvat’s son)—could truly confront him in battle.