Shloka 12
Strī-parva Adhyāya 22 — Gāndhārī’s Battlefield Lament for the Fallen (Āvantya, Bāhlika, Jayadratha, and Duḥśalā)
यदा कृष्णामुपादाय प्राद्रवत् केकयै: सह । तदैव वध्य: पाण्डूनां जनार्दन जयद्रथ:,जनार्दन! जिस दिन जयद्रथ द्रौपदीको हरकर केकयोंके साथ भागा था, उसी दिन यह पाण्डवोंके द्वारा वध्य हो गया था; परंतु उस समय दुःशलाका सम्मान करते हुए उन्होंने जयद्रथको जीवित छोड़ दिया था! श्रीकृष्ण! उन्हीं पाण्डवोंने आज फिर क्यों नहीं उसका सम्मान किया?
vaiśampāyana uvāca |
yadā kṛṣṇām upādāya prādravat kekayaiḥ saha |
tadaiva vadhyaḥ pāṇḍūnāṃ janārdana jayadrathaḥ |
ໄວສັມປາຍະນະ ກ່າວວ່າ: «ໂອ ຈະນາຣະດະນະ, ໃນວັນທີ່ໄຊຍະດຣະຖະ ຈັບເອົາ ກຣິສນາ (ດຣາວປະດີ) ແລ້ວຫນີໄປກັບພວກເກກະຍະ, ໃນວັນນັ້ນເອງ ລາວກໍເປັນຜູ້ຄວນຖືກສັງຫານໂດຍພວກປານດະວະແລ້ວ. ແຕ່ເພາະເຄົາລົບເກຍດຂອງ ດຸຫະຊາລາ, ພວກເຂົາຈຶ່ງປ່ອຍຊີວິດລາວໃນຄັ້ງນັ້ນ. ເປັນຫຍັງ ໂອ ກຣິສນະ, ພວກປານດະວະເຫຼົ່ານັ້ນ ຈຶ່ງບໍ່ຖືກຕ້ອງຕໍ່ການເຄົາລົບນັ້ນອີກໃນມື້ນີ້?»
वैशम्पायन उवाच
Educational Q&A
The verse highlights a dharmic tension: a wrongdoer may be ‘vadhya’ (deserving death) by justice, yet social and relational obligations—here, respect for Duḥśalā’s honor—can restrain immediate punishment. It raises the ethical question of when compassion or family honor should limit retribution, and when repeated wrongdoing removes the grounds for mercy.
The speaker recalls an earlier incident when Jayadratha abducted Draupadī and fled with allies (the Kekayas). Although the Pāṇḍavas had the right to kill him then, they spared him to avoid dishonoring Duḥśalā. Now, after later events culminating in renewed hostility, the question is posed to Kṛṣṇa: why was that earlier consideration not extended again ‘today’?