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
vaiśampāyana uvāca |
kṛṣṇād vā devakīputrāt kṛpād vāpi śaradvatāḥ |
ko vā duryodhanaśaktaḥ pratiyodhayituṃ raṇe ||
Vaiśampāyana berkata: “Siapakah pula yang mampu berdiri menentang Duryodhana dalam peperangan—selain Kṛṣṇa, putera Devakī, atau Kṛpa, putera Śaradvat? Selain mereka, siapakah yang benar-benar dapat menyambutnya dalam pertempuran?” Rangkap ini mengemukakan penilaian moral dan strategik: kekuatan tempur Duryodhana diakui, namun ditegaskan bahawa hanya tokoh-tokoh luar biasa—seorang yang dimuliakan kerana kebijaksanaan serta perlindungan yang bersifat ilahi (Kṛṣṇa), dan seorang yang masyhur kerana disiplin penguasaan senjata (Kṛpa)—mampu mengimbangi daya itu di medan perang.
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.