Shanti Parva Adhyaya 43 Shloka 9 - Mahabharata | Russian | Vedapath

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Shloka 9

Śānti Parva Adhyāya 43 — Yudhiṣṭhira’s Stuti of Kṛṣṇa

Assembly Hymn of Many Names

Devanagari script

वरिष्ठ उग्रसेनानी: सत्यो वाजसनिर्गुह: । अच्युतश्न्यावनो<रीणां संस्कृतो विकृतिर्वष:

Transliteration

variṣṭha ugra-senānīḥ satyo vāja-sannirguhaḥ | acyuta-śnyāvano 'rīṇāṃ saṃskṛto vikṛtir vṛṣaḥ ||

Translation

Вайшампаяна сказал: «Ты — наивысший: грозный военачальник; Ты — сама Истина и податель пропитания. Ты же — и владыка Карттикея (Kārttikeya). Непоколебимый в битве, Ты обращаешь врагов вспять. И дважды-рождённые, очищенные обрядами, и смешаннорождённые, не прошедшие очищения, — всё это Твои проявления. Ты — Бык Дхармы, проливающий дождь исполнения желаний».

Word by Word

वरिष्ठःthe best, most excellent

उग्रसेनानीःthe fierce commander (general)

सत्यःtrue; embodiment of truth

वाजसनिर्गुहःprovider/bestower of food (lit. of sustenance)

अच्युतःAcyuta (the unfailing one)

श्न्यावनःone who does not swerve in battle (epithet; reading uncertain)

अरीणाम्of enemies

संस्कृतःrefined; well-formed; consecrated

विकृतिःalteration; deviation; distortion

वृषःbull; (by extension) Dharma

Speaker

वैशम्पायन उवाच

Characters & Entities

Vaiśampāyana

Acyuta (Kṛṣṇa/Viṣṇu)

Kārttikeya (Skanda)

enemies (arīṇām)

Dharma (vṛṣa as its emblem)

Character Dynamics

Dharma Sankata (Moral Dilemma)

War Context

Verse Rasa (Emotional Essence)

Philosophical Teaching

Political Layer

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

The verse presents a theological-ethical vision in which the divine encompasses opposites: truth and power, nourishment and warfare, refined social-religious order and its deviations. It frames Dharma as a divine principle that sustains society and also governs righteous force in conflict.

What is happening in the narrative?

Vaiśampāyana continues a eulogistic description of the supreme being addressed as Acyuta, attributing to him multiple cosmic and martial identities (including Kārttikeya) and asserting that all social types—both saṃskṛta (ritually refined) and vikṛta (unrefined/mixed)—are included within his manifestation.