Shloka 32
भीमसेनस्य वेगाभिपातः—विशोकसारथिसंवादश्च
Bhīma’s surge and dialogue with charioteer Viśoka
अब्रवीद् द्रोणपुत्राय रोषामर्षसमन्वित: । तदनन्तर रोष और अमर्षमें भरे हुए द्रोणशिष्य महारथी युधिष्ठिरने द्रोणपुत्र अश्वत्थामासे कहा ।।
yudhiṣṭhira uvāca | jānāmi tvāṃ yudhi śreṣṭha vīryavantaṃ mahābalam | kṛtāstraṃ kṛtinaṃ caiva tathā laghu-parākramam || balam etad bhavān sarvaṃ pārṣate yadi darśayet | tatas tvāṃ balavantaṃ ca kṛtavidyaṃ ca vidmahe || na hi vai pārṣataṃ dṛṣṭvā samare śatru-sūdanam | bhavet tava balaṃ kiṃcid bravīmi tvā na tu dvijam ||
Si Yudhiṣṭhira, punô ng poot at hinanakit, ay nagsalita sa anak ni Droṇa: “Kilala kita, O anak ni Droṇa, na pangunahin sa digmaan—matapang, napakalakas, bihasa sa sandata, ganap ang kakayahan, at mabilis magpakita ng giting. Ngunit kung maipapamalas mo ang lahat ng lakas na iyan laban sa anak ni Pṛṣata (Dhṛṣṭadyumna), saka lamang namin tunay na kikilalanin kang makapangyarihan at ganap na nakapagsanay sa sining ng pakikidigma. Sapagkat kapag nakita mo si Pārṣata sa larangan—ang mamumuksa ng kaaway—ang lakas mo’y mawawalan ng saysay. Sa pagtingin sa iyong mga gawa, hindi kita tatawaging brāhmaṇa.”
(युधिष्टिर उवाच
Educational Q&A
Status and identity (such as being called a ‘brahmin’) are evaluated through conduct; Yudhiṣṭhira uses moral censure to argue that deeds can negate claimed virtue, especially amid the ethical collapse of war.
In the Karṇa Parva battle context, Yudhiṣṭhira addresses Aśvatthāman with sharp, provocative speech: he acknowledges his training and strength but challenges him to prove it against Dhṛṣṭadyumna, while simultaneously condemning him as unworthy of the brahmin ideal based on his actions.