02.034
Pancharatra: Shishupala objects for honouring Krishna first, though he is not a king.
शिशुपाल उवाच॥
Shishupala said.
नायमर्हति वार्ष्णेयस्तिष्ठत्स्विह महात्मसु। महीपतिषु कौरव्य राजवत्पार्थिवार्हणम् ॥२-३४-१॥
O Kauravya, this descendant of Vṛṣṇi, standing here among the great-souled kings, does not deserve kingly honor like a king. (2-34-1)
नायं युक्तः समाचारः पाण्डवेषु महात्मसु। यत्कामात्पुण्डरीकाक्षं पाण्डवार्चितवानसि ॥२-३४-२॥
This is not proper conduct towards the noble Pāṇḍavas; out of desire, you have worshipped the lotus-eyed Kṛṣṇa, honored by the Pāṇḍavas. (2-34-2)
बाला यूयं न जानीध्वं धर्मः सूक्ष्मो हि पाण्डवाः। अयं तत्राभ्यतिक्रान्त आपगेयोऽल्पदर्शनः ॥२-३४-३॥
You are childlike and do not understand; dharma is indeed subtle, O Pāṇḍavas. Here, the son of the river (Bhīṣma), of little understanding, has transgressed it. (2-34-3)
त्वादृशो धर्मयुक्तो हि कुर्वाणः प्रियकाम्यया। भवत्यभ्यधिकं भीष्मो लोकेष्ववमतः सताम् ॥२-३४-४॥
A person like you, who acts righteously and seeks to please others, Bhishma, becomes greatly disregarded among the virtuous in the world. (2-34-4)
कथं ह्यराजा दाशार्हो मध्ये सर्वमहीक्षिताम्। अर्हणामर्हति तथा यथा युष्माभिरर्चितः ॥२-३४-५॥
How is it that the Dāśārha, who is not a king, among all the rulers of the earth, deserves such honors as he has been worshipped by you? (2-34-5)
अथ वा मन्यसे कृष्णं स्थविरं भरतर्षभ। वसुदेवे स्थिते वृद्धे कथमर्हति तत्सुतः ॥२-३४-६॥
Or, if you think Kṛṣṇa is old, O best of the Bharatas, when Vasudeva himself is present and aged, how can his son be worthy (of this)? (2-34-6)
अथ वा वासुदेवोऽपि प्रियकामोऽनुवृत्तवान्। द्रुपदे तिष्ठति कथं माधवोऽर्हति पूजनम् ॥२-३४-७॥
Or, is it that Vāsudeva, too, who desires his beloved and has acted accordingly, remains in Drupada? How then is Mādhava worthy of worship? (2-34-7)
आचार्यं मन्यसे कृष्णमथ वा कुरुपुङ्गव। द्रोणे तिष्ठति वार्ष्णेयं कस्मादर्चितवानसि ॥२-३४-८॥
Do you consider Kṛṣṇa as the teacher, or, O bull among the Kurus? The descendant of Vṛṣṇi stands by Droṇa. Why have you worshipped him? (2-34-8)
ऋत्विजं मन्यसे कृष्णमथ वा कुरुनन्दन। द्वैपायने स्थिते विप्रे कथं कृष्णोऽर्चितस्त्वया ॥२-३४-९॥
Do you consider Kṛṣṇa to be the priest, O Kurunandana? When the sage Dvaipāyana was present, how did you worship Kṛṣṇa? (2-34-9)
नैव ऋत्विङ्न चाचार्यो न राजा मधुसूदनः। अर्चितश्च कुरुश्रेष्ठ किमन्यत्प्रियकाम्यया ॥२-३४-१०॥
O Madhusūdana, neither the priest, nor the teacher, nor the king has been worshipped; O best of Kurus, what else could be done out of desire for what is dear? (2-34-10)
अथ वाप्यर्चनीयोऽयं युष्माकं मधुसूदनः। किं राजभिरिहानीतैरवमानाय भारत ॥२-३४-११॥
Now, even this Madhusudana of yours deserves to be honored. O Bharata, why have these kings been brought here only to be insulted? (2-34-11)
वयं तु न भयादस्य कौन्तेयस्य महात्मनः। प्रयच्छामः करान्सर्वे न लोभान्न च सान्त्वनात् ॥२-३४-१२॥
But we all give tribute, not out of fear of this great-souled son of Kunti, nor out of greed, nor from conciliation. (2-34-12)
अस्य धर्मप्रवृत्तस्य पार्थिवत्वं चिकीर्षतः। करानस्मै प्रयच्छामः सोऽयमस्मान्न मन्यते ॥२-३४-१३॥
We offer tributes to this one who is engaged in dharma and desires kingship, but he does not regard us. (2-34-13)
किमन्यदवमानाद्धि यदिमं राजसंसदि। अप्राप्तलक्षणं कृष्णमर्घ्येणार्चितवानसि ॥२-३४-१४॥
What else but insult is it that, in this royal assembly, you have honored Kṛṣṇa—who had not attained the qualification—with the arghya offering? (2-34-14)
अकस्माद्धर्मपुत्रस्य धर्मात्मेति यशो गतम्। को हि धर्मच्युते पूजामेवं युक्तां प्रयोजयेत् ॥ योऽयं वृष्णिकुले जातो राजानं हतवान्पुरा ॥२-३४-१५॥
Suddenly, the fame of the son of Dharma as 'righteous-souled' has vanished. Who would indeed perform such appropriate honour for one who has fallen from righteousness? He, who was born in the Vṛṣṇi lineage, had formerly slain the king. (2-34-15)
अद्य धर्मात्मता चैव व्यपकृष्टा युधिष्ठिरात्। कृपणत्वं निविष्टं च कृष्णेऽर्घ्यस्य निवेदनात् ॥२-३४-१६॥
Today, the essence of righteousness has departed from Yudhishthira, and misery has settled in Krishna because of the offering of the arghya. (2-34-16)
यदि भीताश्च कौन्तेयाः कृपणाश्च तपस्विनः। ननु त्वयापि बोद्धव्यं यां पूजां माधवोऽर्हति ॥२-३४-१७॥
If the sons of Kunti are frightened and miserable ascetics, surely you too must understand the honor that Madhava deserves. (2-34-17)
अथ वा कृपणैरेतामुपनीतां जनार्दन। पूजामनर्हः कस्मात्त्वमभ्यनुज्ञातवानसि ॥२-३४-१८॥
O Janardana, why have you permitted this worship, brought by the pitiable, though it is unworthy? (2-34-18)
अयुक्तामात्मनः पूजां त्वं पुनर्बहु मन्यसे। हविषः प्राप्य निष्यन्दं प्राशितुं श्वेव निर्जने ॥२-३४-१९॥
You again regard as significant the worship you have not properly performed yourself, and, having obtained the remnant of the oblation, you wish to eat it like a dog in solitude. (2-34-19)
न त्वयं पार्थिवेन्द्राणामवमानः प्रयुज्यते। त्वामेव कुरवो व्यक्तं प्रलम्भन्ते जनार्दन ॥२-३४-२०॥
O Janardana, it is not you who have insulted the kings. It is clear that only the Kurus are insulting you. (2-34-20)
क्लीबे दारक्रिया यादृगन्धे वा रूपदर्शनम्। अराज्ञो राजवत्पूजा तथा ते मधुसूदन ॥२-३४-२१॥
O Madhusudana, just as performing marriage rites among the impotent, or perceiving fragrance or beauty, so is the worship of a non-king like that of a king to you. (2-34-21)
दृष्टो युधिष्ठिरो राजा दृष्टो भीष्मश्च यादृशः। वासुदेवोऽप्ययं दृष्टः सर्वमेतद्यथातथम् ॥२-३४-२२॥
King Yudhiṣṭhira has been seen, Bhīṣma has been seen as he was, and this Vāsudeva too has been seen; all this has occurred exactly as it is. (2-34-22)
इत्युक्त्वा शिशुपालस्तानुत्थाय परमासनात्। निर्ययौ सदसस्तस्मात्सहितो राजभिस्तदा ॥२-३४-२३॥
Having said this, Śiśupāla rose from the excellent seat and, together with the kings, left the assembly at that time. (2-34-23)
