07.168
Sanjaya said:
Upon hearing Arjuna's words, the great warriors remained silent, choosing neither to speak of unpleasant nor pleasant matters to Dhananjaya, O great king.
Then, in a fit of anger, the mighty-armed Bhimasena addressed Arjuna, the son of Kunti, with a smile, O best of the Bharatas.
The sage, having retreated to the forest, speaks of the principles of dharma. O son of Pṛthā, like a brāhmaṇa who has laid down his rod of punishment and is steadfast in his vows.
A warrior who protects from harm, survives injuries, and is forgiving among the virtuous, quickly gains the earth, righteousness, fame, and prosperity.
You, who are endowed with all the qualities of a Kshatriya and belong to a noble lineage, today appear as if speaking like an ignorant person.
O son of Kunti, your courage is akin to that of Indra, the lord of Shachi. You uphold your duty without transgression, just as the great ocean respects its boundaries.
For thirteen years, without worshipping you who are blameless, and having set aside anger, you seek only to fulfill your duty.
O dear, it is fortunate that today your mind adheres to your own duty, and your intellect is consistently compassionate, O infallible one.
The kingdom that was unrighteously taken from the righteous, and Draupadi, who was insulted and brought to the assembly by the enemies.
We were exiled to the forest, wearing garments of bark and deerskin, undeserving of such a state, for thirteen years by others.
"O sinless one, you have endured these places of anger. All this has been performed by you, being engaged in the duty of a warrior."
I have started to eliminate that unrighteousness with your help. I will annihilate the petty usurpers of the kingdom along with their followers.
You had previously stated, 'We have come for battle.' We are doing our best, but today you look down upon us.
You refuse to understand your own duty, and instead, your false words wound the hearts of us who are already frightened.
O tormentor of enemies, my heart is torn apart by your harsh words, just like an alkali in a shaving wound.
This is a great injustice; despite being righteous, you fail to understand. You do not praise yourself and us, who are truly praiseworthy, but instead, you praise someone who does not deserve even a fraction of your worth.
It is not fitting for one to praise their own virtues. In anger, I could shatter the earth and scatter the mountains.
Wielding the heavy and terrible mace adorned with a golden garland, I would shatter the mountain-like beings born of the earth, just as the wind does.
O best of men, knowing this, you should not cause your brother to fear Drona's son, O one of immeasurable valor.
Then, Bibhatsu, either stand with all the great warriors, or I alone, with mace in hand, will defeat this one in the great battle.
Then the son of the king of Panchala, appearing as if angry and roaring like Hiranyakashipu, spoke to Partha, who is Hari.
The actions of a Brahmin, such as performing sacrifices, teaching, giving, and accepting gifts, are considered horrible by the wise.
The sixth study is known among them, where they are established. I have killed Drona, so why do you blame me, O Partha?
Having abandoned his own duty and taken up the warrior's duty, he uses an inhuman weapon to kill us, acting in a despicable manner.
Thus, if someone employs unbearable illusion and claims to be a Brahmin, he should indeed be destroyed by illusion itself if he is not appropriate, O son of Pritha. What is there to be done?
In that situation, if the son of Droṇa angrily makes a terrifying sound, what do I lose there?
I do not find it surprising that Drona's son, with his pure roar, will kill the Kauravas, as they are unable to protect themselves.
You call me a teacher-killer after becoming righteous; for that purpose, I was born as the son of the Panchala from fire.
In the context of battle, where one's duty or lack thereof is balanced, how can you distinguish between a Brahmin and a Kshatriya, O Dhananjaya?
O best of men, one who, though unarmed, would kill with Brahma weapons when overcome with anger, is not to be killed by any means.
Those who act against dharma are considered poisonous by the wise. Knowing this, Arjuna, who understands the essence of dharma and artha, why do you criticize?
The cruel one was struck down by me from the chariot. O disgusting one, why do you not praise what should not be praised?
O son of Pritha, how is it that you do not praise Bhima, who is like fire, sun, and poison, for his praiseworthy act of cutting off Drona's head in battle?
Even after slaying my own kin in battle, and severing his head, I find no relief from my anguish.
"And that pierces my heart, as his head was not severed by me and thrown into the region of Niṣāda, like Jayadratha's head."
O Arjuna, the killing of enemies is considered unrighteousness. However, for a Kshatriya, this is indeed the duty, to either kill or be killed in return.
I have righteously slain the enemy in battle, O son of Pāṇḍu, just as you have slain the heroic Bhagadatta, the friend of your father.
You consider yourself righteous after killing the grandfather in battle. Why do you not consider righteousness when I kill the enemy, even if he is sinful?
The eldest Pāṇḍava is not untruthful, nor am I unrighteous, O Arjuna. The firm disciple has been killed, and the sinful one is defeated. Engage in battle, for victory is yours.
