se engaged, was
slain by me in battle?' Wert thou taught this use of weapons by the
high-souled Indra or by Rudra, O Partha, or by Drona, or by Kripa? Thou
art, in this world, better acquainted with the rules about the use of
weapons than all others. Why then hast thou cut off in battle the arm of
a warrior who was not engaged with thee? The righteous never strike him
that is heedless, or him that is terrified, or him that is made carless,
or him that beggeth for life or protection, or him that hath fallen into
distress. Why, then, O Partha, hast thou perpetrated such an extremely
unworthy deed that is sinful, that is worthy only of a low wretch, and
that is practised by only a wicked bloke! A respectable person, O
Dhananjaya, can easily accomplish a deed that is respectable. A deed,
however, that is disrespectable becomes difficult of accomplishment by a
person that is respectable. A man quickly catches the behaviour of those
with whom and amongst whom he moves. This is seen in thee, O Partha!
Being of royal lineage and born, especially, in Kuru's race, how hast
thou fallen off from the duties of a Kshatriya, although thou wert of
good behaviour and observant of excellent vows. This mean act that thou
hast perpetrated for the sake of the Vrishni warrior, is without doubt,
conformable to Vasudeva's counsels. Such an act does not suit one like
thee. Who else, unless he were a friend of Krishna's, would inflict such
a wrong upon one that is heedlessly engaged with another in battle? The
Vrishnis and the Andhakas are bad Kshatriyas, ever engaged in sinful
deeds, and are, by nature, addicted to disreputable behaviour. Why, O
Partha, hast thou taken them as model?" Thus addressed in battle, Partha
replied unto Bhurisravas, saying, "It is evident that with the
decrepitude of the body one's intellect also becomes decrepit, since, O
lord, all those senseless words have been uttered by thee. Although thou
knowest Hrishikesa and myself well, how is it that thou rebukest us thus?
Knowing as I do the rules of battle and conversant as I am with the
meaning of all the scriptures, I would never do an act that is sinful.
Knowing this well, thou rebukest me yet. The Kshatriyas fight with their
foes, surrounded by their own followers, their brothers, sires, sons,
relatives, kinsmen, companions, and friends. These also fight, relying on
the (strength of) arms of those they follow. Why, then, should I not
protect Satyaki, my disciple and dea