Shloka 8

सर्वारम्भान्‌ समुत्सृज्य हतस्वस्तिरकिंचन: । कस्मादाशंससे भैक्ष्यं कर्तु प्राकृतवत्‌ प्रभो,प्रभो! आप सारे उद्योग छोड़कर कल्याणके साधनोंसे हीन और अकिंचन हुए साधारण पुरुषोंके समान भीख माँगनेकी इच्छा क्‍यों करते हैं? इति श्रीमहाभारते शान्तिपर्वणि राजधर्मानुशासनपर्वणि अर्जुनवाक्ये अष्टमो<5 ध्याय: इस प्रकार श्रीमह्याभारत शान्तिपर्वके अन्तर्गत राजधमनुशासनपर्वमें अजुनवाक्यविषयक आठवाँ अध्याय पूरा हुआ

sarvārambhān samutsṛjya hatasvastir akiñcanaḥ | kasmād āśaṃsase bhaikṣyaṃ kartuṃ prākṛtavat prabho ||

অর্জুন বললেন— প্রভো! সকল উদ্যোগ পরিত্যাগ করে, কল্যাণের সহায় থেকে বঞ্চিত ও নিঃস্ব হয়ে, সাধারণ মানুষের মতো ভিক্ষা করে জীবনধারণ করতে আপনি কেন ইচ্ছা করেন?

सर्वall
सर्व:
Karma
TypeAdjective
Rootसर्व
FormMasculine, Accusative, Plural
आरम्भान्undertakings, enterprises
आरम्भान्:
Karma
TypeNoun
Rootआरम्भ
FormMasculine, Accusative, Plural
समुत्सृज्यhaving abandoned, giving up
समुत्सृज्य:
TypeVerb
Rootसम्-उत्-√सृज्
Formल्यप् (absolutive/gerund), Parasmaipada (usage), Non-finite
हतdestroyed, deprived
हत:
TypeAdjective
Root√हन्
FormMasculine, Nominative, Singular, क्त (past passive participle)
स्वस्तिwell-being, auspiciousness
स्वस्ति:
TypeNoun
Rootस्वस्ति
FormFeminine, Nominative, Singular
अकिंचनःwithout possessions; destitute
अकिंचनः:
Karta
TypeAdjective
Rootअकिंचन
FormMasculine, Nominative, Singular
कस्मात्from what (cause)? why?
कस्मात्:
Apadana
TypePronoun
Rootकिम्
FormMasculine/Neuter, Ablative, Singular
आशंससेyou desire, you hope for
आशंससे:
TypeVerb
Rootआ-√शंस्
FormLat (present), Atmanepada, Second, Singular, Active (Atmanepada usage)
भैक्ष्यम्alms, begging
भैक्ष्यम्:
Karma
TypeNoun
Rootभैक्ष्य
FormNeuter, Accusative, Singular
कर्तुम्to do, to undertake
कर्तुम्:
TypeVerb
Root√कृ
Formतुमुन् (infinitive), Active
प्राकृतवत्like an ordinary person
प्राकृतवत्:
TypeIndeclinable
Rootप्राकृत + वत्
Formवत्-प्रत्ययान्त अव्यय (adverbial)
प्रभोO lord
प्रभो:
TypeNoun
Rootप्रभु
FormMasculine, Vocative, Singular

अर्जुन उवाच

A
Arjuna

Educational Q&A

The verse frames a dharma-question: whether abandoning one’s proper responsibilities and adopting mendicancy is ethically appropriate for a person of high station. It challenges renunciation that appears to evade svadharma (one’s rightful duty), especially in the context of governance and social order.

Arjuna addresses a revered ‘Lord/Master’ and expresses surprise that he would discard all enterprises and seek alms like a common man. The line functions as a pointed objection within a discussion on conduct and royal duty (rājadharma), pressing for justification of such a choice.