Shloka 2

भवन्तो वै महाभागा अपरोक्षनिशाचरा: । उच्छिष्टानशुचीन क्षुद्रान्‌ कथं हिंसथ मानवान्‌,“महाभागगण! आपलोग प्रत्यक्ष निशाचर हैं। बताइये, अपवित्र, उच्छिष्ट और शाद्र मनुष्योंकी किस तरह और क्‍यों हिंसा करते हैं?

bhavanto vai mahābhāgā aparokṣaniśācarāḥ | ucchiṣṭānaśucīn kṣudrān kathaṁ hiṁsatha mānavān ||

Bhishma said: “You indeed are fortunate and eminent beings—visible, present-before-the-eyes night‑wanderers. Tell me: how and for what reason do you harm human beings—those who are impure, tainted by leftovers, and of mean conduct?”

भवन्तःyou (honored persons)
भवन्तः:
Karta
TypePronoun
Rootभवत्
Formmasculine, nominative, plural
वैindeed
वै:
TypeIndeclinable
Rootवै
महाभागाःgreatly fortunate / illustrious (ones)
महाभागाः:
Sambodhana
TypeNoun
Rootमहाभाग
Formmasculine, nominative, plural
अपरोक्शdirectly visible / manifest
अपरोक्श:
Visheshana
TypeAdjective
Rootअपरोक्श
Formmasculine, nominative, plural
निशाचराःnight-roamers (demons)
निशाचराः:
Karta
TypeNoun
Rootनिशाचर
Formmasculine, nominative, plural
उच्छिष्टान्leftover-food-eaters / defiled by remnants
उच्छिष्टान्:
Karma
TypeAdjective
Rootउच्छिष्ट
Formmasculine, accusative, plural
अशुचीन्impure
अशुचीन्:
Karma
TypeAdjective
Rootअशुचि
Formmasculine, accusative, plural
क्षुद्रान्base / petty
क्षुद्रान्:
Karma
TypeAdjective
Rootक्षुद्र
Formmasculine, accusative, plural
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
हिंसथdo you harm / kill
हिंसथ:
TypeVerb
Rootहिंस्
Formpresent, second, plural, parasmaipada, indicative
मानवान्humans / men
मानवान्:
Karma
TypeNoun
Rootमानव
Formmasculine, accusative, plural

भीष्म उवाच

B
Bhishma
N
niśācarāḥ (night-wanderers)

Educational Q&A

The verse frames an ethical inquiry into violence: even when the victims are described as impure or of low conduct, Bhishma demands a reasoned account of why harm is inflicted. It highlights that moral justification for hiṁsā must be examined, not assumed.

Bhishma addresses a group of manifest ‘night‑wanderers’ (niśācaras), respectfully calling them mahābhāgāḥ, and questions them about their practice of harming humans—asking both the manner (katham) and the motive (implicit ‘why’) behind such violence.