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Shloka 46

यस्य ब्राह्मणसात्‌ सर्व वित्तमासीन्महात्मन: । नादेयं ब्राह्मणेष्वासीद्‌ यस्प स्वमपि जीवितम्‌,जिस महामनस्वी कर्णका सारा धन ब्राह्मणोंके अधीन था, ब्राह्मणोंके लिये जिसका कुछ भी, अपना जीवन भी अदेय नहीं था, जो स्त्रियोंको सदा प्रिय लगता था और प्रतिदिन दान किया करता था, वह महारथी कर्ण पार्थके बाणोंसे दग्ध हो परम गतिको प्राप्त हो गया

yasya brāhmaṇasāt sarvaṁ vittam āsīn mahātmanaḥ | nādeyaṁ brāhmaṇeṣv āsīd yasya svam api jīvitam ||

Śalya said: “All the wealth of that great-souled Karṇa lay at the disposal of the brāhmaṇas. For brāhmaṇas there was nothing he would refuse to give—not even his own life. Such a man, ever dear to women and daily devoted to giving, has now been scorched by Pārtha’s arrows and has attained the highest end.”

यस्यwhose
यस्य:
Sambandha
TypePronoun
Rootयद्
FormMasculine/Neuter, Genitive, Singular
ब्राह्मणसात्under the control/at the disposal of Brahmins
ब्राह्मणसात्:
Adhikarana
TypeIndeclinable
Rootब्राह्मणसात्
सर्वम्all, entire
सर्वम्:
Karma
TypeAdjective
Rootसर्व
FormNeuter, Accusative, Singular
वित्तम्wealth
वित्तम्:
Karma
TypeNoun
Rootवित्त
FormNeuter, Accusative, Singular
आसीत्was
आसीत्:
Kriya
TypeVerb
Rootअस्
FormImperfect, 3rd, Singular
महात्मनःof the great-souled (one)
महात्मनः:
Sambandha
TypeNoun
Rootमहात्मन्
FormMasculine, Genitive, Singular
not
:
TypeIndeclinable
Root
आदेयम्to be withheld / not to be given
आदेयम्:
Karta
TypeAdjective
Rootआदेय
FormNeuter, Nominative, Singular
ब्राह्मणेषुamong/for Brahmins
ब्राह्मणेषु:
Adhikarana
TypeNoun
Rootब्राह्मण
FormMasculine, Locative, Plural
आसीत्was
आसीत्:
Kriya
TypeVerb
Rootअस्
FormImperfect, 3rd, Singular
यस्यwhose
यस्य:
Sambandha
TypePronoun
Rootयद्
FormMasculine/Neuter, Genitive, Singular
स्वम्own
स्वम्:
Karma
TypeAdjective/Pronoun
Rootस्व
FormNeuter, Accusative, Singular
अपिeven, also
अपि:
TypeIndeclinable
Rootअपि
जीवितम्life
जीवितम्:
Karma
TypeNoun
Rootजीवित
FormNeuter, Accusative, Singular

शल्य उवाच

Ś
Śalya
K
Karṇa
B
Brāhmaṇas
P
Pārtha (Arjuna)

Educational Q&A

The verse highlights dāna as a defining virtue: Karṇa’s identity is framed through radical generosity toward brāhmaṇas—so complete that even life itself is described as ‘not ungivable.’ It also underscores the Mahābhārata’s ethical tension: personal virtue does not necessarily prevent tragic outcomes in war.

Śalya, speaking in the aftermath of Karṇa’s fall, recalls Karṇa’s famed liberality and moral stature, then contrasts it with the battlefield reality: Karṇa has been struck down by Pārtha (Arjuna) and has ‘attained the highest end,’ i.e., death with the implied destiny of a warrior.