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Shloka 29

कर्णेन सैन्यस्थापनं तथा नानायुद्धसमवायः

Karna Reforms the Host and Multiple Duels Converge

कृतघ्नता परवित्तापहारो मद्यपानं गुरुदारावमर्द: । वाक्पारुष्यं गोवधो रात्रिचर्या बहिर्गेहं परवस्त्रोपभोग:

kṛtaghnatā paravittāpahāro madyapānaṃ gurudārāvamardaḥ | vākpāruṣyaṃ govadho rātricaryā bahirgehaṃ paravastrōpabhogaḥ ||

Karna berkata: “Tidak tahu berterima kasih, merampas harta orang lain, meminum minuman memabukkan, menodai istri guru, ucapan yang kasar dan menghina, membunuh sapi, berkeliaran pada malam hari demi maksud yang tidak patut, tinggal di luar rumah sendiri, serta mengenakan atau menikmati pakaian milik orang lain—semua itu adalah perbuatan yang menandai kemerosotan moral dan mendatangkan cela dalam tatanan dharma.”

कृतघ्नताingratitude
कृतघ्नता:
Karta
TypeNoun
Rootकृतघ्नता (कृतघ्न + ता)
FormFeminine, Nominative, Singular
परवित्तापहारःstealing of another's wealth
परवित्तापहारः:
Karta
TypeNoun
Rootअपहार (अप + √हृ) / परवित्त
FormMasculine, Nominative, Singular
मद्यपानम्drinking liquor
मद्यपानम्:
Karta
TypeNoun
Rootपान (√पा) / मद्य
FormNeuter, Nominative, Singular
गुरुदारावमर्दःviolating (dishonoring) the wife of one's teacher/elder
गुरुदारावमर्दः:
Karta
TypeNoun
Rootअवमर्द (अव + √मृद्) / गुरु-दार
FormMasculine, Nominative, Singular
वाक्पारुष्यम्harshness of speech
वाक्पारुष्यम्:
Karta
TypeNoun
Rootपारुष्य / वाक्
FormNeuter, Nominative, Singular
गोवधःkilling a cow
गोवधः:
Karta
TypeNoun
Rootवध (√वध्) / गो
FormMasculine, Nominative, Singular
रात्रिचर्याroaming at night; nocturnal wandering
रात्रिचर्या:
Karta
TypeNoun
Rootचर्या (√चर्) / रात्रि
FormFeminine, Nominative, Singular
बहिर्गेहम्outside the house
बहिर्गेहम्:
Adhikarana
TypeIndeclinable
Rootगृह (गृह/गेह) / बहिस्
परवस्त्रोपभोगःusing/enjoying another's clothes (property)
परवस्त्रोपभोगः:
Karta
TypeNoun
Rootउपभोग (उप + √भुज्) / परवस्त्र
FormMasculine, Nominative, Singular

कर्ण उवाच

K
Karna
G
guru (teacher/preceptor)
G
guru’s wife
C
cow

Educational Q&A

The verse lists behaviors condemned by dharma—ingratitude, theft, intoxication, sexual violation (especially involving the teacher’s wife), abusive speech, cow-killing, and other socially destructive acts—presenting them as markers of ethical degradation and sources of blame.

Karna is speaking in a didactic mode, enumerating actions regarded as grave moral faults. The statement functions as ethical instruction within the broader war-time discourse, emphasizing that even amid conflict, certain transgressions remain censurable.