Shloka 26

प्रजा ऊचु: उपक्षीणा: प्रजा: सर्वा राजा भव भवाय नः । ईती: प्रणुद भद्रं ते शान्तनो: कुलवर्धन,प्रजा बोली--शान्तनुके कुलकी वृद्धि करनेवाले महाराज! आपका कल्याण हो। राज्यकी सारी प्रजा क्षीण होती चली जा रही है। आप हमारे अभ्युदयके लिये राजा होना स्वीकार करें और अनावृष्टि आदि ईतियोंका भय दूर कर दें

prajā ūcuḥ—upakṣīṇāḥ prajāḥ sarvā rājā bhava bhavāya naḥ | ītīḥ praṇuda bhadraṃ te śāntanoḥ kulavardhana ||

Rakyat berkata: “Seluruh rakyat kian merana dan melemah. Jadilah raja demi kesejahteraan kami. Usirlah segala bencana—semoga kebaikan menyertaimu, wahai penambah kemuliaan wangsa Śāntanu.”

प्रजाःthe subjects/people
प्रजाः:
Karta
TypeNoun
Rootप्रजा
FormFeminine, Nominative, Plural
ऊचुःsaid
ऊचुः:
TypeVerb
Rootवच्
FormPerfect, Third, Plural, Parasmaipada
उपक्षीणाःwasted away, diminished
उपक्षीणाः:
TypeAdjective
Rootउपक्षीण
FormFeminine, Nominative, Plural
प्रजाःthe subjects/people
प्रजाः:
Karta
TypeNoun
Rootप्रजा
FormFeminine, Nominative, Plural
सर्वाःall
सर्वाः:
TypeAdjective
Rootसर्व
FormFeminine, Nominative, Plural
राजाking
राजा:
Karta
TypeNoun
Rootराजन्
FormMasculine, Nominative, Singular
भवbe (become)
भव:
TypeVerb
Rootभू
FormImperative, Second, Singular, Parasmaipada
भवायfor welfare/prosperity
भवाय:
Sampradana
TypeNoun
Rootभव
FormMasculine, Dative, Singular
नःof us / our
नः:
TypePronoun
Rootअस्मद्
FormGenitive, Plural
ईतीःcalamities, plagues (e.g., drought etc.)
ईतीः:
Karma
TypeNoun
Rootईति
FormFeminine, Accusative, Plural
प्रणुदdrive away, ward off
प्रणुद:
TypeVerb
Rootप्र-नुद्
FormImperative, Second, Singular, Parasmaipada
भद्रम्good fortune, auspiciousness
भद्रम्:
TypeNoun
Rootभद्र
FormNeuter, Nominative/Accusative, Singular
तेto you / your
ते:
TypePronoun
Rootयुष्मद्
FormGenitive/Dative, Singular
शान्तनोःof Śāntanu
शान्तनोः:
TypeProperNoun
Rootशान्तनु
FormMasculine, Genitive, Singular
कुलवर्धनO increaser of the lineage
कुलवर्धन:
TypeNoun
Rootकुलवर्धन
FormMasculine, Vocative, Singular

वायुदेव उवाच

P
prajā (the subjects/people)
Ś
Śāntanu (Śāntanuḥ)

Educational Q&A

The verse highlights rājadharma: a king’s legitimacy is tied to protecting and sustaining the people. When society is afflicted by calamities, the ruler is urged to accept responsibility and actively remove causes of suffering, making public welfare the ethical purpose of sovereignty.

The subjects, weakened by widespread distress, appeal to a royal figure addressed as the enhancer of Śāntanu’s lineage. They implore him to accept kingship for their prosperity and to ward off ‘ītis’—public calamities such as drought and related afflictions.