Shloka 39

श्वपाकवन्म्लेच्छगणान्‌ हत्वा चान्यान्‌ पृथग्विधान्‌ । अज्ञानान्मूढवद्‌ ब्रह्मन्‌ पुत्रदारधनेप्सया,“ब्रह्मन! ब्रह्मवेत्ता होकर भी आपने स्त्री, धन और पुत्रकी लिप्सासे मूर्ख चाण्डालोंके समान कितने ही म्लेच्छों तथा अन्य नाना प्रकारके क्षत्रियसमूहोंका संहार कर डाला है

śvapākavan mlecchagaṇān hatvā cānyān pṛthagvidhān | ajñānān mūḍhavad brahman putradāradhanepsayā ||

Sañjaya said: “O Brahmin, though you are a knower of Brahman, driven by craving for son, wife, and wealth, you have—like an ignorant fool, like a low outcaste—slain hosts of mlecchas and many other groups of diverse kinds. How could such violence arise from one who knows the highest truth?”

श्वपाकवत्like a caṇḍāla (dog-cooker)
श्वपाकवत्:
TypeIndeclinable
Rootश्वपाक + वत्
FormAvyaya (vat-pratyaya used adverbially: 'like/as')
म्लेच्छगणान्groups of mlecchas
म्लेच्छगणान्:
Karma
TypeNoun
Rootम्लेच्छगण
FormMasculine, Accusative, Plural
हत्वाhaving slain
हत्वा:
TypeVerb
Rootहन्
FormAbsolutive (ktvānta), 'having killed'
and
:
TypeIndeclinable
Root
FormConjunction
अन्यान्others
अन्यान्:
Karma
TypeAdjective
Rootअन्य
FormMasculine, Accusative, Plural
पृथग्विधान्of various distinct kinds
पृथग्विधान्:
Karma
TypeAdjective
Rootपृथग्विध
FormMasculine, Accusative, Plural
अज्ञानात्from ignorance / due to ignorance
अज्ञानात्:
Apadana
TypeNoun
Rootअज्ञान
FormNeuter, Ablative, Singular
मूढवत्like a fool
मूढवत्:
TypeIndeclinable
Rootमूढ + वत्
FormAvyaya (vat-pratyaya used adverbially: 'like')
ब्रह्मन्O brahmin / O Brahman-knower (address)
ब्रह्मन्:
TypeNoun
Rootब्रह्मन्
FormMasculine, Vocative, Singular
पुत्रदारधनेप्सयाby/with the desire for son, wife, and wealth
पुत्रदारधनेप्सया:
Karana
TypeNoun
Rootपुत्र + दार + धन + ईप्सा
FormFeminine, Instrumental, Singular

संजय उवाच

S
Sañjaya
B
Brahman (addressed person, unspecified in this verse)
M
mleccha-gaṇas (mleccha groups)
Ś
śvapāka (as a comparison)

Educational Q&A

The verse criticizes the contradiction between spiritual knowledge (being a brahmavit) and conduct driven by craving for worldly attachments—son, spouse, and wealth—leading to unethical violence. It frames such killing as arising from ignorance and delusion, not from true wisdom.

Sañjaya reports a rebuke directed at a learned ‘Brahman’: despite claiming higher knowledge, he is accused of slaughtering many groups (mlecchas and others) out of worldly desire, likened rhetorically to the behavior of an ignorant outcaste.