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Shloka 31

गोमूल्यनिर्णयः — The Determination of Value through the Cow

Nahuṣa–Cyavana Episode

यद्च्छयोपसम्पन्नैर्यज्ञसा धुबहिष्कृतै: । बाह्या बाह्ौौश्व जायन्ते यथावृत्ति यथाश्रयम्‌

yadṛcchayopasampannair yajñasādhubahiṣkṛtaiḥ | bāhyā bāhyauś ca jāyante yathāvṛtti yathāśrayam ||

Bhishma berkata: “Daripada mereka yang, menurut kehendak semata-mata, bersatu dengan wanita daripada varṇa lain tanpa menimbang kelahiran dan kepatutan—dan yang disingkirkan daripada hak upacara yajña serta dijauhkan daripada pergaulan orang-orang berbudi—daripada merekalah lahir golongan luar dan terbuang. Keturunan campuran itu kemudian menempuh pelbagai mata pencarian dan mencari naungan di mana sahaja yang sesuai dengan kecenderungan mereka, bertindak menurut tabiat dan keadaan sendiri, bukan menurut dharma yang ditetapkan.”

यदृच्छयाby chance; at random; as one pleases
यदृच्छया:
Adhikarana
TypeIndeclinable
Rootयदृच्छा
उपसम्पन्नैःendowed/possessed (with)
उपसम्पन्नैः:
Karana
TypeAdjective
Rootउपसम्पन्न
FormMasculine, Instrumental, Plural
यज्ञैःwith sacrifices; by sacrifices
यज्ञैः:
Karana
TypeNoun
Rootयज्ञ
FormMasculine, Instrumental, Plural
साधुभिःby the good/virtuous (men)
साधुभिः:
Karana
TypeNoun
Rootसाधु
FormMasculine, Instrumental, Plural
बहिष्कृतैःexcluded; ostracized
बहिष्कृतैः:
Karana
TypeAdjective
Rootबहिष्कृत
FormMasculine, Instrumental, Plural
बाह्याःoutsiders; outcast
बाह्याः:
Karta
TypeAdjective
Rootबाह्य
FormMasculine, Nominative, Plural
बाहुषुin the arms
बाहुषु:
Adhikarana
TypeNoun
Rootबाहु
FormMasculine, Locative, Plural
जायन्तेare born; arise
जायन्ते:
TypeVerb
Rootजन्
FormPresent, Third, Plural, Ātmanepada
यथाas; according to
यथा:
TypeIndeclinable
Rootयथा
वृत्तिम्occupation; livelihood; conduct
वृत्तिम्:
Karma
TypeNoun
Rootवृत्ति
FormFeminine, Accusative, Singular
यथाas; according to
यथा:
TypeIndeclinable
Rootयथा
आश्रयम्support; refuge; dependence
आश्रयम्:
Karma
TypeNoun
Rootआश्रय
FormMasculine, Accusative, Singular

भीष्म उवाच

B
Bhishma
Y
yajña (sacrifice)
S
sādhu (the virtuous)

Educational Q&A

Bhishma links social and ritual exclusion to disregard for prescribed marital and ethical norms, stating that unions formed merely by personal whim and outside accepted dharma lead to socially marginal offspring who then live by varied, self-chosen livelihoods and supports.

In Anushasana Parva, Bhishma continues instructing Yudhishthira on dharma. Here he comments on the outcomes of improper inter-varṇa unions and the resulting communities’ social position, occupations, and dependence, framing it as a consequence of being barred from yajña and from the company of the righteous.