Shloka 37

त्वं तु शुक्लाभिजातीय: परदोषेण कारित: । अनिच्छमान: कर्मेदं कृत्वा च परितप्यसे,तुम तो जन्मसे ही शुद्ध स्वभावके हो। तुम्हारे मनमें युद्धकी इच्छा बिलकुल नहीं थी। शत्रुओंके अपराधसे ही तुम्हें इस कार्यमें प्रवृत्त होना पड़ा। तुम यह युद्धकर्म करके भी निरन्तर पश्चात्ताप ही कर रहे हो

tvaṃ tu śuklābhijātīyaḥ paradoṣeṇa kāritaḥ | anicchamānaḥ karmedaṃ kṛtvā ca paritapyase ||

Namun engkau berwatak suci dan berbudi luhur. Hanya kerana kesalahan musuhlah engkau didorong menempuh jalan ini. Walaupun tiada keinginan, engkau telah melaksanakan perbuatan perang itu—dan sesudah melakukannya pun, engkau terus terbakar oleh penyesalan yang tidak padam.

त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Form—, Nominative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
शुक्लाभिजातीयःof pure/noble birth (pure-natured)
शुक्लाभिजातीयः:
Karta
TypeAdjective
Rootशुक्लाभिजातीय
FormMasculine, Nominative, Singular
परदोषेणby another's fault
परदोषेण:
Karana
TypeNoun
Rootपरदोष
FormMasculine, Instrumental, Singular
कारितःmade to act/impelled
कारितः:
Karta
TypeAdjective
Rootकृ
FormMasculine, Nominative, Singular, causative past passive participle (णिच्), 'caused/made to do'
अनिच्छमानःnot wishing, unwilling
अनिच्छमानः:
Karta
TypeAdjective
Rootअनिच्छमान
FormMasculine, Nominative, Singular, present active participle of √इष्/इच्छ् with negation (na + icchamāna)
कर्मact/deed
कर्म:
Karma
TypeNoun
Rootकर्मन्
FormNeuter, Accusative, Singular
इदम्this
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
कृत्वाhaving done
कृत्वा:
TypeVerb
Rootकृ
Formabsolutive/gerund (क्त्वा)
and
:
TypeIndeclinable
Root
परितप्यसेyou grieve/repent, are tormented
परितप्यसे:
TypeVerb
Rootतप्
FormPresent, Atmanepada, Second, Singular, परि-

व्यास उवाच

Educational Q&A

Moral agency is shaped by both inner disposition and external provocation: a person of pure intent may be forced into harsh action by others’ wrongdoing, yet still feel ethical pain afterward. The verse highlights the tension between necessary duty and the lingering remorse that follows violence.

Vyāsa addresses a warrior figure, characterizing him as naturally pure and unwilling to fight. He explains that the war-action occurred not from personal desire but because the opponents’ faults compelled it, and that the speaker’s addressee continues to repent even after performing the deed.