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Mahabharata — Anushasana Parva, Shloka 17

ब्राह्मणा: संश्रिता: क्षत्र न क्षत्रं ब्राह्मणाश्रितम्‌ । ख्रिता ब्रह्मोपधा विप्रा: खादन्ति क्षत्रियान्‌ भुवि

arjuna uvāca | brāhmaṇāḥ saṁśritāḥ kṣatra na kṣatraṁ brāhmaṇāśritam | kṣatriyā brahmopadhā viprāḥ khādanti kṣatriyān bhuvi ||

အာရ္ဇုနက ပြောသည်– «အို က္ෂတ္တရိယ၊ ဗြာဟ္မဏတို့သည် က္ෂတ္တရိယအမျိုးအစားကို အားကိုး၍ အသက်မွေးကြ၏။ သို့သော် က္ෂတ္တရိယသည် ဗြာဟ္မဏတို့၏ အကာအကွယ်အောက်တွင် နေထိုင်သူ မဟုတ်။ ဝေဒပညာကို လေ့လာသင်ကြားခြင်းကို အကြောင်းပြ၍ အသက်မွေးသော ဗြာဟ္မဏတို့သည် ဤမြေပြင်ပေါ်တွင် အမှန်အားဖြင့် က္ෂတ္တရိယတို့ထံမှ ရသောအရာကို စားသုံးကာ ရပ်တည်ကြသည်»။

ब्राह्मणाःBrahmins
ब्राह्मणाः:
Karta
TypeNoun
Rootब्राह्मण
FormMasculine, Nominative, Plural
संश्रिताःhaving taken refuge; dependent
संश्रिताः:
Karta
TypeAdjective
Rootसं-श्रि (श्रित)
FormMasculine, Nominative, Plural
क्षत्रO Kshatra (O king/warrior)
क्षत्र:
TypeNoun
Rootक्षत्र
FormMasculine, Vocative, Singular
not
:
TypeIndeclinable
Root
क्षत्रम्the Kshatra (kshatriya power/class)
क्षत्रम्:
Karma
TypeNoun
Rootक्षत्र
FormNeuter, Accusative, Singular
ब्राह्मण-आश्रितम्dependent on Brahmins; having Brahmins as refuge
ब्राह्मण-आश्रितम्:
TypeAdjective
Rootब्राह्मण + आश्रित (आ-श्रि)
FormNeuter, Nominative, Singular
श्रिताःdependent; resorting to
श्रिताः:
Karta
TypeAdjective
Rootश्रि (श्रित)
FormMasculine, Nominative, Plural
ब्रह्म-उपधाःthose who use sacred knowledge as a pretext; (lit.) having brahman as a pretext
ब्रह्म-उपधाः:
Karta
TypeNoun
Rootब्रह्मन् + उपधा
FormMasculine, Nominative, Plural
विप्राःBrahmins; learned men
विप्राः:
Karta
TypeNoun
Rootविप्र
FormMasculine, Nominative, Plural
खादन्तिeat; feed on
खादन्ति:
TypeVerb
Rootखाद्
FormPresent, Third, Plural, Parasmaipada
क्षत्रियान्Kshatriyas
क्षत्रियान्:
Karma
TypeNoun
Rootक्षत्रिय
FormMasculine, Accusative, Plural
भुविon earth
भुवि:
Adhikarana
TypeNoun
Rootभू
FormFeminine, Locative, Singular

अजुन उवाच

A
Arjuna
B
Brahmins (Brāhmaṇa/Vipra)
K
Kshatriyas (Kṣatra/Kṣatriya)

Educational Q&A

The verse highlights the practical interdependence between social orders and criticizes those who use sacred learning as a mere pretext for livelihood, implying that ethical integrity—not just status or scholarship—matters in dharma.

Arjuna speaks in a discussion on conduct and social duties, pointing out that Brahmins often rely materially on Kshatriya patronage, while Kshatriyas are not portrayed as similarly dependent—framing a critique of exploitative or hypocritical religious livelihood.