Previous Verse
Next Verse

Shloka 15

Indra–Mataṅga Saṃvāda: On the rarity and responsibilities of Brāhmaṇya (इन्द्र-मतङ्ग संवादः)

ब्रूहि रासभि कल्याणि माता मे येन दूषिता । कथं मां वेत्सि चण्डालं क्षिप्रं रासभि शंस मे,“कल्याणमयी गर्दभी! बता, मेरी माता किससे कलंकित हुई है? तू मुझे चाण्डाल कैसे समझती है? शीघ्र मुझसे सारी बात बता

brūhi rāsabhi kalyāṇi mātā me yena dūṣitā | kathaṃ māṃ vetsi caṇḍālaṃ kṣipraṃ rāsabhi śaṃsa me ||

“โอ้ลาเพศเมียผู้เป็นมงคล จงบอกมาเถิด—มารดาของเราถูกทำให้มัวหมองโดยผู้ใด? เจ้ารู้ได้อย่างไรว่าเราเป็นจัณฑาล? รีบบอกเราเถิด โอลาเพศเมีย จงกล่าวความทั้งหมดให้สิ้นกระแสความ.”

ब्रूहिtell (me)
ब्रूहि:
TypeVerb
Rootब्रू (धातु)
Formलोट् (imperative), 2, singular, परस्मैपद
रासभिO she-ass (female donkey)
रासभि:
TypeNoun
Rootरासभी (स्त्री)
Formfeminine, vocative, singular
कल्याणिO auspicious one
कल्याणि:
TypeNoun
Rootकल्याणी (स्त्री)
Formfeminine, vocative, singular
माताmother
माता:
Karta
TypeNoun
Rootमातृ (स्त्री)
Formfeminine, nominative, singular
मेmy
मे:
TypePronoun
Rootअस्मद्
Form1, genitive, singular
येनby whom/whereby
येन:
Karana
TypePronoun
Rootयद्
Formmasculine/neuter, instrumental, singular
दूषिताdefiled, tainted
दूषिता:
TypeAdjective
Rootदूषित (कृदन्त; √दूष्)
Formfeminine, nominative, singular, क्त (past passive participle)
कथम्how
कथम्:
TypeIndeclinable
Rootकथम्
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
Form1, accusative, singular
वेत्सिyou know / you consider
वेत्सि:
TypeVerb
Rootविद् (धातु)
Formलट् (present), 2, singular, परस्मैपद
चण्डालम्a caṇḍāla (outcaste)
चण्डालम्:
Karma
TypeNoun
Rootचण्डाल (पुं)
Formmasculine, accusative, singular
क्षिप्रम्quickly
क्षिप्रम्:
TypeIndeclinable
Rootक्षिप्रम्
रासभिO she-ass
रासभि:
TypeNoun
Rootरासभी (स्त्री)
Formfeminine, vocative, singular
शंसtell, relate
शंस:
TypeVerb
Rootशंस् (धातु)
Formलोट् (imperative), 2, singular, परस्मैपद
मेto me
मे:
Sampradana
TypePronoun
Rootअस्मद्
Form1, dative, singular

भीष्म उवाच

B
Bhīṣma
M
mātā (Bhīṣma's mother, unnamed here)
R
rāsabhī (a she-donkey, addressed)
C
Caṇḍāla (social category/outcaste)

Educational Q&A

The verse foregrounds ethical inquiry: before accepting a stigmatizing judgment (being called a Caṇḍāla) or a charge of dishonor against one’s mother, Bhīṣma demands clear grounds and truthful explanation. It models the dharmic impulse to seek evidence and accountability rather than act on insult or rumor.

Bhīṣma addresses a she-donkey (rāsabhī), asking her to explain why she considers him a Caṇḍāla and by whom his mother was ‘defiled.’ The tone is urgent and interrogative, pressing for the full account immediately.