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Shloka 48

भृगु–भरद्वाजसंवादः: वर्णभेदस्य कर्माधारितव्याख्या

Bhrigu–Bharadvaja Dialogue: A Karma-Based Account of Varṇa

हेतुवादान्‌ प्रवदिता वक्ता संसत्सु हेतुमत्‌ । आक्रोष्टा चाभिवक्ता च ब्रह्म॒वाक्येषु च द्विजान्‌

hetuvādān pravaditā vaktā saṃsatsu hetumat | ākroṣṭā cābhivaktā ca brahmavākyeṣu ca dvijān |

Wika ni Bhīṣma: Sa mga kapulungan, ako’y dating naglalatag ng mga katuwiran at nagsasalita nang punô ng dahilan at pagtatalo. At kapag ang mga marurunong na brāhmaṇa ay may paggalang na nagbubulay sa mga banal na salita ng Veda, ako nama’y marahas na sumasalakay—nang-aalipusta at sumasalungat—upang iparada lamang ang sarili kong mapagtunggaling lohika.

हेतुवादान्reasonings; arguments (doctrines of logic)
हेतुवादान्:
Karma
TypeNoun
Rootहेतुवाद
FormMasculine, Accusative, Plural
प्रवदिताspeaker; one who speaks forth
प्रवदिता:
Karta
TypeNoun
Rootप्र + वद्
FormMasculine, Nominative, Singular
वक्ताspeaker; orator
वक्ता:
Karta
TypeNoun
Rootवच्
FormMasculine, Nominative, Singular
संसत्सुin assemblies; in councils
संसत्सु:
Adhikarana
TypeNoun
Rootसंसद्
FormFeminine, Locative, Plural
हेतुमत्reasoned; having reasons (argumentative speech)
हेतुमत्:
Karma
TypeAdjective
Rootहेतुमत्
FormNeuter, Accusative, Singular
आक्रोष्टाreviler; one who shouts abuse
आक्रोष्टा:
Karta
TypeNoun
Rootआ + क्रुश्
FormMasculine, Nominative, Singular
and
:
TypeIndeclinable
Root
अभिवक्ताaccuser; one who speaks against
अभिवक्ता:
Karta
TypeNoun
Rootअभि + वच्
FormMasculine, Nominative, Singular
and
:
TypeIndeclinable
Root
ब्रह्मवाक्येषुin sacred utterances; in Vedic statements
ब्रह्मवाक्येषु:
Adhikarana
TypeNoun
Rootब्रह्मवाक्य
FormNeuter, Locative, Plural
and
:
TypeIndeclinable
Root
द्विजान्twice-born (Brahmins)
द्विजान्:
Karma
TypeNoun
Rootद्विज
FormMasculine, Accusative, Plural

भीष्म उवाच

B
Bhishma
D
dvija (Brahmins)
S
saṃsat (assembly)
B
brahma-vākya (Vedic utterances)

Educational Q&A

Bhishma condemns the arrogant misuse of logic in sacred or learned settings: reasoned speech should serve truth and dharma, not ego, insult, or the humiliation of the wise—especially when discussing Vedic teachings.

Bhishma is recounting his own past conduct: in assemblies he habitually argued and debated, and when Brahmins discussed Vedic statements with reverence, he would aggressively interrupt, abuse, and contradict them, asserting his own contentious reasoning.