Shloka 20

त॑ं वै गच्छस्व नृपते स त्वां संयाजयिष्यति । जुगुप्समानो नृपतिर्मनसेदं विचिन्तयन्‌,“राजन! तुम उन्हींके पास जाओ। वे तुम्हारा यज्ञ करा देंगे।” राजा ट्रपद उपयाजकी बात सुनकर याजके इस चरित्रकी मन-ही-मन निन्दा करने लगे, तो भी अपने कार्यका विचार करके याजके आश्रमपर गये और पूजनीय याज मुनिका पूजन करके तब उनसे इस प्रकार बोले---

taṁ vai gacchasva nṛpate sa tvāṁ saṁyājayiṣyati | jugupsamāno nṛpatir manasedaṁ vicintayan |

Vị Bà-la-môn nói: “Hỡi Đại vương, xin hãy đến gặp người ấy; người ấy sẽ cử hành tế lễ cho ngài đúng theo nghi thức.” Nghe lời khuyên ấy, vua Drupada—dẫu trong lòng ghê ngại và thầm chê trách hạnh kiểm của vị tế sư—vẫn cân nhắc mục đích của mình rồi đến am thất của vị chủ tế. Sau khi kính lễ bậc hiền triết đáng tôn kính là Yāja với đầy đủ nghi lễ, nhà vua bèn thưa với ngài như sau.

{'taṁ''him
{'taṁ':
that person (accusative singular)', 'vai''indeed
that person (accusative singular)', 'vai':
surely (emphatic particle)', 'gacchasva''go (2nd person singular, imperative, middle)', 'nṛpate': 'O king (vocative of nṛpati)', 'saḥ': 'he', 'tvām': 'you (accusative singular)', 'saṁyājayiṣyati': 'will cause (you) to perform a sacrifice
surely (emphatic particle)', 'gacchasva':
will officiate and conduct the sacrifice properly (causative future of √yaj)', 'jugupsamānaḥ''feeling disgust/repugnance
will officiate and conduct the sacrifice properly (causative future of √yaj)', 'jugupsamānaḥ':
condemning inwardly (present participle of √gup in desiderative/denominative sense as used here)', 'nṛpatiḥ''the king', 'manasā': 'in the mind
condemning inwardly (present participle of √gup in desiderative/denominative sense as used here)', 'nṛpatiḥ':
mentally (instrumental singular)', 'idam''this', 'vicintayan': 'reflecting
mentally (instrumental singular)', 'idam':

ब्राह्मण उवाच

ब्राह्मण (Brahmin speaker)
नृपति / राजा (the king; identified in the prose context as Drupada)
याज मुनि (Sage Yāja, the officiating priest)
आश्रम (hermitage)

Educational Q&A

The verse highlights ethical tension: even when one feels moral revulsion toward another’s conduct, one may still act pragmatically for a larger objective—yet the narrative frames this as an inner conflict that invites reflection on righteous means (dharma) in pursuing desired ends.

A Brahmin advises the king to approach a particular priest who can conduct his sacrifice. The king, though inwardly disapproving, goes to the sage Yāja’s hermitage, honors him, and prepares to speak—setting up the next exchange about arranging the sacrifice.