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Shloka 26

शान्ति पर्व (अध्याय 38): युधिष्ठिरस्य राजधर्म-जिज्ञासा तथा भीष्मोपसर्पण-प्रस्तावना | Shanti Parva Chapter 38: Yudhishthira’s Inquiry into Rajadharma and the Prelude to Approaching Bhishma

चारवक उवाच इमे प्राहुर्द्धिजा: सर्वे समारोप्य वचो मयि । धिग्‌ भवन्तं कुनृपतिं ज्ञातिघातिनमस्तु वै

cārvāka uvāca | ime prāhur dvijāḥ sarve samāropya vaco mayi | dhig bhavantaṃ kunṛpatiṃ jñātighātinam astu vai ||

迦尔瓦迦说道:“大王!这些二生的婆罗门把他们的话托付于我,由我转告于你:‘呸!你这卑劣的国王,竟是弑亲之人!可耻,实在可耻!’”

चार्वाकःCharvaka
चार्वाकः:
Karta
TypeNoun
Rootचार्वाक
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
इमेthese
इमे:
Karta
TypePronoun
Rootइदम्
FormMasculine, Nominative, Plural
प्राहुःsaid / have said
प्राहुः:
TypeVerb
Rootअह्
FormPerfect, Third, Plural, Parasmaipada
द्विजाःbrahmins (twice-born)
द्विजाः:
Karta
TypeNoun
Rootद्विज
FormMasculine, Nominative, Plural
सर्वेall
सर्वे:
TypeAdjective
Rootसर्व
FormMasculine, Nominative, Plural
समारोप्यhaving imposed / having placed (the burden)
समारोप्य:
TypeVerb
Rootसम्-आ-रुह्
FormLyap (absolutive/gerund), Parasmaipada (usage)
वचःspeech, statement
वचः:
Karma
TypeNoun
Rootवचस्
FormNeuter, Accusative, Singular
मयिon me / in me
मयि:
Adhikarana
TypePronoun
Rootअस्मद्
FormLocative, Singular
धिग्shame! fie!
धिग्:
TypeIndeclinable
Rootधिग्
भवन्तम्you (honorific)
भवन्तम्:
Karma
TypePronoun
Rootभवत्
FormMasculine, Accusative, Singular
कुनृपतिम्evil king
कुनृपतिम्:
Karma
TypeNoun
Rootकु-नृपति
FormMasculine, Accusative, Singular
ज्ञातिघातिनम्slayer of kinsmen
ज्ञातिघातिनम्:
TypeAdjective
Rootज्ञाति-घातिन्
FormMasculine, Accusative, Singular
अस्तुlet it be / may it be
अस्तु:
TypeVerb
Rootअस्
FormImperative, Third, Singular, Parasmaipada
वैindeed, surely
वै:
TypeIndeclinable
Rootवै

चारवक उवाच

C
Cārvāka
D
dvijāḥ (Brahmins)
K
Kuntīnandana (implied by the address in the prose gloss: Yudhiṣṭhira)

Educational Q&A

The verse foregrounds the ethical stigma of kin-slaying and the vulnerability of a ruler’s moral legitimacy to public/religious censure—especially when blame and speech are strategically ‘placed upon’ another to intensify condemnation.

Cārvāka speaks as if voicing the Brahmins’ judgment, claiming they have put their words on him and that they denounce the king as an ignoble ruler and a slayer of his own relatives—an accusation aimed at shaming the newly victorious ruler in the war’s aftermath.