Shloka 8
Kṛṣṇasya Karṇam Prati Sāntvavacana
Kṛṣṇa’s Conciliatory Address to Karṇa
Devanagari script
वार्यमाणो$पि पापेभ्य: पापात्मा पापमिच्छति । चोद्यमानो5पि पापेन शुभात्मा शुभमिच्छति
Transliteration
vāryamāṇo 'pi pāpebhyaḥ pāpātmā pāpam icchati | codyamāno 'pi pāpena śubhātmā śubham icchati ||
Translation
毗湿摩说道：“纵使被阻止作恶，罪性之人仍渴望罪行；纵使被罪人驱使趋恶，性情吉善之人仍只愿行善。”
Word by Word
वार्यमाणःbeing restrained/forbidden
वार्यमाणः:
Karta
TypeAdjective
Rootवार्य (√वृ/√वार्, ‘to restrain/forbid’) + शानच्
FormMasculine, Nominative, Singular
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
पापेभ्यःfrom sins/evil deeds
पापेभ्यः:
Apadana
TypeNoun
Rootपाप
FormNeuter, Ablative, Plural
पापात्माa sinful person (one whose nature is sinful)
पापात्मा:
Karta
TypeNoun
Rootपापात्मन्
FormMasculine, Nominative, Singular
पापम्sin/evil
पापम्:
Karma
TypeNoun
Rootपाप
FormNeuter, Accusative, Singular
इच्छतिdesires/wants
इच्छति:
TypeVerb
Root√इष् (इच्छ)
FormPresent (Lat), 3rd, Singular
चोद्यमानःbeing urged/impelled
चोद्यमानः:
Karta
TypeAdjective
Rootचोद्यमान (√चुद् ‘to impel’) + शानच्
FormMasculine, Nominative, Singular
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
पापेनby/through a sinful (person/act)
पापेन:
Karana
TypeNoun
Rootपाप
FormNeuter, Instrumental, Singular
शुभात्माa virtuous person (one whose nature is auspicious)
शुभात्मा:
Karta
TypeNoun
Rootशुभात्मन्
FormMasculine, Nominative, Singular
शुभम्good/auspicious deed
शुभम्:
Karma
TypeNoun
Rootशुभ
FormNeuter, Accusative, Singular
इच्छतिdesires/wants
इच्छति:
TypeVerb
Root√इष् (इच्छ)
FormPresent (Lat), 3rd, Singular
Speaker
भीष्म उवाच
Characters & Entities
B
BhishmaCharacter Dynamics
Dharma Sankata (Moral Dilemma)
War Context
Verse Rasa (Emotional Essence)
Philosophical Teaching
Political Layer
Geographic Context
Meter (Chandas)
Sandhi Notes
Educational Q&A
A person’s inner disposition governs moral choice: the wicked tend toward wrongdoing even when checked, while the virtuous tend toward good even when tempted or pressured toward sin.
Bhīṣma is instructing on dharma and human nature during the Udyoga Parva context, emphasizing that external restraint or provocation is secondary to one’s ingrained character (pāpātmā vs. śubhātmā).