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Shloka 92

Āṇīmāṇḍavya–Upākhyāna

The Account of Āṇīmāṇḍavya and the Birth of Vidura

नान्यथा तन्महाबाहो संशयोत्र न कश्नन । तवापत्यं भवेद्‌ यत्‌ तु तत्र न: संशयो महान्‌,“महाबाहो! वह टल नहीं सकती; उसके विषयमें मुझे कोई संदेह नहीं है, परंतु आपका जो पुत्र होगा, वह शायद इस प्रतिज्ञापर दृढ़ न रहे, यही हमारे मनमें बड़ा भारी संशय है!

nānyathā tanmahābāho saṁśayo 'tra na kaścana | tavāpatyaṁ bhaved yat tu tatra naḥ saṁśayo mahān ||

قال فايشَمبايانا: «يا عظيمَ الساعد، لا يمكن أن يكون الأمر على غير ذلك؛ وفي هذا لا شكّ البتة. أمّا الابن الذي سيولد لك—هل يثبت على هذا النذر أم لا—ففي ذلك يساورنا قلقٌ عظيم.»

nanot
na:
TypeIndeclinable
Rootna
anyathāotherwise
anyathā:
TypeIndeclinable
Rootanyathā
tatthat (thing/matter)
tat:
Karma
TypePronoun
Roottad
Formneuter, nominative/accusative, singular
mahābāhoO mighty-armed one
mahābāho:
TypeNoun
Rootmahābāhu
Formmasculine, vocative, singular
saṃśayaḥdoubt
saṃśayaḥ:
Karta
TypeNoun
Rootsaṃśaya
Formmasculine, nominative, singular
atrahere/in this matter
atra:
Adhikarana
TypeIndeclinable
Rootatra
nanot
na:
TypeIndeclinable
Rootna
kaścanaanyone/any (at all)
kaścana:
Karta
TypePronoun
Rootkaścana
Formmasculine, nominative, singular
tavaof you/your
tava:
Sampradana
TypePronoun
Roottvad
Formgenitive, singular
apatyamoffspring/child
apatyam:
Karta
TypeNoun
Rootapatya
Formneuter, nominative/accusative, singular
bhavetmay be/would be
bhavet:
TypeVerb
Rootbhū
Formoptative (vidhi-liṅ), 3rd, singular, parasmaipada
yatwhich/that (as for which)
yat:
Karma
TypePronoun
Rootyad
Formneuter, nominative/accusative, singular
tubut/however
tu:
TypeIndeclinable
Roottu
tatrathere/in that matter
tatra:
Adhikarana
TypeIndeclinable
Roottatra
naḥof us/our
naḥ:
Sampradana
TypePronoun
Rootasmad
Formgenitive, plural
saṃśayaḥdoubt
saṃśayaḥ:
Karta
TypeNoun
Rootsaṃśaya
Formmasculine, nominative, singular
mahāngreat
mahān:
TypeAdjective
Rootmahat
Formmasculine, nominative, singular

वैशम्पायन उवाच

V
Vaiśampāyana

Educational Q&A

Even when a present assurance seems certain, the ethical continuity of a vow across generations is uncertain; dharma requires not only making vows but ensuring the conditions—education, character, and governance—that sustain them.

Vaiśampāyana reports a reassurance to a warrior addressed as “mahābāhu”: the immediate matter is settled beyond doubt, yet the speakers express a serious concern that the addressee’s future son may not remain firm in the pledged commitment.