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Shloka 40

Bhaṅgāśvanopākhyāna — On comparative affection in strī–puruṣa union (भङ्गाश्वनोपाख्यानम्)

इन्द्रद्ध्रिन यजता मामनाहूय घिष्ठितम्‌ । इन्द्रोडहमस्मि दुर्बुद्धे वैरं ते पातितं मया

indraddhriṇa yajatā māṁ anāhūya gṛhītam | indro ’ham asmi durbuddhe vairaṁ te pātitaṁ mayā ||

قال بهيشما: «وقال إندرا: ‘لقد أقمتِ قرباناً متصلاً بإندرا، غير أنّك أتممتِه من دون أن تستدعيني. يا امرأةَ سوءِ الرأي، إنّي أنا إندرا نفسه؛ وأنا الذي أنزلتُ عليكِ الجزاء، سداداً للعداوة التي أضمرتها لي.’»

इन्द्रद्विषिणाby/with (one) hostile to Indra
इन्द्रद्विषिणा:
Karana
TypeAdjective
Rootइन्द्रद्विष्
FormMasculine/Neuter, Instrumental, Singular
यजताby (you) sacrificing / performing a sacrifice
यजता:
Karana
TypeVerb
Rootयज्
FormMasculine/Neuter, Instrumental, Singular, शतृ (present active participle)
माम्me
माम्:
Karma
TypeNoun
Rootअहम्
Form—, Accusative, Singular
अनाहूयwithout inviting / not having invoked
अनाहूय:
TypeIndeclinable
Rootआह्वा
FormAbsolutive (क्त्वा/ल्यप्) with negation
घिष्ठितम्completed / accomplished
घिष्ठितम्:
Karma
TypeAdjective
Rootघिष्ठित
FormNeuter, Accusative, Singular, past passive participle (कृत)
इन्द्रःIndra
इन्द्रः:
Karta
TypeNoun
Rootइन्द्र
FormMasculine, Nominative, Singular
उडहम्I
उडहम्:
Karta
TypeNoun
Rootअहम्
Form—, Nominative, Singular
अस्मिam
अस्मि:
TypeVerb
Rootअस्
FormPresent, 1st, Singular, Parasmaipada
दुर्बुद्धेO evil-minded (woman)
दुर्बुद्धे:
TypeNoun
Rootदुर्बुद्धि
FormFeminine, Vocative, Singular
वैरम्enmity / hostility
वैरम्:
Karma
TypeNoun
Rootवैर
FormNeuter, Accusative, Singular
तेyour
ते:
TypeNoun
Rootयुष्मद्
Form—, Genitive, Singular
पातितम्caused to fall / brought down
पातितम्:
Karma
TypeVerb
Rootपत्
FormNeuter, Accusative, Singular, causative past passive participle (णिच्-कृत)
मयाby me
मया:
Karana
TypeNoun
Rootअहम्
Form—, Instrumental, Singular

भीष्म उवाच

B
Bhishma
I
Indra
Y
yajña (sacrifice)

Educational Q&A

The verse highlights the ethical idea that hostility (vaira) invites consequences: even when one performs a sacred rite, motives and relationships—such as enmity and exclusion—can lead to retributive outcomes, framed here as divine agency.

Bhishma reports a speech in which a figure identifies himself as Indra and confronts a woman who completed an Indra-related sacrifice without properly invoking him, declaring that he has exacted vengeance for the enmity involved.