Shloka 55

वैशम्पायन उवाच सा शोकार्ता च हृष्टा च दृष्टवा गोविन्दमागतम्‌ | नानाविधानि दु:खानि सर्वाण्येवान्वकीर्तयत्‌,वैशम्पायनजी कहते हैं--जनमेजय! श्रीकृष्णको आया हुआ देख कुन्तीदेवी शोकातुर तथा आनन्दित हो अपने ऊपर आये हुए नाना प्रकारके सम्पूर्ण दुःखोंका पुनः वर्णन करने लगीं--

vaiśampāyana uvāca sā śokārtā ca hṛṣṭā ca dṛṣṭvā govindam āgatam | nānāvīdhāni duḥkhāni sarvāṇy evānvakīrtayat ||

قال فايشَمبايانا: لما رأت كُنتي قُدوم غوفيندا (شري كريشنا)، اجتمع عليها الحزن والفرح معًا، فأخذت تَسرد من جديد شتّى صنوف الآلام التي نزلت بها كلّها.

वैशम्पायनःVaiśampāyana
वैशम्पायनः:
Karta
TypeNoun
Rootवैशम्पायन
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect (Paroksha-bhuta), 3rd, Singular, Parasmaipada
साshe
सा:
Karta
TypePronoun
Rootतद्
FormFeminine, Nominative, Singular
शोक-आर्ताafflicted with grief
शोक-आर्ता:
TypeAdjective
Rootशोक + आर्त
FormFeminine, Nominative, Singular
and
:
TypeIndeclinable
Root
हृष्टाdelighted
हृष्टा:
TypeAdjective
Rootहृष्ट
FormFeminine, Nominative, Singular
and
:
TypeIndeclinable
Root
दृष्ट्वाhaving seen
दृष्ट्वा:
TypeVerb
Rootदृश्
FormAbsolutive (Gerund), Parasmaipada (usage)
गोविन्दम्Govinda (Krishna)
गोविन्दम्:
Karma
TypeNoun
Rootगोविन्द
FormMasculine, Accusative, Singular
आगतम्come/arrived
आगतम्:
TypeVerb
Rootआ-गम्
FormPast passive participle, Masculine, Accusative, Singular
नाना-विधानिof various kinds
नाना-विधानि:
TypeAdjective
Rootनाना + विधान
FormNeuter, Accusative, Plural
दुःखानिsufferings
दुःखानि:
Karma
TypeNoun
Rootदुःख
FormNeuter, Accusative, Plural
सर्वाणिall
सर्वाणि:
TypeAdjective
Rootसर्व
FormNeuter, Accusative, Plural
एवindeed/just
एव:
TypeIndeclinable
Rootएव
अन्वकीर्तयत्recounted/related again
अन्वकीर्तयत्:
TypeVerb
Rootअनु-कीर्तय्
FormImperfect (Lan), 3rd, Singular, Parasmaipada

वैशम्पायन उवाच

V
Vaiśampāyana
G
Govinda (Kṛṣṇa)
K
Kuntī

Educational Q&A

The verse highlights a dharmic psychology: in times of crisis, truthful narration of suffering becomes an ethical appeal to a capable protector. Kuntī’s mixed grief and joy shows that hope in righteous agency (Govinda’s arrival) can coexist with deep pain, and that moral action is often prompted by compassionate hearing.

As Kṛṣṇa (Govinda) arrives, Kuntī sees him and is simultaneously overwhelmed by past grief and encouraged by his presence. She begins to recount the many hardships she has endured, setting the stage for counsel and intervention amid the escalating conflict between the Pāṇḍavas and the Kauravas.