Shloka 2

हर्षं किमिदमस्थाने कृतवत्यसि बालिशे।शोकसागरमध्यस्थमात्मानं नावबुध्यसे।।2.8.2।।

harṣaṃ kim idam asthāne kṛtavaty asi bāliśe | śokasāgara-madhyastham ātmānaṃ nāvabudhyase || 2.8.2 ||

أيتها الحمقاء، لِمَ تُظهرين الفرح في غير أوانه، وأنتِ لا تدركين أنكِ قائمةٌ في وسط بحرٍ من الحزن؟

harṣamjoy
harṣam:
Karma (कर्म)
TypeNoun
Rootharṣa (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन
kimwhy
kim:
Sambandha (सम्बन्धः)
TypeNoun
Rootkim (प्रातिपदिक)
Formप्रश्नवाचक-सर्वनाम; नपुंसकलिङ्ग, द्वितीया, एकवचन; ‘why/what’ (adverbial use)
idamthis
idam:
Karma (कर्म)
TypeNoun
Rootidam (प्रातिपदिक)
Formसर्वनाम; नपुंसकलिङ्ग, द्वितीया, एकवचन
asthānein an improper place/time
asthāne:
Adhikarana (अधिकरण)
TypeNoun
Rootasthāna (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (7th/locative), एकवचन; अव्ययीभाववत् प्रयोगः ‘out of place’
kṛtavatīhaving done / having shown
kṛtavatī:
Karta (कर्ता)
TypeVerb
Rootkṛ (धातु)
Formक्तवतु-प्रत्ययान्त कृदन्त (past active participle); स्त्रीलिङ्ग, प्रथमा, एकवचन; ‘having done/made’
asiyou are
asi:
Kriya (क्रिया)
TypeVerb
Rootas (धातु)
Formलट् (Present), परस्मैपद; मध्यमपुरुष, एकवचन
bāliśeO foolish one
bāliśe:
Sambodhana (सम्बोधन)
TypeNoun
Rootbāliśa (प्रातिपदिक)
Formसम्बोधन, एकवचन; पुंलिङ्ग (addressing a woman colloquially possible); ‘O foolish one’
śokasāgaramadhyasthamsituated in the midst of an ocean of sorrow
śokasāgaramadhyastham:
Karma (कर्म)
TypeAdjective
Rootśoka + sāgara + madhyastha (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; विशेषण; समासः (śoka-sāgara = ocean of sorrow; madhyastha = situated in the middle)
ātmānamyourself
ātmānam:
Karma (कर्म)
TypeNoun
Rootātman (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन
nanot
na:
Sambandha (सम्बन्धः)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेधार्थक-अव्यय
avabudhyaseyou understand / you realize
avabudhyase:
Kriya (क्रिया)
TypeVerb
Rootava + budh (धातु)
Formलट् (Present), आत्मनेपद; मध्यमपुरुष, एकवचन

O foolish woman! why do you display this misplaced happiness, little realising that you are in the midst of an ocean of sorrow?

M
Mantharā
K
Kaikeyī

FAQs

The verse illustrates how discernment (viveka) is crucial to dharma: misplaced joy can arise from ignorance, and ethical judgment requires seeing consequences clearly.

Mantharā rebukes Kaikeyī’s contentment and begins to frame impending events as disastrous, setting the stage for manipulation.

Not a virtue but a warning-sign: Mantharā appeals to anxiety and shortsightedness, urging Kaikeyī to interpret events through fear rather than truth.