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Shloka 9

Droṇa–Drupada Saṃvāda and Droṇa’s Reception at the Kuru Court (द्रोण-द्रुपद-संवादः; कुरुनगरप्रवेशः)

वैशम्पायन उवाच एवमुक्ता ततः कुन्ती पाण्डुं परपुरंजयम्‌ | प्रत्युवाच वरारोहा भर्तु: प्रियहिते रता,वैशम्पायनजी कहते हैं--जनमेजय! इस प्रकार कही जानेपर पतिके प्रिय और हितमें लगी रहनेवाली सुन्दरांगी कुन्ती शत्रुओंकी राजधानीपर विजय पानेवाले महाराज पाण्डुसे इस प्रकार बोली--

vaiśampāyana uvāca evam uktā tataḥ kuntī pāṇḍuṁ parapuraṁjayam | pratyuvāca varārohā bhartuḥ priyahite ratā ||

Vaiśampāyana sprach: Als Kuntī so angesprochen worden war, erwiderte jene schöngegliederte Frau—stets dem zugetan, was ihrem Gatten angenehm und zuträglich war—König Pāṇḍu, dem Bezwinger feindlicher Städte.

वैशम्पायनःVaishampayana
वैशम्पायनः:
Karta
TypeNoun
Rootवैशम्पायन
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
Kriya
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
एवम्thus
एवम्:
Adhikarana
TypeIndeclinable
Rootएवम्
उक्ताhaving been addressed
उक्ता:
Karta
TypeVerb
Rootवच्
FormFeminine, Nominative, Singular, Kta (past passive participle)
ततःthen
ततः:
Adhikarana
TypeIndeclinable
Rootततः
कुन्तीKunti
कुन्ती:
Karta
TypeNoun
Rootकुन्ती
FormFeminine, Nominative, Singular
पाण्डुम्Pandu
पाण्डुम्:
Karma
TypeNoun
Rootपाण्डु
FormMasculine, Accusative, Singular
परपुरंजयम्conqueror of enemy-cities
परपुरंजयम्:
Karma
TypeAdjective
Rootपरपुरंजय
FormMasculine, Accusative, Singular
प्रत्युवाचreplied
प्रत्युवाच:
Kriya
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
वरारोहाthe fair-thighed (lady)
वरारोहा:
Karta
TypeAdjective
Rootवरारोहा
FormFeminine, Nominative, Singular
भर्तुःof (her) husband
भर्तुः:
Sambandha
TypeNoun
Rootभर्तृ
FormMasculine, Genitive, Singular
प्रियहितेin (his) pleasure and welfare
प्रियहिते:
Adhikarana
TypeNoun
Rootप्रियहित
FormNeuter, Locative, Singular
रताdevoted/engaged
रता:
Karta
TypeAdjective
Rootरम्
FormFeminine, Nominative, Singular, Kta (past passive participle, used adjectivally)

वैशम्पायन उवाच

V
Vaiśampāyana
K
Kuntī
P
Pāṇḍu

Educational Q&A

The verse highlights an ethical ideal of intention: Kuntī’s speech is framed as motivated by her husband’s welfare (priya-hita), suggesting that counsel and action within family and governance should be guided by beneficent duty rather than self-interest.

After being spoken to, Kuntī responds to King Pāṇḍu. The narrator (Vaiśampāyana) introduces her reply by describing her as devoted to her husband’s good, preparing the listener for the content of her forthcoming counsel.