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Shloka 45

अध्याय ७४: अक्रोध–क्षमा–निवासनीति

Chapter 74: Non-anger, Forbearance, and the Ethics of Residence

संसरन्तमपि प्रेतं विषमेष्वेकपातिनम्‌ । भार्यवान्वेति भर्तारें सततं या पतिव्रता,“पति संसारमें हो या मर गया हो अथवा अकेले ही नरकमें पड़ा हो; पतिव्रता स्त्री ही सदा उसका अनुगमन करती है

saṃsarantam api pretaṃ viṣameṣv ekapātinam | bhāryavān veti bhartāraṃ satataṃ yā pativratā ||

Duṣyanta sprach: „Ob ihr Gatte noch im Kreislauf des Samsara wandelt, ob er gestorben ist, oder gar allein in einer schrecklichen Hölle liegt—die Frau, die fest in ihrem Gelübde ehelicher Treue (patīvratā) steht, folgt ihrem Herrn unablässig und bleibt ihm stets zugeordnet.“

संसरन्तम्wandering (in transmigration)
संसरन्तम्:
Karma
TypeAdjective
Rootसंसृ (धातु) → संसरत् (वर्तमान कृदन्त)
FormMasculine, Accusative, Singular
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
प्रेतम्a departed one, dead person
प्रेतम्:
Karma
TypeNoun
Rootप्रेत
FormMasculine, Accusative, Singular
विषमेषुin difficult places/conditions
विषमेषु:
Adhikarana
TypeNoun
Rootविषम
FormNeuter, Locative, Plural
एकपातिनम्falling alone; solitary sufferer
एकपातिनम्:
Karma
TypeAdjective
Rootएकपातिन्
FormMasculine, Accusative, Singular
भार्यवान्having a wife
भार्यवान्:
Karta
TypeAdjective
Rootभार्यावत्
FormMasculine, Nominative, Singular
इतिthus (quotative)
इति:
TypeIndeclinable
Rootइति
भर्तारम्husband, lord
भर्तारम्:
Karma
TypeNoun
Rootभर्तृ
FormMasculine, Accusative, Singular
सततम्always, continually
सततम्:
TypeIndeclinable
Rootसतत
याshe who
या:
Karta
TypeNoun
Rootयद् (सर्वनाम)
FormFeminine, Nominative, Singular
पतिव्रताa devoted wife (faithful to her husband)
पतिव्रता:
Karta
TypeNoun
Rootपतिव्रता
FormFeminine, Nominative, Singular

दुष्यन्त उवाच

D
Duṣyanta
B
bhartā (husband)
P
pativratā (devoted wife)
P
preta (departed spirit)
S
saṃsāra
N
naraka (implied by viṣameṣu/hellish condition)

Educational Q&A

The verse asserts the ideal of pativratā-dharma: a wife’s steadfast loyalty and moral alignment with her husband is portrayed as enduring beyond ordinary circumstances—life, death, and even extreme suffering—emphasizing constancy and duty within marriage as an ethical ideal.

Duṣyanta is articulating a normative statement about the devoted wife: regardless of whether the husband is living in the world, has died, or is suffering alone in a dreadful state, the pativratā is described as continually following him—highlighting the cultural-ethical expectation of unwavering marital devotion.