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Shloka 61

अध्याय ७४: अक्रोध–क्षमा–निवासनीति

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

ननु नामाड्कमारोप्य स्नेहाद्‌ ग्रामान्तरं गता: | मूर्श्नि पुत्रानुपाप्राय प्रतिनन्दन्ति मानवा:,“प्रायः देखा जाता है कि दूसरे गाँवकी यात्रा करके लौटे हुए मनुष्य घर आनेपर बड़े स्नेहसे पुत्रोंको गोदमें उठा लेते हैं और उनके मस्तक सूँघकर आनन्दित होते हैं

nanu nāmāṅkam āropya snehād grāmāntaraṃ gatāḥ | mūrdhni putrān upāghrāya pratinandanti mānavāḥ ||

Sieht man nicht häufig: Wenn Menschen nach einer Reise in ein anderes Dorf heimkehren, heben sie aus Zuneigung ihre Kinder auf den Schoß, riechen an ihrem Scheitel und freuen sich? So sucht auch die Liebe von Natur aus Wiedervereinigung und das Erkennen des Eigenen.

ननुindeed, surely
ननु:
TypeIndeclinable
Rootननु
नामcertainly, indeed (emphatic particle)
नाम:
TypeIndeclinable
Rootनाम
अङ्कम्lap
अङ्कम्:
Karma
TypeNoun
Rootअङ्क
FormMasculine, Accusative, Singular
आरोप्यhaving lifted/placed (onto)
आरोप्य:
TypeVerb
Rootआ-रुह्
FormAbsolutive (Gerund), Parasmaipada (usage)
स्नेहात्out of affection
स्नेहात्:
Karana
TypeNoun
Rootस्नेह
FormMasculine, Ablative, Singular
ग्रामान्तरम्another village
ग्रामान्तरम्:
Karma
TypeNoun
Rootग्रामान्तर
FormNeuter, Accusative, Singular
गता:gone (having gone)
गता::
Karta
TypeVerb
Rootगम्
FormPast passive participle, Masculine, Nominative, Plural
मूर्ध्निon the head
मूर्ध्नि:
Adhikarana
TypeNoun
Rootमूर्धन्
FormMasculine, Locative, Singular
पुत्रान्sons, children
पुत्रान्:
Karma
TypeNoun
Rootपुत्र
FormMasculine, Accusative, Plural
उपाप्रायhaving approached (near)
उपाप्राय:
TypeVerb
Rootउप-आ-प्रा-इ
FormAbsolutive (Gerund), Parasmaipada (usage)
प्रतिनन्दन्तिrejoice, greet with joy
प्रतिनन्दन्ति:
TypeVerb
Rootप्रति-नन्द्
FormPresent, Indicative, Parasmaipada, Third, Plural
मानवा:people, men
मानवा::
Karta
TypeNoun
Rootमानव
FormMasculine, Nominative, Plural

दुष्यन्त उवाच

D
Duṣyanta
C
children/sons (putrāḥ)
A
another village (grāmāntara)

Educational Q&A

The verse appeals to a familiar social gesture—embracing and smelling a child’s head after returning from travel—to underline how affection naturally seeks reunion and acknowledges one’s own. It frames love and recognition as spontaneous human impulses, supporting an ethical claim grounded in common experience.

Duṣyanta is speaking and uses an everyday example from village life to justify or strengthen his point: people returning from a journey instinctively welcome their children with intimate affection. The comparison functions as persuasive reasoning within his dialogue in the Adi Parva narrative.