Shloka 9

Devanagari script

कृत्वा चाड्भरारको वक्रं ज्येष्ठायां मधुसूदन । अनुराधां प्रार्थयते मैत्रं संगमयज्निव

Transliteration

kṛtvā cāḍbharārako vakraṃ jyeṣṭhāyāṃ madhusūdana | anurādhāṃ prārthayate maitraṃ saṅgamayajñiva ||

Translation

Sañjaya sprach: „Nachdem er jene Tat vollbracht hat – in ihrer Absicht verschlagen –, o Madhusūdana, sucht er in der Zeit der Jyeṣṭhā die Anurādhā auf, als wolle er ein freundschaftliches Bündnis gewinnen, als richte er ein Vereinigungssakrament aus.“

Word by Word

• कृत्वा: having done/made
• Type: Verb
• Root: कृ (धातु)
• Form: क्त्वा, कर्तरि, अव्यय (पूर्वकालिक क्रिया)

• च: and
• Type: Indeclinable
• Root: च

• आड्भरारकः: Āḍbharāraka (proper name/epithet)
• आड्भरारकः: Karta
• Type: Noun
• Root: आड्भरारक (प्रातिपदिक)
• Form: Masculine, Nominative, Singular

• वक्रम्: crooked/bent
• वक्रम्: Karma
• Type: Adjective
• Root: वक्र (प्रातिपदिक)
• Form: Neuter, Accusative, Singular

• ज्येष्ठायाम्: in Jyeṣṭhā (the lunar mansion)
• ज्येष्ठायाम्: Adhikarana
• Type: Noun
• Root: ज्येष्ठा (प्रातिपदिक)
• Form: Feminine, Locative, Singular

• मधुसूदन: O Madhusūdana (Kṛṣṇa)
• Type: Noun
• Root: मधुसूदन (प्रातिपदिक)
• Form: Masculine, Vocative, Singular

• अनुराधाम्: Anurādhā (the lunar mansion)
• अनुराधाम्: Karma
• Type: Noun
• Root: अनुराधा (प्रातिपदिक)
• Form: Feminine, Accusative, Singular

• प्रार्थयते: requests/entreats
• Type: Verb
• Root: प्र-√अर्थ् (धातु) / प्रार्थय् (नामधातु)
• Form: Present, Third, Singular, Ātmanepada

• मैत्रम्: friendship/amity
• मैत्रम्: Karma
• Type: Noun
• Root: मैत्र (प्रातिपदिक)
• Form: Neuter, Accusative, Singular

• संगमय: bring together/unite
• Type: Verb
• Root: सम्-√गम् (धातु) (णिच्)
• Form: Imperative, Second, Singular, Parasmaipada

• यज्निव: O sacrificer/ritualist (vocative epithet)
• Type: Noun
• Root: यज्निव (प्रातिपदिक)
• Form: Masculine, Vocative, Singular

Speaker

संजय उवाच

Characters & Entities

• Sañjaya
• Madhusūdana (Kṛṣṇa)
• Anurādhā
• Jyeṣṭhā

Educational Q&A

What is the core teaching?

The verse highlights the ethical tension between outward gestures of friendship and inwardly crooked intent—warning that alliances sought through deceit undermine dharma and trust, especially in the lead-up to conflict.

What is happening in the narrative?

Sañjaya reports that a figure (implied by context) has already acted with a ‘crooked’ purpose and now seeks to secure ‘maitra’ (friendly alliance), invoking Anurādhā and the time-marker Jyeṣṭhā, suggesting calculated diplomacy rather than sincere reconciliation.