Shloka 216

अकस्मात्‌ सहसा प्राप्तं स्त्रीमन्त्रं न सम विन्दति । भूपाल ऋतुपर्ण रमणीय कुण्डिनपुरमें ठहर गये। उन्हें बार-बार देखनेपर भी वहाँ (स्वयंवर-जैसी) कोई चीज नहीं दिखायी दी। वे विदर्भनरेशसे मिलकर सहसा इस बातको न जान सके कि यह स्त्रियोंकी अकस्मात्‌ गुप्त मन्त्रणामात्र थी

akasmāt sahasā prāptaṃ strīmantraṃ na sama vindati | bhūpāla ṛtuparṇa ramaṇīye kuṇḍinapure sthitavān | taṃ punaḥ punaḥ paśyann api tatra (svayaṃvara-sadṛśaṃ) kiṃcid api na dadarśa | sa vidarbha-nareśena saha sahasā na bubudhe yad etat strīṇām akasmāt gupta-mantraṇā-mātram iti |

Bṛhadaśva sprach: „Ein vertraulicher Frauenrat, der plötzlich und in Eile eintrifft, lässt sich in seinem rechten Sinn nicht leicht verstehen. König Ṛtuparṇa verweilte in der lieblichen Stadt Kuṇḍina. So oft er auch hinsah, er erblickte dort nichts, was einem Svayaṃvara oder einer ähnlichen öffentlichen Feier glich. Selbst nach der Begegnung mit dem König von Vidarbha begriff er die Sache nicht sogleich—denn es war nur eine plötzliche, geheime Beratung der Frauen.“

अकस्मात्suddenly, unexpectedly
अकस्मात्:
Adhikarana
TypeIndeclinable
Rootअकस्मात्
FormAvyaya
सहसाall at once, abruptly
सहसा:
Adhikarana
TypeIndeclinable
Rootसहसा
FormAvyaya
प्राप्तम्obtained/arrived
प्राप्तम्:
Karma
TypeVerb
Rootप्राप्
FormPast passive participle; neuter nominative/accusative singular
स्त्रीof women
स्त्री:
Sambandha
TypeNoun
Rootस्त्री
FormFeminine; genitive singular (in compound relation)
मन्त्रम्counsel, secret consultation
मन्त्रम्:
Karma
TypeNoun
Rootमन्त्र
FormMasculine; accusative singular
not
:
TypeIndeclinable
Root
FormNegation
सम्completely, properly (as preverb)
सम्:
TypeIndeclinable
Rootसम्
FormUpasarga (preverb)
विन्दतिfinds, understands
विन्दति:
Karta
TypeVerb
Rootविद्
FormPresent tense; parasmaipada; 3rd person singular

बृहदश्चव उवाच

बृहदश्व (Bṛhadaśva)
ऋतुपर्ण (Ṛtuparṇa)
कुण्डिनपुर (Kuṇḍinapura)
विदर्भ (Vidarbha)
विदर्भनरेश (king of Vidarbha)
स्त्रीमन्त्र (women’s secret counsel)
स्वयंवर (svayaṃvara)

Educational Q&A

The passage highlights how sudden, private counsel—especially conducted in a concealed social sphere—can be difficult for outsiders to interpret. Ethically, it cautions against hasty conclusions based on incomplete signs and underscores the limits of perception when information is intentionally kept secret.

Ṛtuparṇa arrives and stays in Kuṇḍinapura, repeatedly looking for some public event like a svayaṃvara but finds no such visible occasion. Even after meeting the Vidarbha king, he cannot immediately understand that the matter at hand is merely a sudden, secret consultation among the women.