Shloka 11

तेन त्वं निर्जिता भद्रे यस्मान्नीतासि भाविनि । संशय: शाल्वराजस्य तेन त्वयि सुमध्यमे,परंतु भद्रे! भीष्म तुम्हें जीतकर अपने साथ ले गये। भाविनि! सुमध्यमे! यही कारण है कि शाल्वराजके मनमें तुम्हारे प्रति संशय उत्पन्न हो गया है

tena tvaṁ nirjitā bhadre yasmān nītāsi bhāvini | saṁśayaḥ śālvarājasya tena tvayi sumadhyame ||

Therefore, O noble lady, you were overcome and carried away by him. O future queen, O slender-waisted one—because of that very act, suspicion has arisen in the mind of King Śālva regarding you.

तेनby him/therefore
तेन:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Form—, Nominative, Singular
निर्जिताconquered/defeated
निर्जिता:
Karma
TypeVerb
Rootनिर्जि (नि + जि)
FormFeminine, Nominative, Singular, क्त (past passive participle)
भद्रेO auspicious lady / O noble one
भद्रे:
TypeNoun
Rootभद्र
FormFeminine, Vocative, Singular
यस्मात्from whom/for which reason
यस्मात्:
Apadana
TypePronoun
Rootयद्
FormMasculine/Neuter, Ablative, Singular
नीताled/taken away
नीता:
Karma
TypeVerb
Rootनी (नयति)
FormFeminine, Nominative, Singular, क्त (past passive participle)
असिyou are
असि:
TypeVerb
Rootअस्
FormPresent (Lat), 2, Singular, Parasmaipada
भाविनिO future wife / O destined one
भाविनि:
TypeAdjective
Rootभाविन्
FormFeminine, Vocative, Singular
संशयःdoubt/suspicion
संशयः:
Karta
TypeNoun
Rootसंशय
FormMasculine, Nominative, Singular
शाल्वराजस्यof King Śālva
शाल्वराजस्य:
TypeNoun
Rootशाल्वराज
FormMasculine, Genitive, Singular
तेनthereby/for that reason
तेन:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Singular
त्वयिin you / about you
त्वयि:
Adhikarana
TypePronoun
Rootयुष्मद्
Form—, Locative, Singular
सुमध्यमेO slender-waisted one
सुमध्यमे:
TypeAdjective
Rootसुमध्यमा
FormFeminine, Vocative, Singular

अकृतव्रण उवाच

A
Akṛtavraṇa
B
Bhīṣma
Ś
Śālva (Śālvarāja)
T
the addressed woman (likely Ambā in context)

Educational Q&A

The verse highlights how actions done through force and public display can create lasting social suspicion and moral complications, especially for women whose consent is not central in the event; it points to the ethical burden of kṣatriya acts and the injustice of reputational harm.

Akṛtavraṇa explains to the woman that because Bhīṣma defeated her and took her away, King Śālva has come to doubt her—framing the origin of Śālva’s suspicion as a consequence of that abduction/defeat.