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Shloka 47

Vasiṣṭhasya śokaḥ, Vipāśā–Śatadrū-nāmākaraṇam, Kalmāṣapādasya bhaya-prasaṅgaḥ (Ādi Parva 167)

या बिभर्ति परं रूप॑ यस्या नास्त्युपमा भुवि । देवदानवयक्षाणामीप्सितां देवरूपिणीम्‌,उसने परम सुन्दर रूप धारण कर रखा था। उस समय पृथ्वीपर उसके-जैसी सुन्दर स्त्री दूसरी नहीं थी। देवता, दानव और यक्ष भी उस देवोपम कन्याको पानेके लिये लालायित थे

yā bibharti paraṁ rūpaṁ yasyā nāsty upamā bhuvi | devadānavayakṣāṇām īpsitāṁ devarūpiṇīm ||

Dijo el brāhmaṇa: «Portaba una hermosura suprema, y en la tierra no había quien se le comparase. Incluso los dioses, los dānavas y los yakṣas anhelaban obtener a aquella doncella, cuya belleza parecía divina».

याwho (she)
या:
Karta
TypePronoun
Rootयद्
FormFeminine, Nominative, Singular
बिभर्तिbears, wears, holds
बिभर्ति:
TypeVerb
Rootभृ
FormPresent, Third, Singular, Parasmaipada
परम्supreme, excellent
परम्:
Karma
TypeAdjective
Rootपर
FormNeuter, Accusative, Singular
रूपम्form, beauty
रूपम्:
Karma
TypeNoun
Rootरूप
FormNeuter, Accusative, Singular
यस्याःof whom (of her)
यस्याः:
TypePronoun
Rootयद्
FormFeminine, Genitive, Singular
not
:
TypeIndeclinable
Root
अस्तिis, exists
अस्ति:
TypeVerb
Rootअस्
FormPresent, Third, Singular, Parasmaipada
उपमाcomparison, equal, match
उपमा:
Karta
TypeNoun
Rootउपमा
FormFeminine, Nominative, Singular
भुविon earth
भुवि:
Adhikarana
TypeNoun
Rootभू
FormFeminine, Locative, Singular
देवof the gods
देव:
TypeNoun
Rootदेव
FormMasculine, Genitive, Plural
दानवof the demons (Danavas)
दानव:
TypeNoun
Rootदानव
FormMasculine, Genitive, Plural
यक्षाणाम्of the Yakshas
यक्षाणाम्:
TypeNoun
Rootयक्ष
FormMasculine, Genitive, Plural
ईप्सिताम्desired, longed-for
ईप्सिताम्:
Karma
TypeAdjective
Rootईप्सित
FormFeminine, Accusative, Singular
देवby a god / divine
देव:
Karana
TypeNoun
Rootदेव
FormMasculine, Instrumental, Singular
रूपिणीम्having (such) form; beautiful; divine-formed (maiden)
रूपिणीम्:
Karma
TypeAdjective
Rootरूपिणी
FormFeminine, Accusative, Singular

ब्राह्मण उवाच

ब्राह्मण (Brāhmaṇa speaker)
देव (Devas)
दानव (Dānavas)
यक्ष (Yakṣas)
पृथ्वी/भू (Earth)

Educational Q&A

The verse highlights how extraordinary beauty can become an object of widespread desire—even among divine and semi-divine beings—implicitly pointing to the ethical tension between admiration and possessive longing.

A brāhmaṇa narrator describes a maiden of unmatched beauty on earth, emphasizing that devas, dānavas, and yakṣas all wished to obtain her, thereby setting up the stakes around her desirability and the consequences it may bring.