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Shloka 40

ऋतुपर्णस्य विदर्भयात्रा-निश्चयः तथा बाहुकस्य हयपरिक्षा (Ṛtuparṇa’s resolve to go to Vidarbha and Bāhuka’s examination of horses)

एवमन्यच्च वक्तव्यं कृपां कुर्याद्‌ यथा मयि । वायुना धूयमानो हि वनं दहति पावक:ः,'ब्राह्मणो! ये तथा और भी बहुत-सी ऐसी बातें आप कहें, जिससे वे मुझपर कृपा करें। वायुकी सहायतासे प्रज्वलित आग सारे वनको जला डालती है (इसी प्रकार विरहकी व्याकुलता मुझे जला रही है)

evam anyac ca vaktavyaṃ kṛpāṃ kuryād yathā mayi | vāyunā dhūyamāno hi vanaṃ dahati pāvakaḥ ||

«Y decid también muchas otras palabras semejantes, para que él se apiade de mí. Pues el fuego, avivado por el viento, incendia un bosque entero; así también mi angustia, acrecentada por la separación, me consume.»

एवम्thus, in this manner
एवम्:
TypeIndeclinable
Rootएवम्
अन्यत्other (thing)
अन्यत्:
Karma
TypeAdjective
Rootअन्य
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Root
वक्तव्यम्is to be said / should be spoken
वक्तव्यम्:
TypeVerb
Rootवच्
FormGerundive (tavya), Neuter, Nominative, Singular, obligation/passive sense
कृपाम्compassion, mercy
कृपाम्:
Karma
TypeNoun
Rootकृपा
FormFeminine, Accusative, Singular
कुर्यात्may (he/she) do / should show
कुर्यात्:
TypeVerb
Rootकृ
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
यथाso that; as
यथा:
TypeIndeclinable
Rootयथा
मयिin/unto me
मयि:
Adhikarana
TypePronoun
Rootअस्मद्
Form—, Locative, Singular
वायुनाby the wind
वायुना:
Karana
TypeNoun
Rootवायु
FormMasculine, Instrumental, Singular
धूयमानःbeing blown (about)
धूयमानः:
Karta
TypeVerb
Rootधू
FormPresent passive participle (śānac), Masculine, Nominative, Singular
हिindeed, for
हि:
TypeIndeclinable
Rootहि
वनम्forest
वनम्:
Karma
TypeNoun
Rootवन
FormNeuter, Accusative, Singular
दहतिburns
दहति:
TypeVerb
Rootदह्
FormPresent (Lat), 3rd, Singular, Parasmaipada
पावकःfire
पावकः:
Karta
TypeNoun
Rootपावक
FormMasculine, Nominative, Singular

युदेव उवाच

Y
Yudhiṣṭhira
B
Brāhmaṇa (addressed interlocutor)
W
Wind (vāyu)
F
Fire (pāvaka)
F
Forest (vana)

Educational Q&A

The verse highlights how suffering can intensify when fueled by external forces—like fire fanned by wind—and it frames compassionate response as an ethical necessity, urging speech that moves another toward mercy.

Yudhiṣṭhira asks a brāhmaṇa to convey further persuasive words to someone whose favor he seeks, hoping to awaken compassion; he illustrates his inner torment through the image of wind-driven fire consuming a forest.