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Shloka 21

एतैश्चान्यैश्च बहुभी राजपुत्र महात्मभि:।अधर्मसहिता नार्यो हता: पुरुषसत्तमै:।।।।

etaiś cānyaiś ca bahubhi rāja-putra mahātmabhiḥ | adharma-sahitā nāryo hatāḥ puruṣa-sattamaiḥ ||

Así, oh príncipe, por estos y por muchos otros magnánimos, los mejores de los hombres, fueron muertas mujeres aliadas del adharma, por la causa del dharma.

एतैःby these
एतैः:
Karana (करण/Agent)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; सर्वनाम
and
:
Sambandha (सम्बन्ध/Conjunction)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयार्थक-अव्यय (conjunction)
अन्यैःby others
अन्यैः:
Karana (करण/Agent)
TypeNoun
Rootअन्य (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; ‘others’ (substantive adjective)
and
:
Sambandha (सम्बन्ध/Conjunction)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयार्थक-अव्यय
बहुभिःby many
बहुभिः:
Karana (करण/Agent qualifier)
TypeAdjective
Rootबहु (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; विशेषण (qualifies mahātmabhiḥ/puruṣasattamaiḥ)
राजपुत्रO prince
राजपुत्र:
Sambodhana (सम्बोधन/Address)
TypeNoun
Rootराज-पुत्र (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन, एकवचन; समासः (तत्पुरुषः) — राज्ञः पुत्रः (king's son)
महात्मभिःby great-souled ones
महात्मभिः:
Karana (करण/Agent)
TypeNoun
Rootमहात्मन् (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन
अधर्मसहिताunrighteous
अधर्मसहिता:
Karta (कर्ता/Subject)
TypeAdjective
Rootअधर्म-सहित (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन; समासः (तत्पुरुषः) — अधर्मेण सहिता (associated with unrighteousness)
नार्यःwomen
नार्यः:
Karta (कर्ता/Subject)
TypeNoun
Rootनारी (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन
हताःwere killed
हताः:
Kriya (क्रिया/Predicate)
TypeVerb
Root√हन् (हन्-धातु) + क्त
Formक्त-प्रत्ययान्त कृदन्त (past passive participle), स्त्रीलिङ्ग, प्रथमा, बहुवचन; कर्मणि भाव (were slain)
पुरुषसत्तमैःby the best of men
पुरुषसत्तमैः:
Karana (करण/Agent)
TypeNoun
Rootपुरुष-सत्तम (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; समासः (कर्मधारयः) — सत्तमाः पुरुषाः (best of men)

'O Rama! In olden times, Kavya, the mother of Sukracharya, the wife of sage Bhrigu, was destroyed by Vishnu determined to destroy Indra.'

V
Viśvāmitra
R
Rāma

FAQs

Moral evaluation hinges on alignment with dharma vs. adharma; when a threat is rooted in adharma, even exceptional measures can be framed as protective duty.

Viśvāmitra concludes his argument by generalizing: many exemplary men have slain adharmic women when required for protection.

Impartial justice—responding to conduct and threat, not to gender or status.