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Shloka 9

Plakṣāvataraṇa–Yamunā Tīrtha and Prajāpati’s Vedī

Kurukṣetra Threshold

युगन्धरे दधि प्राश्य उषित्वा चाच्युतस्थले । तद्वद्‌ भूतलये स्नात्वा सपुत्रा वस्तुमरहसि,श्लोक (का भाव) इस प्रकार है--'अरी! तू युगन्धरमें दही खाकर- अच्युतस्थलमें निवास करकेः* और भूतलयमें नहाकरः यहाँ पुत्रसहित निवास करनेकी अधिकारिणी कैसे हो सकती है?

Yugandhare dadhi prāśya uṣitvā cācyutasthale | tadvad bhūtalaye snātvā saputrā vastum arhasi ||

“Hai perempuan! Setelah makan dadih di Yugandhara, setelah tinggal di Achyutasthala, dan demikian pula setelah mandi di Bhūtalaya—bagaimana mungkin engkau layak menetap di sini bersama putramu?”

युगन्धरेin Yugandhara (place/mountain)
युगन्धरे:
Adhikarana
TypeNoun
Rootयुगन्धर
FormMasculine, Locative, Singular
दधिcurd, yogurt
दधि:
Karma
TypeNoun
Rootदधि
FormNeuter, Accusative, Singular
प्राश्यhaving eaten
प्राश्य:
TypeVerb
Rootप्र-√अश् (अश्नाति)
Formल्यप् (absolutive/gerund), Parasmaipada (usage)
उषित्वाhaving stayed/dwelt
उषित्वा:
TypeVerb
Root√वस् (वसति)
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
and
:
TypeIndeclinable
Root
अच्युतस्थलेin Acyuta-sthala (place called 'Acyuta-ground')
अच्युतस्थले:
Adhikarana
TypeNoun
Rootअच्युत-स्थल
FormNeuter, Locative, Singular
तद्वत्likewise, similarly
तद्वत्:
TypeIndeclinable
Rootतद्वत्
भूतलयेin Bhūtalaya (place-name)
भूतलये:
Adhikarana
TypeNoun
Rootभूतलय
FormMasculine, Locative, Singular
स्नात्वाhaving bathed
स्नात्वा:
TypeVerb
Root√स्ना (स्नाति/स्नायते)
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
सपुत्राtogether with (your) son
सपुत्रा:
Karta
TypeAdjective
Rootस-पुत्र
FormFeminine, Nominative, Singular
वस्तुम्to dwell, to live
वस्तुम्:
TypeVerb
Root√वस् (वसति)
Formतुमुन् (infinitive), Parasmaipada (usage)
अर्हसिyou are fit/entitled (to), you deserve
अर्हसि:
TypeVerb
Root√अर्ह् (अर्हति)
FormPresent Indicative (Lat), Second, Singular, Parasmaipada

लोगश उवाच

L
Lomasha
Y
Yugandhara
A
Achyutasthala
B
Bhūtalaya
S
son (putra)

Educational Q&A

The verse uses a pointed rhetorical question to challenge a person’s moral and social entitlement: merely visiting sacred places, eating ritual foods, or bathing at tīrthas does not automatically confer the right to claim honor, residence, or protection. Worthiness must align with conduct and dharma, not only with outward acts.

Lomasha addresses a woman (implicitly with her son) and rebukes her claim to remain where she is. He cites her prior actions at named places—Yugandhara, Achyutasthala, and Bhūtalaya—and questions how, after those associations, she can be considered eligible to live ‘here’ with her son, implying a dispute over propriety and rightful residence.