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Shloka 46

आयोधनदर्शनम्

Viewing the Battlefield of Kurukṣetra

“कौरववंशकी युवतियोंके ये सूर्य और सुवर्णके समान कान्तिमान्‌ मुख रोष और रोदनसे ताम्रवर्णके हो गये हैं ।। श्यामानां वरवर्णानां गौरीणामेकवाससाम्‌ | दुर्योधनवरस्त्रीणां पश्य वृन्दानि केशव,“केशव! सुन्दर कान्तिसे सम्पन्न, एकवस्त्रधारिणी तथा श्याम-गौरवर्णवाली दुर्योधनकी इन सुन्दरी स्त्रियोंकी टोलियोंको देखो

kauravavaṁśakī yuvatīnāṁ ye sūrya-suvarṇayoḥ samāna-kāntimantaḥ mukhāni roṣa-rodana-tāmra-varṇakāni bhūtāni || śyāmānāṁ vara-varṇānāṁ gaurīṇām eka-vāsasām | duryodhana-vara-strīṇāṁ paśya vṛndāni keśava ||

Vaiśampāyana said: “The faces of the young women of the Kuru line—once radiant like the sun and like gold—have now turned coppery from anger and incessant weeping. O Keśava, behold these groups of Duryodhana’s noble women: some dark-complexioned, some fair, all of exquisite beauty, now clad in a single garment—gathered in grief after the ruin brought by war.”

श्यामानाम्of the dark-complexioned (women)
श्यामानाम्:
Adhikarana
TypeAdjective
Rootश्यामा
FormFeminine, Genitive, Plural
वरवर्णानाम्of the fair/beautiful-complexioned (women)
वरवर्णानाम्:
Adhikarana
TypeAdjective
Rootवरवर्ण
FormFeminine, Genitive, Plural
गौरीणाम्of the fair (women)
गौरीणाम्:
Adhikarana
TypeAdjective
Rootगौरी
FormFeminine, Genitive, Plural
एकवाससाम्of those wearing a single garment
एकवाससाम्:
Adhikarana
TypeAdjective
Rootएकवासस्
FormFeminine, Genitive, Plural
दुर्योधनवरस्त्रीणाम्of Duryodhana's chief/choice women (wives/ladies)
दुर्योधनवरस्त्रीणाम्:
Adhikarana
TypeNoun
Rootदुर्योधन-वरस्त्री
FormFeminine, Genitive, Plural
पश्यsee; behold
पश्य:
Karta
TypeVerb
Rootपश्
FormImperative, Second, Singular
वृन्दानिgroups; clusters; troops
वृन्दानि:
Karma
TypeNoun
Rootवृन्द
FormNeuter, Accusative, Plural
केशवO Keśava (Krishna)
केशव:
Sampradana
TypeNoun
Rootकेशव
FormMasculine, Vocative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
K
Keśava (Kṛṣṇa)
D
Duryodhana
K
Kaurava/Kuru women

Educational Q&A

The verse underscores the moral aftermath of war: even those once surrounded by splendor are reduced to visible suffering. It highlights how anger and conflict culminate in collective grief, especially borne by women and families, pointing to the ethical cost of violence beyond the battlefield.

In the Stree Parva’s lamentation scenes after the Kurukṣetra war, the narrator describes the Kuru women—particularly Duryodhana’s household—whose faces, once radiant, are now discolored by rage and tears. Keśava (Kṛṣṇa) is addressed and asked to look upon these mourning groups, emphasizing the devastation that has followed Duryodhana’s fall.