Shloka 123

सार्थवाहं च सार्थ च जना ये चात्र केचन । युवस्थविरबालाश्न सार्थस्य च पुरोगमा:,“इस जनसमुदायके जो सरदार हों, उनसे, इस जनसमूहसे तथा इसके (भीतर रहनेवाले और) आगे चलनेवाले जो बाल-वृद्ध और युवक मनुष्य हों, उन सबसे मेरा यह कहना है कि आप सब लोग मुझे मानवी समझें। मैं एक नरेशपुत्री, महाराजकी पुत्रवधू तथा राजपत्नी हूँ। अपने स्वामीके दर्शनकी इच्छासे इस वनमें भटक रही हूँ

sārthavāhaṃ ca sārthaṃ ca janā ye cātra kecana | yuvastavira-bālāś ca sārthasya ca purogamāḥ ||

Bṛhadaśva said: “To the caravan-leader, to the caravan itself, and to whatever people are here—whether youths, elders, or children, and also those who go in front of the caravan—this is what I declare: regard me as a human woman. I am a king’s daughter, a great king’s daughter-in-law, and a queen. Longing to behold my husband, I have been wandering in this forest.”

सार्थवाहम्the caravan-leader
सार्थवाहम्:
Karma
TypeNoun
Rootसार्थवाह
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
सार्थम्the caravan/company
सार्थम्:
Karma
TypeNoun
Rootसार्थ
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
जनाःpeople
जनाः:
Karta
TypeNoun
Rootजन
FormMasculine, Nominative, Plural
येwho
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
and
:
TypeIndeclinable
Root
अत्रhere
अत्र:
Adhikarana
TypeIndeclinable
Rootअत्र
केचनsome (any) persons
केचन:
Karta
TypePronoun
Rootक-चन
FormMasculine, Nominative, Plural
युवyoung (men)
युव:
Karta
TypeAdjective
Rootयुव
FormMasculine, Nominative, Plural
स्थविरold (men)
स्थविर:
Karta
TypeAdjective
Rootस्थविर
FormMasculine, Nominative, Plural
बालाःboys/children
बालाः:
Karta
TypeNoun
Rootबाल
FormMasculine, Nominative, Plural
and
:
TypeIndeclinable
Root
सार्थस्यof the caravan
सार्थस्य:
Sambandha
TypeNoun
Rootसार्थ
FormMasculine, Genitive, Singular
and
:
TypeIndeclinable
Root
पुरोगमाःthose who go in front/leaders
पुरोगमाः:
Karta
TypeNoun
Rootपुरोगम
FormMasculine, Nominative, Plural

बृहृदश्च उवाच

B
Bṛhadaśva
C
caravan-leader (sārthavāha)
C
caravan (sārtha)
Y
youths
E
elders
C
children
H
husband (svāmin)

Educational Q&A

The passage frames an ethical appeal grounded in dharma: a vulnerable traveler asserts her human identity and royal marital status to invoke the community’s duty of protection and respectful conduct toward women, especially those separated from their husbands and exposed to danger in the forest.

A message is addressed to a caravan—its leader, members, and those moving ahead—asking them to recognize the speaker as a human woman of royal standing. She explains that she is a princess and queen who has been roaming the forest out of longing to see her husband, setting the context for seeking help, safety, or guidance.