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Shloka 10

दमयन्तीवाक्य-प्रेषणम्

Damayantī’s Message and the Dispatch of Brahmin Envoys

क्व नु सा क्षुत्पिपासार्ता श्रान्ता शेते तपस्विनी । स्मरन्ती तस्य मन्दस्य कं वा साद्योपतिष्ठति,'भूख-प्याससे पीड़ित और थकी-माँदी वह तपस्विनी उस मन्दबुद्धि पुरुषका स्मरण करती हुई कहाँ सोती होगी तथा अब वह किसके समीप रहती होगी?”

kva nu sā kṣutpipāsārtā śrāntā śete tapasvinī | smarantī tasya mandasya kaṃ vā sādyopatiṣṭhati ||

Bṛhadaśva said: 'Where indeed does that ascetic woman lie down now—tormented by hunger and thirst, worn out with fatigue—remembering that dull-witted man? And with whom does she now take refuge or stay close?'

क्वwhere
क्व:
Adhikarana
TypeIndeclinable
Rootक्व
नुindeed/now (emphatic particle)
नु:
TypeIndeclinable
Rootनु
साshe
सा:
Karta
TypePronoun
Rootतद्
FormFeminine, Nominative, Singular
क्षुत्पिपासा-आर्ताafflicted by hunger and thirst
क्षुत्पिपासा-आर्ता:
Karta
TypeAdjective
Rootक्षुत्पिपासा-आर्त
FormFeminine, Nominative, Singular
श्रान्ताweary, exhausted
श्रान्ता:
Karta
TypeAdjective
Rootश्रान्त
FormFeminine, Nominative, Singular
शेतेlies down/sleeps
शेते:
TypeVerb
Rootशी (शयने)
FormPresent, Third, Singular, Atmanepada
तपस्विनीthe ascetic woman
तपस्विनी:
Karta
TypeNoun
Rootतपस्विन्
FormFeminine, Nominative, Singular
स्मरन्तीremembering
स्मरन्ती:
Karta
TypeVerb
Rootस्मृ (स्मरणे)
FormPresent active participle (Parasmaipada), Feminine, Nominative, Singular
तस्यof him
तस्य:
TypePronoun
Rootतद्
FormMasculine/Neuter, Genitive, Singular
मन्दस्यof the dull/foolish (man)
मन्दस्य:
TypeAdjective
Rootमन्द
FormMasculine, Genitive, Singular
कम्whom
कम्:
Karma
TypePronoun
Rootकिम्
FormMasculine, Accusative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
साshe
सा:
Karta
TypePronoun
Rootतद्
FormFeminine, Nominative, Singular
अद्यtoday/now
अद्य:
TypeIndeclinable
Rootअद्य
उपतिष्ठतिattends on/stands near/resorts to
उपतिष्ठति:
TypeVerb
Rootउप-स्था (तिष्ठति)
FormPresent, Third, Singular, Parasmaipada

बृहृदश्च उवाच

B
Bṛhadaśva
T
tapasvinī (an unnamed ascetic woman)
A
an unnamed 'manda' man (dull-witted man)

Educational Q&A

The verse highlights ethical concern for one who suffers—especially a vulnerable ascetic woman—showing how neglect and foolishness (mandatā) can lead to another’s hardship, and how compassion and responsibility are central to dharma.

Bṛhadaśva voices anxious inquiry about an ascetic woman’s present condition: exhausted, hungry, and thirsty, she is imagined as remembering a foolish man; the speaker wonders where she sleeps and with whom she is now staying or seeking refuge.