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Shloka 16

सीता-रावण-संवादः

Sītā–Rāvaṇa Dialogue in the Aśoka Grove

अप्यहं कृतकाम: स्यामिमां प्राप्य वरस्त्रियम्‌ । गच्छ जानीहि को न्वस्या नाथ इत्येव कोटिक,“यदि मैं इस सुन्दरीको पा जाऊँ तो कृतार्थ हो जाऊँगा। कोटिक! जाओ और पता लगाओ कि इसका पति कौन है?' जयद्रथका यह वचन सुनकर कुण्डलमण्डित कोटिकास्य रथसे उतर पड़ा और जैसे गीदड़ बाघकी स्त्रीसे बात करे, उसी प्रकार उसने द्रौपदीके पास जाकर पूछा

apy ahaṃ kṛtakāmaḥ syām imāṃ prāpya varastriyam | gaccha jānīhi ko nv asyā nātha ity eva koṭika ||

ヴァイシャンパーヤナは言った。「この優れた女を得られるなら、わたしの欲は満たされたも同然だ。行け、コーティカ――彼女の守護者(夫/主)が誰かを確かめよ。」

अपिindeed / even / also
अपि:
TypeIndeclinable
Rootअपि
अहम्I
अहम्:
Karta
TypeNoun
Rootअस्मद्
Formcommon, nominative, singular
कृतकामःone whose desire is fulfilled / successful
कृतकामः:
Karta
TypeAdjective
Rootकृतकाम
Formmasculine, nominative, singular
स्याम्may I be / would I be
स्याम्:
TypeVerb
Rootअस्
Formoptative, 1st, singular, parasmaipada
इमाम्this (woman)
इमाम्:
Karma
TypePronoun
Rootइदम्
Formfeminine, accusative, singular
प्राप्यhaving obtained
प्राप्य:
TypeVerb
Rootप्र-आप्
Formल्यप् (absolutive/gerund), parasmaipada
वरस्त्रियम्an excellent woman
वरस्त्रियम्:
Karma
TypeNoun
Rootवरस्त्री
Formfeminine, accusative, singular
गच्छgo
गच्छ:
TypeVerb
Rootगम्
Formimperative, 2nd, singular, parasmaipada
जानीहिfind out / know
जानीहि:
TypeVerb
Rootज्ञा
Formimperative, 2nd, singular, parasmaipada
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
Formmasculine, nominative, singular
नुindeed / then (interrogative particle)
नु:
TypeIndeclinable
Rootनु
अस्याःof her
अस्याः:
Sambandha
TypePronoun
Rootइदम्
Formfeminine, genitive, singular
नाथःlord / husband / protector
नाथः:
Karta
TypeNoun
Rootनाथ
Formmasculine, nominative, singular
इतिthus (quotative)
इति:
TypeIndeclinable
Rootइति
एवjust / indeed
एव:
TypeIndeclinable
Rootएव
कोटिकO Kotika (name)
कोटिक:
Sambodhana
TypeNoun
Rootकोटिक
Formmasculine, vocative, singular

वैशम्पायन उवाच

V
Vaiśampāyana
K
Koṭika
N
nātha (husband/protector)
V
varastrī (excellent woman)

Educational Q&A

The verse highlights an ethical failure: desire (kāma) unchecked by dharma leads to objectification and wrongdoing. Treating a woman as a prize to be ‘obtained’ and seeking only to identify her ‘protector’ for strategic advantage reflects adharma and foreshadows harmful action.

A powerful man, captivated by a woman described as ‘excellent,’ orders his attendant Koṭika to go and determine who her husband/protector is. This inquiry is not respectful; it is instrumental—meant to assess risk and enable an attempted taking of her.