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Shloka 13

Adhyāya 76: Kuṇḍina-praveśaḥ, Bhīmena satkāraḥ, Ṛtuparṇa-kṣamā, Aśvahṛdaya-pratyarpanam

Nala’s Reception and Reconciliation

साक्षाद्‌ देवानपाहाय वृतो य: स पुरा मया | अनुव्रतां साभिकामा पुत्रिणीं त्यक्तवान्‌ कथम्‌,“पहले स्वयंवरके समय साक्षात्‌ देवताओंको छोड़कर मैंने उनका वरण किया था। मैं उनकी अनुगत भक्त, निरन्तर उन्हें चाहनेवाली और पुत्रवती हूँ, तो भी उन्होंने कैसे मुझे त्याग दिया?

sākṣād devān apāhāya vṛto yaḥ sa purā mayā | anuvratāṃ sābhikāmāṃ putriṇīṃ tyaktavān katham ||

「かつてスヴァヤンヴァラの折、私は彼を選びました――目の前に立つ神々さえ退けて。私は彼に従い、行いにおいて貞く、常に彼を慕い、しかも彼の子らの母でもある。それなのに、どうして彼は私を捨てられたのでしょう。」

साक्षात्directly, in person
साक्षात्:
TypeIndeclinable
Rootसाक्षात्
देवान्the gods
देवान्:
Karma
TypeNoun
Rootदेव
FormMasculine, Accusative, Plural
अपाहायhaving abandoned, leaving aside
अपाहाय:
TypeVerb
Rootअप + हा
FormAbsolutive (Gerund), Parasmaipada/Active (usage)
वृतःchosen
वृतः:
TypeVerb
Rootवृत (ppp of √वृ ‘choose’)
FormMasculine, Nominative, Singular, Past passive participle
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
पुराformerly, earlier
पुरा:
TypeIndeclinable
Rootपुरा
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
FormInstrumental, Singular
अनुव्रताम्devoted, faithful (following his vow)
अनुव्रताम्:
Karma
TypeAdjective
Rootअनुव्रता
FormFeminine, Accusative, Singular
साभिकामाम्loving, full of desire/affection (towards him)
साभिकामाम्:
Karma
TypeAdjective
Rootस-अभिकामा
FormFeminine, Accusative, Singular
पुत्रिणीम्having a son/children, mother
पुत्रिणीम्:
Karma
TypeAdjective
Rootपुत्रिणी
FormFeminine, Accusative, Singular
त्यक्तवान्has abandoned, left
त्यक्तवान्:
TypeVerb
Rootत्यक्तवत् (from √त्यज्)
FormMasculine, Nominative, Singular, Perfect participle (क्तवत्), active sense
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्

बृहदश्चव उवाच

B
Bṛhadaśva
D
devas (gods)
S
svayaṃvara (bride-choice ceremony)

Educational Q&A

The verse foregrounds the ethical tension between personal desire and marital duty: a wife appeals to dharma by citing her prior choice, fidelity, and motherhood, implying that abandonment violates the reciprocal obligations of marriage and the protection owed to one who has surrendered trust and social standing.

Within Bṛhadaśva’s narration, a woman laments that the man she once selected at a svayaṃvara—rejecting even divine suitors—has nevertheless abandoned her, despite her steadfast devotion and the fact that she has borne him children.