Shloka 2
Duryodhana’s Restraint by Citraseṇa and Yudhiṣṭhira’s Magnanimous Release
Dvaitavana
नैतादृशं दैवतमस्ति सत्ये सर्वेषु लोकेषु सदेवकेषु । यथा पतिस्तस्य तु सर्वकामा लभ्या: प्रसादात् कुपितश्च हन्यात्,सत्ये! स्त्रियोंके लिये देवताओंसहित सम्पूर्ण लोकोंमें पतिके समान दूसरा कोई देवता नहीं है। पतिके प्रसादसे नारीकी सम्पूर्ण कामनाएँ पूर्ण हो सकती हैं, और यदि पति ही कुपित हो जाय तो वह नारीकी सभी आशाओंको नष्ट कर सकता है
naitādṛśaṃ daivatam asti satye sarveṣu lokeṣu sadevakeṣu | yathā patis tasya tu sarvakāmā labhyāḥ prasādāt kupitaś ca hanyāt, satye ||
ಓ ಸತ್ಯೇ! ದೇವತೆಗಳೊಡನೆ ಇರುವ ಸಮಸ್ತ ಲೋಕಗಳಲ್ಲಿಯೂ ಸ್ತ್ರೀಯರಿಗೆ ಭರ್ತನ ಸಮಾನ ಮತ್ತೊಂದು ದೈವವಿಲ್ಲ. ಭರ್ತನ ಪ್ರಸಾದದಿಂದ ಅವಳ ಎಲ್ಲಾ ಕಾಮನೆಗಳು ಲಭಿಸಬಹುದು; ಆದರೆ ಭರ್ತನೇ ಕೋಪಗೊಂಡರೆ ಅವಳ ಆಶೆಯೂ ಕ್ಷೇಮವೂ ನಾಶವಾಗಬಹುದು।
वैशम्पायन उवाच
Educational Q&A
The verse asserts a normative dharma-ideal: for a married woman, the husband functions as the highest ‘daivata’ (object of reverence and source of welfare). His goodwill is portrayed as enabling fulfillment, while his anger is depicted as capable of ruining her prospects—highlighting the ethical weight placed on marital loyalty and the power dynamics embedded in the tradition’s social model.
Vaiśaṃpāyana addresses Satya and articulates a general principle about a wife’s relationship to her husband, framing it in cosmic terms (“in all worlds with the gods”). The statement serves as moral instruction within the surrounding discourse on conduct and duties.