Shloka 43
Duḥṣantasya Vana-praveśaḥ
King Duḥṣanta’s Entry into the Forest Hunt
अशोकैश्नम्पकैश्वूतैरनेकैरतिमुक्तकै: । पुन्नागै: कर्णिकारैश्व वकुलैर्दिव्यपाटलै:
aśokaiś campakaiś cūtair anekair atimuktakaiḥ | punnāgaiḥ karṇikāraiś ca vakulair divya-pāṭalaiḥ ||
ໄວສັມປາຍະນະ ກ່າວວ່າ: ປ່າຂອງກະສັດສ່ອງສະຫວ່າງດັ່ງສວນທິບ ໄຈຕຣະຣະຖະ ຂອງເທວະດາ. ເປັນລະດູວັດສັນ; ປ່າໄມ້ຖືກປະດັບດ້ວຍຕົ້ນໄມ້ແລະເຄືອດອກຫຼາຍຊະນິດ—ອະໂສກ, ຈໍາປາ, ໝາກມ່ວງ, ເຄືອອະຕິມຸກຕະກະອັນດົກ, ພຸນນາກ, ກັນນິກາຣະ, ວະກຸລະ, ແລະ ປາຕະລະອັນທິບ—ເຮັດໃຫ້ສະຖານທີ່ນັ້ນນ່າຮັກ, ບໍລິສຸດ, ແລະເປັນມົງຄຸນ. ພາບນີ້ຊູ້ຂຶ້ນຄວາມຕັດກັນຕາມແນວມະຫາກາບ: ອໍານາດກະສັດແລະຊີວິດໂລກີ ຖືກວາງຄຽງກັບລະບຽບອັນສັກສິດຂອງເທວະດາ, ເມື່ອຄວາມກົງກຽວຂອງທໍາມະຊາດສະທ້ອນຄວາມອຸດົມສົມບູນແລະການປົກຄອງອັນຖືກທໍາ.
वैशम्पायन उवाच
Educational Q&A
The verse primarily teaches through aesthetic suggestion: a well-ordered, auspicious natural world is used as a mirror for rightful kingship and prosperity. By likening the king’s forest to the gods’ Caitraratha grove, the narrative implies that harmony, purity, and abundance are signs of a realm aligned with auspicious order.
Vaiśampāyana describes a forest associated with the king, portraying it in springtime splendor. Numerous fragrant and flowering trees and creepers are listed, and the grove is compared to the divine Caitraratha forest of the gods, emphasizing its extraordinary beauty and sanctity.