Shloka 43
Viśvāmitra-janma: Ṛcīka–Satyavatī–Gādhi and the Charu Exchange (विश्वामित्र-जन्म: ऋचीक–सत्यवती–गाधि वृत्तान्तः)
प्रतिलभ्य च सा संज्ञां शिरसा प्रणिपत्य च | उवाच भार्या भर्तरें गाधेयी भार्गवर्षभम्
pratilabhya ca sā saṃjñāṃ śirasā praṇipatya ca | uvāca bhāryā bhartāraṃ gādheyī bhārgavarṣabham | brahmavettāśreṣṭha brahmarṣe ahaṃ tava bhāryā, ataḥ prasādaṃ yāce | anugṛhāṇa māṃ tathā yathā mama garbhāt kṣatriyaḥ putro na jāyeta ||
ເມື່ອນາງໄດ້ສະຕິຄືນ ນາງກໍກົ່ມສີສະ ກາບລົງທີ່ຕີນສາມີ. ແລ້ວ ກາເທຍີ ທິດາຂອງກາທິ ໄດ້ກ່າວຕໍ່ພຣະອົງຣິຈີກະ—ຜູ້ເປັນດັ່ງງົວຜູ້ປະເສີດໃນຫມູ່ພຣຶກຸ—ວ່າ: «ໂອ ຜູ້ຮູ້ພຣະພຣະຫມັນອັນສູງສຸດ, ໂອ ພຣະພຣະຫມະຣິຊີ! ຂ້ານ້ອຍເປັນພັນລະຍາຂອງທ່ານ ຈຶ່ງຂໍອ້ອນວອນພຣະກະລຸນາ. ຂໍໃຫ້ທ່ານເມດຕາ ຢ່າໃຫ້ບຸດກະສັດຕຣິຍະເກີດຈາກຄັນຂອງຂ້ານ້ອຍ.»
भीष्म उवाच
Educational Q&A
The verse highlights the ethical weight attributed to intention, lineage, and the perceived consequences of progeny, framed through humility and supplication: the wife seeks her husband-sage’s compassionate intervention, showing how personal desire is negotiated within dharma, social order (varṇa), and ascetic authority.
After recovering consciousness, Gādheyī bows to her husband Ṛcīka and petitions him for a boon: she asks that her pregnancy not result in a Kṣatriya (warrior-class) son, implying concern about the nature and disposition associated with such birth.