Shloka 4
Śikhaṇḍinī’s Marriage Arrangement and the Daśārṇa Envoy’s Accusation (शिखण्डिनी-विवाह-विप्रलम्भ-प्रसङ्गः)
भार्या चोढा त्वया राजन् दशार्णाधिपते: सुता । मया च प्रत्यभिह्ितं देववाक्यार्थदर्शनात् । कन्या भूत्वा पुमान् भावीत्येवं चैतदुपेक्षितम्,“राजन! मेरे ही कथनपर विश्वास करके आप दशार्णराजकी पुत्रीको इसकी पत्नी बनानेके लिये ब्याह लाये। महादेवजीके वरदानवाक्यपर दृष्टि रखनेके कारण मैंने इसके विषयमें पुत्र होनेकी घोषणा की थी। महादेवजीने कहा था कि पहले कन्या होगी, फिर वही पुत्र हो जायगा। इसीलिये इस वर्तमान संकटकी उपेक्षा की गयी”
bhāryā coḍhā tvayā rājan daśārṇādhipateḥ sutā | mayā ca pratyabhihitaṃ devavākyārthadarśanāt | kanyā bhūtvā pumān bhāvīty evaṃ caitad upekṣitam ||
ພີດສະມະ ກ່າວວ່າ: «ໂອ ພຣະຣາຊາ, ເພາະເຊື່ອຖືຄຳຂອງຂ້າພະອົງ ທ່ານຈຶ່ງນຳທິດາຂອງເຈົ້າແຫ່ງ ດະສາຣະນາ ມາເປັນພັນລະຍາໃຫ້ນາງ. ແລະຂ້າພະອົງ, ໂດຍພິຈາລະນານັຍທີ່ແທ້ຂອງພຣະວາຈາອັນທິບ, ໄດ້ປະກາດວ່າເດັກນີ້ຈະເປັນລູກຊາຍ. ເພາະພຣະອົງໄດ້ປະທານພອນໄວ້ວ່າ: ‘ແຕ່ກ່ອນນາງຈະເປັນລູກສາວ, ແລ້ວຕໍ່ມານາງຈະກາຍເປັນຊາຍ.’ ດັ່ງນັ້ນ ວິກິດທີ່ປະຈຸບັນນີ້ ຈຶ່ງເຄີຍຖືກມອງຂ້າມໄປແຕ່ກ່ອນ.»
भीष्म उवाच
Educational Q&A
Bhishma highlights ethical responsibility in counsel: decisions made on authoritative testimony (his own and a divine boon) must be owned when consequences arise. He also stresses careful interpretation of sacred or divine statements (devavākya-artha) rather than superficial reading, since policy and marriage alliances were shaped by that interpretation.
Bhishma reminds the king that the Daśārṇa princess was accepted in marriage based on Bhishma’s assurance, grounded in a boon of Mahādeva: the child would be born female and later become male. Because of this expectation, the potential problem was ignored earlier; now, with a crisis at hand, Bhishma explains the prior reasoning and the source of the assurance.