Shloka 9

Adhyaya 3 — Birth of the Birds

Sanskrit

कथं वर्धेयुरबलाः खस्थान् द्रक्ष्याम्यहं कदा ।

कदा भूमेर् द्रुमं प्राप्तान् द्रक्ष्ये वृक्षान्तरं गतान् ॥

Transliteration

kathaṃ vardheyur abalāḥ khasthān drakṣyāmy ahaṃ kadā / kadā bhūmer drumaṃ prāptān drakṣye vṛkṣāntaraṃ gatān

Translation

അശരണർ എങ്ങനെ വളരും? ആകാശത്തിൽ വസിക്കുന്നവരെ ഞാൻ എപ്പോൾ കാണും? ഭൂമിയിൽ നിന്ന് വൃക്ഷങ്ങളെ പ്രാപിച്ച്, ഒരു വൃക്ഷത്തിൽ നിന്ന് മറ്റൊരു വൃക്ഷത്തിലേക്ക് പോയവരെ ഞാൻ എപ്പോൾ ദർശിക്കും?

Word by Word

कथम्how

वर्धेयुःmight grow

अबलाःthe weak ones (fem.)

खस्थान्those situated in the sky

द्रक्ष्यामिI will see

अहम्I

कदाwhen

भूमेःof the earth

द्रुमम्a tree

प्राप्तान्having reached

द्रक्ष्येI will see

वृक्ष-अन्तरम्the space/interval among trees

गतान्gone (into)

Speakers

Within the early narrative: Jaimini’s query-context; this verse functions as a reflective utterance/poetic lament within the frame (not from Devi Mahatmyam proper).

Verse Rasa

{ "primaryRasa": "karuna", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes

Viraha (separation/longing)Anitya (impermanence)Nature imagery as moral-psychological mirrorObservation of beings’ migration and growth

FAQs

What is the philosophical or ethical takeaway?

The verse uses recurring “kadā—when?” questions to express the mind’s restlessness in separation and uncertainty. Ethically, it points to patience and steadiness: growth (vardhana) of the “weak” and reunion/recognition of what has ‘moved on’ occur in time, not by agitation.

How does this fit the Pancalakshana (5 characteristics)?

This verse is best classified under the Purana’s narrative/ethical discourse rather than strict pañcalakṣaṇa categories. It is not directly sarga/pratisarga/vaṃśa/manvantara/vaṃśānucarita content, but part of the dialogic frame that introduces and motivates later teachings.

What is the esoteric significance?

“Sky-dwellers” and “moving from one tree to another” can be read symbolically as the jīva’s shifting supports—attachments and identities—while the ‘weak’ are the untrained faculties. The repeated longing to “see” suggests the seeker’s urge for direct vision (darśana), which matures only when the mind ceases to scatter from one ‘tree’ (support) to another.