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Shloka 466

अश्रमवासिनां विषादः — Lament in Hastināpura after the Elders’ Forest Withdrawal

तेनारम्भेण महता मामुपास्ते महामुने । “आपके पुत्र, संग्राममें कभी पीठ न दिखानेवाले, परम बुद्धिमान्‌ जो ये श्रीमान्‌ महाराज हैं, इनके जो सौ पुत्र समरांगणमें मारे गये थे, उनकी ये सौ स्त्रियाँ बैठी हैं। ये मेरी बहुएँ दुःख और शोकके आघात सहन करती हुई मेरे और महाराजके भी शोकको बारंबार बढ़ा रही हैं। महामुने! ये सब-की-सब शोकके महान्‌ आवेगसे रोती हुई मुझे ही घेरकर बैठी रहती हैं

tenārambheṇa mahatā māmupāste mahāmune |

Vaiśampāyana berkata: “Wahai resi agung, dengan usaha besar itu dia terus menghormati dan melayani aku. ‘Inilah raja-raja termasyhur—anak-anakku—yang tidak pernah berpaling membelakangi medan perang dan amat bijaksana: seratus isteri mereka duduk di sini, kerana seratus putera mereka telah gugur di gelanggang pertempuran. Menantu-menantu perempuanku ini, menahan hentaman dukacita dan kesedihan, berulang kali menambah berat ratapanku dan ratapan sang raja. Wahai resi agung, mereka semua, menangis di bawah gelombang tangisan yang dahsyat, duduk mengepung aku seorang diri.’”

तेनby that
तेन:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Singular
आरम्भेणby the undertaking/effort
आरम्भेण:
Karana
TypeNoun
Rootआरम्भ
FormMasculine, Instrumental, Singular
महताgreat
महता:
Karana
TypeAdjective
Rootमहत्
FormMasculine, Instrumental, Singular
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
Form—, Accusative, Singular
उपास्तेattends upon/serves
उपास्ते:
Karta
TypeVerb
Rootउप-आस्
FormPresent, 3rd, Singular, Atmanepada
महामुनेO great sage
महामुने:
Adhikarana
TypeNoun
Rootमहामुनि
FormMasculine, Vocative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
M
Mahāmune (the sage addressed, traditionally Janamejaya’s interlocutor contextually)
T
the king (Maharāja; contextually Dhṛtarāṣṭra in Āśramavāsika narrative)
T
the hundred sons slain in battle (Kauravas)
T
the hundred wives of the slain (Kaurava women/daughters-in-law)

Educational Q&A

The passage highlights the ethical weight of war’s aftermath: even ‘valorous’ and ‘wise’ warriors leave behind a community of suffering. It underscores compassion and responsibility toward those who bear the consequences—especially widows and elders—showing that dharma includes care for the grieving, not only heroism in battle.

The narrator reports a scene in which the bereaved women—wives of the slain sons—sit around the elder (the speaker’s ‘me’ in the quoted speech), crying intensely. Their mourning repeatedly deepens the sorrow of both the elder and the king, emphasizing the continuing trauma after the Kurukṣetra war.