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Shloka 7

Kṛṣṇa’s Departure, Auspicious Omens, and the Opening of the Uttaṅka Dialogue (कृष्णप्रयाण-निमित्त-उत्तङ्कसंवाद-प्रारम्भः)

नाथवन्तश्न भवता पाण्डवा मधुसूदन । भवन्तं प्लवमासाद्य तीर्णा: सम कुरुसागरम्‌,“मधुसूदन! हम सभी पाण्डव आपसे सनाथ हैं, आपको ही नौकारूप पाकर हमलोग कौरवसेनारूपी समुद्रसे पार हुए हैं

vaiśampāyana uvāca |

nāthavantaś ca bhavatā pāṇḍavā madhusūdana |

bhavantaṃ plavam āsādya tīrṇāḥ sma kurusāgaram ||

Vaiśampāyana berkata: “Wahai Madhusūdana, kami para Pāṇḍava tidaklah tanpa perlindungan, kerana engkaulah pelindung kami. Setelah mendekatimu sebagai perahu penyeberangan, kami telah menyeberangi lautan para Kuru.”

नाथवन्तःhaving a protector; protected
नाथवन्तः:
Karta
TypeAdjective
Rootनाथवत्
FormMasculine, Nominative, Plural
स्मःwe are
स्मः:
Karta
TypeVerb
Rootअस् (धातु)
FormPresent, First, Plural
भवताby you
भवता:
Karana
TypePronoun
Rootभवत्
FormMasculine, Instrumental, Singular
पाण्डवाःthe Pandavas
पाण्डवाः:
Karta
TypeNoun
Rootपाण्डव
FormMasculine, Nominative, Plural
मधुसूदनO Madhusudana (Krishna)
मधुसूदन:
TypeNoun
Rootमधुसूदन
FormMasculine, Vocative, Singular
भवन्तम्you (as object)
भवन्तम्:
Karma
TypePronoun
Rootभवत्
FormMasculine, Accusative, Singular
प्लवम्a boat; raft
प्लवम्:
Karma
TypeNoun
Rootप्लव
FormMasculine, Accusative, Singular
आसाद्यhaving reached; having resorted to
आसाद्य:
TypeVerb
Rootआ + सद् (धातु)
Formल्यप् (absolutive/gerund), Parasmaipada (usage-neutral for gerund)
तीर्णाःcrossed; having crossed
तीर्णाः:
Karta
TypeVerb
Rootतॄ (धातु)
Formक्त (past passive participle), Masculine, Nominative, Plural
स्मindeed; (particle, often marking past narration)
स्म:
TypeIndeclinable
Rootस्म
कुरुसागरम्the Kuru-ocean (ocean-like Kuru host/realm)
कुरुसागरम्:
Karma
TypeNoun
Rootकुरु-सागर
FormMasculine, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
P
Pāṇḍavas
M
Madhusūdana (Kṛṣṇa)
K
Kuru (as ‘Kuru-ocean’ metaphor)

Educational Q&A

The verse teaches that steadfast reliance on a righteous guide—here Kṛṣṇa as protector and moral compass—enables one to cross seemingly insurmountable crises. It emphasizes gratitude and the idea of divine or exemplary leadership as a ‘plava’ (ferry) across danger and ethical confusion.

The speaker (framed by Vaiśampāyana’s narration) conveys the Pāṇḍavas’ acknowledgment that Kṛṣṇa has been their support. By approaching him as their ‘boat,’ they have metaphorically crossed the perilous ‘ocean’ of the Kuru conflict—i.e., the overwhelming struggle against the Kauravas and the hazards of war.