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Shloka 36

Śaraṇāgata-Atithi-Dharma in the Kapota Narrative (कपोत-आख्यानम्—शरणागतधर्मः)

स चिन्तयामास मुनि: कि नु मे सुकृतं भवेत्‌ । कथं वृथा न मृत्यु: स्यादिति पार्थिवसत्तम,नृपश्रेष्ठ अब वे मुनि यह विचार करने लगे कि किस तरह मेरा भला होगा? क्या उपाय किया जाय, जिससे अन्नके बिना मेरी व्यर्थ मृत्यु न हो सके?

sa cintayāmāsa muniḥ ki nu me sukṛtaṃ bhavet | kathaṃ vṛthā na mṛtyuḥ syād iti pārthiva-sattama nṛpa-śreṣṭha |

Bhishma berkata: Resi itu pun merenung: “Kebaikan atau pahala apakah yang masih dapat lahir bagiku? Bagaimanakah agar kematianku tidak menjadi sia-sia?”—demikianlah dia berfikir, wahai raja yang utama.

सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
चिन्तयामासthought, reflected
चिन्तयामास:
TypeVerb
Rootचिन्त्
FormPeriphrastic Perfect (Liṭ), Third, Singular, Parasmaipada
मुनिःthe sage
मुनिः:
Karta
TypeNoun
Rootमुनि
FormMasculine, Nominative, Singular
किम्what
किम्:
Karma
TypePronoun
Rootकिम्
FormNeuter, Nominative/Accusative, Singular
नुindeed/then (interrogative particle)
नु:
TypeIndeclinable
Rootनु
मेfor me / my
मे:
Sampradana
TypePronoun
Rootअस्मद्
FormGenitive/Dative, Singular, First
सुकृतम्good deed/merit
सुकृतम्:
Karta
TypeNoun
Rootसुकृत
FormNeuter, Nominative, Singular
भवेत्might be / may become
भवेत्:
TypeVerb
Rootभू
FormOptative (Liṅ), Third, Singular, Parasmaipada
कथम्how
कथम्:
TypeIndeclinable
Rootकथम्
वृथाin vain, uselessly
वृथा:
TypeIndeclinable
Rootवृथा
not
:
TypeIndeclinable
Root
मृत्युःdeath
मृत्युः:
Karta
TypeNoun
Rootमृत्यु
FormMasculine, Nominative, Singular
स्यात्might be
स्यात्:
TypeVerb
Rootअस्
FormOptative (Liṅ), Third, Singular, Parasmaipada
इतिthus
इति:
TypeIndeclinable
Rootइति
पार्थिव-सत्तमO best of kings
पार्थिव-सत्तम:
TypeNoun (vocative epithet)
Rootपार्थिव + सत्तम
FormMasculine, Vocative, Singular
नृप-श्रेष्ठO foremost of rulers
नृप-श्रेष्ठ:
TypeNoun (vocative epithet)
Rootनृप + श्रेष्ठ
FormMasculine, Vocative, Singular

भीष्म उवाच

B
Bhīṣma
M
muni (a sage)
P
pārthiva-sattama (addressed king)
N
nṛpa-śreṣṭha (addressed king)

Educational Q&A

Even when facing death, one should examine one’s life through the lens of dharma and seek a meaningful, merit-bearing course of action, so that death is not ‘in vain’ but connected to right intention and ethical purpose.

Bhīṣma narrates that a sage, confronted with the prospect of dying, begins to deliberate about what virtuous act or merit he can still accomplish and how to avoid a pointless death; Bhīṣma addresses the listener respectfully as the best of kings.