Shloka 120
Kirmīra-rākṣasa-saṃgamaḥ (Encounter and Slaying of Kirmīra) | किर्मीरेण सह भीमसेनसमागमः
कुले महति जातास्मि दिव्येन विधिना किल | पाण्डवानां प्रिया भार्या सनुषा पाण्डोर्महात्मन:,यह प्रसिद्ध है कि मैं दिव्य विधिसे एक महान् कुलमें उत्पन्न हुई हूँ। पाण्डवोंकी प्यारी पत्नी और महाराज पाण्डुकी पुत्रवधू हूँ
kule mahati jātāsmi divyena vidhinā kila | pāṇḍavānāṃ priyā bhāryā sanuṣā pāṇḍor mahātmanaḥ ||
Dikatakan bahawa aku dilahirkan ke dalam keturunan yang besar dan mulia, menurut ketetapan ilahi. Aku ialah isteri yang dikasihi para Pāṇḍava, dan menantu kepada Raja Pāṇḍu yang berhati luhur.
राक्षस उवाच
Educational Q&A
The verse foregrounds social-ethical identity grounded in kula (lineage) and dharma: noble birth and lawful marital ties are invoked as moral credentials, implying that one’s conduct and treatment by others should respect these recognized bonds and status.
A speaker identified as ‘the Rākṣasa’ asserts a dignified identity—claiming noble birth by divine dispensation and connection to the Pāṇḍavas through marriage and to King Pāṇḍu as daughter-in-law—likely to command respect, avert harm, or strengthen a plea within the forest-episode context of the Vana Parva.