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Shloka 5

Devaśarmā–Vipula Dialogue on Ahorātra–Ṛtu as Moral Witnesses (अनुशासन पर्व, अध्याय ४३)

क्षुरधारा विषं सर्पो वल्विरित्येकतः स्त्रिय: । प्रजा इमा महाबाहो धार्मिक्य इति न: श्रुतम्‌

kṣuradhārā viṣaṃ sarpo valvir ity ekataḥ striyaḥ | prajā imā mahābāho dhārmikyā iti naḥ śrutam ||

Bhīṣma disse: “O fio de uma navalha, o veneno, a serpente e o fogo—diz-se que as mulheres são como tudo isso reunido. E, no entanto, ó de braços poderosos, também ouvimos que essas mesmas mulheres são, por natureza, dhārmikī, retas segundo o dharma.”

क्षुरधाराrazor's edge
क्षुरधारा:
Karta
TypeNoun
Rootक्षुरधारा
FormFeminine, Nominative, Singular
विषम्poison
विषम्:
Karta
TypeNoun
Rootविष
FormNeuter, Nominative, Singular
सर्पःsnake
सर्पः:
Karta
TypeNoun
Rootसर्प
FormMasculine, Nominative, Singular
वल्विःfire (a kind of blazing fire/brand)
वल्विः:
Karta
TypeNoun
Rootवल्वि
FormFeminine, Nominative, Singular
इतिthus; as (so-called)
इति:
TypeIndeclinable
Rootइति
एकतःon one side; together (as one set)
एकतः:
TypeIndeclinable
Rootएकतः
स्त्रियःwomen
स्त्रियः:
Karta
TypeNoun
Rootस्त्री
FormFeminine, Nominative, Plural
प्रजाःcreatures; people
प्रजाः:
Karta
TypeNoun
Rootप्रजा
FormFeminine, Nominative, Plural
इमाःthese
इमाः:
TypePronoun
Rootइदम्
FormFeminine, Nominative, Plural
महाबाहोO mighty-armed one
महाबाहो:
TypeNoun
Rootमहाबाहु
FormMasculine, Vocative, Singular
धार्मिक्यःrighteous; virtuous
धार्मिक्यः:
Karta
TypeAdjective
Rootधार्मिक्य
FormFeminine, Nominative, Plural
इतिthus
इति:
TypeIndeclinable
Rootइति
नःof us; our
नः:
TypePronoun
Rootअस्मद्
FormGenitive, Plural
श्रुतम्has been heard; (it is) heard
श्रुतम्:
TypeVerb
Rootश्रु
FormNeuter, Nominative, Singular, क्त (past passive participle)

भीष्म उवाच

B
Bhīṣma
M
mahābāho (addressee, traditionally Yudhiṣṭhira)
K
kṣuradhārā (razor’s edge)
V
viṣa (poison)
S
sarpa (serpent)
V
valvi (fire)

Educational Q&A

The verse juxtaposes a harsh proverbial warning about the potential danger associated with women (likened to razor, poison, serpent, fire) with a counter-tradition affirming their capacity for righteousness. Ethically, it signals that inherited stereotypes exist, yet dharma requires a more balanced recognition of women’s moral agency and virtue.

In the Anuśāsana Parva’s instructional setting, Bhīṣma continues advising the king on dharma. Here he cites a traditional saying that portrays women as perilous, then immediately notes another received teaching that calls them dhārmikī, setting up a nuanced discussion rather than a one-sided condemnation.