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Shloka 4

Babhruvāhana’s Lament and Appeal for Expiation (प्रायश्चित्त-याचना)

ननु त्वमार्यधर्मज्ञा ननु चासि पतिव्रता । यत्त्वस्कृतेड्यं पतित: पतिस्ते निहतो रणे,“बहिन! तुम तो आर्यधर्मको जाननेवाली और पतिव्रता हो। तथापि तुम्हारी ही करतूतसे ये तुम्हारे पति इस समय रणभूमिमें मरे पड़े हैं

nanu tvam āryadharmajñā nanu cāsi pativratā | yat tvat-kṛte īḍyaṁ patitaḥ patiḥ te nihato raṇe |

Vaiśampāyana disse: “Certamente conheces o nobre código do dharma, e certamente és devotada ao teu esposo. E, no entanto, por causa do que fizeste, teu marido—digno de honra—jaz caído, morto no campo de batalha.”

ननुindeed; surely; is it not?
ननु:
TypeIndeclinable
Rootननु
त्वम्you
त्वम्:
Karta
TypeNoun
Rootयुष्मद्
Form—, Nominative, Singular
आर्यधर्मज्ञाknower of noble (Arya) dharma
आर्यधर्मज्ञा:
TypeAdjective
Rootआर्यधर्मज्ञा
FormFeminine, Nominative, Singular
ननुand indeed; is it not?
ननु:
TypeIndeclinable
Rootननु
and
:
TypeIndeclinable
Root
असिyou are
असि:
TypeVerb
Rootअस्
FormPresent (Lat), 2nd, Singular
पतिव्रताdevoted to (vowed to) her husband
पतिव्रता:
TypeAdjective
Rootपतिव्रता
FormFeminine, Nominative, Singular
यत्since; because
यत्:
TypeIndeclinable
Rootयद्
त्वत्from you; because of you
त्वत्:
Apadana
TypeNoun
Rootयुष्मद्
Form—, Ablative, Singular
कृतेin/through the deed; in the act (done)
कृते:
Adhikarana
TypeNoun
Rootकृ
FormNeuter, Locative, Singular
इदम्this
इदम्:
TypeNoun
Rootइदम्
FormNeuter, Nominative, Singular
पतितःfallen; lying fallen
पतितः:
TypeAdjective
Rootपत्
FormMasculine, Nominative, Singular
पतिःhusband
पतिः:
Karta
TypeNoun
Rootपति
FormMasculine, Nominative, Singular
तेyour
ते:
TypeNoun
Rootयुष्मद्
Form—, Genitive, Singular
निहतःslain; killed
निहतः:
TypeAdjective
Rootहन्
FormMasculine, Nominative, Singular
रणेin battle
रणे:
Adhikarana
TypeNoun
Rootरण
FormMasculine, Locative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
T
the wife addressed (unnamed here)
T
the husband (unnamed here)
B
battlefield (raṇa)

Educational Q&A

The verse highlights moral accountability: knowledge of dharma and the ideal of marital devotion are meaningless if one’s actions lead to harm. It underscores the ethical tension between professed virtue and the real consequences of conduct.

The speaker points a reproachful finger at a woman described as dharma-knowing and devoted, accusing her that through her deed her honored husband has been killed and now lies fallen on the battlefield.