Shloka 35
Dvaītavana: Brahmaghoṣa, Rṣi-saṅgha, and Baka Dālbhyā’s Upadeśa to Yudhiṣṭhira
धृष्टद्युम्नस्य भगिनीं वीरपत्नीमनुव्रताम् मां वै वनगतां दृष्टवा कस्मात् क्षमसि पार्थिव,मैं द्रपदके कुलमें उत्पन्न हुई महात्मा पाण्डुकी पुत्रवधू, वीर धृष्टद्युम्नकी बहिन तथा वीरशिरोमणि पाण्डवोंकी पतिव्रता पत्नी हूँ। महाराज! मुझे इस प्रकार वनमें कष्ट उठाती देखकर भी आप शशत्रुओंके प्रति क्षमाभाव कैसे धारण करते हैं?
dhṛṣṭadyumnasya bhaginīṃ vīrapatnīm anuvratām | māṃ vai vanagatāṃ dṛṣṭvā kasmāt kṣamasi pārthiva ||
«Ao ver-me —irmã de Dhṛṣṭadyumna, esposa fiel de heróis, firme no voto conjugal— agora lançada à floresta, por que, ó rei, ainda praticas a tolerância para com os teus inimigos? Nascida na linhagem de Drupada, nora do magnânimo Pāṇḍu e esposa casta do mais eminente entre os Pāṇḍavas, como podes suportar esta injustiça e, ainda assim, perdoar os que te ofendem?»
वैशम्पायन उवाच
Educational Q&A
The verse frames a moral tension central to kṣatriya-dharma: when does forgiveness (kṣamā) become a failure of justice and protection? The speaker appeals to lineage, duty, and the visible suffering of the righteous to argue that misplaced forbearance toward aggressors can enable adharma.
In the forest-exile context, the speaker (Draupadī, introduced through Vaiśampāyana’s narration) confronts the king/leader among the Pāṇḍavas, questioning why he remains patient and forgiving toward their enemies despite her humiliation and the hardship of exile.