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Shloka 7

Rathaghoṣa–Saṃjñāna: Damayantī’s Inference and the Dispatch of the Envoy (Āraṇyaka-parva, Adhyāya 71)

मम शोकेन संविग्ना नैराश्यात्‌ तनुमध्यमा । नैवं सा कर्हिचित्‌ कुर्यात्‌ सापत्या च विशेषत:,“क्योंकि पतली कमरवाली वह युवती मेरे शोकसे अत्यन्त उद्विग्न हो उठी होगी और मेरे मिलनेकी आशा न होनेके कारण उसने ऐसा विचार कर लिया होगा, परंतु मेरा हृदय कहता है कि वह कभी ऐसा नहीं कर सकती। विशेषत: वह संतानवती है। इसलिये भी उससे ऐसी आशा नहीं की जा सकती

mama śokena saṃvignā nairāśyāt tanumadhyamā | naivaṃ sā karhicit kuryāt sāpatyā ca viśeṣataḥ ||

Disse Bṛhadaśva: “Aquela mulher de cintura esbelta deve ter ficado profundamente abalada pelo meu pesar; e, perdendo a esperança de voltar a encontrar-me, pode ter concebido tal pensamento. Contudo, meu coração me diz que ela jamais faria isso—sobretudo porque é mãe. Por essa razão também, não se pode esperar isso dela.”

ममof me / my
मम:
सम्बन्ध
TypePronoun
Rootअस्मद्
Form—, षष्ठी, एकवचन
शोकेनby/with grief
शोकेन:
करण
TypeNoun
Rootशोक
Formपुंलिङ्ग, तृतीया, एकवचन
संविग्नाagitated, distressed
संविग्ना:
कर्ता
TypeAdjective
Rootसंविग्न
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
नैराश्यात्from despair / due to hopelessness
नैराश्यात्:
अपादान
TypeNoun
Rootनैराश्य
Formनपुंसकलिङ्ग, पञ्चमी, एकवचन
तनु-मध्यमाshe whose waist is slender
तनु-मध्यमा:
कर्ता
TypeAdjective
Rootतनुमध्यमा
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
not
:
TypeIndeclinable
Root
एवम्thus, in this way
एवम्:
TypeIndeclinable
Rootएवम्
साshe
सा:
कर्ता
TypePronoun
Rootतद्
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
कर्हिचित्ever, at any time
कर्हिचित्:
TypeIndeclinable
Rootकर्हिचित्
कुर्यात्would do / should do
कुर्यात्:
TypeVerb
Rootकृ
Formविधिलिङ् (optative), प्रथम, एकवचन
स-अपत्याhaving offspring, with children
स-अपत्या:
कर्ता
TypeAdjective
Rootसापत्य
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
and
:
TypeIndeclinable
Root
विशेषतःespecially
विशेषतः:
TypeIndeclinable
Rootविशेषतः

बृहृदश्च उवाच

B
Bṛhadaśva (बृहदश्व)

Educational Q&A

The verse highlights an ethical judgment grounded in character and responsibility: even if despair can push someone toward harmful decisions, a person bound by maternal duty and established virtue is not easily presumed to act wrongly. It cautions against hasty suspicion and emphasizes the stabilizing force of familial responsibility.

Bṛhadaśva reflects on a woman’s possible reaction to his sorrow and prolonged separation. He concedes she may have been overwhelmed and hopeless, yet he rejects the idea that she would commit the implied wrongful act, reasoning that her nature—and especially her status as a mother—makes such conduct unlikely.