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Shloka 86

Narmadā

Revā) Tīrtha Greatness: The Gandharva Maidens’ Curse Narrative (Acchodā Episode Begins

प्राप्यानुज्ञां गुरोः कुर्वे विवाहकर्म नान्यथा । इत्युक्ताः पुनरूचुस्ताः स्फुटं मूढोऽसि सुंदर

prāpyānujñāṃ guroḥ kurve vivāhakarma nānyathā | ityuktāḥ punarūcustāḥ sphuṭaṃ mūḍho'si suṃdara

«Depois de obter a permissão do meu mestre, realizarei os ritos do casamento — não de outro modo.» Ao dizer isso, elas tornaram a responder claramente: «Formoso, és um tolo».

प्राप्यhaving obtained
प्राप्य:
पूर्वकाल-क्रिया (Pūrvakāla-kriyā/Anterior action)
TypeVerb
Rootप्र-आप् (धातु) → प्राप्य (कृदन्त, ल्यप्)
Formल्यप्-प्रत्ययान्त अव्ययकृदन्त (gerund/absolutive): 'having obtained'
अनुज्ञाम्permission
अनुज्ञाम्:
कर्म (Karma/Object)
TypeNoun
Rootअनुज्ञा (प्रातिपदिक)
Formस्त्रीलिङ्ग (Feminine), द्वितीया-विभक्ति (Accusative, 2nd), एकवचन (Singular)
गुरोःof the teacher
गुरोः:
सम्बन्ध (Sambandha/Genitive relation)
TypeNoun
Rootगुरु (प्रातिपदिक)
Formपुंलिङ्ग (Masculine), षष्ठी-विभक्ति (Genitive, 6th), एकवचन (Singular)
कुर्वेI do / I will perform
कुर्वे:
कर्ता (Karta/Subject)
TypeVerb
Rootकृ (धातु) → कुर्वे (तिङन्त)
Formलट्-लकार (Present), उत्तम-पुरुष (1st person), एकवचन (Singular), आत्मनेपद (Ātmanepada)
विवाह-कर्मthe marriage rite
विवाह-कर्म:
कर्म (Karma/Object)
TypeNoun
Rootविवाह (प्रातिपदिक) + कर्म (प्रातिपदिक)
Formनपुंसकलिङ्ग (Neuter), द्वितीया-विभक्ति (Accusative, 2nd), एकवचन (Singular); षष्ठी-तत्पुरुष (genitive: 'act of marriage')
not
:
सम्बन्ध (Negation)
TypeIndeclinable
Rootन (अव्यय)
Formअव्यय (indeclinable), निषेध-निपात (negation particle)
अन्यथाotherwise
अन्यथा:
क्रियाविशेषण (Adverbial)
TypeIndeclinable
Rootअन्यथा (अव्यय)
Formअव्यय (indeclinable), क्रियाविशेषण (adverb): प्रकारवाचक (manner)
इतिthus
इति:
सम्बन्ध (Quotation marker)
TypeIndeclinable
Rootइति (अव्यय)
Formअव्यय (indeclinable), उद्धरण-निपात (quotative particle)
उक्ताःhaving spoken / having said
उक्ताः:
कर्ता (Karta/Subject) (contextual: those who spoke)
TypeVerb
Rootवच् (धातु) → उक्त (कृदन्त, क्त)
Formक्त-प्रत्ययान्त कृदन्त (past passive participle), पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative, 1st), बहुवचन (Plural); 'having been said/addressed' (contextually: 'having said')
पुनःagain
पुनः:
क्रियाविशेषण (Adverbial)
TypeIndeclinable
Rootपुनः (अव्यय)
Formअव्यय (indeclinable), क्रियाविशेषण (adverb): पुनरावृत्तिवाचक (again)
ऊचुःsaid
ऊचुः:
कर्ता (Karta/Subject)
TypeVerb
Rootवच् (धातु) → ऊचुः (तिङन्त)
Formलिट्-लकार (Perfect), प्रथम-पुरुष (3rd person), बहुवचन (Plural), परस्मैपद (Parasmaipada)
ताःthose (women)
ताः:
कर्ता (Karta/Subject)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formसर्वनाम (pronoun), स्त्रीलिङ्ग (Feminine), प्रथमा-विभक्ति (Nominative, 1st), बहुवचन (Plural)
स्फुटम्clearly
स्फुटम्:
क्रियाविशेषण (Adverbial)
TypeIndeclinable
Rootस्फुट (प्रातिपदिक/अव्ययवत्)
Formअव्यय (indeclinable), क्रियाविशेषण (adverb): स्पष्टार्थे (clearly)
मूढःdeluded / foolish
मूढः:
विधेय (Predicate complement)
TypeAdjective
Rootमूढ (प्रातिपदिक)
Formपुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative, 1st), एकवचन (Singular); विधेय-विशेषण (predicative adjective)
असिyou are
असि:
विधेय-क्रिया (Predicate verb)
TypeVerb
Rootअस् (धातु) → असि (तिङन्त)
Formलट्-लकार (Present), मध्यम-पुरुष (2nd person), एकवचन (Singular), परस्मैपद (Parasmaipada)
सुन्दरO handsome one
सुन्दर:
सम्बोधन (Sambodhana/Vocative)
TypeNoun
Rootसुन्दर (प्रातिपदिक)
Formपुंलिङ्ग (Masculine), सम्बोधन-विभक्ति (Vocative), एकवचन (Singular)

Unnamed interlocutors (a group addressing ‘sundara’); narrative context not supplied in the excerpt

Primary Rasa: raudra

Secondary Rasa: hasya

Sandhi Resolution Notes: प्राप्यानुज्ञां = प्राप्य अनुज्ञाम्; नान्यथा = न अन्यथा; पुनरूचुः = पुनः ऊचुः; मूढोऽसि = मूढः असि

FAQs

The verse frames marriage (vivāha-karma) as a dharmic act that should be undertaken with the sanction of one’s teacher/elder authority, highlighting discipline, lineage-guidance, and proper procedure rather than personal impulse.

Within the verse, a group responds to a male addressee (“O handsome one”), calling him deluded for insisting on acting only after receiving the guru’s consent; the excerpt does not provide the proper names.

It contrasts principled adherence to guidance (seeking permission and following due rites) with social pressure or mockery, implying that dharmic restraint may be ridiculed even when it is correct.