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Shloka 15

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

सख्यं चैतत्‌ कृतं धात्रा शश्वदव्ययमेव तु । सख्यं समभिजानीहि सत्यं सड्भतमस्तु ते

sakhyaṃ caitat kṛtaṃ dhātrā śaśvadavyayameva tu | sakhyaṃ samabhijānīhi satyaṃ saḍbhatam astu te ||

Vaiśaṃpāyana said: “This bond of friendship has been ordained by the Creator—everlasting and unbreakable indeed. Therefore, recognize and honor this friendship; let your relationship with them become true and truly fulfilled.”

सख्यम्friendship
सख्यम्:
Karma
TypeNoun
Rootसख्य
FormNeuter, Nominative/Accusative, Singular
and
:
TypeIndeclinable
Root
एतत्this
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
कृतम्made/established
कृतम्:
TypeVerb
Rootकृ
Formक्त (past passive participle), Neuter, Nominative/Accusative, Singular, Passive (participial)
धात्राby the Creator/Ordainer
धात्रा:
Karana
TypeNoun
Rootधातृ
FormMasculine, Instrumental, Singular
शश्वत्always, perpetually
शश्वत्:
TypeIndeclinable
Rootशश्वत्
अव्ययम्imperishable, unbroken
अव्ययम्:
TypeAdjective
Rootअव्यय
FormNeuter, Nominative/Accusative, Singular
एवindeed, just
एव:
TypeIndeclinable
Rootएव
तुbut/indeed (emphasis/contrast)
तु:
TypeIndeclinable
Rootतु
सख्यम्friendship
सख्यम्:
Karma
TypeNoun
Rootसख्य
FormNeuter, Accusative, Singular
समभिजानीहिunderstand/recognize fully
समभिजानीहि:
TypeVerb
Rootज्ञा (अभि-सम्-)
Formलोट् (imperative), Second, Singular, परस्मैपद
सत्यम्true, genuine
सत्यम्:
TypeAdjective
Rootसत्य
FormNeuter, Nominative/Accusative, Singular
सद्भूतम्real, well-founded, truly existent
सद्भूतम्:
TypeAdjective
Rootसद्भूत
FormNeuter, Nominative/Accusative, Singular
अस्तुlet it be
अस्तु:
TypeVerb
Rootअस्
Formलोट् (imperative/benedictive sense), Third, Singular, परस्मैपद
तेto you/for you (your)
ते:
Sampradana
TypePronoun
Rootयुष्मद्
FormDative/Genitive, Singular, Second

वैशम्पायन उवाच

V
Vaiśaṃpāyana
D
Dhātṛ (the Creator/Ordainer)

Educational Q&A

Friendship and relational bonds—especially those sanctioned by dharma and social order—should be consciously acknowledged and preserved; one should act so that such friendship becomes truthful, stable, and genuinely fulfilled in practice.

Vaiśaṃpāyana, as narrator, conveys an instruction that a certain bond of friendship is not accidental but divinely ordained and enduring; the listener is urged to recognize this bond and ensure that their friendship with the concerned parties becomes real and meaningful through appropriate conduct.