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Shloka 59

वसुदेव–अर्जुन संवादः

Vasudeva–Arjuna Dialogue in the Aftermath of Dvārakā

उस समुदायमें स्त्रियोंकी संख्या बहुत थी; इसलिये डाकू कई ओरसे उनपर धावा करने लगे तो भी अर्जुन उनकी रक्षाका यथासाध्य प्रयत्न करते रहे ।। मिषतां सर्वयोधानां ततस्ता: प्रमदोत्तमा: | समन्ततो<वकृष्यन्त कामाच्चान्या: प्रवव्रजु:,सब योद्धाओंके देखते-देखते वे डाकू उन सुन्दरी स्त्रियोंको चारों ओरसे खींच-खींचकर ले जाने लगे। दूसरी स्त्रियाँ उनके स्पर्शके भयसे उनकी इच्छाके अनुसार चुपचाप उनके साथ चली गयीं

miṣatāṃ sarvayodhānāṃ tatastāḥ pramadottamāḥ | samantato ’vakṛṣyanta kāmāccānyāḥ pravavrajuḥ ||

వైశంపాయనుడు పలికెను—అన్ని యోధులు చూస్తుండగానే, దోపిడీదారులు ఆ శ్రేష్ఠ స్త్రీలను చుట్టుముట్టి లాగుతూ తీసుకుపోయారు. మరికొందరు స్త్రీలు వారి స్పర్శభయంతో, దాడిచేసినవారి ఇష్టానుసారం వశమై వెంట వెళ్లిపోయారు.

मिषताम्while (they) were looking; in the presence of
मिषताम्:
Adhikarana
TypeNoun
Rootमिषत् (√मिष्)
FormMasculine/Neuter, Genitive, Plural
सर्व-योधानाम्of all the warriors
सर्व-योधानाम्:
Adhikarana
TypeNoun
Rootयोध (from √युध्) with सर्व
FormMasculine, Genitive, Plural
ततःthen; thereupon
ततः:
TypeIndeclinable
Rootततः
ताःthose (women)
ताः:
Karma
TypePronoun
Rootतद्
FormFeminine, Accusative, Plural
प्रमद-उत्तमाःthe best of women; excellent women
प्रमद-उत्तमाः:
Karta
TypeNoun
Rootप्रमदा + उत्तम
FormFeminine, Nominative, Plural
समन्ततःon all sides; all around
समन्ततः:
TypeIndeclinable
Rootसमन्ततः
अवकृष्यन्तthey dragged/pulled away
अवकृष्यन्त:
TypeVerb
Rootअव + √कृष्
FormImperfect (Laṅ), 3rd, Plural, Atmanepada
कामात्from desire; out of lust
कामात्:
Apadana
TypeNoun
Rootकाम
FormMasculine, Ablative, Singular
and
:
TypeIndeclinable
Root
अन्याःother (women)
अन्याः:
Karta
TypeAdjective
Rootअन्य
FormFeminine, Nominative, Plural
प्रवव्रजुःthey went forth; they followed/went along
प्रवव्रजुः:
TypeVerb
Rootप्र + √व्रज्
FormPerfect (Liṭ), 3rd, Plural, Parasmaipada

वैशम्पायन उवाच

V
Vaiśampāyana
W
warriors (yodhāḥ)
W
women (pramadāḥ)
B
bandits/robbers (implied by context)

Educational Q&A

The verse highlights how dharma can collapse when social order and protective power fail: even renowned warriors may become ineffective, and adharma expresses itself as exploitation of the vulnerable. It also exposes the ethical horror of coercion—fear can force outward compliance, but it is not consent.

In the aftermath of the Yādavas’ end, the women accompanying the survivors are attacked by bandits. In full view of the warriors, the attackers drag away prominent women, while others, frightened of being assaulted, go along under compulsion.