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Shloka 38

Vyāsa’s Counsel to the Concealed Pāṇḍavas; Śaṃkara’s Boon and the Predestination of Draupadī

Chapter 157

यस्यां लोकाः प्रसूतिश्व स्थिता नित्यमथो सुखम्‌ । अपापां तामहं बालां कथमुत्स्रष्टमुत्सहे,जिसपर पुण्यलोक, वंशपरम्परा और नित्य सुख--सब कुछ सदा निर्भर रहते हैं, उस निष्पाप बालिकाका परित्याग मैं कैसे कर सकता हूँ

yasyāṁ lokāḥ prasūtiś ca sthitā nityam atho sukham | apāpāṁ tām ahaṁ bālāṁ katham utsraṣṭum utsahe ||

เมื่อโลกแห่งบุญ ความสืบต่อแห่งวงศ์ และความสุขอันยั่งยืน ล้วนพึ่งพาอยู่ที่นาง แล้วเราจะทอดทิ้งเด็กหญิงผู้บริสุทธิ์ไร้มลทินนั้นได้อย่างไร

यस्याम्in whom/wherein
यस्याम्:
Adhikarana
TypePronoun
Rootयद्
FormFeminine, Locative, Singular
लोकाःworlds/people
लोकाः:
Karta
TypeNoun
Rootलोक
FormMasculine, Nominative, Plural
प्रसूतिprogeny/birth/offspring
प्रसूति:
Karta
TypeNoun
Rootप्रसूति
FormFeminine, Nominative, Singular
and
:
TypeIndeclinable
Root
स्थिताsituated/established
स्थिता:
TypeAdjective
Rootस्था
FormFeminine, Nominative, Singular, क्त (past passive participle)
नित्यम्always
नित्यम्:
TypeIndeclinable
Rootनित्य
अथand/then
अथ:
TypeIndeclinable
Rootअथ
indeed (emphatic particle)
:
TypeIndeclinable
Root
सुखम्happiness
सुखम्:
Karta
TypeNoun
Rootसुख
FormNeuter, Nominative, Singular
अपापाम्sinless
अपापाम्:
Karma
TypeAdjective
Rootअपापा
FormFeminine, Accusative, Singular
ताम्that (her)
ताम्:
Karma
TypePronoun
Rootतद्
FormFeminine, Accusative, Singular
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद्
FormNominative, Singular
बालाम्girl/young maiden
बालाम्:
Karma
TypeNoun
Rootबाला
FormFeminine, Accusative, Singular
कथम्how
कथम्:
TypeIndeclinable
Rootकथम्
उत्स्रष्टुम्to abandon/leave
उत्स्रष्टुम्:
TypeVerb
Rootउत्सृज्
Formतुमुन् (infinitive)
उत्सहेI am able/dare
उत्सहे:
TypeVerb
Rootउत्सह्
FormPresent, First, Singular, Atmanepada

ब्राह्मण उवाच

ब्राह्मण (a Brahmin speaker)
बालिका/बाला (a young girl)

Educational Q&A

The verse frames abandonment of an innocent dependent as an adharma: the speaker links the child to the continuity of lineage (prasūti), merit-bearing realms (lokāḥ), and lasting well-being (nitya sukha), implying that protecting the blameless is a moral duty that sustains both family and social order.

A Brahmin, speaking in a moment of moral conflict, refuses the idea of casting off a sinless young girl, arguing that many goods—progeny, merit, and happiness—are founded upon her, and therefore he cannot bring himself to abandon her.