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Shloka 4

Ādi Parva, Adhyāya 158 — Aṅgāraparṇa-saṃvāda and Gaṅgā-tīrtha Saṃghaṭṭa

Encounter at the Gaṅgā ford

एतद्धि परम॑ नार्या: कार्य लोके सनातनम्‌ | प्राणानपि परित्यज्य यद्‌ भर्तृहितमाचरेत्‌,पत्नी, पुत्र और पुत्री--ये सब अपने ही लिये अभीष्ट होते हैं। आप उत्तम बुद्धि- विवेकका आश्रय लेकर शोक-संताप छोड़िये। मैं स्वयं वहाँ (राक्षसके समीप) चली जाऊँगी। पत्नीके लिये लोकमें सबसे बढ़कर यही सनातन कर्तव्य है कि वह अपने प्राणोंको भी निछावर करके पतिकी भलाई करे

etaddhi paramaṁ nāryāḥ kāryaṁ loke sanātanam | prāṇān api parityajya yad bhartṛhitam ācaret ||

ข้อนี้แลเป็นธรรมอันสูงสุดและสืบเนื่องนิรันดร์ของสตรีในโลก คือแม้ต้องสละชีวิต ก็พึงประพฤติเพื่อประโยชน์และความผาสุกของสามี

एतत्this
एतत्:
Karta
TypePronoun
Rootएतद्
FormNeuter, Nominative, Singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
परम्supreme/highest
परम्:
Karta
TypeAdjective
Rootपरम
FormNeuter, Nominative, Singular
नार्याःof a woman
नार्याः:
Sambandha
TypeNoun
Rootनारी
FormFeminine, Genitive, Singular
कार्यम्duty/what is to be done
कार्यम्:
Karta
TypeNoun
Rootकार्य
FormNeuter, Nominative, Singular
लोकेin the world
लोके:
Adhikarana
TypeNoun
Rootलोक
FormMasculine, Locative, Singular
सनातनम्eternal/ancient
सनातनम्:
Karta
TypeAdjective
Rootसनातन
FormNeuter, Nominative, Singular
प्राणान्life-breaths/life
प्राणान्:
Karma
TypeNoun
Rootप्राण
FormMasculine, Accusative, Plural
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
परित्यज्यhaving abandoned
परित्यज्य:
TypeVerb
Rootपरि-त्यज्
Formल्यप् (absolutive/gerund), Parasmaipada (usage-neutral)
यत्that which
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative, Singular
भर्तृहितम्the husband’s welfare
भर्तृहितम्:
Karma
TypeNoun
Rootभर्तृ-हित
FormNeuter, Nominative, Singular
आचरेत्should practice/should do
आचरेत्:
TypeVerb
Rootआ-चर्
FormVidhi-lin (optative), Third, Singular, Parasmaipada

ब्राह्मण उवाच

B
brāhmaṇa (speaker)
N
nārī (woman/wife)
B
bhartṛ (husband)

Educational Q&A

The verse presents an idealized norm of strīdharma: a wife’s highest duty is to act for her husband’s welfare, even to the point of sacrificing her own life. It frames this as a ‘sanātana’ (timeless) ethical obligation.

A brāhmaṇa speaker articulates a resolve grounded in duty: grief should be set aside and decisive action taken for the husband’s protection. The surrounding context (as reflected in the accompanying prose) suggests a crisis involving danger, where the wife offers to go herself to avert harm to her husband.