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Shloka 7

कुरुवंशप्रश्नः—दुःषन्तस्य राजधर्मवर्णनम्

Kuru Lineage Inquiry and the Portrait of King Duḥṣanta’s Rule

कथं सा द्रौपदी कृष्णा क्लिश्यमाना दुरात्मभि: | शक्ता सती धार्तराष्ट्रानू नादहत्‌ क्रोधचक्षुषा,द्रपदकुमारी कृष्णा भी सब कुछ करनेमें समर्थ, सती-साध्वी देवी थीं। धृतराष्ट्रके दुरात्मा पुत्रोंद्वारा सतायी जानेपर भी उन्होंने अपनी क्रोधपूर्ण दृष्टिसि उन सबको जलाकर भस्म क्यों नहीं कर दिया?

Janamejaya uvāca |

kathaṁ sā draupadī kṛṣṇā kliśyamānā durātmabhiḥ |

śaktā satī dhārtarāṣṭrānū nādahat krodhacakṣuṣā ||

ชนะเมชยะตรัสว่า “ดรौปทีผู้มีนามว่า กฤษณา แม้ถูกคนชั่วทรมาน ทั้งที่ทรงฤทธิ์และเป็นสตรีผู้บริสุทธิ์ เหตุใดจึงไม่เผาบุตรแห่งธฤตราษฏระให้เป็นเถ้าด้วยสายตาแห่งโทสะ?”

कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
FormAvyaya
साshe (that woman)
सा:
Karta
TypePronoun
Rootतद्
FormFeminine, nominative, singular
द्रौपदीDraupadi
द्रौपदी:
Karta
TypeNoun
Rootद्रौपदी
FormFeminine, nominative, singular
कृष्णाKrishna (Draupadi, the dark-complexioned one)
कृष्णा:
Karta
TypeNoun
Rootकृष्णा
FormFeminine, nominative, singular
क्लिश्यमानाbeing tormented/afflicted
क्लिश्यमाना:
TypeVerb
Rootक्लिश्
FormPresent passive participle, Feminine, nominative, singular
दुरात्मभिःby the wicked ones
दुरात्मभिः:
Karana
TypeNoun
Rootदुरात्मन्
FormMasculine, instrumental, plural
शक्ताable, capable
शक्ता:
TypeAdjective
Rootशक्त
FormFeminine, nominative, singular
सतीbeing (a) virtuous woman; chaste
सती:
TypeAdjective
Rootसत्
FormPresent active participle used adjectivally, Feminine, nominative, singular
धार्तराष्ट्रान्the sons of Dhritarashtra (Kauravas)
धार्तराष्ट्रान्:
Karma
TypeNoun
Rootधार्तराष्ट्र
FormMasculine, accusative, plural
not
:
TypeIndeclinable
Root
FormAvyaya
अदहत्burned
अदहत्:
TypeVerb
Rootदह्
FormImperfect (लङ्), Parasmaipada, 3rd person, singular
क्रोधचक्षुषाwith (her) wrathful gaze/eyes
क्रोधचक्षुषा:
Karana
TypeNoun
Rootक्रोध-चक्षुस्
FormNeuter, instrumental, singular

जनमेजय उवाच

J
Janamejaya
D
Draupadī
K
Kṛṣṇā (epithet of Draupadī)
D
Dhṛtarāṣṭra
D
Dhārtarāṣṭras / Kauravas

Educational Q&A

The verse highlights the ethical tension between power and restraint: even when one has the capacity to retaliate, dharma may require endurance and self-control, allowing justice to unfold through rightful means rather than impulsive vengeance.

Janamejaya asks why Draupadī—described as virtuous and capable—did not destroy the Dhārtarāṣṭras (Kauravas), despite being tormented by them, implying she possessed spiritual or moral power that could have manifested as a destructive curse or ‘burning’ gaze.