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Shloka 119

नलस्य बाहुकत्वेन ऋतुपर्णनगरप्रवेशः

Nala as Bāhuka enters Ṛtuparṇa’s city

वद सत्यं वनस्यास्य पर्वतस्याथवा दिश: । देवता त्वं हि कल्याणि त्वां वयं शरणं गता:,“कल्याणि! सच बताओ, तुम इस वन, पर्वत अथवा दिशाकी अधिष्ठात्री देवी तो नहीं हो? हम सब लोग तुम्हारी शरणमें आये हैं

vada satyaṃ vanasyāsya parvatasyāthavā diśaḥ | devatā tvaṃ hi kalyāṇi tvāṃ vayaṃ śaraṇaṃ gatāḥ ||

พฤหทัศวะกล่าวว่า— “แม่หญิงผู้เป็นมงคล จงกล่าวความจริง—เจ้าคือเทวีผู้สถิตคุ้มครองป่านี้ หรือภูเขานี้ หรือทิศทั้งหลายนี้หรือ? เจ้ายิ่งแลดูเป็นทิพย์แท้ เราทั้งหลายมาขอพึ่งพาเป็นที่พึ่ง”

वदspeak, tell
वद:
TypeVerb
Rootवद्
Formलोट् (imperative), 2, singular, परस्मैपदम्
सत्यम्the truth
सत्यम्:
Karma
TypeNoun
Rootसत्य
Formneuter, accusative, singular
वनस्यof the forest
वनस्य:
TypeNoun
Rootवन
Formneuter, genitive, singular
अस्यof this
अस्य:
TypePronoun
Rootइदम्
Formneuter, genitive, singular
पर्वतस्यof the mountain
पर्वतस्य:
TypeNoun
Rootपर्वत
Formmasculine, genitive, singular
अथवाor else
अथवा:
TypeIndeclinable
Rootअथवा
दिशःof the direction/quarter
दिशः:
TypeNoun
Rootदिश्
Formfeminine, genitive, singular
देवताa deity (presiding divinity)
देवता:
Karta
TypeNoun
Rootदेवता
Formfeminine, nominative, singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Formnominative, singular
हिindeed, surely
हि:
TypeIndeclinable
Rootहि
कल्याणिO auspicious lady
कल्याणि:
TypeNoun
Rootकल्याणी
Formfeminine, vocative, singular
त्वाम्you
त्वाम्:
Karma
TypePronoun
Rootयुष्मद्
Formaccusative, singular
वयम्we
वयम्:
Karta
TypePronoun
Rootअस्मद्
Formnominative, plural
शरणम्refuge
शरणम्:
Karma
TypeNoun
Rootशरण
Formneuter, accusative, singular
गताःgone; having come (to)
गताः:
TypeVerb
Rootगम्
Formक्त (past passive participle), masculine, nominative, plural

बृहृदश्च उवाच

B
Bṛhadaśva
F
forest
M
mountain
D
directions (quarters)
D
devatā (presiding deity)

Educational Q&A

The verse foregrounds satya (truthfulness) and śaraṇāgati (seeking refuge): one should ask plainly for the truth and, when confronted with a power beyond one’s understanding, approach it with humility and a request for protection rather than arrogance.

Bṛhadaśva addresses an auspicious woman whose presence seems supernatural. He asks her to state the truth about her identity—whether she is the presiding deity of the forest, the mountain, or the directions—and declares that they have come to her seeking refuge.