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Shloka 8

Virāṭa-parva Adhyāya 22 — Draupadī’s Abduction Attempt and Bhīma’s Suppression of the Kīcakas

सभायां पश्यतो राज्ञ: पातयित्वा पदाहनम्‌ । न चैवालभसे त्राणमभिपन्ना बलीयसा,'सैरन्ध्री! मैंने राजसभामें तुम्हारे महाराजके देखते-देखते तुम्हें पृथ्वीपर गिराकर लातोंसे मारा था। तुम मुझ-जैसे महाबलवान्‌ पुरुषके पाले पड़ी हो; तुम्हें कोई बचा नहीं सकता

sabhāyāṃ paśyato rājñaḥ pātayitvā padāhanam | na caivālabhase trāṇam abhipannā balīyasā ||

“โอ้ไซรันธรี! ในท้องพระโรงต่อหน้าพระราชาผู้ทอดพระเนตร เราได้ผลักเจ้าให้ล้มลงแล้วเหยียบย่ำด้วยเท้า บัดนี้เจ้าอยู่ในอำนาจของผู้มีกำลังเหนือกว่าเจ้าแล้ว เจ้าจะไม่พบที่พึ่งใดเลย”

सभायाम्in the assembly
सभायाम्:
Adhikarana
TypeNoun
Rootसभा
FormFeminine, Locative, Singular
पश्यतःwhile (he) was seeing / of the one seeing
पश्यतः:
Adhikarana
TypeKridanta
Rootपश्यत् (√पश्)
FormMasculine, Genitive, Singular
राज्ञःof the king
राज्ञः:
Adhikarana
TypeNoun
Rootराजन्
FormMasculine, Genitive, Singular
पातयित्वाhaving caused to fall / having thrown down
पातयित्वा:
Karma
TypeVerb
Root√पत् (causative √पतय्/पातय्)
FormAbsolutive (Gerund)
पदाहनम्kicking; striking with the foot
पदाहनम्:
Karma
TypeNoun
Rootपदाहन
FormNeuter, Accusative, Singular
not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
लभसेyou obtain
लभसे:
TypeVerb
Root√लभ्
FormPresent, Second, Singular, Atmanepada
त्राणम्protection
त्राणम्:
Karma
TypeNoun
Rootत्राण
FormNeuter, Accusative, Singular
अभिपन्नाhaving fallen into / having come under (power)
अभिपन्ना:
Karta
TypeKridanta
Rootअभि-√पद् (past passive participle)
FormFeminine, Nominative, Singular
बलीयसाby a stronger (one)
बलीयसा:
Karana
TypeAdjective
Rootबलीयस् (comparative of बलिन्/बलवत्)
FormMasculine/Neuter, Instrumental, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
T
the king (Virāṭa, implied by context)
T
the royal assembly (sabhā)
S
Sairandhrī (Draupadī, implied by context)

Educational Q&A

The verse highlights adharma: when power is used to humiliate and harm the vulnerable—especially in a public court where protection should be assured—it becomes a moral failure of both the aggressor and the silent witnesses. It implicitly condemns cowardice and complicity in injustice.

A powerful man boasts that he publicly assaulted Sairandhrī (Draupadī in disguise) in the king’s court and threatens that, since she is now under the control of someone stronger, she will not be rescued—intensifying the crisis that will lead to retaliation and the restoration of dharma.