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Shloka 6

Dhṛtarāṣṭra’s Śrāddha Request and Bhīma’s Objection (Āśramavāsika-parva, Adhyāya 17)

पुत्रैश्चर्च महदिदमपास्य च महाफलम्‌ | का नु गच्छेद्‌ वन दुर्ग पुत्रानुत्सूज्य मूढवत्‌,पुत्रोंका महान्‌ फलदायक यह महान्‌ ऐश्वर्य छोड़कर और पुत्रोंका त्याग करके कौन नारी मूढ़की भाँति दुर्गम वनमें जायगी?

putraiś cārtha mahad idaṁ apāsya ca mahāphalam | kā nu gacched vana-durgaṁ putrān utsṛjya mūḍhavat ||

Sinabi ni Vaiśampāyana: “Tatalikuran ang dakilang kasaganaan na ito—na nagbubunga nang sagana dahil sa mga anak—anong babae ang, gaya ng hangal, magpapabaya sa kanyang mga anak at tutungo sa gubat na mahirap daanan at mapanganib?”

पुत्रैःby/with sons
पुत्रैः:
Karana
TypeNoun
Rootपुत्र
FormMasculine, Instrumental, Plural
and
:
TypeIndeclinable
Root
इदम्this
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
महत्great
महत्:
TypeAdjective
Rootमहत्
FormNeuter, Accusative, Singular
अपास्यhaving abandoned/left
अपास्य:
TypeVerb
Rootअप-आस् (त्यक्त्वा-अर्थे)
Formल्यप् (absolutive/gerund), Parasmaipada (usage-neutral for gerund)
and
:
TypeIndeclinable
Root
महाफलम्great reward/fruit
महाफलम्:
Karma
TypeNoun
Rootमहाफल
FormNeuter, Accusative, Singular
काwhat (woman)? / who (female)?
का:
Karta
TypePronoun
Rootकिम्
FormFeminine, Nominative, Singular
नुindeed/then (interrogative particle)
नु:
TypeIndeclinable
Rootनु
गच्छेत्would go
गच्छेत्:
TypeVerb
Rootगम्
FormVidhi-ling (optative), Non-past (modal), 3rd, Singular, Parasmaipada
वनम्to the forest
वनम्:
Karma
TypeNoun
Rootवन
FormNeuter, Accusative, Singular
दुर्गम्difficult/inaccessible
दुर्गम्:
TypeAdjective
Rootदुर्ग
FormNeuter, Accusative, Singular
पुत्रान्sons
पुत्रान्:
Karma
TypeNoun
Rootपुत्र
FormMasculine, Accusative, Plural
उत्सृज्यhaving abandoned/left behind
उत्सृज्य:
TypeVerb
Rootउत्-सृज्
Formल्यप् (absolutive/gerund), Parasmaipada (usage-neutral for gerund)
मूढवत्like a fool
मूढवत्:
TypeIndeclinable
Rootमूढवत्

वैशम्पायन उवाच

V
Vaiśampāyana
S
sons (putrāḥ)
F
forest (vana)
P
perilous/remote forest (vana-durga)
P
prosperity/wealth (artha)

Educational Q&A

The verse underscores the ethical weight of familial responsibility: prosperity and meaningful worldly outcomes are closely tied to one’s children, so abandoning them for a harsh forest-life is portrayed as delusion rather than dharmic discernment.

Vaiśampāyana voices a rhetorical objection: he questions who would forsake great, son-associated prosperity and, abandoning her sons, go to a dangerous forest—framing such a choice as foolish and socially/ethically suspect.