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Shloka 9

तथेत्युक्त्वा तु सा देवी ख्रवन्नेत्रजलाविला । शोणिताक्तैकवसना मुक्तकेशी विनिर्ययौ

tathety uktvā tu sā devī sravann netra-jalāvilā | śoṇitāktaika-vasanā mukta-keśī viniryayau ||

“Gayon nga,” wika ng marangal na ginang, at tinanggap niya ang utos nang may paggalang. Dumadaloy ang luha sa kanyang mga mata, lumabas siya—iisa lamang ang suot na kasuotan, may bahid ng dugo, at nakalugay at gusot ang buhok—lumabas mula sa loob ng palasyo sa gayong kalagayan.

तथाthus, so
तथा:
TypeIndeclinable
Rootतथा
इतिthus (quotative)
इति:
TypeIndeclinable
Rootइति
उक्त्वाhaving said
उक्त्वा:
TypeVerb
Rootवच्
Formक्त्वा (absolutive/gerund), active, non-finite
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
साshe
सा:
Karta
TypePronoun
Rootतद्
Formfeminine, nominative, singular
देवीthe lady/queen (goddess-like)
देवी:
Karta
TypeNoun
Rootदेवी
Formfeminine, nominative, singular
स्रवन्flowing, shedding
स्रवन्:
TypeVerb
Rootस्रु
Formशतृ (present active participle), masculine, nominative, singular
नेत्रfrom (her) eye
नेत्र:
Apadana
TypeNoun
Rootनेत्र
Formneuter, ablative, singular
जलwater (tears)
जल:
Karma
TypeNoun
Rootजल
Formneuter, accusative, singular
आविलाturbid, smeared, wet/blurred
आविला:
TypeAdjective
Rootआविल
Formfeminine, nominative, singular
शोणितwith blood
शोणित:
Karana
TypeNoun
Rootशोणित
Formneuter, instrumental, singular
आक्तsmeared, anointed
आक्त:
TypeVerb
Rootअञ्ज्
Formक्त (past passive participle), feminine, nominative, singular
एकsingle, one
एक:
TypeAdjective
Rootएक
Formfeminine, nominative, singular
वसनाclothed (having a garment)
वसना:
TypeNoun
Rootवसन
Formfeminine, nominative, singular
मुक्तloosened, released
मुक्त:
TypeVerb
Rootमुच्
Formक्त (past passive participle), feminine, nominative, singular
केशीhaving hair (in such a state); with (dishevelled) hair
केशी:
TypeAdjective
Rootकेशिन्
Formfeminine, nominative, singular
विनिर्ययौwent out, came forth
विनिर्ययौ:
TypeVerb
Rootवि-निर्-या
Formलिट् (perfect), 3rd, singular, parasmaipada

वैशमग्पायन उवाच

D
Draupadī

Educational Q&A

The verse highlights the ethical crisis when a wronged person is brought before power: dignity and protection of the vulnerable are central to dharma, and the silence or complicity of elders in the face of injustice becomes a grave moral failure.

Draupadī, distressed and weeping, accepts an instruction (“so be it”) and comes out from the inner quarters into the public space in a state of visible humiliation—single garment, blood-stained, hair unbound—marking the escalation of the court’s wrongdoing.