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Shloka 37

Adhyaya 24Kuvalayashva’s Refusal of Gifts and the Vision of Madalasa’s Maya

जड उवाच स दृष्ट्वा तां तदा तन्वीं तत्क्षणात् विगतत्रपः ।

प्रियेत्य् तामभिमुखं ययौ वाचमुदीरयन् ।

निवारयामास च तं नागः सोऽश्वतरस्त्वरन् ॥

jaḍa uvāca sa dṛṣṭvā tāṃ tadā tanvīṃ tatkṣaṇāt vigatatrapaḥ |

priyeti tām abhimukhaṃ yayau vācam udīrayan |

nivārayāmāsa ca taṃ nāgaḥ so ’śvataras tvaran ||

جڑ نے کہا—اس باریک اندام عورت کو دیکھتے ہی وہ فوراً بےحیا ہو گیا؛ “اے محبوبہ!” کہہ کر روتا ہوا بلند آواز میں پکار کر اس کی طرف بڑھا۔ مگر ناگ اور تیز رفتار اشوتر نے جلدی سے اسے روک لیا۔

jaḍaḥJaḍa (the person named)
jaḍaḥ:
Karta (कर्ता)
TypeNoun
Rootjaḍa (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
uvācasaid
uvāca:
Kriya (क्रिया)
TypeVerb
Rootvac (धातु)
Formलिट् (Perfect), प्रथमपुरुष, एकवचन; परस्मैपद
saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन (pronoun)
dṛṣṭvāhaving seen
dṛṣṭvā:
Kriya (क्रिया)
TypeVerb
Rootdṛś (धातु)
Formक्त्वान्त (Absolutive/Gerund)
tāmher
tām:
Karma (कर्म)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन (pronoun)
tadāthen
tadā:
Kāla-adhikaraṇa (कालाधिकरण)
TypeIndeclinable
Roottadā (अव्यय)
Formकालवाचक-अव्यय (temporal adverb)
tanvīmthe slender woman
tanvīm:
Karma (कर्म)
TypeNoun
Roottanvī (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया, एकवचन
tat-kṣaṇātimmediately, at that very moment
tat-kṣaṇāt:
Kāla-adhikaraṇa (कालाधिकरण)
TypeIndeclinable
Roottat (सर्वनाम-प्रातिपदिक) + kṣaṇa (प्रातिपदिक)
Formतत्पुरुष-समास; पञ्चमी (5th/Ablative), एकवचन; अव्ययीभाववत् प्रयोगः (adverbial sense)
vigata-trapaḥhaving lost shame (shameless)
vigata-trapaḥ:
Karta (कर्ता)
TypeAdjective
Rootvigata (कृदन्त-प्रातिपदिक) + trapā (प्रातिपदिक)
Formतत्पुरुष-समास; पुंलिङ्ग, प्रथमा, एकवचन; विशेषण
priyeO beloved!
priye:
Sambodhana (सम्बोधन)
TypeNoun
Rootpriyā (प्रातिपदिक)
Formस्त्रीलिङ्ग, सम्बोधन (Vocative), एकवचन
itithus
iti:
Vākyārtha-dyotaka (वाक्यार्थ-द्योतक)
TypeIndeclinable
Rootiti (अव्यय)
Formउक्त्यर्थक-अव्यय (quotative particle)
tāmher
tām:
Karma (कर्म)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया, एकवचन
abhimukhamtowards (her), facing (her)
abhimukham:
Deśa-adhikaraṇa (देशाधिकरण)
TypeIndeclinable
Rootabhimukha (प्रातिपदिक)
Formक्रियाविशेषण-प्रयोग (adverbial accusative)
yayauwent
yayau:
Kriya (क्रिया)
TypeVerb
Rootyā (धातु)
Formलिट् (Perfect), प्रथमपुरुष, एकवचन; परस्मैपद
vācamspeech, words
vācam:
Karma (कर्म)
TypeNoun
Rootvāc (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया, एकवचन
udīrayanuttering, speaking
udīrayan:
Karta (कर्ता)
TypeVerb
Rootud-īr (धातु)
Formशतृ-प्रत्यय (Present active participle), पुंलिङ्ग, प्रथमा, एकवचन; परस्मैपद-कर्तरि
nivārayāmāsarestrained, stopped
nivārayāmāsa:
Kriya (क्रिया)
TypeVerb
Rootni-√vṛ (धातु) [causative]
Formणिच्-प्रयोजक (Causative); लिट् (Perfect), प्रथमपुरुष, एकवचन; परस्मैपद
caand
ca:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चय-बोधक अव्यय (conjunction)
tamhim
tam:
Karma (कर्म)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन (pronoun)
nāgaḥthe serpent
nāgaḥ:
Karta (कर्ता)
TypeNoun
Rootnāga (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
aśvataraḥAśvatara (name; the serpent)
aśvataraḥ:
Apposition (समानाधिकरण)
TypeNoun
Rootaśvatara (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
tvaranhastening
tvaran:
Karta (कर्ता)
TypeVerb
Roottvar (धातु)
Formशतृ-प्रत्यय (Present active participle), पुंलिङ्ग, प्रथमा, एकवचन
Jaḍa narrating; characters include the king (implied) and Nāga and Aśvatara who restrain him

{ "primaryRasa": "śṛṅgāra", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Māyā/illusionAttachment (moha) and loss of discernmentProtective intervention by a guide

FAQs

Sudden infatuation can overwhelm modesty and judgment; a wise restraining force (guru-like intervention) is needed to prevent one from being carried away by appearances.

It belongs to ethical instruction conveyed through narrative (ākhyāna) rather than sarga/pratisarga/manvantara/vaṃśa/vaṃśānucarita; it is ancillary didactic content supporting dharma/vairāgya.

The ‘beloved’ is a projection of desire; the Nāga/Aśvatara function as inner prāṇa/discipline that checks the senses before they ‘touch’ the object and become bound.