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Shloka 37

कृपकृपी-जननम्

The Birth of Kṛpa and Kṛpī; Kṛpa’s Attainment of Astras

तस्मात्‌ प्रहेष्याम्यद्य त्वां हीन: प्रजननात्‌ स्वयम्‌ | सदृशाच्छेयसो वा त्वं विद्धापत्यं यशस्विनि

tasmāt praheṣyāmy adya tvāṃ hīnaḥ prajananāt svayam | sadṛśāc chreyaso vā tvaṃ viddhāpatyaṃ yaśasvini ||

Vì thế, hỡi người nữ rạng danh! Do chính ta bị tước mất năng lực sinh con, hôm nay ta sẽ đưa nàng đến với người khác. Từ một bậc nam tử ngang ta—hoặc còn cao hơn—hãy biết mà cầu lấy con cái.

तस्मात्therefore
तस्मात्:
Apadana
TypeIndeclinable
Rootतद्
FormAblative singular (used adverbially: 'therefore/from that reason')
प्रहेष्यामिI will send
प्रहेष्यामि:
Karta
TypeVerb
Rootप्र-हिष् (प्रेषणे)
FormLuṭ (simple future), 1st person singular, parasmaipada
अद्यtoday
अद्य:
Adhikarana
TypeIndeclinable
Rootअद्य
FormAdverb
त्वाम्you
त्वाम्:
Karma
TypePronoun
Rootयुष्मद्
FormAccusative singular
हीनःdevoid, lacking
हीनः:
Karta
TypeAdjective
Rootहीन
FormMasculine nominative singular
प्रजननात्from procreation (power of begetting)
प्रजननात्:
Apadana
TypeNoun
Rootप्रजनन
FormNeuter ablative singular
स्वयम्myself
स्वयम्:
Karta
TypeIndeclinable
Rootस्वयम्
FormAdverb
सदृशात्from one similar (to me)
सदृशात्:
Apadana
TypeAdjective
Rootसदृश
FormMasculine ablative singular (used with ellipsis: 'from a man like me')
शेयसःfrom a better (man)
शेयसः:
Apadana
TypeAdjective
Rootशेयस्
FormMasculine ablative singular (comparative: 'from a better one')
वाor
वा:
TypeIndeclinable
Rootवा
FormDisjunctive particle
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative singular
विद्धिknow / understand
विद्धि:
TypeVerb
Rootविद् (ज्ञाने)
FormLoṭ (imperative), 2nd person singular, parasmaipada
अपत्यम्offspring
अपत्यम्:
Karma
TypeNoun
Rootअपत्य
FormNeuter accusative singular
यशस्विनिO illustrious lady
यशस्विनि:
Sampradana
TypeNoun
Rootयशस्विन्
FormFeminine vocative singular

वैशम्पायन उवाच

V
Vaiśampāyana (narrator/speaker tag)
K
Kuntī

Educational Q&A

The verse foregrounds the dharmic imperative of continuing the lineage when a ruler is unable to beget children, and it shows how extraordinary measures are justified within a framework of social propriety—seeking a partner who is 'equal or superior' to protect honor and legitimacy.

The speaker reports a husband’s decision to send Kuntī to another man for the sake of obtaining offspring, because he himself lacks the capacity for procreation; it sets up the narrative mechanism by which heirs will be produced despite the husband’s incapacity.