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Shloka 2

Ādi-parva, Adhyāya 73: Devayānī–Śarmiṣṭhā Dispute, Confinement in the Well, and Yayāti’s Rescue

सुवर्णमालां वासांसि कुण्डले परिहाटके । नानापत्तनजे शुभ्रे मणिरत्ने च शोभने,सोनेके हार, सुन्दर वस्त्र, तपाये हुए सुवर्णके दो कुण्डल, विभिन्न नगरोंके बने हुए सुन्दर और चमकीले मणिरत्ननिर्मित आभूषण, स्वर्णपदक और कोमल मृगचर्म आदि वस्तुएँ तुम्हारे लिये मैं अभी लाये देता हूँ। शोभने! अधिक क्‍या कहूँ, मेरा सारा राज्य आजलसे तुम्हारा हो जाय, तुम मेरी महारानी बन जाओ

suvarṇamālāṃ vāsāṃsi kuṇḍale parihāṭake | nānāpattanaje śubhre maṇiratne ca śobhane ||

Duṣyanta nói: “Ta sẽ lập tức đem đến cho nàng vòng hoa vàng, y phục đẹp, và một đôi khuyên tai bằng vàng tinh luyện; lại có những trang sức khảm châu ngọc sáng rỡ, cát tường, do thợ khéo ở nhiều thành thị chế tác—đẹp đẽ trong từng đường nét. Hỡi người yêu kiều, còn cần nói gì nữa? Ngay hôm nay, toàn cõi vương quốc của ta xin thuộc về nàng; hãy làm chánh hậu của ta.”

सुवर्णमालाम्a gold garland
सुवर्णमालाम्:
Karma
TypeNoun
Rootसुवर्णमाला
FormFeminine, Accusative, Singular
वासांसिgarments, clothes
वासांसि:
Karma
TypeNoun
Rootवासस्
FormNeuter, Accusative, Plural
कुण्डलेtwo earrings
कुण्डले:
Karma
TypeNoun
Rootकुण्डल
FormNeuter, Accusative, Dual
परिहाटकेwell-burnished/tempered (golden)
परिहाटके:
Karma
TypeAdjective
Rootपरिहाटक
FormNeuter, Accusative, Dual
नानापत्तनजेproduced in various cities/ports
नानापत्तनजे:
Karma
TypeAdjective
Rootनानापत्तनज
FormNeuter, Accusative, Dual
शुभ्रेbright, pure
शुभ्रे:
Karma
TypeAdjective
Rootशुभ्र
FormNeuter, Accusative, Dual
मणिरत्नेin gems and jewels
मणिरत्ने:
Adhikarana
TypeNoun
Rootमणिरत्न
FormNeuter, Locative, Singular
and
:
TypeIndeclinable
Root
शोभनेin/among splendid (things)
शोभने:
Adhikarana
TypeAdjective
Rootशोभन
FormNeuter, Locative, Singular

दुष्यन्त उवाच

D
Duṣyanta
G
gold garland (suvarṇamālā)
G
garments (vāsāṃsi)
E
earrings (kuṇḍale)
R
refined gold (parihāṭaka)
C
city-made ornaments (nānāpattanaja)
G
gems/precious stones (maṇiratna)
K
kingdom (rājya)
C
chief queen (mahārāṇī)

Educational Q&A

The verse highlights royal persuasion through generosity and the promise of status and security; ethically, it invites reflection on how power and wealth are used in courtship and how kingship (rājadharma) should align desire with rightful, socially sanctioned commitment.

King Duṣyanta, enamored, offers Śakuntalā costly ornaments and garments and goes further—promising his kingdom and proposing that she become his chief queen, intensifying his appeal from gifts to a formal royal union.