Shloka 133
Sāvitrī–Satyavān Vivāha: Kanyāpradāna and Āśrama-Śīla (सावित्री-सत्यवान्विवाहः)
भार्यावियोगाद् दुर्बुद्धिरेतत् साहां कुरुष्व मे । “तुम्हारे पीछे रामके अपने आश्रमसे दूर निकल जानेपर सीताको वशमें लाना सहज हो जायगा। मैं उसे आश्रमसे हरकर ले जाऊँगा और दुर्बुद्धि राम अपनी प्यारी पत्नीके वियोगसे व्याकुल होकर प्राण दे देगा। बस, मेरी इतनी ही सहायता कर दो”
bhāryāviyogād durbuddhir etat sāhāṃ kuruṣva me | “tubhāre pīche rāmake apane āśramase dūra nikal jānepara sītāko vaśameṃ lānā sahaja ho jāyagā | maiṃ use āśramase harakara le jāūṃgā aura durbuddhi rāma apanī pyārī patnīke viyogase vyākula hokara prāṇa de degā | basa, merī itanī hī sahāyatā kara do”
“Khi ngươi dụ Rāma rời khỏi ẩn thất của mình mà đi xa theo sau, Sītā sẽ dễ bị khuất phục. Ta sẽ bắt nàng khỏi āśrama mà đem đi; rồi Rāma—kẻ ngu muội—sẽ quằn quại vì lìa xa người vợ yêu dấu, đến nỗi có thể bỏ mạng. Chỉ cần ngươi giúp ta bấy nhiêu.”
मार्कण्डेय उवाच
Educational Q&A
The passage illustrates how adharma operates through deceit and exploitative strategy: a wicked plan targets a righteous person’s emotional bonds, assuming that separation will break resolve. It warns that ‘evil counsel’ (durbuddhi) turns human attachment into a tool for harm, and that assisting such a plan makes one complicit in wrongdoing.
In Markandeya’s narration of the Rama story within the Mahabharata, a villain outlines a plot: get Rama to leave the hermitage, then abduct Sita, expecting Rama to be devastated by separation and perish. The speaker asks an accomplice for limited but crucial help to execute the abduction.