Shloka 67
Adhyaya 8 — Harishchandra’s Trial: Truth, the Sale of Family, and Bondage to a Chandala
नीयमानौ तु तौ दृष्ट्वा भार्यापुत्रौ स पार्थिवः ।
विललाप सुदुःखार्तो निःश्वस्योष्णं पुनः पुनः ॥
nīyamānau tu tau dṛṣṭvā bhāryā-putrau sa pārthivaḥ | vilalāpa suduḥkhārto niḥśvasyōṣṇaṃ punaḥ punaḥ ||
Nhưng khi vua thấy cả hai—hoàng hậu và hoàng tử—bị dẫn đi, ngài than khóc, bị nỗi sầu thảm sâu nặng nhấn chìm, và hết lần này đến lần khác thở hắt những tiếng thở dài nóng rực.
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FAQs
The verse illustrates how attachment persists even after worldly defeat: the king’s grief over wife and son shows the binding force of moha. Ethically, it highlights the human tendency to cling to ‘mine-ness’ (mamatā), which becomes the catalyst for deeper inquiry that later turns him toward the Goddess for liberation and restoration.
This verse is primarily narrative-ethical instruction rather than a direct exposition of sarga/pratisarga/vaṃśa/manvantara/vaṃśānucarita. It aligns most closely (indirectly) with vaṃśānucarita/ākhyāna-style didactic history—using a royal figure’s experience to teach dharma and the psychology of bondage that leads into Devi-upāsanā.
On an inner reading, ‘wife and son being led away’ can symbolize the outward-moving senses and the mind’s constructions (relations/identities) being dragged by fate (karma). The ‘hot sighs’ signify tapas-like heat arising not from disciplined austerity but from suffering—often the first spark that turns a worldly person toward śaraṇāgati (seeking refuge) and the transformative grace of Śakti later in the Devi Mahatmyam.