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Shloka 16

कुन्तीनिवर्तनप्रयत्नः तथा वननिवासप्रारम्भः

Attempt to Dissuade Kuntī; Commencement of Forest Residence

एतास्तु सीमन्तशिरोरुहा या: शुक्लोत्तरीया नरराजपत्न्यः । राज्ञोअस्य वृद्धस्य परं शताख्या: स्‍्नुषा नृवीराहतपुत्रनाथा:

etāstu sīmantaśiroruhā yāḥ śuklottarīyā nararājapatnyaḥ | rājño 'sya vṛddhasya paraṃ śatākhyāḥ snuṣā nṛvīrāhataputranāthāḥ ||

三阇耶说道:“此外,这些女子——诸王之妻——裹着白衣而坐,发分与头顶已无婚姻吉祥之记。她们是这位老王的儿媳,被称为‘百子’者之媳:即百兄弟之妻。她们的丈夫与儿子——生命所依——皆为英勇战士所杀于战场。”

एताःthese
एताः:
Karta
TypePronoun
Rootएतद्
FormFeminine, Nominative, Plural
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
सीमन्त-शिरोरुहाःthe hairs (on the head) at the parting of the hair
सीमन्त-शिरोरुहाः:
Karta
TypeNoun
Rootसीमन्त-शिरोरुह
FormMasculine, Nominative, Plural
याःwho/which
याः:
Karta
TypePronoun
Rootयद्
FormFeminine, Nominative, Plural
शुक्ल-उत्तरीयाःwearing white upper garments
शुक्ल-उत्तरीयाः:
Karta
TypeAdjective
Rootशुक्ल-उत्तरीय
FormFeminine, Nominative, Plural
नर-राज-पत्न्यःwives of kings
नर-राज-पत्न्यः:
Karta
TypeNoun
Rootनरराज-पत्नी
FormFeminine, Nominative, Plural
राज्ञःof the king
राज्ञः:
Adhikarana
TypeNoun
Rootराजन्
FormMasculine, Genitive, Singular
अस्यof this
अस्य:
Adhikarana
TypePronoun
Rootइदम्
FormMasculine/Neuter, Genitive, Singular
वृद्धस्यof the aged (one)
वृद्धस्य:
Adhikarana
TypeAdjective
Rootवृद्ध
FormMasculine, Genitive, Singular
परम्moreover/also
परम्:
TypeIndeclinable
Rootपर
शत-आख्याःnamed/numbered as a hundred (i.e., a hundred in number)
शत-आख्याः:
Karta
TypeAdjective
Rootशत-आख्या
FormFeminine, Nominative, Plural
स्नुषाःdaughters-in-law
स्नुषाः:
Karta
TypeNoun
Rootस्नुषा
FormFeminine, Nominative, Plural
नृ-वीर-आहत-पुत्र-नाथाःwhose husbands/sons (their protectors) have been slain by heroic men
नृ-वीर-आहत-पुत्र-नाथाः:
Karta
TypeAdjective
Rootनृवीर-आहत-पुत्र-नाथ
FormFeminine, Nominative, Plural

संजय उवाच

S
Sañjaya
T
the aged king (Dhṛtarāṣṭra, implied)
W
wives of kings (nararājapatnyaḥ)
T
the ‘hundred’ (the hundred Kaurava brothers, implied)

Educational Q&A

The verse underscores the ethical and existential cost of war: royal power and lineage culminate in bereavement, and the social markers of auspicious married life give way to the stark signs of mourning. It invites reflection on impermanence and the human consequences that follow adharma-driven conflict.

Sañjaya points out a group of women in mourning—clad in white—identifying them as the daughters-in-law of the aged king, i.e., the wives connected with the ‘hundred’ Kauravas. He notes that their husbands and sons have been killed in the war by heroic fighters.