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Shloka 52

नलस्य बाहुकत्वेन ऋतुपर्णनगरप्रवेशः

Nala as Bāhuka enters Ṛtuparṇa’s city

त्यक्तश्रियं भर्तहीनामनाथां व्यसनान्विताम्‌ । अन्वेषमाणां भर्तरं त्वं मां पर्वतसत्तम,“वे एक अच्छे यज्ञकर्ता, उत्तम दाता, शूरवीर योद्धा और श्रेष्ठ शासक हैं, आप मुझे उन्हींकी श्रेष्ठ पत्नी समझ लीजिये। मैं अबला नारी आपके निकट यहाँ उन्हींकी कुशल पूछनेके लिये आयी हूँ। गिरिराज! (मेरे स्वामी मुझे छोड़कर कहीं चले गये हैं।) मैं धन- सम्पत्तिसे वंचित, पतिदेवसे रहित, अनाथ और संकटोंकी मारी हुई हूँ। इस वनमें अपने पतिकी ही खोज कर रही हूँ

tyaktaśriyaṁ bhartṛhīnāmanāthāṁ vyasanānvitām | anveṣamāṇāṁ bhartāraṁ tvaṁ māṁ parvatasattama ||

布利哈达湿婆说道:“我是一名失却荣华、离夫无依、无人庇护、为灾厄所困的女子。我正在寻觅我的夫君;啊,群山之最,你所见的我,正是在这寻夫之途。”

त्यक्तabandoned, deprived of
त्यक्त:
Karma
TypeAdjective
Rootत्यक्त (√त्यज्-कृत)
FormFeminine, Accusative, Singular
श्रियम्prosperity, fortune
श्रियम्:
Karma
TypeNoun
Rootश्री
FormFeminine, Accusative, Singular
भर्तृby/with a husband
भर्तृ:
Karana
TypeNoun
Rootभर्तृ
FormMasculine, Instrumental, Singular
हीनाम्devoid of, bereft
हीनाम्:
Karma
TypeAdjective
Rootहीन
FormFeminine, Accusative, Singular
अनाथाम्helpless, without protector
अनाथाम्:
Karma
TypeAdjective
Rootअनाथ
FormFeminine, Accusative, Singular
व्यसनby calamities/misfortunes
व्यसन:
Karana
TypeNoun
Rootव्यसन
FormNeuter, Instrumental, Plural
अन्विताम्accompanied by, afflicted with
अन्विताम्:
Karma
TypeAdjective
Rootअन्वित (√इ-कृत)
FormFeminine, Accusative, Singular
अन्वेषमाणाम्seeking
अन्वेषमाणाम्:
Karma
TypeVerb
Rootअन्वेषमाण (√इष्/एष् with अनु-; present participle)
FormFeminine, Accusative, Singular
भर्तारम्husband
भर्तारम्:
Karma
TypeNoun
Rootभर्तृ
FormMasculine, Accusative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative, Singular
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
FormAccusative, Singular
पर्वतO mountain
पर्वत:
Sambodhana
TypeNoun
Rootपर्वत
FormMasculine, Vocative, Singular
सत्तमbest, excellent
सत्तम:
Sambodhana
TypeAdjective
Rootसत्तम
FormMasculine, Vocative, Singular

बृहृदश्च उवाच

B
Bṛhadaśva
P
parvata (mountain, addressed as parvatasattama)
B
bhartā (husband, unnamed)

Educational Q&A

The verse foregrounds the ethical vulnerability of one who has lost social protection—prosperity, spouse, and support—and implicitly appeals to dharma: the strong (or those addressed with honor) should recognize and respond with compassion to the afflicted.

The speaker (Bṛhadaśva) voices the condition of a distressed woman—husbandless, unprotected, and struck by misfortune—who is wandering in the forest searching for her husband, addressing a ‘best of mountains’ as a respectful witness or interlocutor.