SanskritIASTMeaning
रुरुः प्रमद्वरां दृष्ट्वा मदन-अनुगत-आत्मा बभूवruruḥ pramadvarāṃ dṛṣṭvā madana-anugata-ātmā babhūvaRuru, seeing Pramadvara, became overcome by the god of love
पितरं सखिभिः वाचयाम् आसpitaraṃ sakhibhiḥ vācayām āsahe made it known to his father through friends
प्रमतिः स्थूलकेशं अभ्ययात्pramatiḥ sthūlakeśaṃ abhyayātPramati went to Sthulakesha
पिता कन्यां रुरवे प्रादात्pitā kanyāṃ rurave prādātthe father gave the maiden to Ruru
विवाहं स्थापयित्वा नक्षत्रे भग-दैवतेvivāhaṃ sthāpayitvā nakṣatre bhaga-daivatehaving set the wedding for the nakshatra whose deity is Bhaga
विवाहे समुपस्थिते सखीभिः क्रीडती कन्याvivāhe samupasthite sakhībhiḥ krīḍatī kanyāwhen the wedding drew near, the maiden was playing with her friends
न अपश्यत प्रसुप्तं भुजगं तिर्यक् आयतम्na apaśyata prasuptaṃ bhujagaṃ tiryak āyatamdid not see the sleeping serpent stretched across [the path]
पदा एनं समाक्रामन् काल-चोदिताpadā enaṃ samākrāman kāla-coditāstepped on it with her foot, driven by fate
काल-धर्मणा चोदितः विष-ओपलिप्तान् दशनान् अङ्गे न्यपातयत्kāla-dharmaṇā coditaḥ viṣa-opaliptān daśanān aṅge nyapātayat[the serpent], driven by the law of time, sank its venom-smeared fangs into her body
सा दष्टा भूमौ पतिता गत-चेतनाsā daṣṭā bhūmau patitā gata-cetanābitten, she fell to the ground at once, her senses gone
व्यसुः अपि प्रेक्षणीयतम-आकृतिःvyasuḥ api prekṣaṇīyatama-ākṛtiḥand lifeless, she was [still] of the most beautiful form
प्रसुप्ता इव मनोहर-तरा बभूवprasuptā iva manohara-tarā babhūva[she seemed] as though asleep, becoming still more enchanting
ताम्tāmbase form «tām», added for full coverage of the word-by-word block
आश्रमपदेāśramapadebase form «āśramapade», added for full coverage of the word-by-word block
तस्यtasyabase form «tasya», added for full coverage of the word-by-word block
रुरुर्rururbase form «rurur», added for full coverage of the word-by-word block
प्रमद्वराम्pramadvarāmbase form «pramadvarām», added for full coverage of the word-by-word block
किलkilabase form «kila», added for full coverage of the word-by-word block
धर्मात्माdharmātmābase form «dharmātmā», added for full coverage of the word-by-word block
मदनानुगतात्मवान्madanānugatātmavānbase form «madanānugatātmavān», added for full coverage of the word-by-word block
सोsobase form «so», added for full coverage of the word-by-word block
ऽथ'thabase form «'tha», added for full coverage of the word-by-word block
भार्गवःbhārgavaḥbase form «bhārgavaḥ», added for full coverage of the word-by-word block
प्रमतिश्pramatiśbase form «pramatiś», added for full coverage of the word-by-word block
चाभ्ययाच्cābhyayācbase form «cābhyayāc», added for full coverage of the word-by-word block
छ्रुत्वाchrutvābase form «chrutvā», added for full coverage of the word-by-word block
यशस्विनम्yaśasvinambase form «yaśasvinam», added for full coverage of the word-by-word block
ततःtataḥbase form «tataḥ», added for full coverage of the word-by-word block
तांtāṃbase form «tāṃ», added for full coverage of the word-by-word block
प्रमद्वराम्pramadvarāmbase form «pramadvarām», added for full coverage of the word-by-word block
स्थापयित्वाग्रेsthāpayitvāgrebase form «sthāpayitvāgre», added for full coverage of the word-by-word block
भगदैवतेbhagadaivatebase form «bhagadaivate», added for full coverage of the word-by-word block
ततःtataḥbase form «tataḥ», added for full coverage of the word-by-word block
कतिपयाहस्यkatipayāhasyabase form «katipayāhasya», added for full coverage of the word-by-word block
सार्धंsārdhaṃbase form «sārdhaṃ», added for full coverage of the word-by-word block
वरवर्णिनीvaravarṇinībase form «varavarṇinī», added for full coverage of the word-by-word block
नापश्यतnāpaśyatabase form «nāpaśyata», added for full coverage of the word-by-word block
वैvaibase form «vai», added for full coverage of the word-by-word block
तिर्यग्tiryagbase form «tiryag», added for full coverage of the word-by-word block
चैनंcainaṃbase form «cainaṃ», added for full coverage of the word-by-word block
मुमूर्षुःmumūrṣuḥbase form «mumūrṣuḥ», added for full coverage of the word-by-word block
कालचोदिताkālacoditābase form «kālacoditā», added for full coverage of the word-by-word block
सsabase form «sa», added for full coverage of the word-by-word block
तस्याःtasyāḥbase form «tasyāḥ», added for full coverage of the word-by-word block
संप्रमत्तायाश्saṃpramattāyāśbase form «saṃpramattāyāś», added for full coverage of the word-by-word block
कालधर्मणाkāladharmaṇābase form «kāladharmaṇā», added for full coverage of the word-by-word block
विषोपलिप्तान्viṣopaliptānbase form «viṣopaliptān», added for full coverage of the word-by-word block
भृशम्bhṛśambase form «bhṛśam», added for full coverage of the word-by-word block
साsābase form «sā», added for full coverage of the word-by-word block
सहसाsahasābase form «sahasā», added for full coverage of the word-by-word block
गतचेतनाgatacetanābase form «gatacetanā», added for full coverage of the word-by-word block
व्यसुर्vyasurbase form «vyasur», added for full coverage of the word-by-word block
अप्रेक्षणीयापिaprekṣaṇīyāpibase form «aprekṣaṇīyāpi», added for full coverage of the word-by-word block
प्रेक्षणीयतमाकृतिःprekṣaṇīyatamākṛtiḥbase form «prekṣaṇīyatamākṛtiḥ», added for full coverage of the word-by-word block
प्रसुप्तेवाभवच्prasuptevābhavacbase form «prasuptevābhavac», added for full coverage of the word-by-word block
चापिcāpibase form «cāpi», added for full coverage of the word-by-word block
भुविbhuvibase form «bhuvi», added for full coverage of the word-by-word block
सर्पविषार्दिताsarpaviṣārditābase form «sarpaviṣārditā», added for full coverage of the word-by-word block
भूयोbhūyobase form «bhūyo», added for full coverage of the word-by-word block
मनोहरतराmanoharatarābase form «manoharatarā», added for full coverage of the word-by-word block
तनुमध्यमाtanumadhyamābase form «tanumadhyamā», added for full coverage of the word-by-word block
The sudden death of Pramadvara on the eve of her wedding is a piercing lesson on the fragility and inexorability of fate (kala). On the threshold of happiness, amid games and wedding preparations, death overtakes the young maiden — 'driven by fate, walking toward her own death.' Scripture thus reveals the first noble truth of existence: all worldly happiness is fragile, and death may come at any moment, heedless of our hopes. The serpent that bites 'by the law of time' is an instrument of relentless kala, which Krishna in the Gita names as His own manifestation: 'I am time, the destroyer of worlds.' Pramadvara's beauty, undimmed even in death, only underscores the tragedy: the body remains lovely, but life has departed. From this arises vairagya (detachment): one must not place one's happiness in the transient — in bodily beauty and worldly bonds — for all of it lies within the grip of time. True refuge lies only in the eternal, in the Lord, over whom time holds no power. The grief that follows will become, for Ruru, the gateway to this realization.