कथं हि स्त्री कर्मणो ऽन्ते महीतलात्; समुत्तिष्ठेद् अन्यतो दैवयोगात् ॥
यस्या रूपं सोमसूर्यप्रकाशं; गन्धश् चाग्र्यः क्रोशमात्रात् प्रवाति ॥
इदं चान्यत् प्रीतिपूर्वं नरेन्द्र; ददामि ते वरम् अत्यद्भुतं च ॥
दिव्यं चक्षुः पश्य कुन्तीसुतांस् त्वं; पुण्यैर् दिव्यैः पूर्वदेहैर् उपेतान् ॥
kathaṃ hi strī karmaṇo 'nte mahītalāt; samuttiṣṭhed anyato daivayogāt ||
yasyā rūpaṃ somasūryaprakāśaṃ; gandhaś cāgryaḥ krośamātrāt pravāti ||
idaṃ cānyat prītipūrvaṃ narendra; dadāmi te varam atyadbhutaṃ ca ||
divyaṃ cakṣuḥ paśya kuntīsutāṃs tvaṃ; puṇyair divyaiḥ pūrvadehair upetān ||
'For how else would a woman rise from the earth at the end of the rite, except through a divine union — she whose beauty is like the radiance of moon and sun, and whose peerless fragrance wafts a whole krosha away? And here besides, with love, O lord of men, I grant you a most wondrous boon: divine sight — behold the sons of Kunti, endowed with their holy, radiant former bodies.'
3fae41278377 · publicado 12 jul 2026, 17:44:41 UTC
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Here Draupadi's own miraculous birth testifies to her divinity. Vyasa's argument is telling: a maiden who rose from the sacrificial fire, with the beauty of the heavenly lights and a fragrance carrying a whole krosha, cannot be of the earth. This shows that extraordinary signs betray a descended deity. The granting of divine sight is telling too: what is beyond the ordinary is grasped only by purified vision. The verse reveals Draupadi's divinity, and Drupada is granted sight so as to behold the truth with his own eyes.