श्रूयते यादवी कन्या अनुरूपा कुलस्य नः ॥
सुबलस्यात्मजा चैव तथा मद्रेश्वरस्य च ॥
कुलीना रूपवत्यश् च नाथवत्यश् च सर्वशः ॥
उचिताश् चैव संबन्धे ते ऽस्माकं क्षत्रियर्षभाः ॥
मन्ये वरयितव्यास् ता इत्य् अहं धीमतां वर ॥
संतानार्थं कुलस्यास्य यद् वा विदुर मन्यसे ॥
śrūyate yādavī kanyā anurūpā kulasya naḥ ||
subalasyātmajā caiva tathā madreśvarasya ca ||
kulīnā rūpavatyaś ca nāthavatyaś ca sarvaśaḥ ||
ucitāś caiva saṃbandhe te 'smākaṃ kṣatriyarṣabhāḥ ||
manye varayitavyās tā ity ahaṃ dhīmatāṃ vara ||
saṃtānārthaṃ kulasyāsya yad vā vidura manyase ||
"It is heard that there is a maiden of the Yadava lineage fitting for our family, and also the daughter of Subala, and the daughter of the lord of Madra — noble of birth, beautiful in form, and in every way possessed of worthy support, and suitable for a marital alliance with us, O bulls among kshatriyas. I think, O best of the wise, that they should be sought in marriage for the continuation of this family. Or what do you, Vidura, think?"
a177cbe49efb · प्रकाशित 12 जुल॰ 2026, 4:30:26 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here Bhishma outlines three marital alliances — with maidens of the Yadava, Gandhara, and Madra lines. The qualities by which the brides are chosen are telling: nobility of birth (kulīnā), beauty, worthy descent, and fitness for the union. Here emerges the Vedic understanding of marriage as a union not merely of two individuals but of two families, arranged by elders with deliberation for the good of the offspring, not from passing passion. It is telling that Bhishma, for all his seniority and right to decide, asks Vidura's opinion: true wisdom takes counsel and does not disdain the judgment of a younger person, if he is righteous. Thus the scripture presents a model for how marriages within a family should be arranged — with care for the continuation of dharma and with the counsel of the righteous.