प्रत्याचख्यौ च शाल्वो ऽपि चारित्रस्याभिशङ्कितः ॥
सेयं तपोवनं प्राप्ता तापस्ये ऽभिरता भृशम् ॥
मया च प्रत्यभिज्ञाता वंशस्य परिकीर्तनात् ॥
अस्य दुःखस्य चोत्पत्तिं भीष्मम् एवेह मन्यते ॥
अम्बोवाच
भगवन्न् एवम् एवैतद् यथाह पृथिवीपतिः ॥
शरीरकर्ता मातुर् मे सृञ्जयो होत्रवाहनः ॥
न ह्य् उत्सहे स्वनगरं प्रतियातुं तपोधन ॥
अवमानभयाच् चैव व्रीडया च महामुने ॥
यत् तु मां भगवान् रामो वक्ष्यति द्विजसत्तम ॥
तन् मे कार्यतमं कार्यम् इति मे भगवन् मतिः ॥
pratyācakhyau ca śālvo 'pi cāritrasyābhiśaṅkitaḥ ||
seyaṃ tapovanaṃ prāptā tāpasye 'bhiratā bhṛśam ||
mayā ca pratyabhijñātā vaṃśasya parikīrtanāt ||
asya duḥkhasya cotpattiṃ bhīṣmam eveha manyate ||
ambovāca
bhagavann evam evaitad yathāha pṛthivīpatiḥ ||
śarīrakartā mātur me sṛñjayo hotravāhanaḥ ||
na hy utsahe svanagaraṃ pratiyātuṃ tapodhana ||
avamānabhayāc caiva vrīḍayā ca mahāmune ||
yat tu māṃ bhagavān rāmo vakṣyati dvijasattama ||
tan me kāryatamaṃ kāryam iti me bhagavan matiḥ ||
"But Śālva too rejected her, suspecting her purity. So she came to this forest of austerity and is now deeply devoted to asceticism. I recognized her from her account of her lineage; she considers Bhīṣma alone to be the source of this suffering." Ambā said: "O venerable one, it is exactly as the lord of the earth has said. Sṛñjaya Hotravāhana begot the body of my mother. O treasure of austerity, I cannot bring myself to return to my own city, out of fear of disgrace and out of shame, O great sage. Whatever the venerable Rāma tells me, O best of the twice-born, will be for me the most binding duty. Such is my resolve, O venerable one."
4976e600bcfd · 发布于 2026年7月17日 06:36:31 UTC
可用语言RUEN用方向键翻颂
Hotravāhana sends Ambā not merely to a mighty warrior, but to Rāma Jāmadagnya — an ascetic, a keeper of vows, and an unsurpassed wielder of arms. The account given before Akṛtavraṇa gathers the whole chain of causes anew: Bhīṣma's abduction of the princesses, Ambā's confession about Śālva, her release, Śālva's refusal, and her arrival in the forest. The precision of this retelling matters: before seeking redress, one must clearly name the source of the suffering and the measure of each party's responsibility. Ambā resolves to submit to Rāma's word, because her personal pain now enters the domain of dharma, of vows, and of righteous judgment.