Chapter 4: Śeṣa and Vāsuki confront the serpent curse; Parīkṣit is killed by Takṣaka, Janamejaya begins the snake sacrifice, and Āstīka stops it.
bhujaṅgamānāṁ śāpasya mātrā caiva sutēna ca। vinatāyāstvayā prōktaṁ kāraṇaṁ sūtanandana ॥BORI: 1-31-1॥
You have related the reason why the serpents were cursed by their mother and Vinata by her son, O son of Suta. (BORI: 1-31-1)
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varapradānaṁ bhartrā ca kadrūvinatayōstathā। nāmanī caiva tē prōktē pakṣiṇōrvainatēyayōḥ ॥BORI: 1-31-2॥
and likewise the granting of boons by their husband to Kadru and Vinata; you have also stated the names of those two birds, the sons of Vinata. (BORI: 1-31-2)
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pannagānāṁ tu nāmāni na kīrtayasi sūtaja। prādhānyēnāpi nāmāni śrōtumicchāmahē vayam ॥BORI: 1-31-3॥
But you have not recounted the names of the serpents, O son of a Suta. We wish to hear at least the names of the foremost among them. (BORI: 1-31-3)
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bahutvānnāmadhēyāni bhujagānāṁ tapōdhana। na kīrtayiṣyē sarvēṣāṁ prādhānyēna tu mē śr̥ṇu ॥BORI: 1-31-4॥
Because the serpents are so numerous, O ascetic, I shall not name them all; but hear from me the names of the foremost. (BORI: 1-31-4)
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śēṣaḥ prathamatō jātō vāsukistadanantaram। airāvatastakṣakaśca karkōṭakadhanañjayau ॥BORI: 1-31-5॥
Śeṣa was born first, and Vāsuki after him; then Airāvata and Takṣaka, and Karkoṭaka and Dhanañjaya. (BORI: 1-31-5)
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kāliyō maṇināgaśca nāgaścāpūraṇastathā। nāgastathā piñjaraka ēlāpatrō’tha vāmanaḥ ॥BORI: 1-31-6॥
Kaliya, Maninaga, and the naga Apurana; likewise the naga Pinjaraka, then Elapatra and Vamana. (BORI: 1-31-6)
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nīlānīlau tathā nāgau kalmāṣaśabalau tathā। āryakaścādikaścaiva nāgaśca śalapōtakaḥ ॥BORI: 1-31-7॥
Nīla and Anīla, the two Nagas, as well as Kalmāṣa and Śabala; Aryaka and Ādika, and the Naga Śalapotaka. (BORI: 1-31-7)
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sumanōmukhō dadhimukhastathā vimalapiṇḍakaḥ। āptaḥ kōṭanakaścaiva śaṅkhō vālaśikhastathā ॥BORI: 1-31-8॥
Sumanomukha, Dadhimukha, Vimalapiṇḍaka, Āpta, Koṭanaka, Śaṅkha, and Vālaśikha. (BORI: 1-31-8)
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niṣṭhyūnakō hēmaguhō nahuṣaḥ piṅgalastathā। bāhyakarṇō hastipadastathā mudgarapiṇḍakaḥ ॥BORI: 1-31-9॥
Niṣṭhyūnaka, Hemaguha, Nahuṣa, Piṅgala, Bāhyakarṇa, Hastipada, and Mudgarapiṇḍaka; (BORI: 1-31-9)
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kambalāśvatarau cāpi nāgaḥ kālīyakastathā। vr̥ttasaṁvartakau nāgau dvau ca padmāviti śrutau ॥BORI: 1-31-10॥
Kambala and Ashvatara as well, and the naga Kaliyaka; the two nagas Vritta and Samvartaka, and two known as Padma. (BORI: 1-31-10)
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nāgaḥ śaṅkhanakaścaiva tathā ca sphaṇḍakō’paraḥ। kṣēmakaśca mahānāgō nāgaḥ piṇḍārakastathā ॥BORI: 1-31-11॥
The Nāga Śaṅkhanaka, another named Sphaṇḍaka, the great Nāga Kṣemaka, and the Nāga Piṇḍāraka as well. (BORI: 1-31-11)
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karavīraḥ puṣpadaṁṣṭra ēḷakō bilvapāṇḍukaḥ। mūṣakādaḥ śaṅkhaśirāḥ pūrṇadaṁṣṭrō haridrakaḥ ॥BORI: 1-31-12॥
Karavīra, Puṣpadaṃṣṭra, Eḷaka, Bilvapāṇḍuka, Mūṣakāda, Śaṅkhaśiras, Pūrṇadaṃṣṭra, and Haridraka; (BORI: 1-31-12)
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aparājitō jyōtikaśca pannagaḥ śrīvahastathā। kauravyō dhr̥tarāṣṭraśca puṣkaraḥ śalyakastathā ॥BORI: 1-31-13॥
Aparājita, Jyotika, Pannaga, Śrīvaha, Kauravya, Dhṛtarāṣṭra, Puṣkara, and Śalyaka; (BORI: 1-31-13)
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virajāśca subāhuśca śālipiṇḍaśca vīryavān। hastibhadraḥ piṭharakō mukharaḥ kōṇavāsanaḥ ॥BORI: 1-31-14॥
Virajas, Subāhu, the valiant Śālīpiṇḍa, Hastibhadra, Piṭharaka, Mukhara, and Koṇavāsana; (BORI: 1-31-14)
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kuñjaraḥ kuraraścaiva tathā nāgaḥ prabhākaraḥ। kumudaḥ kumudākṣaśca tittirirhalikastathā । karkarākarkarau cōbhau kuṇḍōdaramahōdarau ॥BORI: 1-31-15॥
Kunjara, Kurara, Naga, Prabhakara, Kumuda, Kumudaksha, Tittiri, Halika, the two Karkaras, Kundodara, and Mahodara. (BORI: 1-31-15)
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ētē prādhānyatō nāgāḥ kīrtitā dvijasattama। bahutvānnāmadhēyānāmitarē na prakīrtitāḥ ॥BORI: 1-31-16॥
These are the principal Nāgas who have been named, best of the twice-born. Because their names are so numerous, the others have not been mentioned. (BORI: 1-31-16)
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ētēṣāṁ prasavō yaśca prasavasya ca santatiḥ। asaṅkhyēyēti matvā tānna bravīmi dvijōttama ॥BORI: 1-31-17॥
Their offspring and the descendants of those offspring are innumerable; therefore, best of Brahmins, I do not name them. (BORI: 1-31-17)
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bahūnīha sahasrāṇi prayutānyarbudāni ca। aśakyānyēva saṅkhyātuṁ bhujagānāṁ tapōdhana ॥BORI: 1-31-18॥
There are many thousands, millions, and hundreds of millions of serpents here—far too many to count, O ascetic. (BORI: 1-31-18)
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kardamaśca mahānāgō nāgaśca bahumūlakaḥ ॥KUMB: 1-35-16; NILA: 01.035.016॥
Kardama, a great serpent, and the serpent Bahumūlaka... (KUMB: 1-35-16; NILA: 01.035.016)
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jātā vai bhujagāstāta vīryavantō durāsadāḥ। śāpaṁ taṁ tvatha vijñāya kr̥tavantō nu kiṁ param ॥BORI: 1-32-1॥
The serpents were indeed born powerful and formidable, dear one. But when they learned of that curse, what did they do next? (BORI: 1-32-1)
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tēṣāṁ tu bhagavāñśēṣastyaktvā kadrūṁ mahāyaśāḥ। tapō vipulamātasthē vāyubhakṣō yatavrataḥ ॥BORI: 1-32-2॥
But the glorious Śeṣa left Kadrū and undertook severe austerities, living on air and steadfast in his vows. (BORI: 1-32-2)
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gandhamādanamāsādya badaryāṁ ca tapōrataḥ। gōkarṇē puṣkarāraṇyē tathā himavatastaṭē ॥BORI: 1-32-3॥
Having reached Gandhamadana, he devoted himself to austerities at Badari, at Gokarna, in the Pushkara forest, and on the slopes of the Himalayas... (BORI: 1-32-3)
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tēṣu tēṣu ca puṇyēṣu tīrthēṣvāyatanēṣu ca। ēkāntaśīlī niyataḥ satataṁ vijitēndriyaḥ ॥BORI: 1-32-4॥
At each of those sacred fords and sanctuaries, living in solitude, disciplined, and always master of his senses… (BORI: 1-32-4)
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tapyamānaṁ tapō ghōraṁ taṁ dadarśa pitāmahaḥ। pariśuṣkamāṁsatvaksnāyuṁ jaṭācīradharaṁ prabhum ॥BORI: 1-32-5॥
The Grandfather saw that lord practicing terrible austerities, his flesh, skin, and sinews utterly wasted away, wearing matted locks and bark garments. (BORI: 1-32-5)
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tamabravītsatyadhr̥tiṁ tapyamānaṁ pitāmahaḥ। kimidaṁ kuruṣē śēṣa prajānāṁ svasti vai kuru ॥BORI: 1-32-6॥
The Grandsire said to Śeṣa, who was steadfast in truth and practicing austerities, “Why are you doing this, Śeṣa? Bring well-being to all creatures.” (BORI: 1-32-6)
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tvaṁ hi tīvrēṇa tapasā prajāstāpayasē’nagha। brūhi kāmaṁ ca mē śēṣa yattē hr̥di ciraṁ sthitam ॥BORI: 1-32-7॥
For with your fierce austerities you are tormenting the creatures, sinless Śeṣa. Tell me the wish that has long remained in your heart. (BORI: 1-32-7)
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sōdaryā mama sarvē hi bhrātarō mandacētasaḥ। saha tairnōtsahē vastuṁ tadbhavānanumanyatām ॥BORI: 1-32-8॥
All my brothers, though born of the same mother, are dull-witted. I cannot bear to live with them; therefore, may you grant me leave. (BORI: 1-32-8)
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abhyasūyanti satataṁ parasparamamitravat। tatō’haṁ tapa ātiṣṭhē naitānpaśyēyamityuta ॥BORI: 1-32-9॥
They are constantly hostile toward one another, like enemies. Therefore I shall undertake austerities, so that I may no longer see them. (BORI: 1-32-9)
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na marṣayanti satataṁ vinatāṁ sasutāṁ ca tē। asmākaṁ cāparō bhrātā vainatēyaḥ pitāmaha ॥BORI: 1-32-10॥
They are continually hostile to Vinata and her sons. And we have another brother, O grandfather—the son of Vinata. (BORI: 1-32-10)
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taṁ ca dviṣanti tē’tyarthaṁ sa cāpi sumahābalaḥ। varapradānātsa pituḥ kaśyapasya mahātmanaḥ ॥BORI: 1-32-11॥
They hate him intensely, and he too is immensely powerful because of a boon granted by his noble father, Kashyapa. (BORI: 1-32-11)
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sō’haṁ tapaḥ samāsthāya mōkṣyāmīdaṁ kalēvaram। kathaṁ mē prētyabhāvē’pi na taiḥ syātsaha saṅgamaḥ ॥BORI: 1-32-12॥
Therefore I shall undertake austerities and cast off this body. How can I ensure that, even after death, I will have no association with them? (BORI: 1-32-12)
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jānāmi śēṣa sarvēṣāṁ bhrātr̥ṇāṁ tē vicēṣṭitam। mātuścāpyaparādhādvai bhrātr̥ṇāṁ tē mahadbhayam ॥BORI: 1-32-13॥
I know, O Shesha, the conduct of all your brothers. Because of your mother’s transgression, your brothers do indeed face great danger. (BORI: 1-32-13)
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kr̥tō’tra parihāraśca pūrvamēva bhujaṅgama। bhrātr̥ṇāṁ tava sarvēṣāṁ na śōkaṁ kartumarhasi ॥BORI: 1-32-14॥
A remedy for this has already been provided, O serpent. You should not grieve for any of your brothers. (BORI: 1-32-14)
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vr̥ṇīṣva ca varaṁ mattaḥ śēṣa yattē’bhikāṅkṣitam। ditsāmi hi varaṁ tē’dya prītirmē paramā tvayi ॥BORI: 1-32-15॥
And choose from me whatever boon you desire, Shesha. I wish to grant you a boon today, for I am exceedingly pleased with you. (BORI: 1-32-15)
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diṣṭyā ca buddhirdharmē tē niviṣṭā pannagōttama। atō bhūyaśca tē buddhirdharmē bhavatu susthirā ॥BORI: 1-32-16॥
Fortunately, your mind is set on dharma, O best of serpents. Henceforth, may your devotion to dharma become even firmer. (BORI: 1-32-16)
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ēṣa ēva varō mē’dya kāṅkṣitaḥ prapitāmaha। dharmē mē ramatāṁ buddhiḥ śamē tapasi cēśvara ॥BORI: 1-32-17॥
This alone is the boon I desire today, O great-grandfather: may my mind delight in righteousness, tranquility, and austerity, O Lord. (BORI: 1-32-17)
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prītō’smyanēna tē śēṣa damēna praśamēna ca। tvayā tvidaṁ vacaḥ kāryaṁ manniyōgātprajāhitam ॥BORI: 1-32-18॥
I am pleased, Shesha, with this self-restraint and tranquility of yours. But at my command, you must carry out this instruction for the welfare of all creatures. (BORI: 1-32-18)
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imāṁ mahīṁ śailavanōpapannāṁ; sasāgarāṁ sākarapattanāṁ ca। tvaṁ śēṣa samyakcalitāṁ yathāva; tsaṅgr̥hya tiṣṭhasva yathācalā syāt ॥BORI: 1-32-19॥
O Shesha, take hold of this earth, with its mountains and forests, its oceans, mines, and cities, which is unsteady, and support it properly so that it may remain unmoving. (BORI: 1-32-19)
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yathāha dēvō varadaḥ prajāpati; rmahīpatirbhūtapatirjagatpatiḥ। tathā mahīṁ dhārayitāsmi niścalāṁ; prayaccha tāṁ mē śirasi prajāpatē ॥BORI: 1-32-20॥
As the boon-granting god Prajapati, lord of the earth, lord of beings, and lord of the world, has commanded, so shall I hold the earth motionless. Place her upon my head, O Prajapati. (BORI: 1-32-20)
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adhō mahīṁ gaccha bhujaṅgamōttama; svayaṁ tavaiṣā vivaraṁ pradāsyati। imāṁ dharāṁ dhārayatā tvayā hi mē; mahatpriyaṁ śēṣa kr̥taṁ bhaviṣyati ॥BORI: 1-32-21॥
“Descend beneath the earth, O best of serpents; she herself will open a passage for you. By supporting this earth, Śeṣa, you will have done me a great favor.” (BORI: 1-32-21)
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tathēti kr̥tvā vivaraṁ praviśya sa; prabhurbhuvō bhujagavarāgrajaḥ sthitaḥ। bibharti dēvīṁ śirasā mahīmimāṁ; samudranēmiṁ parigr̥hya sarvataḥ ॥BORI: 1-32-22॥
Saying, “So be it,” he entered the opening and took his place there—the lord of the earth and elder brother of the foremost serpents. With his head he supports this divine, ocean-girdled earth, holding her on every side. (BORI: 1-32-22)
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śēṣō’si nāgōttama dharmadēvō; mahīmimāṁ dhārayasē yadēkaḥ। anantabhōgaḥ parigr̥hya sarvāṁ; yathāhamēvaṁ balabhidyathā vā ॥BORI: 1-32-23॥
You are Shesha, foremost of serpents, the god of Dharma, for you alone uphold this earth. With your endless coils, you encompass it entirely, just as I do, or as Balabhid does. (BORI: 1-32-23)
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adhō bhūmērvasatyēvaṁ nāgō’nantaḥ pratāpavān। dhārayanvasudhāmēkaḥ śāsanādbrahmaṇō vibhuḥ ॥BORI: 1-32-24॥
Thus the mighty serpent Ananta dwells beneath the earth, alone sustaining the world at Brahma’s command. (BORI: 1-32-24)
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suparṇaṁ ca sakhāyaṁ vai bhagavānamarōttamaḥ। prādādanantāya tadā vainatēyaṁ pitāmahaḥ ॥BORI: 1-32-25॥
Then the divine Grandfather, foremost of the immortals, also gave Suparna, Vinata’s son, to Ananta as a friend. (BORI: 1-32-25)
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tamēvaṁ vādinaṁ śēṣaṁ pitāmaha uvāca ha ॥KUMB: 1-36-13; NILA: 01.036.013॥
The Grandfather said to Śeṣa, who had spoken thus: (KUMB: 1-36-13; NILA: 01.036.013)
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anantē’bhiprayātē tu vāsukiḥ sa mahābalaḥ । abhyaṣicyata nāgaistu daivatairiva vāsavaḥ ॥KUMB: 1-36-26॥
After Ananta had departed, the mighty Vasuki was consecrated as king by the Nagas, just as Vasava was by the gods. (KUMB: 1-36-26)
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mātuḥ sakāśāttaṁ śāpaṁ śrutvā pannagasattamaḥ। vāsukiścintayāmāsa śāpō’yaṁ na bhavētkatham ॥BORI: 1-33-1॥
Hearing of the curse from his mother, Vasuki, foremost of serpents, pondered how that curse might be averted. (BORI: 1-33-1)
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tataḥ sa mantrayāmāsa bhrātr̥bhiḥ saha sarvaśaḥ। airāvataprabhr̥tibhiryē sma dharmaparāyaṇāḥ ॥BORI: 1-33-2॥
Then he conferred at length with his brothers—Airāvata and the others—who were devoted to righteousness. (BORI: 1-33-2)
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ayaṁ śāpō yathōddiṣṭō viditaṁ vastathānaghāḥ। tasya śāpasya mōkṣārthaṁ mantrayitvā yatāmahē ॥BORI: 1-33-3॥
You know this curse just as it was pronounced, O sinless ones. Let us confer and strive to gain release from it. (BORI: 1-33-3)
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sarvēṣāmēva śāpānāṁ pratighātō hi vidyatē। na tu mātrābhiśaptānāṁ mōkṣō vidyēta pannagāḥ ॥BORI: 1-33-4॥
There is indeed a remedy for every curse, but there can be no release for those cursed by their mother, O serpents. (BORI: 1-33-4)
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avyayasyāpramēyasya satyasya ca tathāgrataḥ। śaptā ityēva mē śrutvā jāyatē hr̥di vēpathuḥ ॥BORI: 1-33-5॥
Merely hearing that we were cursed in the presence of the imperishable, immeasurable, and truthful god makes my heart tremble. (BORI: 1-33-5)
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nūnaṁ sarvavināśō’yamasmākaṁ samudāhr̥taḥ। na hyēnāṁ sō’vyayō dēvaḥ śapantīṁ pratyaṣēdhayat ॥BORI: 1-33-6॥
Surely this foretells the destruction of us all, for that imperishable god did not prevent her from uttering the curse. (BORI: 1-33-6)
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tasmātsaṁmantrayāmō’tra bhujagānāmanāmayam। yathā bhavēta sarvēṣāṁ mā naḥ kālō’tyagādayam ॥BORI: 1-33-7॥
Therefore, let us confer here about the welfare of the serpents—how all may be saved. Let not this opportunity pass us by. (BORI: 1-33-7)
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api mantrayamāṇā hi hētuṁ paśyāma mōkṣaṇē। yathā naṣṭaṁ purā dēvā gūḍhamagniṁ guhāgatam ॥BORI: 1-33-8॥
Perhaps, as we deliberate, we may discover a means of escape, just as the gods once found Agni after he had vanished and hidden himself in a cave. (BORI: 1-33-8)
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yathā sa yajñō na bhavēdyathā vāpi parābhavēt। janamējayasya sarpāṇāṁ vināśakaraṇāya hi ॥BORI: 1-33-9॥
how Janamejaya’s sacrifice, intended to bring about the destruction of the snakes, might not take place or might otherwise fail. (BORI: 1-33-9)
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tathētyuktvā tu tē sarvē kādravēyāḥ samāgatāḥ। samayaṁ cakrirē tatra mantrabuddhiviśāradāḥ ॥BORI: 1-33-10॥
Saying, “So be it,” all those descendants of Kadru assembled there and, skilled in counsel and strategy, agreed upon a plan. (BORI: 1-33-10)
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ēkē tatrābruvannāgā vayaṁ bhūtvā dvijarṣabhāḥ। janamējayaṁ taṁ bhikṣāmō yajñastē na bhavēditi ॥BORI: 1-33-11॥
Some of the nāgas said, “We shall become eminent Brahmins and petition Janamejaya, saying, ‘Do not let this sacrifice of yours take place.’” (BORI: 1-33-11)
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aparē tvabruvannāgāstatra paṇḍitamāninaḥ। mantriṇō’sya vayaṁ sarvē bhaviṣyāmaḥ susaṁmatāḥ ॥BORI: 1-33-12॥
But other serpents there, who prided themselves on their wisdom, said, “We shall all become his highly esteemed ministers.” (BORI: 1-33-12)
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sa naḥ prakṣyati sarvēṣu kāryēṣvarthaviniścayam। tatra buddhiṁ pravakṣyāmō yathā yajñō nivartatē ॥BORI: 1-33-13॥
He will ask us to determine the proper course in all his affairs. Then we shall offer counsel so that the sacrifice is thwarted. (BORI: 1-33-13)
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sa nō bahumatānrājā buddhvā buddhimatāṁ varaḥ। yajñārthaṁ prakṣyati vyaktaṁ nēti vakṣyāmahē vayam ॥BORI: 1-33-14॥
That king, foremost among the wise, knowing that we are highly esteemed, will certainly consult us about the sacrifice, and we shall say, “No.” (BORI: 1-33-14)
[PV-OTH:01_004_60]
darśayantō bahūndōṣānprētya cēha ca dāruṇān। hētubhiḥ kāraṇaiścaiva yathā yajñō bhavēnna saḥ ॥BORI: 1-33-15॥
pointing out, with arguments and reasons, its many dreadful consequences both in this world and after death, so that the sacrifice may not take place. (BORI: 1-33-15)
[PV-OTH:01_004_61]
athavā ya upādhyāyaḥ kratau tasminbhaviṣyati। sarpasatravidhānajñō rājakāryahitē rataḥ ॥BORI: 1-33-16॥
Or the priest who will officiate at that sacrifice, versed in the procedures of the snake sacrifice and devoted to the king’s interests… (BORI: 1-33-16)
[PV-OTH:01_004_62]
taṁ gatvā daśatāṁ kaścidbhujagaḥ sa mariṣyati। tasminhatē yajñakarē kratuḥ sa na bhaviṣyati ॥BORI: 1-33-17॥
Let some serpent go and bite him, and he will die. With the officiant slain, that sacrifice will not take place. (BORI: 1-33-17)
[PV-OTH:01_004_63]
yē cānyē sarpasatrajñā bhaviṣyantyasya r̥tvijaḥ। tāṁśca sarvāndaśiṣyāmaḥ kr̥tamēvaṁ bhaviṣyati ॥BORI: 1-33-18॥
And we shall bite all the others who know the snake sacrifice and will serve as his officiating priests. Thus it will be accomplished. (BORI: 1-33-18)
[PV-OTH:01_004_64]
tatrāparē’mantrayanta dharmātmānō bhujaṅgamāḥ। abuddhirēṣā yuṣmākaṁ brahmahatyā na śōbhanā ॥BORI: 1-33-19॥
Then other righteous serpents counseled them: “This plan of yours is foolish. The killing of Brahmins is not fitting.” (BORI: 1-33-19)
[PV-OTH:01_004_65]
samyaksaddharmamūlā hi vyasanē śāntiruttamā। adharmōttaratā nāma kr̥tsnaṁ vyāpādayējjagat ॥BORI: 1-33-20॥
For in adversity, peace firmly rooted in righteousness is best. The predominance of unrighteousness would destroy the entire world. (BORI: 1-33-20)
[PV-OTH:01_004_66]
aparē tvabruvannāgāḥ samiddhaṁ jātavēdasam। varṣairnirvāpayiṣyāmō mēghā bhūtvā savidyutaḥ ॥BORI: 1-33-21॥
But other Nagas said, “We shall become lightning-bearing clouds and extinguish the blazing fire with rain.” (BORI: 1-33-21)
[PV-OTH:01_004_67]
srugbhāṇḍaṁ niśi gatvā vā aparē bhujagōttamāḥ। pramattānāṁ harantvāśu vighna ēvaṁ bhaviṣyati ॥BORI: 1-33-22॥
Or let other foremost serpents go by night and quickly carry off the sacrificial implements while the priests are inattentive. In this way the sacrifice will be obstructed. (BORI: 1-33-22)
[PV-OTH:01_004_68]
yajñē vā bhujagāstasmiñśataśō’tha sahasraśaḥ। janaṁ daśantu vai sarvamēvaṁ trāsō bhaviṣyati ॥BORI: 1-33-23॥
Or at that sacrifice, let the serpents bite all the people by the hundreds and thousands; thus panic will arise. (BORI: 1-33-23)
[PV-OTH:01_004_69]
athavā saṁskr̥taṁ bhōjyaṁ dūṣayantu bhujaṅgamāḥ। svēna mūtrapurīṣēṇa sarvabhōjyavināśinā ॥BORI: 1-33-24॥
Or let the serpents defile the prepared food with their urine and feces, which destroy all food. (BORI: 1-33-24)
[PV-OTH:01_004_70]
aparē tvabruvaṁstatra r̥tvijō’sya bhavāmahē। yajñavighnaṁ kariṣyāmō dīyatāṁ dakṣiṇā iti । vaśyatāṁ ca gatō’sau naḥ kariṣyati yathēpṣitam ॥BORI: 1-33-25॥
Others said there, “We shall become his officiating priests and obstruct the sacrifice, saying, ‘Let the sacrificial fee be given.’ Once he has fallen under our control, he will do whatever we wish.” (BORI: 1-33-25)
[PV-OTH:01_004_71]
aparē tvabruvaṁstatra jalē prakrīḍitaṁ nr̥pam। gr̥hamānīya badhnīmaḥ kraturēvaṁ bhavēnna saḥ ॥BORI: 1-33-26॥
Others there said, “Let us bring the king home while he is sporting in the water and imprison him; then that sacrifice will not take place.” (BORI: 1-33-26)
[PV-OTH:01_004_72]
aparē tvabruvaṁstatra nāgāḥ sukr̥takāriṇaḥ। daśāmainaṁ pragr̥hyāśu kr̥tamēvaṁ bhaviṣyati । chinnaṁ mūlamanarthānāṁ mr̥tē tasminbhaviṣyati ॥BORI: 1-33-27॥
Other Nāgas there, skilled in action, said, “Let us seize him and bite him at once; that will settle the matter. When he is dead, the root of our troubles will be cut off.” (BORI: 1-33-27)
[PV-OTH:01_004_73]
ēṣā vai naiṣṭhikī buddhiḥ sarvēṣāmēva saṁmatā। yathā vā manyasē rājaṁstatkṣipraṁ saṁvidhīyatām ॥BORI: 1-33-28॥
This is indeed the final resolve approved by us all. Or, O king, let whatever you think best be carried out at once. (BORI: 1-33-28)
[PV-OTH:01_004_74]
ityuktvā samudaikṣanta vāsukiṁ pannagēśvaram। vāsukiścāpi sañcintya tānuvāca bhujaṅgamān ॥BORI: 1-33-29॥
Having said this, they all looked to Vāsuki, the lord of serpents. Vāsuki, after reflecting, addressed the serpents: (BORI: 1-33-29)
[PV-OTH:01_004_75]
naiṣā vō naiṣṭhikī buddhirmatā kartuṁ bhujaṅgamāḥ। sarvēṣāmēva mē buddhiḥ pannagānāṁ na rōcatē ॥BORI: 1-33-30॥
Serpents, I do not approve of carrying out this settled plan of yours; indeed, none of the plans proposed by the serpents pleases me. (BORI: 1-33-30)
[PV-OTH:01_004_76]
kiṁ tvatra saṁvidhātavyaṁ bhavatāṁ yadbhavēddhitam। anēnāhaṁ bhr̥śaṁ tapyē guṇadōṣau madāśrayau ॥BORI: 1-33-31॥
But what course should be devised in this matter that would be for your good? I am deeply troubled by this, for both the merit and the blame rest with me. (BORI: 1-33-31)
[PV-OTH:01_004_77]
śāpaḥ sr̥ṣṭō mahāghōrō mātrā khalvavinītayā ॥KUMB: 1-37-6॥
A terrible curse has indeed been pronounced by my ill-mannered mother. (KUMB: 1-37-6)
[PV-SVO:01_004_78]
sarva ēva hi nastāvadbuddhimantō vicakṣaṇāḥ ॥KUMB: 1-37-8; NILA: 01.037.008॥
For all of us are intelligent and discerning. (KUMB: 1-37-8; NILA: 01.037.008)
[PV-SVO:01_004_79]
śrēyaḥ prasādanaṁ manyē kaśyapaśya mahātmanaḥ ॥KUMB: 1-37-32; NILA: 01.037.032॥
I think it best to win the favor of the great-souled Kashyapa. (KUMB: 1-37-32; NILA: 01.037.032)
[PV-SVO:01_004_80]
jñātivargasya sauhārdādātmanaśca bhujaṅgamāḥ । na ca jānāti mē buddhiḥ kiñcitkartuṁ vacō hivaḥ ॥KUMB: 1-37-33; NILA: 01.037.033॥
out of affection for my kinsmen and myself, O serpents. Yet my mind does not know at all how to carry out your command. (KUMB: 1-37-33; NILA: 01.037.033)
[PV-SVO:01_004_81]
mayā hīdaṁ vidhātavyaṁ bhavatāṁ yaddhitaṁ bhavēt ॥KUMB: 1-37-34; NILA: 01.037.034॥
For I must arrange matters so that they will be to your benefit. (KUMB: 1-37-34; NILA: 01.037.034)
[PV-SVO:01_004_82]
śrutvā tu vacanaṁ tēṣāṁ sarvēṣāmiti cēti ca। vāsukēśca vacaḥ śrutvā ēlāpatrō’bravīdidam ॥BORI: 1-34-1॥
After hearing all their various proposals and Vasuki’s words, Elapatra said this: (BORI: 1-34-1)
[PV-OTH:01_004_83]
na sa yajñō na bhavitā na sa rājā tathāvidhaḥ। janamējayaḥ pāṇḍavēyō yatō’smākaṁ mahābhayam ॥BORI: 1-34-2॥
That sacrifice will not fail to take place, nor is that king—Janamejaya, the descendant of Pāṇḍu, from whom our great danger comes—of such a kind. (BORI: 1-34-2)
[PV-OTH:01_004_84]
daivēnōpahatō rājanyō bhavēdiha pūruṣaḥ। sa daivamēvāśrayatē nānyattatra parāyaṇam ॥BORI: 1-34-3॥
O king, a man in this world who is struck by fate takes refuge in fate alone; in such a case there is no other recourse. (BORI: 1-34-3)
[PV-OTH:01_004_85]
tadidaṁ daivamasmākaṁ bhayaṁ pannagasattamāḥ। daivamēvāśrayāmō’tra śr̥ṇudhvaṁ ca vacō mama ॥BORI: 1-34-4॥
This fate is now a threat to us, best of serpents. Let us therefore take refuge in fate itself, and listen to what I have to say. (BORI: 1-34-4)
[PV-OTH:01_004_86]
ahaṁ śāpē samutsr̥ṣṭē samaśrauṣaṁ vacastadā। māturutsaṅgamārūḍhō bhayātpannagasattamāḥ ॥BORI: 1-34-5॥
When the curse was pronounced, I heard these words, O best of serpents, after climbing into my mother’s lap in fear. (BORI: 1-34-5)
[PV-OTH:01_004_87]
dēvānāṁ pannagaśrēṣṭhāstīkṣṇāstīkṣṇā iti prabhō। pitāmahamupāgamya duḥkhārtānāṁ mahādyutē ॥BORI: 1-34-6॥
of the grief-stricken gods who had approached the Grandfather, crying, “Cruel! Cruel!”—O best of serpents, O lord of great splendor... (BORI: 1-34-6)
[PV-OTH:01_004_88]
kā hi labdhvā priyānputrāñśapēdēvaṁ pitāmaha। r̥tē kadrūṁ tīkṣṇarūpāṁ dēvadēva tavāgrataḥ ॥BORI: 1-34-7॥
Who, having gained beloved sons, would curse them in this way, Grandfather—except the cruel-natured Kadru, O god of gods, in your very presence? (BORI: 1-34-7)
[PV-OTH:01_004_89]
tathēti ca vacastasyāstvayāpyuktaṁ pitāmaha। ētadicchāma vijñātuṁ kāraṇaṁ yanna vāritā ॥BORI: 1-34-8॥
And you too, Grandfather, said “So be it” to her words. I wish to know the reason why she was not stopped. (BORI: 1-34-8)
[PV-OTH:01_004_90]
bahavaḥ pannagāstīkṣṇā bhīmavīryā viṣōlbaṇāḥ। prajānāṁ hitakāmō’haṁ na nivāritavāṁstadā ॥BORI: 1-34-9॥
There are many fierce serpents, terrible in strength and virulent in venom. Desiring the welfare of all creatures, I therefore did not prevent her. (BORI: 1-34-9)
[PV-OTH:01_004_91]
yē dandaśūkāḥ kṣudrāśca pāpacārā viṣōlbaṇāḥ। tēṣāṁ vināśō bhavitā na tu yē dharmacāriṇaḥ ॥BORI: 1-34-10॥
Those venomous serpents that bite, that are lowly and wicked in conduct, will be destroyed—but not those that follow dharma. (BORI: 1-34-10)
[PV-OTH:01_004_92]
yannimittaṁ ca bhavitā mōkṣastēṣāṁ mahābhayāt। pannagānāṁ nibōdhadhvaṁ tasminkālē tathāgatē ॥BORI: 1-34-11॥
Now learn what will bring about those serpents’ deliverance from the great danger when that time comes. (BORI: 1-34-11)
[PV-OTH:01_004_93]
yāyāvarakulē dhīmānbhaviṣyati mahānr̥ṣiḥ। jaratkāruriti khyātastējasvī niyatēndriyaḥ ॥BORI: 1-34-12॥
In the Yayāvara lineage there will be a wise and mighty seer, renowned as Jaratkāru, radiant and self-controlled. (BORI: 1-34-12)
[PV-OTH:01_004_94]
tasya putrō jaratkārōrutpatsyati mahātapāḥ। āstīkō nāma yajñaṁ sa pratiṣētsyati taṁ tadā । tatra mōkṣyanti bhujagā yē bhaviṣyanti dhārmikāḥ ॥BORI: 1-34-13॥
That Jaratkāru will have a son, a great ascetic named Āstīka. He will then halt that sacrifice, and there the righteous serpents will be delivered. (BORI: 1-34-13)
[PV-OTH:01_004_95]
sa munipravarō dēva jaratkārurmahātapāḥ। kasyāṁ putraṁ mahātmānaṁ janayiṣyati vīryavān ॥BORI: 1-34-14॥
O god, in what woman will that foremost of sages, the powerful ascetic Jaratkaru, beget a noble and great-souled son? (BORI: 1-34-14)
[PV-OTH:01_004_96]
sanāmāyāṁ sanāmā sa kanyāyāṁ dvijasattamaḥ। apatyaṁ vīryavāndēvā vīryavajjanayiṣyati ॥BORI: 1-34-15॥
O gods, that mighty foremost Brahmin will beget a mighty child by a maiden who bears the same name as he does. (BORI: 1-34-15)
[PV-OTH:01_004_97]
ēvamastviti taṁ dēvāḥ pitāmahamathābruvan। uktvā caivaṁ gatā dēvāḥ sa ca dēvaḥ pitāmahaḥ ॥BORI: 1-34-16॥
“So be it,” the gods then said to the Grandsire. Having spoken thus, the gods departed, as did the divine Grandsire. (BORI: 1-34-16)
[PV-OTH:01_004_98]
sō’hamēvaṁ prapaśyāmi vāsukē bhaginīṁ tava। jaratkāruriti khyātāṁ tāṁ tasmai pratipādaya ॥BORI: 1-34-17॥
Therefore, Vasuki, I believe you should give him your sister, who is known as Jaratkaru. (BORI: 1-34-17)
[PV-OTH:01_004_99]
bhaikṣavadbhikṣamāṇāya nāgānāṁ bhayaśāntayē। r̥ṣayē suvratāya tvamēṣa mōkṣaḥ śrutō mayā ॥BORI: 1-34-18॥
You yourself—to the sage of excellent vows who asks for her as though for alms, to allay the Nāgas’ fear... This, I have heard, is the means of deliverance. (BORI: 1-34-18)
[PV-OTH:01_004_100]
prāgēva darśitā buddhirmayaiṣā bhujagōttamāḥ । hēyēti yadi vō buddhistavāpi ca tathā prabhō ॥KUMB: 1-38-2॥
I have already proposed this plan, O foremost serpents. If you think it should be abandoned, and you too are of the same mind, my lord… (KUMB: 1-38-2)
[PV-SVO:01_004_101]
astu kāmaṁ mabhādyāpi buddhiḥ smaraṇamāgatā । tāṁ śr̥ṇudhvaṁ pravakṣyāmi yāthātathyēna pannagāḥ ॥KUMB: 1-38-3॥
Very well. Even now a thought has come to mind. Listen to it, serpents, and I shall tell it exactly as it is. (KUMB: 1-38-3)
[PV-SVO:01_004_102]
śāpaduḥkhāgnitaptānāṁ pannagānāmanāmayam । kr̥payā parayā’’viṣṭāḥ prārthayantō divaukasaḥ ॥KUMB: 1-38-8॥
the gods, filled with the deepest compassion, praying for the welfare of the serpents scorched by the fiery anguish of the curse... (KUMB: 1-38-8)
[PV-SVO:01_004_103]
vāsukērbhaginī kanyā samutpannā suśōbhanā । tasmai dāsyati tāṁ kanyāṁ vāsukirbhujagōttamaḥ ॥KUMB: 1-38-17॥
A beautiful maiden has been born as Vasuki’s sister. Vasuki, foremost of serpents, will give that maiden to him. (KUMB: 1-38-17)
[PV-SVO:01_004_104]
tasyāṁ janayitā putraṁ vēdavēdāṅgapāragam ॥KUMB: 1-38-18॥
He will beget upon her a son who has mastered the Vedas and Vedāṅgas. (KUMB: 1-38-18)
[PV-SVO:01_004_105]
vāsukēḥ sarparājasya jaratkāruḥ svasā kila । sa tasyāṁ bhavitā putraḥ śāpānnāgāṁśca mōkṣyati ॥NILA: 01.038.016॥
Jaratkaru, they say, is the sister of Vasuki, king of the serpents. A son will be born to her, and he will free the Nagas from the curse. (NILA: 01.038.016)
[PV-SVO:01_004_106]
ēlāpatrasya tu vacaḥ śrutvā nāgā dvijōttama। sarvē prahr̥ṣṭamanasaḥ sādhu sādhvityapūjayan ॥BORI: 1-35-1॥
O best of the twice-born, when the serpents heard Elāpatra’s words, they were all delighted and applauded them, exclaiming, “Excellent! Excellent!” (BORI: 1-35-1)
[PV-OTH:01_004_107]
tataḥ prabhr̥ti tāṁ kanyāṁ vāsukiḥ paryarakṣata। jaratkāruṁ svasāraṁ vai paraṁ harṣamavāpa ca ॥BORI: 1-35-2॥
From that time on, Vasuki carefully guarded that maiden, his sister Jaratkaru, and felt the greatest joy. (BORI: 1-35-2)
[PV-OTH:01_004_108]
tatō nātimahānkālaḥ samatīta ivābhavat। atha dēvāsurāḥ sarvē mamanthurvaruṇālayam ॥BORI: 1-35-3॥
Then what seemed no great length of time passed. Thereafter all the gods and Asuras churned the ocean. (BORI: 1-35-3)
[PV-OTH:01_004_109]
tatra nētramabhūnnāgō vāsukirbalināṁ varaḥ। samāpyaiva ca tatkarma pitāmahamupāgaman ॥BORI: 1-35-4॥
There the serpent Vasuki, foremost of the strong, served as the churning rope. As soon as they had completed that task, they approached the Grandfather. (BORI: 1-35-4)
[PV-OTH:01_004_110]
dēvā vāsukinā sārdhaṁ pitāmahamathābruvan। bhagavañśāpabhītō’yaṁ vāsukistapyatē bhr̥śam ॥BORI: 1-35-5॥
Then the gods, together with Vasuki, said to the Grandfather, “Lord, this Vasuki is deeply distressed by fear of the curse.” (BORI: 1-35-5)
[PV-OTH:01_004_111]
tasyēdaṁ mānasaṁ śalyaṁ samuddhartuṁ tvamarhasi। jananyāḥ śāpajaṁ dēva jñātīnāṁ hitakāṅkṣiṇaḥ ॥BORI: 1-35-6॥
O god, you should remove this anguish from the mind of one who desires the welfare of his kinsmen, anguish born of his mother’s curse. (BORI: 1-35-6)
[PV-OTH:01_004_112]
hitō hyayaṁ sadāsmākaṁ priyakārī ca nāgarāṭ। kuru prasādaṁ dēvēśa śamayāsya manōjvaram ॥BORI: 1-35-7॥
For this king of the serpents has always been our benefactor and has acted for our good. Show him favor, Lord of gods, and relieve his anguish of mind. (BORI: 1-35-7)
[PV-OTH:01_004_113]
mayaivaitadvitīrṇaṁ vai vacanaṁ manasāmarāḥ। ēlāpatrēṇa nāgēna yadasyābhihitaṁ purā ॥BORI: 1-35-8॥
I myself issued this decree in my mind, O immortals—the decree that the serpent Elapatra formerly conveyed to him. (BORI: 1-35-8)
[PV-OTH:01_004_114]
tatkarōtvēṣa nāgēndraḥ prāptakālaṁ vacastathā। vinaśiṣyanti yē pāpā na tu yē dharmacāriṇaḥ ॥BORI: 1-35-9॥
Therefore, let this lord of serpents carry out those words when the proper time has come. Those who are wicked will perish, but not those who practice righteousness. (BORI: 1-35-9)
[PV-OTH:01_004_115]
utpannaḥ sa jaratkārustapasyugrē ratō dvijaḥ। tasyaiṣa bhaginīṁ kālē jaratkāruṁ prayacchatu ॥BORI: 1-35-10॥
That Brahmin Jaratkaru has been born and is devoted to severe austerities. Let this serpent chief give him his sister Jaratkaru at the proper time. (BORI: 1-35-10)
[PV-OTH:01_004_116]
yadēlāpatrēṇa vacastadōktaṁ bhujagēna ha। pannagānāṁ hitaṁ dēvāstattathā na tadanyathā ॥BORI: 1-35-11॥
Gods, what the serpent Elapatra said then for the good of the snakes is indeed so, and not otherwise. (BORI: 1-35-11)
[PV-OTH:01_004_117]
ētacchrutvā sa nāgēndraḥ pitāmahavacastadā। sarpānbahūñjaratkārau nityayuktānsamādadhat ॥BORI: 1-35-12॥
Having heard these words of the Grandfather, the lord of serpents assigned many snakes to keep constant watch over Jaratkaru. (BORI: 1-35-12)
[PV-OTH:01_004_118]
jaratkāruryadā bhāryāmicchēdvarayituṁ prabhuḥ। śīghramētya mamākhyēyaṁ tannaḥ śrēyō bhaviṣyati ॥BORI: 1-35-13॥
When the powerful Jaratkaru desires to take a wife, come quickly and tell me; that will be to our benefit. (BORI: 1-35-13)
[PV-OTH:01_004_119]
saṁdiśya pannagānsarvānvāsukiḥ śāpamōhitaḥ । svasāramudyamya tadā jaratkārumr̥ṣiṁ prati ॥KUMB: 1-39-12; KUMB: 1-39-13; NILA: 01.039.012; NILA: 01.039.013॥
Having instructed all the serpents, Vasuki, bewildered by the curse, then held his sister in readiness for the sage Jaratkaru… (KUMB: 1-39-12; KUMB: 1-39-13; NILA: 01.039.012; NILA: 01.039.013)
[PV-SVO:01_004_120]
jaratkāruriti prōktaṁ yattvayā sūtanandana। icchāmyētadahaṁ tasya r̥ṣēḥ śrōtuṁ mahātmanaḥ ॥BORI: 1-36-1॥
O son of the Suta, I wish to hear about the great sage whom you called Jaratkaru. (BORI: 1-36-1)
[PV-OTH:01_004_121]
kiṁ kāraṇaṁ jaratkārōrnāmaitatprathitaṁ bhuvi। jaratkāruniruktaṁ tvaṁ yathāvadvaktumarhasi ॥BORI: 1-36-2॥
Why has this name Jarātkāru become renowned on earth? You should explain to me correctly the derivation of the name Jarātkāru. (BORI: 1-36-2)
[PV-OTH:01_004_122]
jarēti kṣayamāhurvai dāruṇaṁ kārusañjñitam। śarīraṁ kāru tasyāsīttatsa dhīmāñśanaiḥ śanaiḥ ॥BORI: 1-36-3॥
“Jara” is said to mean wasting away, while something massive is termed “karu.” His body had been massive, and little by little that wise man… (BORI: 1-36-3)
[PV-OTH:01_004_123]
kṣapayāmāsa tīvrēṇa tapasētyata ucyatē। jaratkāruriti brahmanvāsukērbhaginī tathā ॥BORI: 1-36-4॥
He wore it away through severe austerities; hence he is called Jaratkaru, O Brahmin. Vāsuki’s sister bore the same name. (BORI: 1-36-4)
[PV-OTH:01_004_124]
ēvamuktastu dharmātmā śaunakaḥ prāhasattadā। ugraśravasamāmantrya upapannamiti bruvan ॥BORI: 1-36-5॥
Thus addressed, the righteous Shaunaka smiled and, turning to Ugrashravas, said, “That is fitting.” (BORI: 1-36-5)
[PV-OTH:01_004_125]
atha kālasya mahataḥ sa muniḥ saṁśitavrataḥ। tapasyabhiratō dhīmānna dārānabhyakāṅkṣata ॥BORI: 1-36-6॥
Then, for a long time, that wise sage of strict vows remained devoted to austerities and felt no desire to marry. (BORI: 1-36-6)
[PV-OTH:01_004_126]
sa ūrdhvarētāstapasi prasaktaḥ; svādhyāyavānvītabhayaklamaḥ san। cacāra sarvāṁ pr̥thivīṁ mahātmā; na cāpi dārānmanasāpyakāṅkṣat ॥BORI: 1-36-7॥
Practicing celibacy and devoted to austerities, diligent in sacred study and free from fear and fatigue, the great-souled sage wandered over the entire earth and did not desire a wife even in his thoughts. (BORI: 1-36-7)
[PV-OTH:01_004_127]
tatō’parasminsamprāptē kālē kasmiṁścidēva tu। parikṣiditi vikhyātō rājā kauravavaṁśabhr̥t ॥BORI: 1-36-8॥
Then, at some later time, the renowned King Parikshit, perpetuator of the Kuru line... (BORI: 1-36-8)
[PV-OTH:01_004_128]
yathā pāṇḍurmahābāhurdhanurdharavarō bhuvi। babhūva mr̥gayāśīlaḥ purāsya prapitāmahaḥ ॥BORI: 1-36-9॥
Like his great-grandfather Pandu of old—the mighty-armed man who was the finest archer on earth—he became devoted to hunting. (BORI: 1-36-9)
[PV-OTH:01_004_129]
mr̥gānvidhyanvarāhāṁśca tarakṣūnmahiṣāṁstathā। anyāṁśca vividhānvanyāṁścacāra pr̥thivīpatiḥ ॥BORI: 1-36-10॥
The king roamed about, shooting deer, wild boars, hyenas, buffalo, and various other wild animals. (BORI: 1-36-10)
[PV-OTH:01_004_130]
sa kadācinmr̥gaṁ viddhvā bāṇēna nataparvaṇā। pr̥ṣṭhatō dhanurādāya sasāra gahanē vanē ॥BORI: 1-36-11॥
Once, after wounding a deer with a straight-jointed arrow, he took up his bow and followed it deep into the forest. (BORI: 1-36-11)
[PV-OTH:01_004_131]
yathā hi bhagavānrudrō viddhvā yajñamr̥gaṁ divi। anvagacchaddhanuṣpāṇiḥ paryanvēṣaṁstatastataḥ ॥BORI: 1-36-12॥
Just as the blessed Rudra, bow in hand, followed the sacrificial deer after shooting it in heaven, searching for it here and there. (BORI: 1-36-12)
[PV-OTH:01_004_132]
na hi tēna mr̥gō viddhō jīvangacchati vai vanam। pūrvarūpaṁ tu tannūnamāsītsvargagatiṁ prati । parikṣitastasya rājñō viddhō yannaṣṭavānmr̥gaḥ ॥BORI: 1-36-13॥
For no deer shot by him ever escaped alive into the forest. Surely, then, the disappearance of the deer he had shot was a portent of King Parikshit's passage to heaven. (BORI: 1-36-13)
[PV-OTH:01_004_133]
dūraṁ cāpahr̥tastēna mr̥gēṇa sa mahīpatiḥ। pariśrāntaḥ pipāsārta āsasāda muniṁ vanē ॥BORI: 1-36-14॥
Led far astray by the deer, the king, exhausted and tormented by thirst, came upon a sage in the forest. (BORI: 1-36-14)
[PV-OTH:01_004_134]
gavāṁ pracārēṣvāsīnaṁ vatsānāṁ mukhaniḥsr̥tam। bhūyiṣṭhamupayuñjānaṁ phēnamāpibatāṁ payaḥ ॥BORI: 1-36-15॥
seated in the cows’ grazing grounds and subsisting chiefly on the foam that issued from the mouths of calves as they drank milk. (BORI: 1-36-15)
[PV-OTH:01_004_135]
tamabhidrutya vēgēna sa rājā saṁśitavratam। apr̥cchaddhanurudyamya taṁ muniṁ kṣucchramānvitaḥ ॥BORI: 1-36-16॥
Afflicted by hunger and fatigue, the king rushed swiftly up to the sage of strict vows, raised his bow, and asked him: (BORI: 1-36-16)
[PV-OTH:01_004_136]
bhō bhō brahmannahaṁ rājā parikṣidabhimanyujaḥ। mayā viddhō mr̥gō naṣṭaḥ kaccittvaṁ dr̥ṣṭavānasi ॥BORI: 1-36-17॥
Ho, Brahmin! I am King Parikshit, son of Abhimanyu. A deer I shot has escaped. Have you seen it? (BORI: 1-36-17)
[PV-OTH:01_004_137]
sa munistasya nōvāca kiñcinmaunavratē sthitaḥ। tasya skandhē mr̥taṁ sarpaṁ kruddhō rājā samāsajat ॥BORI: 1-36-18॥
The sage, observing a vow of silence, gave him no reply. In anger, the king placed a dead snake on the sage’s shoulder. (BORI: 1-36-18)
[PV-OTH:01_004_138]
dhanuṣkōṭyā samutkṣipya sa cainaṁ samudaikṣata। na ca kiñciduvācainaṁ śubhaṁ vā yadi vāśubham ॥BORI: 1-36-19॥
—having lifted it with the tip of his bow. The king then looked at the sage, but the sage said nothing to him, either good or bad. (BORI: 1-36-19)
[PV-OTH:01_004_139]
sa rājā krōdhamutsr̥jya vyathitastaṁ tathāgatam। dr̥ṣṭvā jagāma nagaramr̥ṣistvāstē tathaiva saḥ ॥BORI: 1-36-20॥
The king abandoned his anger and, distressed at seeing him in that condition, returned to the city; but the sage remained just as he was. (BORI: 1-36-20)
[PV-OTH:01_004_140]
taruṇastasya putrō’bhūttigmatējā mahātapāḥ। śr̥ṅgī nāma mahākrōdhō duṣprasādō mahāvrataḥ ॥BORI: 1-36-21॥
He had a young son named Śṛṅgin, a fierce-tempered man of formidable energy, great austerity, difficult to appease, and devoted to strict vows. (BORI: 1-36-21)
[PV-OTH:01_004_141]
sa dēvaṁ paramīśānaṁ sarvabhūtahitē ratam। brahmāṇamupatasthē vai kālē kālē susaṁyataḥ । sa tēna samanujñātō brahmaṇā gr̥hamēyivān ॥BORI: 1-36-22॥
Self-controlled, he would from time to time attend upon the divine Brahma, the supreme lord devoted to the welfare of all beings. With Brahma’s permission, he returned home. (BORI: 1-36-22)
[PV-OTH:01_004_142]
sakhyōktaḥ krīḍamānēna sa tatra hasatā kila। saṁrambhī kōpanō’tīva viṣakalpa r̥ṣēḥ sutaḥ । r̥ṣiputrēṇa narmārthaṁ kr̥śēna dvijasattama ॥BORI: 1-36-23॥
There, the sage’s son—extremely impetuous and quick to anger, and as deadly as poison—was teasingly addressed by his friend Kṛśa, another sage’s son, who was playing and laughing, O best of brahmins… (BORI: 1-36-23)
[PV-OTH:01_004_143]
tējasvinastava pitā tathaiva ca tapasvinaḥ। śavaṁ skandhēna vahati mā śr̥ṅgingarvitō bhava ॥BORI: 1-36-24॥
Powerful and ascetic though you are, your father carries a corpse on his shoulder. Do not be proud, Śṛṅgin. (BORI: 1-36-24)
[PV-OTH:01_004_144]
vyāharatsvr̥ṣiputrēṣu mā sma kiñcidvacō vadīḥ। asmadvidhēṣu siddhēṣu brahmavitsu tapasviṣu ॥BORI: 1-36-25॥
When accomplished ascetic sons of sages like us, knowers of Brahman, are speaking, do not utter a word. (BORI: 1-36-25)
[PV-OTH:01_004_145]
kva tē puruṣamānitvaṁ kva tē vācastathāvidhāḥ। darpajāḥ pitaraṁ yastvaṁ draṣṭā śavadharaṁ tathā ॥BORI: 1-36-26॥
Where is your pride in your manhood now, and where are those arrogant words of yours, when you are about to see your father bearing a corpse? (BORI: 1-36-26)
[PV-OTH:01_004_146]
uktaṁ nāma yathā pūrvaṁ sarvaṁ tacchrutavānaham । yathā tu jātō hyāstīka ētadicchāmi vēditum । tacchrutvā vacanaṁ tasya sautiḥ prōvāca śāstrataḥ ॥KUMB: 1-40-6; NILA: 01.040.006॥
“I have heard everything that was related before, but I wish to learn how Astika was born.” Hearing these words of his, Sauti began to speak in accordance with the authoritative account: (KUMB: 1-40-6; NILA: 01.040.006)
[PV-SVO:01_004_147]
saṁdiśya pannagānsarvānvāsukiḥ susamāhitaḥ । svasāramudyamya tadā jaratkārumr̥ṣiṁ prati ॥KUMB: 1-40-7; NILA: 01.040.007॥
Having instructed all the serpents, Vasuki, fully intent, then presented his sister to the sage Jaratkaru… (KUMB: 1-40-7; NILA: 01.040.007)
[PV-SVO:01_004_148]
tathā vikhyātavām̐llōkē parīkṣidabhimanyujaḥ ॥KUMB: 1-40-12॥
Thus Parikshit, the son of Abhimanyu, became renowned throughout the world. (KUMB: 1-40-12)
[PV-SVO:01_004_149]
na hi taṁ rājaśārdūlaṁ kṣamāśīlō mahāmuniḥ । svadharmanirataṁ bhūpaṁ samākṣiptō’pyadharṣayat ॥KUMB: 1-40-23; NILA: 01.040.023॥
For although he had been insulted, the patient great sage did not assail that tiger among kings, a ruler devoted to his own duty. (KUMB: 1-40-23; NILA: 01.040.023)
[PV-SVO:01_004_150]
na hi taṁ rājaśārdūlastathā dharmaparāyaṇam । jānāti bharataśrēṣṭhastata ēnamadharṣayat ॥KUMB: 1-40-24; NILA: 01.040.024॥
For the tiger among kings, the best of the Bharatas, did not know him to be so devoted to righteousness; therefore he insulted him. (KUMB: 1-40-24; NILA: 01.040.024)
[PV-SVO:01_004_151]
uddiśya pitaraṁ tasya yacchrutvā rōṣamāharat ॥KUMB: 1-40-28; NILA: 01.040.028॥
referring to his father; hearing this, he became angry. (KUMB: 1-40-28; NILA: 01.040.028)
[PV-SVO:01_004_152]
pitrā ca tava tatkarma nānurūpamivātmanaḥ । kr̥taṁ munijanaśrēṣṭha yēnāhaṁ bhr̥śaduḥkhitaḥ ॥KUMB: 1-40-32; NILA: 01.040.032॥
And your father committed that deed, seemingly unworthy of himself, O best of sages, by which I am deeply distressed. (KUMB: 1-40-32; NILA: 01.040.032)
[PV-SVO:01_004_153]
ēvamuktaḥ sa tējasvī śr̥ṅgī kōpasamanvitaḥ। mr̥tadhāraṁ guruṁ śrutvā paryatapyata manyunā ॥BORI: 1-37-1॥
Thus addressed, the fiery Śṛṅgin was filled with rage. Hearing that his venerable father bore the dead snake, he burned with fury. (BORI: 1-37-1)
[PV-OTH:01_004_154]
sa taṁ kr̥śamabhiprēṣkya sūnr̥tāṁ vācamutsr̥jan। apr̥cchata kathaṁ tātaḥ sa mē’dya mr̥tadhārakaḥ ॥BORI: 1-37-2॥
Looking at Kṛśa, he spoke kindly and asked, “How is it that my father is carrying a dead creature today?” (BORI: 1-37-2)
[PV-OTH:01_004_155]
rājñā parikṣitā tāta mr̥gayāṁ paridhāvatā। avasaktaḥ pitustē’dya mr̥taḥ skandhē bhujaṅgamaḥ ॥BORI: 1-37-3॥
Dear one, King Parikshit, while ranging about on a hunt, hung a dead snake on your father’s shoulder today. (BORI: 1-37-3)
[PV-OTH:01_004_156]
kiṁ mē pitrā kr̥taṁ tasya rājñō’niṣṭaṁ durātmanaḥ। brūhi tvaṁ kr̥śa tattvēna paśya mē tapasō balam ॥BORI: 1-37-4॥
What wrong did my father do to that wicked king? Tell me the truth, Kṛśa, and behold the power of my asceticism. (BORI: 1-37-4)
[PV-OTH:01_004_157]
sa rājā mr̥gayāṁ yātaḥ parikṣidabhimanyujaḥ। sasāra mr̥gamēkākī viddhvā bāṇēna patriṇā ॥BORI: 1-37-5॥
That king Parikshit, the son of Abhimanyu, went hunting. After wounding a deer with a feathered arrow, he pursued it alone. (BORI: 1-37-5)
[PV-OTH:01_004_158]
na cāpaśyanmr̥gaṁ rājā caraṁstasminmahāvanē। pitaraṁ tē sa dr̥ṣṭvaiva papracchānabhibhāṣiṇam ॥BORI: 1-37-6॥
The king, roaming through that great forest, could not find the deer. As soon as he saw your father, who did not speak to him, he questioned him… (BORI: 1-37-6)
[PV-OTH:01_004_159]
taṁ sthāṇubhūtaṁ tiṣṭhantaṁ kṣutpipāsāśramāturaḥ। punaḥ punarmr̥gaṁ naṣṭaṁ papraccha pitaraṁ tava ॥BORI: 1-37-7॥
Tormented by hunger, thirst, and fatigue, he repeatedly asked your father, who stood there motionless like a post, about the deer that had disappeared. (BORI: 1-37-7)
[PV-OTH:01_004_160]
sa ca maunavratōpētō naiva taṁ pratyabhāṣata। tasya rājā dhanuṣkōṭyā sarpaṁ skandhē samāsr̥jat ॥BORI: 1-37-8॥
Bound by a vow of silence, he gave the king no reply. The king then used the tip of his bow to place a snake on his shoulder. (BORI: 1-37-8)
[PV-OTH:01_004_161]
śr̥ṅgiṁstava pitādyāsau tathaivāstē yatavrataḥ। sō’pi rājā svanagaraṁ pratiyātō gajāhvayam ॥BORI: 1-37-9॥
Shringin, your father remains there today just as he was, steadfast in his vow, while the king has returned to his own city, Gajahvaya. (BORI: 1-37-9)
[PV-OTH:01_004_162]
śrutvaivamr̥ṣiputrastu divaṁ stabdhvēva viṣṭhitaḥ। kōpasaṁraktanayanaḥ prajvalanniva manyunā ॥BORI: 1-37-10॥
Hearing this, the sage’s son stood as though supporting the sky, his eyes reddened with anger and seeming to blaze with wrath. (BORI: 1-37-10)
[PV-OTH:01_004_163]
āviṣṭaḥ sa tu kōpēna śaśāpa nr̥patiṁ tadā। vāryupaspr̥śya tējasvī krōdhavēgabalātkr̥taḥ ॥BORI: 1-37-11॥
Then the fiery one, possessed by anger and overpowered by its onrush, touched water and cursed the king: (BORI: 1-37-11)
[PV-OTH:01_004_164]
yō’sau vr̥ddhasya tātasya tathā kr̥cchragatasya ca। skandhē mr̥tamavāsrākṣītpannagaṁ rājakilbiṣī ॥BORI: 1-37-12॥
That sinful king who placed a dead snake on the shoulder of my aged father when he was in such distress... (BORI: 1-37-12)
[PV-OTH:01_004_165]
taṁ pāpamatisaṅkruddhastakṣakaḥ pannagōttamaḥ। āśīviṣastigmatējā madvākyabalacōditaḥ ॥BORI: 1-37-13॥
That sinner, Takshaka—the foremost of serpents, fiercely enraged, deadly venomous, of terrible power, and impelled by the force of my words—… (BORI: 1-37-13)
[PV-OTH:01_004_166]
saptarātrāditō nētā yamasya sadanaṁ prati। dvijānāmavamantāraṁ kurūṇāmayaśaskaram ॥BORI: 1-37-14॥
Seven nights from now, he will lead to Yama’s abode that despiser of Brahmins, who brings disgrace upon the Kurus. (BORI: 1-37-14)
[PV-OTH:01_004_167]
iti śaptvā nr̥paṁ kruddhaḥ śr̥ṅgī pitaramabhyayāt। āsīnaṁ gōcarē tasminvahantaṁ śavapannagam ॥BORI: 1-37-15॥
Having thus cursed the king, the enraged Śṛṅgin went to his father, who was sitting in that cattle pasture bearing the dead snake. (BORI: 1-37-15)
[PV-OTH:01_004_168]
sa tamālakṣya pitaraṁ śr̥ṅgī skandhagatēna vai। śavēna bhujagēnāsīdbhūyaḥ krōdhasamanvitaḥ ॥BORI: 1-37-16॥
Seeing his father with the dead snake upon his shoulder, Shringin was once more filled with anger. (BORI: 1-37-16)
[PV-OTH:01_004_169]
duḥkhāccāśrūṇi mumucē pitaraṁ cēdamabravīt। śrutvēmāṁ dharṣaṇāṁ tāta tava tēna durātmanā ॥BORI: 1-37-17॥
He shed tears of grief and said this to his father: “Father, when I heard of this outrage committed against you by that wicked man…” (BORI: 1-37-17)
[PV-OTH:01_004_170]
rājñā parikṣitā kōpādaśapaṁ tamahaṁ nr̥pam। yathārhati sa ēvōgraṁ śāpaṁ kurukulādhamaḥ ॥BORI: 1-37-18॥
—by King Parikshit. In anger, I cursed that king with the terrible curse he deserved—that basest of the Kuru line. (BORI: 1-37-18)
[PV-OTH:01_004_171]
saptamē’hani taṁ pāpaṁ takṣakaḥ pannagōttamaḥ। vaivasvatasya bhavanaṁ nētā paramadāruṇam ॥BORI: 1-37-19॥
On the seventh day, Takshaka, foremost of serpents, will take that sinner to the exceedingly dreadful abode of Vivasvat. (BORI: 1-37-19)
[PV-OTH:01_004_172]
tamabravītpitā brahmaṁstathā kōpasamanvitam। na mē priyaṁ kr̥taṁ tāta naiṣa dharmastapasvinām ॥BORI: 1-37-20॥
His father said to him, O Brahmin, when he was thus filled with anger: “My son, what you have done does not please me. This is not the way of ascetics.” (BORI: 1-37-20)
[PV-OTH:01_004_173]
vayaṁ tasya narēndrasya viṣayē nivasāmahē। nyāyatō rakṣitāstēna tasya pāpaṁ na rōcayē ॥BORI: 1-37-21॥
We dwell in that king’s realm and are duly protected by him; therefore I do not approve of harming him. (BORI: 1-37-21)
[PV-OTH:01_004_174]
sarvathā vartamānasya rājñō hyasmadvidhaiḥ sadā। kṣantavyaṁ putra dharmō hi hatō hanti na saṁśayaḥ ॥BORI: 1-37-22॥
Son, people like us must always forgive the king, however he may conduct himself; for when dharma is violated, it destroys in turn—there is no doubt. (BORI: 1-37-22)
[PV-OTH:01_004_175]
yadi rājā na rakṣēta pīḍā vai naḥ parā bhavēt। na śaknuyāma carituṁ dharmaṁ putra yathāsukham ॥BORI: 1-37-23॥
If the king did not protect us, we would suffer greatly; we would not be able to practice dharma freely, my son. (BORI: 1-37-23)
[PV-OTH:01_004_176]
rakṣyamāṇā vayaṁ tāta rājabhiḥ śāstradr̥ṣṭibhiḥ। carāmō vipulaṁ dharmaṁ tēṣāṁ cāṁśō’sti dharmataḥ ॥BORI: 1-37-24॥
Dear son, protected by kings who follow the teachings of scripture, we practice abundant righteousness, and they rightfully have a share in it. (BORI: 1-37-24)
[PV-OTH:01_004_177]
parikṣittu viśēṣēṇa yathāsya prapitāmahaḥ। rakṣatyasmānyathā rājñā rakṣitavyāḥ prajāstathā ॥BORI: 1-37-25॥
But Parikshit in particular protects us as his great-grandfather did, just as subjects ought to be protected by a king. (BORI: 1-37-25)
[PV-OTH:01_004_178]
tēnēha kṣudhitēnādya śrāntēna ca tapasvinā। ajānatā vratamidaṁ kr̥tamētadasaṁśayam ॥BORI: 1-37-26॥
Hungry and weary, and unaware of this vow, he undoubtedly did this here today. (BORI: 1-37-26)
[PV-OTH:01_004_179]
tasmādidaṁ tvayā bālyātsahasā duṣkr̥taṁ kr̥tam। na hyarhati nr̥paḥ śāpamasmattaḥ putra sarvathā ॥BORI: 1-37-27॥
Therefore, my son, you committed this wrong rashly, out of childishness. The king in no way deserves a curse from us. (BORI: 1-37-27)
[PV-OTH:01_004_180]
sarvabhūtahitē rataḥ । ananyacētāḥ satataṁ viṣṇuṁ davēmatōṣayat । vanyānnabhōjī satataṁ munirmaunavratē sthitaḥ । ēvaṁbhūtaḥ sa tējasvī ॥KUMB: 1-41-2; KUMB: 1-41-3॥
Devoted to the welfare of all beings and single-minded, he constantly propitiated the god Vishnu. The sage lived continually on wild food and observed a vow of silence. Such was that radiant man. (KUMB: 1-41-2; KUMB: 1-41-3)
[PV-SVO:01_004_181]
sarvathā vartamānasya rājñaḥ kṣantavyamēva hi ॥KUMB: 1-41-25; NILA: 01.041.024॥
Indeed, a king must be forgiven, however he may behave. (KUMB: 1-41-25; NILA: 01.041.024)
[PV-SVO:01_004_182]
arājakē janapadē dōṣā jāyanti vai sadā । udvr̥ttaṁ satataṁ lōkaṁ rājā daṇḍēna śāsti vai ॥KUMB: 1-41-27; NILA: 01.041.027॥
In a kingless realm, evils always arise. The king restrains unruly people with punishment. (KUMB: 1-41-27; NILA: 01.041.027)
[PV-SVO:01_004_183]
daṇḍātpratibhayaṁ bhūyaḥ śāntirutpadyatē tadā । nōdvignaścaratē dharmaṁ nōdvignaścaratē kriyām ॥KUMB: 1-41-28; NILA: 01.041.028॥
Fear of punishment arises, and then peace returns. A distressed person neither follows dharma nor performs rites. (KUMB: 1-41-28; NILA: 01.041.028)
[PV-SVO:01_004_184]
rājñā pratiṣṭhitō dharmō dharmātsvargaḥ pratiṣṭhitaḥ । rājñō yajñakriyāḥ sarvā yajñāddēvāḥ pratiṣṭhitāḥ ॥KUMB: 1-41-29; NILA: 01.041.029॥
Dharma is upheld by the king, and heaven is founded upon dharma. All sacrificial rites depend upon the king, and the gods depend upon sacrifice. (KUMB: 1-41-29; NILA: 01.041.029)
[PV-SVO:01_004_185]
dēvādvr̥ṣṭiḥ pravartēta vr̥ṣṭērōṣadhayaḥ smr̥tāḥ । ōṣadhibhyō manuṣyāṇāṁ dhārayansatataṁ hitam ॥KUMB: 1-41-30; NILA: 01.041.030॥
From the gods comes rain, and plants are said to come from rain—continually sustaining human welfare through those plants… (KUMB: 1-41-30; NILA: 01.041.030)
[PV-SVO:01_004_186]
manuṣyāṇāṁ ca yō dhātā rājā rājyakaraḥ punaḥ । daśaśrōtriyasamō rājā ityēvaṁ manurabravīt ॥KUMB: 1-41-31; NILA: 01.041.031॥
The king, who sustains men and governs the realm, is equal to ten learned Brahmins—so Manu declared. (KUMB: 1-41-31; NILA: 01.041.031)
[PV-SVO:01_004_187]
yadyētatsāhasaṁ tāta yadi vā duṣkr̥taṁ kr̥tam। priyaṁ vāpyapriyaṁ vā tē vāguktā na mr̥ṣā mayā ॥BORI: 1-38-1॥
Whether this was rash, dear father, or whether I have done wrong, whether it pleases or displeases you, what I have said is not false. (BORI: 1-38-1)
[PV-OTH:01_004_188]
naivānyathēdaṁ bhavitā pitarēṣa bravīmi tē। nāhaṁ mr̥ṣā prabravīmi svairēṣvapi kutaḥ śapan ॥BORI: 1-38-2॥
Father, this cannot turn out otherwise—I tell you this. I do not speak falsely even in jest, much less when uttering a curse. (BORI: 1-38-2)
[PV-OTH:01_004_189]
jānāmyugraprabhāvaṁ tvāṁ putra satyagiraṁ tathā। nānr̥taṁ hyuktapūrvaṁ tē naitanmithyā bhaviṣyati ॥BORI: 1-38-3॥
Son, I know your formidable power and that you speak the truth. You have never spoken falsely before, and this will not prove untrue. (BORI: 1-38-3)
[PV-OTH:01_004_190]
pitrā putrō vayaḥsthō’pi satataṁ vācya ēva tu। yathā syādguṇasaṁyuktaḥ prāpnuyācca mahadyaśaḥ ॥BORI: 1-38-4॥
Even when a son is grown, his father should always admonish him, so that he may be endowed with virtue and attain great renown. (BORI: 1-38-4)
[PV-OTH:01_004_191]
kiṁ punarbāla ēva tvaṁ tapasā bhāvitaḥ prabhō। vardhatē ca prabhavatāṁ kōpō’tīva mahātmanām ॥BORI: 1-38-5॥
How much more so in your case, lord, since you are still a child, though strengthened by austerity! And the anger of powerful, great-souled men grows exceedingly. (BORI: 1-38-5)
[PV-OTH:01_004_192]
sō’haṁ paśyāmi vaktavyaṁ tvayi dharmabhr̥tāṁ vara। putratvaṁ bālatāṁ caiva tavāvēkṣya ca sāhasam ॥BORI: 1-38-6॥
Therefore, O best of the upholders of dharma, I believe I must speak to you, considering that you are my son, as well as your youth and your rashness. (BORI: 1-38-6)
[PV-OTH:01_004_193]
sa tvaṁ śamayutō bhūtvā vanyamāhāramāharan। cara krōdhamimaṁ tyaktvā naivaṁ dharmaṁ prahāsyasi ॥BORI: 1-38-7॥
Therefore, remain tranquil, live in the forest on wild food, and abandon this anger. In this way, you will not forsake righteousness. (BORI: 1-38-7)
[PV-OTH:01_004_194]
krōdhō hi dharmaṁ harati yatīnāṁ duḥkhasañcitam। tatō dharmavihīnānāṁ gatiriṣṭā na vidyatē ॥BORI: 1-38-8॥
For anger destroys the dharma that ascetics have painfully amassed; and for those bereft of dharma, no desirable destiny awaits. (BORI: 1-38-8)
[PV-OTH:01_004_195]
śama ēva yatīnāṁ hi kṣamiṇāṁ siddhikārakaḥ। kṣamāvatāmayaṁ lōkaḥ paraścaiva kṣamāvatām ॥BORI: 1-38-9॥
For ascetics who are patient, tranquility alone brings perfection. This world belongs to the patient, and so does the next. (BORI: 1-38-9)
[PV-OTH:01_004_196]
tasmāccarēthāḥ satataṁ kṣamāśīlō jitēndriyaḥ। kṣamayā prāpsyasē lōkānbrahmaṇaḥ samanantarān ॥BORI: 1-38-10॥
Therefore, you should always conduct yourself with patience and self-control. Through patience, you will attain worlds immediately below Brahmā’s. (BORI: 1-38-10)
[PV-OTH:01_004_197]
mayā tu śamamāsthāya yacchakyaṁ kartumadya vai। tatkariṣyē’dya tātāhaṁ prēṣayiṣyē nr̥pāya vai ॥BORI: 1-38-11॥
But, my son, remaining calm, I shall do today whatever can be done. Today I shall send word to the king… (BORI: 1-38-11)
[PV-OTH:01_004_198]
mama putrēṇa śaptō’si bālēnākr̥tabuddhinā। mamēmāṁ dharṣaṇāṁ tvattaḥ prēkṣya rājannamarṣiṇā ॥BORI: 1-38-12॥
You have been cursed by my son, a boy of immature judgment, who indignantly saw this affront to me at your hands, O king. (BORI: 1-38-12)
[PV-OTH:01_004_199]
ēvamādiśya śiṣyaṁ sa prēṣayāmāsa suvrataḥ। parikṣitē nr̥patayē dayāpannō mahātapāḥ ॥BORI: 1-38-13॥
Having thus instructed his disciple, the great ascetic of noble vows, moved by compassion, sent him to King Parikshit. (BORI: 1-38-13)
[PV-OTH:01_004_200]
saṁdiśya kuśalapraśnaṁ kāryavr̥ttāntamēva ca। śiṣyaṁ gauramukhaṁ nāma śīlavantaṁ samāhitam ॥BORI: 1-38-14॥
having charged his virtuous and attentive disciple named Gauramukha with conveying an inquiry after his welfare and an account of the matter... (BORI: 1-38-14)
[PV-OTH:01_004_201]
sō’bhigamya tataḥ śīghraṁ narēndraṁ kuruvardhanam। vivēśa bhavanaṁ rājñaḥ pūrvaṁ dvāḥsthairnivēditaḥ ॥BORI: 1-38-15॥
He then quickly approached the king, the scion of Kuru, and entered the royal palace after the doorkeepers had announced him. (BORI: 1-38-15)
[PV-OTH:01_004_202]
pūjitaśca narēndrēṇa dvijō gauramukhastataḥ। ācakhyau pariviśrāntō rājñē sarvamaśēṣataḥ । śamīkavacanaṁ ghōraṁ yathōktaṁ mantrisaṁnidhau ॥BORI: 1-38-16॥
After being honored by the king and resting, the Brahmin Gauramukha recounted to the king, in the presence of his ministers, the entirety of Shamika’s dreadful message, exactly as it had been delivered: (BORI: 1-38-16)
[PV-OTH:01_004_203]
śamīkō nāma rājēndra viṣayē vartatē tava। r̥ṣiḥ paramadharmātmā dāntaḥ śāntō mahātapāḥ ॥BORI: 1-38-17॥
O king of kings, in your realm there lives a sage named Śamīka, supremely righteous, self-controlled, tranquil, and mighty in austerity. (BORI: 1-38-17)
[PV-OTH:01_004_204]
tasya tvayā naravyāghra sarpaḥ prāṇairviyōjitaḥ। avasaktō dhanuṣkōṭyā skandhē bharatasattama । kṣāntavāṁstava tatkarma putrastasya na cakṣamē ॥BORI: 1-38-18॥
Tiger among men, you hung a lifeless snake on his shoulder with the tip of your bow. Best of the Bharatas, he forgave that deed of yours, but his son did not. (BORI: 1-38-18)
[PV-OTH:01_004_205]
tēna śaptō’si rājēndra piturajñātamadya vai। takṣakaḥ saptarātrēṇa mr̥tyustē vai bhaviṣyati ॥BORI: 1-38-19॥
He cursed you today, O king, without his father’s knowledge: within seven nights, Takshaka will indeed be your death. (BORI: 1-38-19)
[PV-OTH:01_004_206]
tatra rakṣāṁ kuruṣvēti punaḥ punarathābravīt। tadanyathā na śakyaṁ ca kartuṁ kēnacidapyuta ॥BORI: 1-38-20॥
“Take precautions against it,” he said again and again. Yet no one can avert it. (BORI: 1-38-20)
[PV-OTH:01_004_207]
na hi śaknōti saṁyantuṁ putraṁ kōpasamanvitam। tatō’haṁ prēṣitastēna tava rājanhitārthinā ॥BORI: 1-38-21॥
For he is unable to restrain his wrathful son. Therefore I was sent by him, O king, out of concern for your welfare. (BORI: 1-38-21)
[PV-OTH:01_004_208]
iti śrutvā vacō ghōraṁ sa rājā kurunandanaḥ। paryatapyata tatpāpaṁ kr̥tvā rājā mahātapāḥ ॥BORI: 1-38-22॥
Hearing these terrible words, the king, the delight of the Kurus, was tormented by remorse for the sin he had committed, though he was a man of great austerities. (BORI: 1-38-22)
[PV-OTH:01_004_209]
taṁ ca maunavratadharaṁ śrutvā munivaraṁ tadā। bhūya ēvābhavadrājā śōkasantaptamānasaḥ ॥BORI: 1-38-23॥
Then, learning that the eminent sage was observing a vow of silence, the king’s heart was once more consumed by grief. (BORI: 1-38-23)
[PV-OTH:01_004_210]
anukrōśātmatāṁ tasya śamīkasyāvadhārya tu। paryatapyata bhūyō’pi kr̥tvā tatkilbiṣaṁ munēḥ ॥BORI: 1-38-24॥
But realizing Śamīka’s compassionate nature, he grieved still more over having committed that offense against the sage. (BORI: 1-38-24)
[PV-OTH:01_004_211]
na hi mr̥tyuṁ tathā rājā śrutvā vai sō’nvatapyata। aśōcadamaraprakhyō yathā kr̥tvēha karma tat ॥BORI: 1-38-25॥
The godlike king did not grieve as much on hearing of his death as he did over having committed that deed here. (BORI: 1-38-25)
[PV-OTH:01_004_212]
tatastaṁ prēṣayāmāsa rājā gauramukhaṁ tadā। bhūyaḥ prasādaṁ bhagavānkarōtviti mamēti vai ॥BORI: 1-38-26॥
Then the king sent Gauramukha, saying, “May the venerable one once again be gracious to me.” (BORI: 1-38-26)
[PV-OTH:01_004_213]
tasmiṁśca gatamātrē vai rājā gauramukhē tadā। mantribhirmantrayāmāsa saha saṁvignamānasaḥ ॥BORI: 1-38-27॥
As soon as Gauramukha had departed, the king, deeply troubled, consulted with his ministers. (BORI: 1-38-27)
[PV-OTH:01_004_214]
niścitya mantribhiścaiva sahitō mantratattvavit। prāsādaṁ kārayāmāsa ēkastambhaṁ surakṣitam ॥BORI: 1-38-28॥
Having reached a decision together with his ministers, the king, well versed in the principles of counsel, had a well-guarded palace built upon a single pillar. (BORI: 1-38-28)
[PV-OTH:01_004_215]
rakṣāṁ ca vidadhē tatra bhiṣajaścauṣadhāni ca। brāhmaṇānsiddhamantrāṁśca sarvatō vai nyavēśayat ॥BORI: 1-38-29॥
There he arranged guards and stationed physicians with medicines, as well as Brahmins accomplished in spells, on every side. (BORI: 1-38-29)
[PV-OTH:01_004_216]
rājakāryāṇi tatrasthaḥ sarvāṇyēvākarōcca saḥ। mantribhiḥ saha dharmajñaḥ samantātparirakṣitaḥ ॥BORI: 1-38-30॥
While staying there, he attended to all affairs of state. The knower of dharma was guarded on every side and took counsel with his ministers. (BORI: 1-38-30)
[PV-OTH:01_004_217]
prāptē tu divasē tasminsaptamē dvijasattama। kāśyapō’bhyāgamadvidvāṁstaṁ rājānaṁ cikitsitum ॥BORI: 1-38-31॥
But when the seventh day arrived, O best of brahmins, the learned Kashyapa came to treat the king. (BORI: 1-38-31)
[PV-OTH:01_004_218]
śrutaṁ hi tēna tadabhūdadya taṁ rājasattamam। takṣakaḥ pannagaśrēṣṭhō nēṣyatē yamasādanam ॥BORI: 1-38-32॥
For he had heard that on that day Takshaka, the foremost of serpents, would send that best of kings to Yama’s abode. (BORI: 1-38-32)
[PV-OTH:01_004_219]
taṁ daṣṭaṁ pannagēndrēṇa kariṣyē’hamapajvaram। tatra mē’rthaśca dharmaśca bhavitēti vicintayan ॥BORI: 1-38-33॥
Thinking, “I shall cure him after he has been bitten by the serpent lord; there I shall gain both wealth and merit”... (BORI: 1-38-33)
[PV-OTH:01_004_220]
taṁ dadarśa sa nāgēndrastakṣakaḥ kāśyapaṁ pathi। gacchantamēkamanasaṁ dvijō bhūtvā vayōtigaḥ ॥BORI: 1-38-34॥
The serpent king Takshaka, having assumed the form of an aged Brahmin, saw Kashyapa on the road, journeying with single-minded purpose. (BORI: 1-38-34)
[PV-OTH:01_004_221]
tamabravītpannagēndraḥ kāśyapaṁ munipuṅgavam। kva bhavāṁstvaritō yāti kiṁ ca kāryaṁ cikīrṣati ॥BORI: 1-38-35॥
The serpent king said to Kāśyapa, that foremost of sages, “Where are you going in such haste, sir, and what do you intend to do?” (BORI: 1-38-35)
[PV-OTH:01_004_222]
nr̥paṁ kurukulōtpannaṁ parikṣitamariṁdamam। takṣakaḥ pannagaśrēṣṭhastējasādya pradhakṣyati ॥BORI: 1-38-36॥
Today Takṣaka, the foremost of serpents, will burn with his fiery power King Parikṣit, born of the Kuru line and a destroyer of foes. (BORI: 1-38-36)
[PV-OTH:01_004_223]
taṁ daṣṭaṁ pannagēndrēṇa tēnāgnisamatējasā। pāṇḍavānāṁ kulakaraṁ rājānamamitaujasam ॥BORI: 1-38-37॥
that king of immeasurable might, the perpetuator of the Pandava line, bitten by that lord of serpents whose radiance is like fire... (BORI: 1-38-37)
[PV-OTH:01_004_224]
gacchāmi saumya tvaritaṁ sadyaḥ kartumapajvaram ॥BORI: 1-38-37॥
I am hastening there, good sir, to relieve him of his suffering at once. (BORI: 1-38-37)
[PV-OTH:01_004_225]
ahaṁ sa takṣakō brahmaṁstaṁ dhakṣyāmi mahīpatim। nivartasva na śaktastvaṁ mayā daṣṭaṁ cikitsitum ॥BORI: 1-38-38॥
I am that very Takshaka, Brahmin, and I shall bite the king. Turn back; you are not capable of curing one bitten by me. (BORI: 1-38-38)
[PV-OTH:01_004_226]
ahaṁ taṁ nr̥patiṁ nāga tvayā daṣṭamapajvaram। kariṣya iti mē buddhirvidyābalamupāśritaḥ ॥BORI: 1-38-39॥
O serpent, relying on the power of my knowledge, I am confident that I shall free the king from the affliction caused by your bite. (BORI: 1-38-39)
[PV-OTH:01_004_227]
utsīdēyurimē lōkāḥ kṣaṇā cāsya pratikriyā ॥KUMB: 1-42-6॥
These worlds would perish, and the remedy for him would be only temporary. (KUMB: 1-42-6)
[PV-SVO:01_004_228]
śrutvā tu vacanaṁ rājñō munirgauramukhastadā । samanujñāpya vēgēna prajagāmāśramaṁ gurōḥ ॥KUMB: 1-42-28॥
Having heard the king’s words, the sage Gauramukha then took his leave and swiftly returned to his teacher’s hermitage. (KUMB: 1-42-28)
[PV-SVO:01_004_229]
na cainaṁ kaścidārūḍhaṁ labhatē rājasattamam । vātō’pi niścaraṁstatra pravēśē vinivāryatē ॥KUMB: 1-42-33; NILA: 01.042.032॥
No one could reach that best of kings after he had ascended; even the wind blowing there was barred at the entrance. (KUMB: 1-42-33; NILA: 01.042.032)
[PV-SVO:01_004_230]
vijñātaviṣavidyō’haṁ brāhmaṇō lōkapūjitaḥ । asmadgurukaṭākṣēṇa kalyō’haṁ viṣanāśanē ॥KUMB: 1-42-41॥
I am a Brahmin who has mastered the science of poisons and is honored throughout the world. By my teacher’s favor, I am skilled in neutralizing poison. (KUMB: 1-42-41)
[PV-SVO:01_004_231]
daṣṭaṁ yadi mayēha tvaṁ śaktaḥ kiñciccikitsitum। tatō vr̥kṣaṁ mayā daṣṭamimaṁ jīvaya kāśyapa ॥BORI: 1-39-1॥
If you are able to heal anything bitten by me here, then restore this tree, bitten by me, to life, Kashyapa. (BORI: 1-39-1)
[PV-OTH:01_004_232]
paraṁ mantrabalaṁ yattē taddarśaya yatasva ca। nyagrōdhamēnaṁ dhakṣyāmi paśyatastē dvijōttama ॥BORI: 1-39-2॥
Show me the full power of your spells, and do your utmost. I shall burn this banyan tree before your eyes, O best of Brahmins. (BORI: 1-39-2)
[PV-OTH:01_004_233]
daśa nāgēndra vr̥kṣaṁ tvaṁ yamēnamabhimanyasē। ahamēnaṁ tvayā daṣṭaṁ jīvayiṣyē bhujaṅgama ॥BORI: 1-39-3॥
Bite this tree, O lord of serpents—the one you have chosen. Once you have bitten it, O serpent, I shall restore it to life. (BORI: 1-39-3)
[PV-OTH:01_004_234]
ēvamuktaḥ sa nāgēndraḥ kāśyapēna mahātmanā। adaśadvr̥kṣamabhyētya nyagrōdhaṁ pannagōttamaḥ ॥BORI: 1-39-4॥
Thus addressed by the great-souled Kashyapa, that lord of the Nagas, the foremost of serpents, approached the banyan tree and bit it. (BORI: 1-39-4)
[PV-OTH:01_004_235]
sa vr̥kṣastēna daṣṭaḥ sansadya ēva mahādyutē। āśīviṣaviṣōpētaḥ prajajvāla samantataḥ ॥BORI: 1-39-5॥
O greatly radiant one, as soon as the tree was bitten by him, it was filled with the venom of that poisonous snake and burst into flames on every side. (BORI: 1-39-5)
[PV-OTH:01_004_236]
taṁ dagdhvā sa nagaṁ nāgaḥ kāśyapaṁ punarabravīt। kuru yatnaṁ dvijaśrēṣṭha jīvayainaṁ vanaspatim ॥BORI: 1-39-6॥
After burning the tree, the serpent said again to Kashyapa, “Make the effort, best of Brahmins—restore this tree to life.” (BORI: 1-39-6)
[PV-OTH:01_004_237]
bhasmībhūtaṁ tatō vr̥kṣaṁ pannagēndrasya tējasā। bhasma sarvaṁ samāhr̥tya kāśyapō vākyamabravīt ॥BORI: 1-39-7॥
Then, gathering up all the ashes of the tree that had been reduced to ashes by the serpent king’s power, Kashyapa spoke these words: (BORI: 1-39-7)
[PV-OTH:01_004_238]
vidyābalaṁ pannagēndra paśya mē’sminvanaspatau। ahaṁ sañjīvayāmyēnaṁ paśyatastē bhujaṅgama ॥BORI: 1-39-8॥
“Serpent king, behold the power of my knowledge upon this tree. I shall restore it to life before your very eyes, O serpent.” (BORI: 1-39-8)
[PV-OTH:01_004_239]
tataḥ sa bhagavānvidvānkāśyapō dvijasattamaḥ। bhasmarāśīkr̥taṁ vr̥kṣaṁ vidyayā samajīvayat ॥BORI: 1-39-9॥
Then the blessed and learned Kāśyapa, foremost of twice-born men, restored by his knowledge the tree that had been reduced to a heap of ashes. (BORI: 1-39-9)
[PV-OTH:01_004_240]
aṅkuraṁ taṁ sa kr̥tavāṁstataḥ parṇadvayānvitam। palāśinaṁ śākhinaṁ ca tathā viṭapinaṁ punaḥ ॥BORI: 1-39-10॥
He made it into a sprout, then into one bearing two leaves, then leafy and branched, and finally into a spreading tree once more. (BORI: 1-39-10)
[PV-OTH:01_004_241]
taṁ dr̥ṣṭvā jīvitaṁ vr̥kṣaṁ kāśyapēna mahātmanā। uvāca takṣakō brahmannētadatyadbhutaṁ tvayi ॥BORI: 1-39-11॥
Seeing that tree restored to life by the great-souled Kashyapa, Takshaka said, “Brahmin, it is truly extraordinary that you…” (BORI: 1-39-11)
[PV-OTH:01_004_242]
viprēndra yadviṣaṁ hanyā mama vā madvidhasya vā। kaṁ tvamarthamabhiprēpsuryāsi tatra tapōdhana ॥BORI: 1-39-12॥
O best of Brahmins, that you can neutralize the poison of me or anyone like me! What do you hope to gain by going there, O treasure of austerity? (BORI: 1-39-12)
[PV-OTH:01_004_243]
yattē’bhilaṣitaṁ prāptuṁ phalaṁ tasmānnr̥pōttamāt। ahamēva pradāsyāmi tattē yadyapi durlabham ॥BORI: 1-39-13॥
Whatever reward you desire to obtain from that excellent king, I myself will grant it to you, even if it is difficult to obtain. (BORI: 1-39-13)
[PV-OTH:01_004_244]
vipraśāpābhibhūtē ca kṣīṇāyuṣi narādhipē। ghaṭamānasya tē vipra siddhiḥ saṁśayitā bhavēt ॥BORI: 1-39-14॥
When the king has been overcome by a Brahmin’s curse and his life is nearing its end, your success in striving for this, O Brahmin, would be uncertain. (BORI: 1-39-14)
[PV-OTH:01_004_245]
tatō yaśaḥ pradīptaṁ tē triṣu lōkēṣu viśrutam। viraśmiriva gharmāṁśurantardhānamitō vrajēt ॥BORI: 1-39-15॥
Then your blazing fame, renowned throughout the three worlds, would vanish from here like the sun shorn of its rays. (BORI: 1-39-15)
[PV-OTH:01_004_246]
dhanārthī yāmyahaṁ tatra tanmē ditsa bhujaṅgama। tatō’haṁ vinivartiṣyē gr̥hāyōragasattama ॥BORI: 1-39-16॥
I am going there in search of wealth; give it to me, serpent. Then I shall return home, best of serpents. (BORI: 1-39-16)
[PV-OTH:01_004_247]
yāvaddhanaṁ prārthayasē tasmādrājñastatō’dhikam। ahaṁ tē’dya pradāsyāmi nivartasva dvijōttama ॥BORI: 1-39-17॥
I will give you today more than the wealth you seek from that king. Turn back, best of Brahmins. (BORI: 1-39-17)
[PV-OTH:01_004_248]
takṣakasya vacaḥ śrutvā kāśyapō dvijasattamaḥ। pradadhyau sumahātējā rājānaṁ prati buddhimān ॥BORI: 1-39-18॥
Hearing Takshaka’s words, Kashyapa, the wise and greatly radiant foremost of Brahmins, reflected upon the king. (BORI: 1-39-18)
[PV-OTH:01_004_249]
divyajñānaḥ sa tējasvī jñātvā taṁ nr̥patiṁ tadā। kṣīṇāyuṣaṁ pāṇḍavēyamapāvartata kāśyapaḥ ॥BORI: 1-39-19॥
Possessed of divine knowledge, the radiant Kashyapa then perceived that the king, the descendant of Pandu, had reached the end of his life, and turned back. (BORI: 1-39-19)
[PV-OTH:01_004_250]
labdhvā vittaṁ munivarastakṣakādyāvadīpsitam ॥BORI: 1-39-19॥
Having received from Takṣaka as much wealth as he desired, the eminent sage… (BORI: 1-39-19)
[PV-OTH:01_004_251]
nivr̥ttē kāśyapē tasminsamayēna mahātmani। jagāma takṣakastūrṇaṁ nagaraṁ nāgasāhvayam ॥BORI: 1-39-20॥
When the great sage Kāśyapa had turned back in accordance with their agreement, Takṣaka swiftly made his way to the city called Nāgasāhvaya. (BORI: 1-39-20)
[PV-OTH:01_004_252]
atha śuśrāva gacchansa takṣakō jagatīpatim। mantrāgadairviṣaharai rakṣyamāṇaṁ prayatnataḥ ॥BORI: 1-39-21॥
Then, as he traveled, Takshaka heard that the king was being carefully protected by poison-neutralizing spells and antidotes. (BORI: 1-39-21)
[PV-OTH:01_004_253]
sa cintayāmāsa tadā māyāyōgēna pārthivaḥ। mayā vañcayitavyō’sau ka upāyō bhavēditi ॥BORI: 1-39-22॥
He then thought, “I must deceive that king by magical means. What means might there be?” (BORI: 1-39-22)
[PV-OTH:01_004_254]
tatastāpasarūpēṇa prāhiṇōtsa bhujaṅgamān। phalapatrōdakaṁ gr̥hya rājñē nāgō’tha takṣakaḥ ॥BORI: 1-39-23॥
Then Takshaka, the serpent, sent serpents disguised as ascetics to the king, carrying fruit, leaves, and water. (BORI: 1-39-23)
[PV-OTH:01_004_255]
gacchadhvaṁ yūyamavyagrā rājānaṁ kāryavattayā। phalapatrōdakaṁ nāma pratigrāhayituṁ nr̥pam ॥BORI: 1-39-24॥
Go calmly to the king, as though on some business, and have him accept fruit, leaves, and water. (BORI: 1-39-24)
[PV-OTH:01_004_256]
tē takṣakasamādiṣṭāstathā cakrurbhujaṅgamāḥ। upaninyustathā rājñē darbhānāpaḥ phalāni ca ॥BORI: 1-39-25॥
Thus instructed by Takṣaka, the serpents did as he had commanded. They brought the king kuśa grass, water, and fruit. (BORI: 1-39-25)
[PV-OTH:01_004_257]
tacca sarvaṁ sa rājēndraḥ pratijagrāha vīryavān। kr̥tvā ca tēṣāṁ kāryāṇi gamyatāmityuvāca tān ॥BORI: 1-39-26॥
The valiant king accepted all of it, attended to their requests, and then told them, “You may go.” (BORI: 1-39-26)
[PV-OTH:01_004_258]
gatēṣu tēṣu nāgēṣu tāpasacchadmarūpiṣu। amātyānsuhr̥daścaiva prōvāca sa narādhipaḥ ॥BORI: 1-39-27॥
After the Nagas, disguised as ascetics, had departed, the king addressed his ministers and friends: (BORI: 1-39-27)
[PV-OTH:01_004_259]
bhakṣayantu bhavantō vai svādūnīmāni sarvaśaḥ। tāpasairupanītāni phalāni sahitā mayā ॥BORI: 1-39-28॥
All of you, together with me, should eat these delicious fruits brought by the ascetics. (BORI: 1-39-28)
[PV-OTH:01_004_260]
tatō rājā sasacivaḥ phalānyādātumaicchata। yadgr̥hītaṁ phalaṁ rājñā tatra kr̥mirabhūdaṇuḥ । hrasvakaḥ kr̥ṣṇanayanastāmrō varṇēna śaunaka ॥BORI: 1-39-29॥
Then the king and his ministers wished to take the fruits. In the fruit the king had taken was a tiny worm, short-bodied, black-eyed, and copper-colored, O Shaunaka. (BORI: 1-39-29)
[PV-OTH:01_004_261]
sa taṁ gr̥hya nr̥paśrēṣṭhaḥ sacivānidamabravīt। astamabhyēti savitā viṣādadya na mē bhayam ॥BORI: 1-39-30॥
Taking it, the best of kings said to his ministers, “The sun is setting; today I have no fear of poison.” (BORI: 1-39-30)
[PV-OTH:01_004_262]
satyavāgastu sa muniḥ kr̥mikō māṁ daśatvayam। takṣakō nāma bhūtvā vai tathā parihr̥taṁ bhavēt ॥BORI: 1-39-31॥
May that sage’s words prove true. Let this little worm become Takshaka by name and bite me; thereby it will have been expiated. (BORI: 1-39-31)
[PV-OTH:01_004_263]
tē cainamanvavartanta mantriṇaḥ kālacōditāḥ। ēvamuktvā sa rājēndrō grīvāyāṁ saṁnivēśya ha । kr̥mikaṁ prāhasattūrṇaṁ mumūrṣurnaṣṭacētanaḥ ॥BORI: 1-39-32॥
His ministers, driven by fate, went along with him. Having spoken thus, the king placed the little worm on his neck and immediately laughed, wishing to die and bereft of reason. (BORI: 1-39-32)
[PV-OTH:01_004_264]
hasannēva ca bhōgēna takṣakēṇābhivēṣṭitaḥ। tasmātphalādviniṣkramya yattadrājñē nivēditam ॥BORI: 1-39-33॥
Still laughing, he was encircled in the coils of Takshaka, who emerged from the fruit that had been presented to the king. (BORI: 1-39-33)
[PV-OTH:01_004_265]
paśya mantrabalaṁ mē’dya nyagrōdhaṁ daśa pannaga ॥KUMB: 1-43-3॥
See the power of my spell today. Bite this banyan tree, O serpent! (KUMB: 1-43-3)
[PV-SVO:01_004_266]
vidhinā saṁprayuktō vai r̥ṣivākyēna tēna tu । yasminnēva phalē nāgastamēvābhakṣayatsvayam ॥KUMB: 1-43-30; NILA: 01.043.030॥
Driven by fate and by that sage’s pronouncement, he himself ate the very fruit in which the serpent was. (KUMB: 1-43-30; NILA: 01.043.030)
[PV-SVO:01_004_267]
vēṣṭayitvā ca bhōgēna vinadya ca mahāsvanam । adaśatpr̥thivīpālaṁ takṣakaḥ pannagēśvaraḥ ॥KUMB: 1-43-36; NILA: 01.043.036॥
Coiling himself around the king and roaring thunderously, Takshaka, lord of serpents, bit him. (KUMB: 1-43-36; NILA: 01.043.036)
[PV-SVO:01_004_268]
taṁ tathā mantriṇō dr̥ṣṭvā bhōgēna parivēṣṭitam। vivarṇavadanāḥ sarvē rurudurbhr̥śaduḥkhitāḥ ॥BORI: 1-40-1॥
Seeing him thus encircled by the serpent’s coils, all the ministers grew pale and wept, deeply distressed. (BORI: 1-40-1)
[PV-OTH:01_004_269]
taṁ tu nādaṁ tataḥ śrutvā mantriṇastē pradudruvuḥ। apaśyaṁścaiva tē yāntamākāśē nāgamadbhutam ॥BORI: 1-40-2॥
Then, hearing that sound, the ministers fled and saw a wondrous serpent moving through the sky… (BORI: 1-40-2)
[PV-OTH:01_004_270]
sīmantamiva kurvāṇaṁ nabhasaḥ padmavarcasam। takṣakaṁ pannagaśrēṣṭhaṁ bhr̥śaṁ śōkaparāyaṇāḥ ॥BORI: 1-40-3॥
lotus-hued and seemingly parting the sky—Takshaka, foremost of serpents—while they were utterly overcome with grief. (BORI: 1-40-3)
[PV-OTH:01_004_271]
tatastu tē tadgr̥hamagninā vr̥taṁ; pradīpyamānaṁ viṣajēna bhōginaḥ। bhayātparityajya diśaḥ prapēdirē; papāta taccāśanitāḍitaṁ yathā ॥BORI: 1-40-4॥
Then, in fear, they abandoned that house, enveloped and blazing in the fire born of the serpent’s venom, and fled in all directions. It collapsed as though struck by a thunderbolt. (BORI: 1-40-4)
[PV-OTH:01_004_272]
tatō nr̥pē takṣakatējasā hatē; prayujya sarvāḥ paralōkasatkriyāḥ। śucirdvijō rājapurōhitastadā; tathaiva tē tasya nr̥pasya mantriṇaḥ ॥BORI: 1-40-5॥
Then, after the king had been killed by Takshaka’s venom, the purified Brahmin royal priest performed all the rites for the afterlife, as did that king’s ministers… (BORI: 1-40-5)
[PV-OTH:01_004_273]
nr̥paṁ śiśuṁ tasya sutaṁ pracakrirē; samētya sarvē puravāsinō janāḥ। nr̥paṁ yamāhustamamitraghātinaṁ; kurupravīraṁ janamējayaṁ janāḥ ॥BORI: 1-40-6॥
All the inhabitants of the city assembled and made his young son king—the foe-slaying Janamejaya, foremost among Kuru warriors, as people called him. (BORI: 1-40-6)
[PV-OTH:01_004_274]
sa bāla ēvāryamatirnr̥pōttamaḥ; sahaiva tairmantripurōhitaistadā। śaśāsa rājyaṁ kurupuṅgavāgrajō; yathāsya vīraḥ prapitāmahastathā ॥BORI: 1-40-7॥
Though still a child, that noble-minded king, the eldest of the Kuru princes, then ruled the kingdom together with those ministers and priests, just as his heroic great-grandfather had done. (BORI: 1-40-7)
[PV-OTH:01_004_275]
tatastu rājānamamitratāpanaṁ; samīkṣya tē tasya nr̥pasya mantriṇaḥ। suvarṇavarmāṇamupētya kāśipaṁ; vapuṣṭamārthaṁ varayāṁ pracakramuḥ ॥BORI: 1-40-8॥
Then the ministers of that king, seeing that scourge of his enemies, approached Suvarnavarman, king of Kashi, and began to ask for Vapushtama’s hand in marriage. (BORI: 1-40-8)
[PV-OTH:01_004_276]
tataḥ sa rājā pradadau vapuṣṭamāṁ; kurupravīrāya parīkṣya dharmataḥ। sa cāpi tāṁ prāpya mudā yutō’bhava; na cānyanārīṣu manō dadhē kvacit ॥BORI: 1-40-9॥
Then, having duly considered the matter, the king gave Vapuṣṭamā to the Kuru hero. Having won her, he was filled with joy and never set his heart on any other woman. (BORI: 1-40-9)
[PV-OTH:01_004_277]
saraḥsu phullēṣu vanēṣu caiva ha; prasannacētā vijahāra vīryavān। tathā sa rājanyavarō vijahrivā; nyathōrvaśīṁ prāpya purā purūravāḥ ॥BORI: 1-40-10॥
At lakes in bloom and in the forests, the mighty king took his pleasure with a joyful heart. Thus that foremost of kings sported as Pururavas had once done after obtaining Urvashi. (BORI: 1-40-10)
[PV-OTH:01_004_278]
vapuṣṭamā cāpi varaṁ patiṁ tadā; pratītarūpaṁ samavāpya bhūmipam। bhāvēna rāmā ramayāṁ babhūva vai; vihārakālēṣvavarōdhasundarī ॥BORI: 1-40-11॥
For her part, Vapushtama, having then gained an excellent husband—a king renowned for his beauty—lovingly delighted him during their times of dalliance, lovely lady of the royal apartments that she was. (BORI: 1-40-11)
[PV-OTH:01_004_279]
ētasminnēva kālē tu jaratkārurmahātapāḥ। cacāra pr̥thivīṁ kr̥tsnāṁ yatrasāyaṅgr̥hō muniḥ ॥BORI: 1-41-1॥
At that very time, the great ascetic Jaratkaru wandered over the entire earth, making his home wherever evening found him. (BORI: 1-41-1)
[PV-OTH:01_004_280]
carandīkṣāṁ mahātējā duścarāmakr̥tātmabhiḥ। tīrthēṣvāplavanaṁ kurvanpuṇyēṣu vicacāra ha ॥BORI: 1-41-2॥
Possessed of great power, he wandered about, observing a vow difficult for the self-uncontrolled and bathing at sacred pilgrimage sites. (BORI: 1-41-2)
[PV-OTH:01_004_281]
vāyubhakṣō nirāhāraḥ śuṣyannaharaharmuniḥ। sa dadarśa pitr̥ngartē lambamānānadhōmukhān ॥BORI: 1-41-3॥
Living on air and taking no food, the sage grew more emaciated day by day. He saw his ancestors hanging head downward in a pit, (BORI: 1-41-3)
[PV-OTH:01_004_282]
ēkatantvavaśiṣṭaṁ vai vīraṇastambamāśritān। taṁ ca tantuṁ śanairākhumādadānaṁ bilāśrayam ॥BORI: 1-41-4॥
clinging to a clump of vīraṇa grass with only a single strand remaining, while a mouse dwelling in a hole slowly gnawed away that strand. (BORI: 1-41-4)
[PV-OTH:01_004_283]
nirāhārānkr̥śāndīnāngartē’’rtāṁstrāṇamicchataḥ। upasr̥tya sa tāndīnāndīnarūpō’bhyabhāṣata ॥BORI: 1-41-5॥
Approaching them—starving, emaciated, wretched, distressed in the pit, and longing for rescue—he, himself pitiable in appearance, addressed them. (BORI: 1-41-5)
[PV-OTH:01_004_284]
kē bhavantō’valambantē vīraṇastambamāśritāḥ। durbalaṁ khāditairmūlairākhunā bilavāsinā ॥BORI: 1-41-6॥
Who are you, sirs, clinging to a clump of vīraṇa grass weakened because its roots have been eaten by a burrow-dwelling rat? (BORI: 1-41-6)
[PV-OTH:01_004_285]
vīraṇastambakē mūlaṁ yadapyēkamiha sthitam। tadapyayaṁ śanairākhurādattē daśanaiḥ śitaiḥ ॥BORI: 1-41-7॥
Even the single root of the clump of vīraṇa grass that remains here is being slowly gnawed away by this mouse with its sharp teeth. (BORI: 1-41-7)
[PV-OTH:01_004_286]
chētsyatē’lpāvaśiṣṭatvādētadapyacirādiva। tataḥ stha patitārō’tra gartē asminnadhōmukhāḥ ॥BORI: 1-41-8॥
Since so little of it remains, this too will apparently be severed before long. Then you will fall headfirst into this pit. (BORI: 1-41-8)
[PV-OTH:01_004_287]
tatō mē duḥkhamutpannaṁ dr̥ṣṭvā yuṣmānadhōmukhān। kr̥cchrāmāpadamāpannānpriyaṁ kiṁ karavāṇi vaḥ ॥BORI: 1-41-9॥
Then I was filled with sorrow when I saw you hanging head downward and fallen into dire distress. What kindness can I do for you? (BORI: 1-41-9)
[PV-OTH:01_004_288]
tapasō’sya caturthēna tr̥tīyēnāpi vā punaḥ। ardhēna vāpi nistartumāpadaṁ brūta māciram ॥BORI: 1-41-10॥
Tell me without delay whether you can escape this calamity by a quarter of this ascetic merit, or by a third, or even by half. (BORI: 1-41-10)
[PV-OTH:01_004_289]
athavāpi samagrēṇa tarantu tapasā mama। bhavantaḥ sarva ēvāsmātkāmamēvaṁ vidhīyatām ॥BORI: 1-41-11॥
Or let all of you escape this peril through the entirety of my austerities. So be it—let this be done as you wish. (BORI: 1-41-11)
[PV-OTH:01_004_290]
r̥ddhō bhavānbrahmacārī yō nastrātumihēcchati। na tu viprāgrya tapasā śakyamētadvyapōhitum ॥BORI: 1-41-12॥
You are an accomplished celibate ascetic who wishes to save us here; but, foremost of Brahmins, this cannot be averted through austerity. (BORI: 1-41-12)
[PV-OTH:01_004_291]
asti nastāta tapasaḥ phalaṁ pravadatāṁ vara। santānaprakṣayādbrahmanpatāmō nirayē’śucau ॥BORI: 1-41-13॥
Dear son, we possess the fruit of our austerities, O best of speakers; yet because our line has died out, O Brahmin, we are falling into a foul hell. (BORI: 1-41-13)
[PV-OTH:01_004_292]
lambatāmiha nastāta na jñānaṁ pratibhāti vai। yēna tvāṁ nābhijānīmō lōkē vikhyātapauruṣam ॥BORI: 1-41-14॥
As we hang here, dear one, no knowledge comes to us by which we might recognize you, though your prowess is renowned throughout the world. (BORI: 1-41-14)
[PV-OTH:01_004_293]
r̥ddhō bhavānmahābhāgō yō naḥ śōcyānsuduḥkhitān। śōcasyupētya kāruṇyācchr̥ṇu yē vai vayaṁ dvija ॥BORI: 1-41-15॥
You are blessed and most fortunate, for you have come to us in our pitiable, deeply afflicted state and grieve for us out of compassion. Hear, O Brahmin, who we are. (BORI: 1-41-15)
[PV-OTH:01_004_294]
yāyāvarā nāma vayamr̥ṣayaḥ saṁśitavratāḥ। lōkātpuṇyādiha bhraṣṭāḥ santānaprakṣayādvibhō ॥BORI: 1-41-16॥
We are sages called the Yāyāvaras, strict in our vows. We have fallen from the blessed realm because our line has died out, mighty lord. (BORI: 1-41-16)
[PV-OTH:01_004_295]
pranaṣṭaṁ nastapaḥ puṇyaṁ na hi nastanturasti vai। asti tvēkō’dya nastantuḥ sō’pi nāsti yathā tathā ॥BORI: 1-41-17॥
The merit of our austerities has been lost, for we have no line of descendants. Today only one thread of our line remains, and even he is as good as nonexistent. (BORI: 1-41-17)
[PV-OTH:01_004_296]
mandabhāgyō’lpabhāgyānāṁ bandhuḥ sa kila naḥ kulē। jaratkāruriti khyātō vēdavēdāṅgapāragaḥ । niyatātmā mahātmā ca suvrataḥ sumahātapāḥ ॥BORI: 1-41-18॥
That ill-fated man is said to be a kinsman of us luckless ones, born in our lineage. Known as Jaratkaru, he is thoroughly versed in the Vedas and Vedangas, self-controlled, noble, firm in his vows, and a practitioner of very great austerities. (BORI: 1-41-18)
[PV-OTH:01_004_297]
tēna sma tapasō lōbhātkr̥cchramāpāditā vayam। na tasya bhāryā putrō vā bāndhavō vāsti kaścana ॥BORI: 1-41-19॥
Because of his passion for asceticism, he has brought us to this wretched state. He has neither wife nor son nor any other relative. (BORI: 1-41-19)
[PV-OTH:01_004_298]
tasmāllambāmahē gartē naṣṭasañjñā hyanāthavat। sa vaktavyastvayā dr̥ṣṭvā asmākaṁ nāthavattayā ॥BORI: 1-41-20॥
Therefore we hang in this pit, our senses failing, like those without a protector. When you see him, you must speak to him, acting as our protector. (BORI: 1-41-20)
[PV-OTH:01_004_299]
pitarastē’valambantē gartē dīnā adhōmukhāḥ। sādhu dārānkuruṣvēti prajāyasvēti cābhibhō । kulatanturhi naḥ śiṣṭastvamēvaikastapōdhana ॥BORI: 1-41-21॥
“Your ancestors hang helplessly in a pit, wretched and facing downward. Please take a wife and beget offspring, O lord, for you alone remain to continue our lineage, O you whose wealth is asceticism.” (BORI: 1-41-21)
[PV-OTH:01_004_300]
yaṁ tu paśyasi nō brahmanvīraṇastambamāśritān। ēṣō’smākaṁ kulastamba āsītsvakulavardhanaḥ ॥BORI: 1-41-22॥
The clump of vīraṇa grass to which you see us clinging, O Brahmin, was the mainstay of our family, one who carried on his lineage. (BORI: 1-41-22)
[PV-OTH:01_004_301]
yāni paśyasi vai brahmanmūlānīhāsya vīrudhaḥ। ētē nastantavastāta kālēna paribhakṣitāḥ ॥BORI: 1-41-23॥
Those roots of this plant that you see here, Brahmin, are the threads of our lineage, dear one, consumed by Time. (BORI: 1-41-23)
[PV-OTH:01_004_302]
yattvētatpaśyasi brahmanmūlamasyārdhabhakṣitam। tatra lambāmahē sarvē sō’pyēkastapa āsthitaḥ ॥BORI: 1-41-24॥
But as for this half-eaten root of the plant that you see, Brahmin, we are all hanging from it, while he alone has taken up austerities. (BORI: 1-41-24)
[PV-OTH:01_004_303]
yamākhuṁ paśyasi brahmankāla ēṣa mahābalaḥ। sa taṁ tapōrataṁ mandaṁ śanaiḥ kṣapayatē tudan । jaratkāruṁ tapōlubdhaṁ mandātmānamacētasam ॥BORI: 1-41-25॥
The mouse you see, Brahmin, is mighty Time. Gnawing at him, he is slowly wasting away that foolish Jaratkaru, who is devoted to austerities, greedy for them, dull-witted, and heedless. (BORI: 1-41-25)
[PV-OTH:01_004_304]
na hi nastattapastasya tārayiṣyati sattama। chinnamūlānparibhraṣṭānkālōpahatacētasaḥ । narakapratiṣṭhānpaśyāsmānyathā duṣkr̥tinastathā ॥BORI: 1-41-26॥
For his austerities will not save us, O best of beings. See us, our roots severed, fallen, our minds stricken by Time and destined for hell, like evildoers. (BORI: 1-41-26)
[PV-OTH:01_004_305]
asmāsu patitēṣvatra saha pūrvaiḥ pitāmahaiḥ। chinnaḥ kālēna sō’pyatra gantā vai narakaṁ tataḥ ॥BORI: 1-41-27॥
When we have fallen here along with our forefathers, he too will be cut down by Time and will then surely go from here to hell. (BORI: 1-41-27)
[PV-OTH:01_004_306]
tapō vāpyathavā yajñō yaccānyatpāvanaṁ mahat। tatsarvaṁ na samaṁ tāta santatyēti satāṁ matam ॥BORI: 1-41-28॥
Neither austerity nor sacrifice nor any other great means of purification equals the continuance of one’s lineage, dear child—such is the view of the virtuous. (BORI: 1-41-28)
[PV-OTH:01_004_307]
sa tāta dr̥ṣṭvā brūyāstvaṁ jaratkāruṁ tapasvinam। yathādr̥ṣṭamidaṁ cāsmai tvayākhyēyamaśēṣataḥ ॥BORI: 1-41-29॥
So, dear one, when you see the ascetic Jaratkaru, you should speak to him and relate all this to him fully, just as you have seen it. (BORI: 1-41-29)
[PV-OTH:01_004_308]
yathā dārānprakuryātsa putrāṁścōtpādayēdyathā। tathā brahmaṁstvayā vācyaḥ sō’smākaṁ nāthavattayā ॥BORI: 1-41-30॥
You should speak to him, O Brahmin, as our protector, so that he takes a wife and begets sons. (BORI: 1-41-30)
[PV-OTH:01_004_309]
santānaṁ hi parō dharma ēvamāha pitāmahaḥ ॥KUMB: 1-45-14; NILA: 01.045.014॥
For the continuation of the lineage is the highest duty—so the Grandsire has said. (KUMB: 1-45-14; NILA: 01.045.014)
[PV-SVO:01_004_310]
bāndhavānāṁ hitasyēha yathā cātmakulaṁ tathā ॥KUMB: 1-45-33; NILA: 01.045.033॥
for the welfare of one’s relatives here, just as for one’s own family. (KUMB: 1-45-33; NILA: 01.045.033)
[PV-SVO:01_004_311]
kastvaṁ bandhumivāsmākamanuśōcasi sattama । śrōtumicchāma sarvēṣāṁ kō bhavāniha tiṣṭhati ॥KUMB: 1-45-34; NILA: 01.045.034॥
Who are you, O noble one, that you grieve for us like a kinsman? We all wish to hear who you are, standing here in our midst. (KUMB: 1-45-34; NILA: 01.045.034)
[PV-SVO:01_004_312]
ētacchrutvā jaratkārurduḥkhaśōkaparāyaṇaḥ। uvāca svānpitr̥nduḥkhādbāṣpasaṁdigdhayā girā ॥BORI: 1-42-1॥
Hearing this, Jaratkaru, overcome with grief and sorrow, spoke to his ancestors in anguish, his voice choked with tears: (BORI: 1-42-1)
[PV-OTH:01_004_313]
ahamēva jaratkāruḥ kilbiṣī bhavatāṁ sutaḥ। taddaṇḍaṁ dhārayata mē duṣkr̥tērakr̥tātmanaḥ ॥BORI: 1-42-2॥
I am Jaratkaru, your sinful son. Punish me, then, for my wrongdoing, for I have not mastered myself. (BORI: 1-42-2)
[PV-OTH:01_004_314]
putra diṣṭyāsi samprāpta imaṁ dēśaṁ yadr̥cchayā। kimarthaṁ ca tvayā brahmanna kr̥tō dārasaṅgrahaḥ ॥BORI: 1-42-3॥
Son, by good fortune you have chanced to come to this place. But why, O Brahmin, have you not taken a wife? (BORI: 1-42-3)
[PV-OTH:01_004_315]
mamāyaṁ pitarō nityaṁ hr̥dyarthaḥ parivartatē। ūrdhvarētāḥ śarīraṁ vai prāpayēyamamutra vai ॥BORI: 1-42-4॥
Ancestors, this purpose has always occupied my heart: that, remaining celibate, I would carry this body to the other world. (BORI: 1-42-4)
[PV-OTH:01_004_316]
ēvaṁ dr̥ṣṭvā tu bhavataḥ śakuntāniva lambataḥ। mayā nivartitā buddhirbrahmacaryātpitāmahāḥ ॥BORI: 1-42-5॥
But seeing you hanging like birds in this way, O grandfathers, I have turned my mind away from celibacy. (BORI: 1-42-5)
[PV-OTH:01_004_317]
kariṣyē vaḥ priyaṁ kāmaṁ nivēkṣyē nātra saṁśayaḥ। sanāmnīṁ yadyahaṁ kanyāmupalapsyē kadācana ॥BORI: 1-42-6॥
I will do as you wish; I will marry, without doubt, if I ever find a maiden who bears the same name as I do— (BORI: 1-42-6)
[PV-OTH:01_004_318]
bhaviṣyati ca yā kācidbhaikṣavatsvayamudyatā। pratigrahītā tāmasmi na bharēyaṁ ca yāmaham ॥BORI: 1-42-7॥
I will accept any woman who is freely offered to me like alms, but I will not support her. (BORI: 1-42-7)
[PV-OTH:01_004_319]
ēvaṁvidhamahaṁ kuryāṁ nivēśaṁ prāpnuyāṁ yadi। anyathā na kariṣyē tu satyamētatpitāmahāḥ ॥BORI: 1-42-8॥
If I find such a match, I will marry in this way; otherwise I will not. This is the truth, O forefathers. (BORI: 1-42-8)
[PV-OTH:01_004_320]
ēvamuktvā tu sa pitr̥ṁścacāra pr̥thivīṁ muniḥ। na ca sma labhatē bhāryāṁ vr̥ddhō’yamiti śaunaka ॥BORI: 1-42-9॥
Having thus addressed his ancestors, the sage wandered the earth, but he could not find a wife, for people said, “This man is old,” O Shaunaka. (BORI: 1-42-9)
[PV-OTH:01_004_321]
yadā nirvēdamāpannaḥ pitr̥bhiścōditastathā। tadāraṇyaṁ sa gatvōccaiścukrōśa bhr̥śaduḥkhitaḥ ॥BORI: 1-42-10॥
When, thus urged by his ancestors, he fell into despair, he went into the forest and cried aloud, deeply distressed. (BORI: 1-42-10)
[PV-OTH:01_004_322]
yāni bhūtāni santīha sthāvarāṇi carāṇi ca। antarhitāni vā yāni tāni śr̥ṇvantu mē vacaḥ ॥BORI: 1-42-11॥
Let all beings here—whether stationary or moving, or hidden from sight—hear my words. (BORI: 1-42-11)
[PV-OTH:01_004_323]
ugrē tapasi vartantaṁ pitaraścōdayanti mām। niviśasvēti duḥkhārtāstēṣāṁ priyacikīrṣayā ॥BORI: 1-42-12॥
As I devote myself to severe austerities, my sorrow-stricken ancestors urge me, “Take a wife.” Wishing to please them... (BORI: 1-42-12)
[PV-OTH:01_004_324]
nivēśārthyakhilāṁ bhūmiṁ kanyābhaikṣaṁ carāmi bhōḥ। daridrō duḥkhaśīlaśca pitr̥bhiḥ saṁniyōjitaḥ ॥BORI: 1-42-13॥
Seeking marriage, I roam the whole earth begging for a maiden, good people. I am poor, accustomed to hardship, and have been charged with this by my ancestors. (BORI: 1-42-13)
[PV-OTH:01_004_325]
yasya kanyāsti bhūtasya yē mayēha prakīrtitāḥ। tē mē kanyāṁ prayacchantu carataḥ sarvatōdiśam ॥BORI: 1-42-14॥
Let all those who have a daughter possessing the qualities I have declared here give her to me as I wander in every direction. (BORI: 1-42-14)
[PV-OTH:01_004_326]
mama kanyā sanāmnī yā bhaikṣavaccōdyatā bhavēt। bharēyaṁ caiva yāṁ nāhaṁ tāṁ mē kanyāṁ prayacchata ॥BORI: 1-42-15॥
Give me a maiden who bears the same name as I do, who is offered like alms, and whom I will not support. (BORI: 1-42-15)
[PV-OTH:01_004_327]
tatastē pannagā yē vai jaratkārau samāhitāḥ। tāmādāya pravr̥ttiṁ tē vāsukēḥ pratyavēdayan ॥BORI: 1-42-16॥
Then the serpents who were keeping watch on Jaratkaru learned of this development and reported it to Vasuki. (BORI: 1-42-16)
[PV-OTH:01_004_328]
tēṣāṁ śrutvā sa nāgēndraḥ kanyāṁ tāṁ samalaṅkr̥tām। pragr̥hyāraṇyamagamatsamīpaṁ tasya pannagaḥ ॥BORI: 1-42-17॥
Having heard from them, that serpent lord took the adorned maiden with him and went into the forest, near where he was. (BORI: 1-42-17)
[PV-OTH:01_004_329]
tatra tāṁ bhaikṣavatkanyāṁ prādāttasmai mahātmanē। nāgēndrō vāsukirbrahmanna sa tāṁ pratyagr̥hṇata ॥BORI: 1-42-18॥
There, O Brahmin, the serpent king Vasuki offered that maiden to the great-souled man as alms, but he did not accept her. (BORI: 1-42-18)
[PV-OTH:01_004_330]
asanāmēti vai matvā bharaṇē cāvicāritē। mōkṣabhāvē sthitaścāpi dvandvībhūtaḥ parigrahē ॥BORI: 1-42-19॥
Thinking that she did not bear his name, with the matter of her support still unsettled, and being intent on liberation, he was of two minds about accepting her. (BORI: 1-42-19)
[PV-OTH:01_004_331]
tatō nāma sa kanyāyāḥ papraccha bhr̥gunandana। vāsukē bharaṇaṁ cāsyā na kuryāmityuvāca ha ॥BORI: 1-42-20॥
Then, O descendant of Bhrigu, he asked the maiden’s name and said, “Vasuki, I will not provide for her support.” (BORI: 1-42-20)
[PV-OTH:01_004_332]
mama pūrvē bhavantō vai pitaraḥ sapitāmahāḥ । tadbrūta yanmayā kāryaṁ bhavatāṁ priyakāmyayā ॥KUMB: 1-46-2; NILA: 01.046.002॥
You are indeed my ancestors—my fathers and forefathers. Tell me, then, what I must do to please you. (KUMB: 1-46-2; NILA: 01.046.002)
[PV-SVO:01_004_333]
na dārānvai kariṣyē’hamiti mē bhāvitaṁ manaḥ ॥KUMB: 1-46-6; NILA: 01.046.006॥
I will not marry—such is the resolve I have formed. (KUMB: 1-46-6; NILA: 01.046.006)
[PV-SVO:01_004_334]
tatra cōtpatsyatē janturbhavatāṁ tāraṇāya vai । śāśvatāścāvyayāścaiva tiṣṭhantu pitarō mama ॥KUMB: 1-46-10; NILA: 01.046.010॥
From that union a child will be born to deliver you. May my ancestors endure forever, imperishable. (KUMB: 1-46-10; NILA: 01.046.010)
[PV-SVO:01_004_335]
satvaraṇyagataḥ prājñaḥ pitr̥̄ṇāṁ hitakāmyayā । uvāca kanyāṁ yācāmi tisrō vācaḥ śanairimāḥ ॥KUMB: 1-46-13; NILA: 01.046.013॥
Once in the forest, the wise man, seeking his ancestors’ welfare, softly repeated these words three times: “I ask for a maiden.” (KUMB: 1-46-13; NILA: 01.046.013)
[PV-SVO:01_004_336]
vāsukistvabravīdvākyaṁ jaratkārumr̥ṣiṁ tadā। sanāmā tava kanyēyaṁ svasā mē tapasānvitā ॥BORI: 1-43-1॥
Vāsuki then said to the sage Jaratkāru, “This maiden, who bears the same name as you, is my sister and is endowed with ascetic merit.” (BORI: 1-43-1)
[PV-OTH:01_004_337]
bhariṣyāmi ca tē bhāryāṁ pratīcchēmāṁ dvijōttama। rakṣaṇaṁ ca kariṣyē’syāḥ sarvaśaktyā tapōdhana ॥BORI: 1-43-2॥
I shall support your wife, so accept her, best of brahmins. I shall protect her with all my strength, treasure of asceticism. (BORI: 1-43-2)
[PV-OTH:01_004_338]
pratiśrutē tu nāgēna bhariṣyē bhaginīmiti। jaratkārustadā vēśma bhujagasya jagāma ha ॥BORI: 1-43-3॥
When the serpent had promised, “I will support your sister,” Jaratkaru then went to the serpent’s dwelling. (BORI: 1-43-3)
[PV-OTH:01_004_339]
tatra mantravidāṁ śrēṣṭhastapōvr̥ddhō mahāvrataḥ। jagrāha pāṇiṁ dharmātmā vidhimantrapuraskr̥tam ॥BORI: 1-43-4॥
There Jaratkaru, righteous, steadfast in his great vows, advanced in austerity, and foremost among those who knew the sacred formulas, took her hand in marriage with the prescribed rites and mantras. (BORI: 1-43-4)
[PV-OTH:01_004_340]
tatō vāsagr̥haṁ śubhraṁ pannagēndrasya saṁmatam। jagāma bhāryāmādāya stūyamānō maharṣibhiḥ ॥BORI: 1-43-5॥
Then, taking his wife with him, he went to the splendid dwelling approved by the lord of serpents, while the great seers sang his praises. (BORI: 1-43-5)
[PV-OTH:01_004_341]
śayanaṁ tatra vai kl̥ptaṁ spardhyāstaraṇasaṁvr̥tam। tatra bhāryāsahāyaḥ sa jaratkāruruvāsa ha ॥BORI: 1-43-6॥
There a bed had been prepared, covered with enviable bedding. Jar atkaru stayed there with his wife as his companion. (BORI: 1-43-6)
[PV-OTH:01_004_342]
sa tatra samayaṁ cakrē bhāryayā saha sattamaḥ। vipriyaṁ mē na kartavyaṁ na ca vācyaṁ kadācana ॥BORI: 1-43-7॥
There that excellent man made this compact with his wife: “You must never do or say anything displeasing to me.” (BORI: 1-43-7)
[PV-OTH:01_004_343]
tyajēyamapriyē hi tvāṁ kr̥tē vāsaṁ ca tē gr̥hē। ētadgr̥hāṇa vacanaṁ mayā yatsamudīritam ॥BORI: 1-43-8॥
For if anything displeasing is done, I shall leave you and cease living in your house. Take to heart these words I have spoken. (BORI: 1-43-8)
[PV-OTH:01_004_344]
tataḥ paramasaṁvignā svasā nāgapatēstu sā। atiduḥkhānvitā vācaṁ tamuvācaivamastviti ॥BORI: 1-43-9॥
Then, deeply alarmed and overwhelmed with sorrow, she—the sister of the serpent lord—said to him, “So be it.” (BORI: 1-43-9)
[PV-OTH:01_004_345]
tathaiva sā ca bhartāraṁ duḥkhaśīlamupācarat। upāyaiḥ śvētakākīyaiḥ priyakāmā yaśasvinī ॥BORI: 1-43-10॥
Seeking to please him, the illustrious woman continued to attend upon her difficult-tempered husband with attentions as rare as white crows. (BORI: 1-43-10)
[PV-OTH:01_004_346]
r̥tukālē tataḥ snātā kadācidvāsukēḥ svasā। bhartāraṁ taṁ yathānyāyamupatasthē mahāmunim ॥BORI: 1-43-11॥
Then, on one occasion, Vasuki’s sister bathed at the proper time and approached her husband, the great sage, in the prescribed manner. (BORI: 1-43-11)
[PV-OTH:01_004_347]
tatra tasyāḥ samabhavadgarbhō jvalanasaṁnibhaḥ। atīva tapasā yuktō vaiśvānarasamadyutiḥ । śuklapakṣē yathā sōmō vyavardhata tathaiva saḥ ॥BORI: 1-43-12॥
She then conceived a child who resembled fire, was endowed with extraordinary ascetic power, and shone as brightly as Vaiśvānara. He grew just as the moon waxes during the bright fortnight. (BORI: 1-43-12)
[PV-OTH:01_004_348]
tataḥ katipayāhasya jaratkārurmahātapāḥ। utsaṅgē’syāḥ śiraḥ kr̥tvā suṣvāpa parikhinnavat ॥BORI: 1-43-13॥
Then, after a few days, the great ascetic Jaratkaru laid his head in her lap and fell asleep, as though exhausted. (BORI: 1-43-13)
[PV-OTH:01_004_349]
tasmiṁśca suptē viprēndrē savitāstamiyādgirim। ahnaḥ parikṣayē brahmaṁstataḥ sācintayattadā । vāsukērbhaginī bhītā dharmalōpānmanasvinī ॥BORI: 1-43-14॥
While that foremost Brahmin slept, the sun approached the mountain of sunset. At the close of day, O Brahmin, Vasuki’s high-minded sister, fearing a lapse of duty, then thought: (BORI: 1-43-14)
[PV-OTH:01_004_350]
kiṁ nu mē sukr̥taṁ bhūyādbharturutthāpanaṁ na vā। duḥkhaśīlō hi dharmātmā kathaṁ nāsyāparādhnuyām ॥BORI: 1-43-15॥
What would be right for me—to wake my husband or not? For though he is righteous, he is quick to take offense; how can I avoid offending him? (BORI: 1-43-15)
[PV-OTH:01_004_351]
kōpō vā dharmaśīlasya dharmalōpō’tha vā punaḥ। dharmalōpō garīyānvai syādatrētyakarōnmanaḥ ॥BORI: 1-43-16॥
The righteous man’s anger, or else his lapse from duty—a lapse from duty would indeed be the graver matter here. Thus she made up her mind. (BORI: 1-43-16)
[PV-OTH:01_004_352]
utthāpayiṣyē yadyēnaṁ dhruvaṁ kōpaṁ kariṣyati। dharmalōpō bhavēdasya sandhyātikramaṇē dhruvam ॥BORI: 1-43-17॥
If I wake him, he will surely become angry; but if he misses the twilight observance, he will surely fail in his religious duty. (BORI: 1-43-17)
[PV-OTH:01_004_353]
iti niścitya manasā jaratkārurbhujaṅgamā। tamr̥ṣiṁ dīptatapasaṁ śayānamanalōpamam । uvācēdaṁ vacaḥ ślakṣṇaṁ tatō madhurabhāṣiṇī ॥BORI: 1-43-18॥
Having thus resolved in her mind, the serpent woman Jaratkaru, who spoke sweetly, then addressed the sleeping sage, whose austerities blazed and who resembled fire, with these gentle words: (BORI: 1-43-18)
[PV-OTH:01_004_354]
uttiṣṭha tvaṁ mahābhāga sūryō’stamupagacchati। sandhyāmupāssva bhagavannapaḥ spr̥ṣṭvā yatavrataḥ ॥BORI: 1-43-19॥
Rise, illustrious one; the sun is setting. Lord, purify yourself with water and, steadfast in your vows, perform the twilight observance. (BORI: 1-43-19)
[PV-OTH:01_004_355]
prāduṣkr̥tāgnihōtrō’yaṁ muhūrtō ramyadāruṇaḥ। sandhyā pravartatē cēyaṁ paścimāyāṁ diśi prabhō ॥BORI: 1-43-20॥
This is the lovely yet solemn hour when the Agnihotra is performed, and evening twilight is spreading across the western sky, my lord. (BORI: 1-43-20)
[PV-OTH:01_004_356]
ēvamuktaḥ sa bhagavāñjaratkārurmahātapāḥ। bhāryāṁ prasphuramāṇōṣṭha idaṁ vacanamabravīt ॥BORI: 1-43-21॥
Thus addressed, the blessed Jarātkāru, a great ascetic, said these words to his wife, his lips quivering: (BORI: 1-43-21)
[PV-OTH:01_004_357]
avamānaḥ prayuktō’yaṁ tvayā mama bhujaṅgamē। samīpē tē na vatsyāmi gamiṣyāmi yathāgatam ॥BORI: 1-43-22॥
Serpent woman, this insult you have inflicted upon me. I will no longer live with you; I shall go back the way I came. (BORI: 1-43-22)
[PV-OTH:01_004_358]
na hi tējō’sti vāmōru mayi suptē vibhāvasōḥ। astaṁ gantuṁ yathākālamiti mē hr̥di vartatē ॥BORI: 1-43-23॥
For while I am asleep, fair-thighed woman, the sun has no power to set at the appointed time—so I believe. (BORI: 1-43-23)
[PV-OTH:01_004_359]
na cāpyavamatasyēha vastuṁ rōcēta kasyacit। kiṁ punardharmaśīlasya mama vā madvidhasya vā ॥BORI: 1-43-24॥
No one who has been treated with contempt would wish to remain here—much less I, devoted to dharma, or anyone like me. (BORI: 1-43-24)
[PV-OTH:01_004_360]
ēvamuktā jaratkārurbhartrā hr̥dayakampanam। abravīdbhaginī tatra vāsukēḥ saṁnivēśanē ॥BORI: 1-43-25॥
Thus addressed by her husband, Jaratkaru, Vasuki’s sister, replied with a trembling heart there in Vasuki’s dwelling: (BORI: 1-43-25)
[PV-OTH:01_004_361]
nāvamānātkr̥tavatī tavāhaṁ pratibōdhanam। dharmalōpō na tē vipra syādityētatkr̥taṁ mayā ॥BORI: 1-43-26॥
I did not wake you out of disrespect. I did it so that you, O Brahmin, would not neglect your religious duty. (BORI: 1-43-26)
[PV-OTH:01_004_362]
uvāca bhāryāmityuktō jaratkārurmahātapāḥ। r̥ṣiḥ kōpasamāviṣṭastyaktukāmō bhujaṅgamām ॥BORI: 1-43-27॥
Thus addressed, the great ascetic sage Jaratkaru, filled with anger and wishing to abandon his serpent wife, said to her: (BORI: 1-43-27)
[PV-OTH:01_004_363]
na mē vāganr̥taṁ prāha gamiṣyē’haṁ bhujaṅgamē। samayō hyēṣa mē pūrvaṁ tvayā saha mithaḥ kr̥taḥ ॥BORI: 1-43-28॥
“My word never proves false. I shall leave, serpent woman. For this was the agreement previously made between us.” (BORI: 1-43-28)
[PV-OTH:01_004_364]
sukhamasmyuṣitō bhadrē brūyāstvaṁ bhrātaraṁ śubhē। itō mayi gatē bhīru gataḥ sa bhagavāniti । tvaṁ cāpi mayi niṣkrāntē na śōkaṁ kartumarhasi ॥BORI: 1-43-29॥
I have lived happily here, blessed lady. Fair one, tell your brother, ‘Once I had left here, the revered one departed.’ And you too, timid one, should not grieve after I have gone. (BORI: 1-43-29)
[PV-OTH:01_004_365]
ityuktā sānavadyāṅgī pratyuvāca patiṁ tadā। jaratkāruṁ jaratkāruścintāśōkaparāyaṇā ॥BORI: 1-43-30॥
Thus addressed, the faultlessly formed Jaratkaru, consumed by anxiety and grief, then replied to her husband Jaratkaru: (BORI: 1-43-30)
[PV-OTH:01_004_366]
bāṣpagadgadayā vācā mukhēna pariśuṣyatā। kr̥tāñjalirvarārōhā paryaśrunayanā tataḥ । dhairyamālambya vāmōrūrhr̥dayēna pravēpatā ॥BORI: 1-43-31॥
Then, her voice choked with tears, her mouth parched, her hands joined, and her eyes brimming with tears, the shapely, lovely-thighed woman summoned her courage despite her trembling heart: (BORI: 1-43-31)
[PV-OTH:01_004_367]
na māmarhasi dharmajña parityaktumanāgasam। dharmē sthitāṁ sthitō dharmē sadā priyahitē ratām ॥BORI: 1-43-32॥
O knower of dharma, you who stand firm in dharma ought not to abandon me, though I am blameless, steadfast in dharma, and ever devoted to your pleasure and welfare. (BORI: 1-43-32)
[PV-OTH:01_004_368]
pradānē kāraṇaṁ yacca mama tubhyaṁ dvijōttama। tadalabdhavatīṁ mandāṁ kiṁ māṁ vakṣyati vāsukhiḥ ॥BORI: 1-43-33॥
Best of Brahmins, when I have failed to obtain the purpose for which I was given to you, what will Vāsuki say to me, unfortunate as I am? (BORI: 1-43-33)
[PV-OTH:01_004_369]
mātr̥śāpābhibhūtānāṁ jñātīnāṁ mama sattama। apatyamīpṣitaṁ tvattastacca tāvanna dr̥śyatē ॥BORI: 1-43-34॥
Best of men, offspring from you is desired for my kinsmen, who are afflicted by their mother’s curse, but none is yet in sight. (BORI: 1-43-34)
[PV-OTH:01_004_370]
tvattō hyapatyalābhēna jñātīnāṁ mē śivaṁ bhavēt। samprayōgō bhavēnnāyaṁ mama mōghastvayā dvija ॥BORI: 1-43-35॥
For if I were to obtain offspring from you, it would bring well-being to my kin. O Brahmin, let my union with you not be fruitless. (BORI: 1-43-35)
[PV-OTH:01_004_371]
jñātīnāṁ hitamicchantī bhagavaṁstvāṁ prasādayē। imamavyaktarūpaṁ mē garbhamādhāya sattama । kathaṁ tyaktvā mahātmā sangantumicchasyanāgasam ॥BORI: 1-43-36॥
Seeking the welfare of my kinsmen, venerable one, I implore you. Having engendered in me this embryo, whose form is not yet manifest, O noblest one, how can you, great-souled as you are, wish to abandon me though I am innocent and depart? (BORI: 1-43-36)
[PV-OTH:01_004_372]
ēvamuktastu sa munirbhāryāṁ vacanamabravīt। yadyuktamanurūpaṁ ca jaratkārustapōdhanaḥ ॥BORI: 1-43-37॥
Thus addressed, the sage Jaratkaru, rich in austerity, spoke fitting and appropriate words to his wife. (BORI: 1-43-37)
[PV-OTH:01_004_373]
astyēṣa garbhaḥ subhagē tava vaiśvānarōpamaḥ। r̥ṣiḥ paramadharmātmā vēdavēdāṅgapāragaḥ ॥BORI: 1-43-38॥
Fair lady, you bear a child like Vaiśvānara, a sage of supreme righteousness who will master the Vedas and the Vedāṅgas. (BORI: 1-43-38)
[PV-OTH:01_004_374]
ēvamuktvā sa dharmātmā jaratkārurmahānr̥ṣiḥ। ugrāya tapasē bhūyō jagāma kr̥taniścayaḥ ॥BORI: 1-43-39॥
Having spoken thus, the righteous great seer Jaratkaru, resolute in his purpose, departed once more to perform severe austerities. (BORI: 1-43-39)
[PV-OTH:01_004_375]
tvadarthaṁ rakṣyatē caiṣā mayā munivarōttama ॥KUMB: 1-47-2; NILA: 01.047.002॥
I have kept her for your sake, O best of sages. (KUMB: 1-47-2; NILA: 01.047.002)
[PV-SVO:01_004_376]
na bhariṣyē’hamētāṁ vai ēṣa mē samayaḥ kr̥taḥ । apriyaṁ ca na kartavyaṁ kr̥tē caināṁ tyajāmyaham ॥KUMB: 1-47-3; NILA: 01.047.003॥
I will not support her—this is the condition I have set. She must do nothing displeasing to me; if she does, I will leave her. (KUMB: 1-47-3; NILA: 01.047.003)
[PV-SVO:01_004_377]
gatamātraṁ tu bhartāraṁ jaratkāruravēdayat। bhrātustvaritamāgamya yathātathyaṁ tapōdhana ॥BORI: 1-44-1॥
O ascetic sage, Jaratkaru quickly went to her brother and truthfully told him that her husband had just departed. (BORI: 1-44-1)
[PV-OTH:01_004_378]
tataḥ sa bhujagaśrēṣṭhaḥ śrutvā sumahadapriyam। uvāca bhaginīṁ dīnāṁ tadā dīnataraḥ svayam ॥BORI: 1-44-2॥
Then the foremost of serpents, hearing this deeply unwelcome news, spoke to his despondent sister, himself still more despondent: (BORI: 1-44-2)
[PV-OTH:01_004_379]
jānāsi bhadrē yatkāryaṁ pradānē kāraṇaṁ ca yat। pannagānāṁ hitārthāya putrastē syāttatō yadi ॥BORI: 1-44-3॥
My dear, you know the purpose for which you were given in marriage and the reason for it. If you should have a son by him for the welfare of the serpents... (BORI: 1-44-3)
[PV-OTH:01_004_380]
sa sarpasatrātkila nō mōkṣayiṣyati vīryavān। ēvaṁ pitāmahaḥ pūrvamuktavānmāṁ suraiḥ saha ॥BORI: 1-44-4॥
That mighty son will indeed free us from the snake sacrifice. Thus the Grandfather, together with the gods, told me long ago. (BORI: 1-44-4)
[PV-OTH:01_004_381]
apyasti garbhaḥ subhagē tasmāttē munisattamāt। na cēcchāmyaphalaṁ tasya dārakarma manīṣiṇaḥ ॥BORI: 1-44-5॥
Fair one, are you carrying a child by that foremost of sages? I do not want that wise man’s marriage to have been fruitless. (BORI: 1-44-5)
[PV-OTH:01_004_382]
kāmaṁ ca mama na nyāyyaṁ praṣṭuṁ tvāṁ kāryamīdr̥śam। kiṁ tu kāryagarīyastvāttatastvāhamacūcudam ॥BORI: 1-44-6॥
Indeed, it is not proper for me to ask you such a question; but because of the matter’s great importance, I have pressed you. (BORI: 1-44-6)
[PV-OTH:01_004_383]
durvāsatāṁ viditvā ca bhartustē’titapasvinaḥ। nainamanvāgamiṣyāmi kadāciddhi śapētsa mām ॥BORI: 1-44-7॥
Knowing how difficult your husband, that great ascetic, is to deal with, I will not approach him, for he might curse me. (BORI: 1-44-7)
[PV-OTH:01_004_384]
ācakṣva bhadrē bhartustvaṁ sarvamēva vicēṣṭitam। śalyamuddhara mē ghōraṁ bhadrē hr̥di cirasthitam ॥BORI: 1-44-8॥
Dear sister, tell your husband everything that has happened. Remove this terrible thorn that has long been lodged in my heart. (BORI: 1-44-8)
[PV-OTH:01_004_385]
jaratkārustatō vākyamityuktā pratyabhāṣata। āśvāsayantī santaptaṁ vāsukiṁ pannagēśvaram ॥BORI: 1-44-9॥
Thus addressed, Jaratkaru replied, reassuring the anguished Vasuki, lord of serpents: (BORI: 1-44-9)
[PV-OTH:01_004_386]
pr̥ṣṭō mayāpatyahētōḥ sa mahātmā mahātapāḥ। astītyudaramuddiśya mamēdaṁ gatavāṁśca saḥ ॥BORI: 1-44-10॥
When I asked him about offspring, that great-souled ascetic pointed to this belly of mine, said, “There is one,” and departed. (BORI: 1-44-10)
[PV-OTH:01_004_387]
svairēṣvapi na tēnāhaṁ smarāmi vitathaṁ kvacit। uktapūrvaṁ kutō rājansāmparāyē sa vakṣyati ॥BORI: 1-44-11॥
Even in jest, I do not recall him ever saying anything false. How then, O king, could he speak falsely on so grave a matter? (BORI: 1-44-11)
[PV-OTH:01_004_388]
na santāpastvayā kāryaḥ kāryaṁ prati bhujaṅgamē। utpatsyati hi tē putrō jvalanārkasamadyutiḥ ॥BORI: 1-44-12॥
You should not worry about this matter, serpent-maiden, for you will have a son radiant as fire and the sun. (BORI: 1-44-12)
[PV-OTH:01_004_389]
ityuktvā hi sa māṁ bhrātargatō bhartā tapōvanam। tasmādvyētu paraṁ duḥkhaṁ tavēdaṁ manasi sthitam ॥BORI: 1-44-13॥
Having said this to me, brother, my husband went to the ascetic grove. Therefore, let this great sorrow lodged in your heart depart. (BORI: 1-44-13)
[PV-OTH:01_004_390]
ētacchrutvā sa nāgēndrō vāsukiḥ parayā mudā। ēvamastviti tadvākyaṁ bhaginyāḥ pratyagr̥hṇata ॥BORI: 1-44-14॥
On hearing this, the serpent king Vasuki was filled with great joy and accepted his sister’s words, saying, “So be it.” (BORI: 1-44-14)
[PV-OTH:01_004_391]
sāntvamānārthadānaiśca pūjayā cānurūpayā। sōdaryāṁ pūjayāmāsa svasāraṁ pannagōttamaḥ ॥BORI: 1-44-15॥
With kind words, marks of respect, gifts of wealth, and fitting attentions, the foremost serpent honored his own sister, born of the same mother. (BORI: 1-44-15)
[PV-OTH:01_004_392]
tataḥ sa vavr̥dhē garbhō mahātējā raviprabhaḥ। yathā sōmō dvijaśrēṣṭha śuklapakṣōditō divi ॥BORI: 1-44-16॥
Then the exceedingly radiant embryo, brilliant as the sun, grew, O best of Brahmins, like the moon waxing in the sky during the bright fortnight. (BORI: 1-44-16)
[PV-OTH:01_004_393]
yathākālaṁ tu sā brahmanprajajñē bhujagasvasā। kumāraṁ dēvagarbhābhaṁ pitr̥mātr̥bhayāpaham ॥BORI: 1-44-17॥
In due course, O Brahmin, the serpent’s sister gave birth to a son who resembled the offspring of a god and dispelled the fears of his father and mother. (BORI: 1-44-17)
[PV-OTH:01_004_394]
vavr̥dhē sa ca tatraiva nāgarājanivēśanē। vēdāṁścādhijagē sāṅgānbhārgavāccyavanātmajāt ॥BORI: 1-44-18॥
He grew up there in the palace of the serpent king and studied the Vedas with their ancillary disciplines under the Bhargava, the son of Cyavana. (BORI: 1-44-18)
[PV-OTH:01_004_395]
caritavratō bāla ēva buddhisattvaguṇānvitaḥ। nāma cāsyābhavatkhyātaṁ lōkēṣvāstīka ityuta ॥BORI: 1-44-19॥
While still a boy, he fulfilled his vows and was endowed with intelligence, strength of character, and virtue. His name became renowned throughout the worlds as Astika. (BORI: 1-44-19)
[PV-OTH:01_004_396]
astītyuktvā gatō yasmātpitā garbhasthamēva tam। vanaṁ tasmādidaṁ tasya nāmāstīkēti viśrutam ॥BORI: 1-44-20॥
Because his father had gone to the forest after saying “asti” while he was still in the womb, he became renowned by the name Astika. (BORI: 1-44-20)
[PV-OTH:01_004_397]
sa bāla ēva tatrasthaścarannamitabuddhimān। gr̥hē pannagarājasya prayatnātparyarakṣyata ॥BORI: 1-44-21॥
While still a child, he lived there in the serpent king’s house; immeasurably intelligent, he was carefully protected. (BORI: 1-44-21)
[PV-OTH:01_004_398]
bhagavāniva dēvēśaḥ śūlapāṇirhiraṇyadaḥ। vivardhamānaḥ sarvāṁstānpannagānabhyaharṣayat ॥BORI: 1-44-22॥
As he grew, he delighted all those serpents, like the blessed lord of the gods, the trident-bearer and giver of gold. (BORI: 1-44-22)
[PV-OTH:01_004_399]
yadapr̥cchattadā rājā mantriṇō janamējayaḥ। pituḥ svargagatiṁ tanmē vistarēṇa punarvada ॥BORI: 1-45-1॥
Tell me again in detail what King Janamejaya then asked his ministers about his father’s passage to heaven. (BORI: 1-45-1)
[PV-OTH:01_004_400]
śr̥ṇu brahmanyathā pr̥ṣṭā mantriṇō nr̥patēstadā। ākhyātavantastē sarvē nidhanaṁ tatparikṣitaḥ ॥BORI: 1-45-2॥
Listen, Brahmin, to how the king’s ministers, when questioned, all recounted the death of Parikshit. (BORI: 1-45-2)
[PV-OTH:01_004_401]
jānanti tu bhavantastadyathāvr̥ttaḥ pitā mama। āsīdyathā ca nidhanaṁ gataḥ kālē mahāyaśāḥ ॥BORI: 1-45-3॥
But you know how my father lived and how, when his time came, that greatly renowned man met his death. (BORI: 1-45-3)
[PV-OTH:01_004_402]
śrutvā bhavatsakāśāddhi piturvr̥ttamaśēṣataḥ। kalyāṇaṁ pratipatsyāmi viparītaṁ na jātu cit ॥BORI: 1-45-4॥
For after hearing from you the complete account of my father, I shall pursue what is right and never its opposite. (BORI: 1-45-4)
[PV-OTH:01_004_403]
mantriṇō’thābruvanvākyaṁ pr̥ṣṭāstēna mahātmanā। sarvadharmavidaḥ prājñā rājānaṁ janamējayam ॥BORI: 1-45-5॥
Then, questioned by that great man, the wise ministers, versed in every aspect of dharma, addressed King Janamejaya: (BORI: 1-45-5)
[PV-OTH:01_004_404]
dharmātmā ca mahātmā ca prajāpālaḥ pitā tava। āsīdiha yathāvr̥ttaḥ sa mahātmā śr̥ṇuṣva tat ॥BORI: 1-45-6॥
Your father was righteous and noble, a protector of his subjects. Hear how that great man conducted himself here. (BORI: 1-45-6)
[PV-OTH:01_004_405]
cāturvarṇyaṁ svadharmasthaṁ sa kr̥tvā paryarakṣata। dharmatō dharmavidrājā dharmō vigrahavāniva ॥BORI: 1-45-7॥
Having established the four social classes in their respective duties, that king, a knower of dharma, protected them in accordance with dharma, as though dharma itself embodied. (BORI: 1-45-7)
[PV-OTH:01_004_406]
rarakṣa pr̥thivīṁ dēvīṁ śrīmānatulavikramaḥ। dvēṣṭārastasya naivāsansa ca na dvēṣṭi kañcana । samaḥ sarvēṣu bhūtēṣu prajāpatirivābhavat ॥BORI: 1-45-8॥
The glorious king of incomparable valor protected the goddess Earth. He had no enemies, nor did he hate anyone. Impartial toward all beings, he was like Prajāpati. (BORI: 1-45-8)
[PV-OTH:01_004_407]
brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāścaiva svakarmasu। sthitāḥ sumanasō rājaṁstēna rājñā svanuṣṭhitāḥ ॥BORI: 1-45-9॥
The Brahmins, Kshatriyas, Vaishyas, and Shudras remained cheerfully engaged in their respective duties, O king, and were well governed by that king. (BORI: 1-45-9)
[PV-OTH:01_004_408]
vidhavānāthakr̥paṇānvikalāṁśca babhāra saḥ। sudarśaḥ sarvabhūtānāmāsītsōma ivāparaḥ ॥BORI: 1-45-10॥
He supported widows, orphans, the destitute, and the disabled. To all beings, Sudarśa was like another Soma. (BORI: 1-45-10)
[PV-OTH:01_004_409]
tuṣṭapuṣṭajanaḥ śrīmānsatyavāgdr̥ḍhavikramaḥ। dhanurvēdē ca śiṣyō’bhūnnr̥paḥ śāradvatasya saḥ ॥BORI: 1-45-11॥
That prosperous king kept his people contented and well nourished, was true to his word and steadfast in valor, and became a pupil of Śāradvata in the science of archery. (BORI: 1-45-11)
[PV-OTH:01_004_410]
gōvindasya priyaścāsītpitā tē janamējaya। lōkasya caiva sarvasya priya āsīnmahāyaśāḥ ॥BORI: 1-45-12॥
Your father, Janamejaya, was dear to Govinda and to all the people; he was greatly renowned. (BORI: 1-45-12)
[PV-OTH:01_004_411]
parikṣīṇēṣu kuruṣu uttarāyāmajāyata। parikṣidabhavattēna saubhadrasyātmajō balī ॥BORI: 1-45-13॥
When the Kurus had been decimated, he was born to Uttara; for that reason, the mighty son of Saubhadra became known as Parikshit. (BORI: 1-45-13)
[PV-OTH:01_004_412]
rājadharmārthakuśalō yuktaḥ sarvaguṇairnr̥paḥ। jitēndriyaścātmavāṁśca mēdhāvī vr̥ddhasēvitaḥ ॥BORI: 1-45-14॥
A king skilled in royal duty and statecraft, endowed with every virtue, master of his senses, self-possessed, intelligent, and attended by elders... (BORI: 1-45-14)
[PV-OTH:01_004_413]
ṣaḍvargavinmahābuddhirnītidharmaviduttamaḥ। prajā imāstava pitā ṣaṣṭiṁ varṣāṇyapālayat ॥BORI: 1-45-15॥
Highly intelligent, versed in the sixfold discipline, and preeminent in his knowledge of polity and duty, your father protected these subjects for sixty years. (BORI: 1-45-15)
[PV-OTH:01_004_414]
tatō diṣṭāntamāpannaḥ sarpēṇānativartitam ॥BORI: 1-45-15॥
Then he met his inescapable, fated end through a serpent. (BORI: 1-45-15)
[PV-OTH:01_004_415]
tatastvaṁ puruṣaśrēṣṭha dharmēṇa pratipēdivān। idaṁ varṣasahasrāya rājyaṁ kurukulāgatam । bāla ēvābhijātō’si sarvabhūtānupālakaḥ ॥BORI: 1-45-16॥
Then you, best of men, rightfully inherited this kingdom, which had passed down through the Kuru line for a thousand years. Though still a child, you were born to protect all beings. (BORI: 1-45-16)
[PV-OTH:01_004_416]
nāsminkulē jātu babhūva rājā; yō na prajānāṁ hitakr̥tpriyaśca। viśēṣataḥ prēkṣya pitāmahānāṁ; vr̥ttaṁ mahadvr̥ttaparāyaṇānām ॥BORI: 1-45-17॥
Never in this lineage has there been a king who did not promote the welfare of his subjects and was not dear to them—especially considering the conduct of my forefathers, who were devoted to noble conduct. (BORI: 1-45-17)
[PV-OTH:01_004_417]
kathaṁ nidhanamāpannaḥ pitā mama tathāvidhaḥ। ācakṣadhvaṁ yathāvanmē śrōtumicchāmi tattvataḥ ॥BORI: 1-45-18॥
How did my father, a man of such character, meet his death? Tell me exactly what happened; I wish to hear the truth. (BORI: 1-45-18)
[PV-OTH:01_004_418]
ēvaṁ sañcōditā rājñā mantriṇastē narādhipam। ūcuḥ sarvē yathāvr̥ttaṁ rājñaḥ priyahitē ratāḥ ॥BORI: 1-45-19॥
Thus urged by the king, all those ministers, devoted to the king’s welfare and pleasure, told their lord exactly what had happened. (BORI: 1-45-19)
[PV-OTH:01_004_419]
babhūva mr̥gayāśīlastava rājanpitā sadā। yathā pāṇḍurmahābhāgō dhanurdharavarō yudhi । asmāsvāsajya sarvāṇi rājakāryāṇyaśēṣataḥ ॥BORI: 1-45-20॥
O king, your father, the illustrious Pandu, foremost among archers in battle, was always fond of hunting, having entrusted all royal affairs to us without exception. (BORI: 1-45-20)
[PV-OTH:01_004_420]
sa kadācidvanacarō mr̥gaṁ vivyādha patriṇā। viddhvā cānvasarattūrṇaṁ taṁ mr̥gaṁ gahanē vanē ॥BORI: 1-45-21॥
Once, while roaming the forest, he shot a deer with an arrow. Having wounded it, he swiftly pursued it into the dense woods. (BORI: 1-45-21)
[PV-OTH:01_004_421]
padātirbaddhanistriṁśastatāyudhakalāpavān। na cāsasāda gahanē mr̥gaṁ naṣṭaṁ pitā tava ॥BORI: 1-45-22॥
On foot, with his sword belted on and carrying a drawn bow and quiver, your father could not find the deer that had vanished into the dense forest. (BORI: 1-45-22)
[PV-OTH:01_004_422]
pariśrāntō vayaḥsthaśca ṣaṣṭivarṣō jarānvitaḥ। kṣudhitaḥ sa mahāraṇyē dadarśa munimantikē ॥BORI: 1-45-23॥
Exhausted and hungry, advanced in years—sixty years old and afflicted by old age—he saw a sage nearby in the great forest. (BORI: 1-45-23)
[PV-OTH:01_004_423]
sa taṁ papraccha rājēndrō muniṁ maunavratānvitam। na ca kiñciduvācainaṁ sa muniḥ pr̥cchatō’pi san ॥BORI: 1-45-24॥
The king questioned the sage, who was observing a vow of silence; but even when questioned, the sage said nothing to him. (BORI: 1-45-24)
[PV-OTH:01_004_424]
tatō rājā kṣucchramārtastaṁ muniṁ sthāṇuvatsthitam। maunavratadharaṁ śāntaṁ sadyō manyuvaśaṁ yayau ॥BORI: 1-45-25॥
Then the king, tormented by the hardship of hunger, at once gave way to anger at the tranquil sage, who stood motionless like a post, observing a vow of silence. (BORI: 1-45-25)
[PV-OTH:01_004_425]
na bubōdha hi taṁ rājā maunavratadharaṁ munim। sa taṁ manyusamāviṣṭō dharṣayāmāsa tē pitā ॥BORI: 1-45-26॥
For the king did not realize that the sage was observing a vow of silence. Overcome by anger, your father insulted him. (BORI: 1-45-26)
[PV-OTH:01_004_426]
mr̥taṁ sarpaṁ dhanuṣkōṭyā samutkṣipya dharātalāt। tasya śuddhātmanaḥ prādātskandhē bharatasattama ॥BORI: 1-45-27॥
Lifting a dead snake from the ground with the tip of his bow, your father placed it on the shoulder of that pure-hearted sage, O best of the Bharatas. (BORI: 1-45-27)
[PV-OTH:01_004_427]
na cōvāca sa mēdhāvī tamathō sādhvasādhu vā। tasthau tathaiva cākrudhyansarpaṁ skandhēna dhārayan ॥BORI: 1-45-28॥
The wise man said nothing to him, either good or bad. He remained just as he was, without anger, bearing the snake on his shoulder. (BORI: 1-45-28)
[PV-OTH:01_004_428]
śr̥ṇu pārthiva yadbrūṣē pitustava mahātmanaḥ । caritaṁ pārthivēndrasya yathā niṣṭhāṁ gataśca saḥ ॥KUMB: 1-49-6; NILA: 01.049.006॥
Listen, O king, to what you ask about your noble father: the life of that lord of kings and how he met his end. (KUMB: 1-49-6; NILA: 01.049.006)
[PV-SVO:01_004_429]
sa rājā pr̥thivīpālaḥ sarvaśastrabhr̥tāṁ varaḥ ॥KUMB: 1-49-22; NILA: 01.049.022॥
That king, the protector of the earth, the foremost of all weapon-bearers… (KUMB: 1-49-22; NILA: 01.049.022)
[PV-SVO:01_004_430]
tataḥ sa rājā rājēndra skandhē tasya bhujaṅgamam। munēḥ kṣutkṣāma āsajya svapuraṁ punarāyayau ॥BORI: 1-46-1॥
Then, O king of kings, that king, weak with hunger, placed the snake on the sage’s shoulder and returned to his own city. (BORI: 1-46-1)
[PV-OTH:01_004_431]
r̥ṣēstasya tu putrō’bhūdgavi jātō mahāyaśāḥ। śr̥ṅgī nāma mahātējāstigmavīryō’tikōpanaḥ ॥BORI: 1-46-2॥
That seer had a highly renowned son, born of a cow, named Shringin—a sage of great splendor, fierce power, and an exceedingly quick temper. (BORI: 1-46-2)
[PV-OTH:01_004_432]
brahmāṇaṁ sō’bhyupāgamya muniḥ pūjāṁ cakāra ha। anujñātō gatastatra śr̥ṅgī śuśrāva taṁ tadā । sakhyuḥ sakāśātpitaraṁ pitrā tē dharṣitaṁ tathā ॥BORI: 1-46-3॥
That sage approached Brahmā and paid him homage. With Brahmā’s permission, Śṛṅgin departed from there and then heard from his friend that his father had been treated with contempt in this way by your father… (BORI: 1-46-3)
[PV-OTH:01_004_433]
mr̥taṁ sarpaṁ samāsaktaṁ pitrā tē janamējaya। vahantaṁ kuruśārdūla skandhēnānapakāriṇam ॥BORI: 1-46-4॥
that your father, Janamejaya, had placed a dead snake upon him, and that, though innocent, he bore it on his shoulder, O tiger among the Kurus— (BORI: 1-46-4)
[PV-OTH:01_004_434]
tapasvinamatīvātha taṁ munipravaraṁ nr̥pa। jitēndriyaṁ viśuddhaṁ ca sthitaṁ karmaṇyathādbhutē ॥BORI: 1-46-5॥
that foremost sage, O king—exceedingly austere, master of his senses, pure, and engaged in an extraordinary rite… (BORI: 1-46-5)
[PV-OTH:01_004_435]
tapasā dyōtitātmānaṁ svēṣvaṅgēṣu yataṁ tathā। śubhācāraṁ śubhakathaṁ susthiraṁ tamalōlupam ॥BORI: 1-46-6॥
with his spirit made radiant by austerity, disciplined in all his limbs, virtuous in conduct and speech, steadfast and free from greed... (BORI: 1-46-6)
[PV-OTH:01_004_436]
akṣudramanasūyaṁ ca vr̥ddhaṁ maunavratē sthitam। śaraṇyaṁ sarvabhūtānāṁ pitrā viprakr̥taṁ tava ॥BORI: 1-46-7॥
noble-minded and free from malice, advanced in years and steadfast in a vow of silence, a refuge for all beings, whom your father had wronged… (BORI: 1-46-7)
[PV-OTH:01_004_437]
śaśāpātha sa tacchrutvā pitaraṁ tē ruṣānvitaḥ। r̥ṣēḥ putrō mahātējā bālō’pi sthavirairvaraḥ ॥BORI: 1-46-8॥
Then, on hearing this, the sage’s immensely powerful son, though only a boy yet superior to his elders, became enraged and cursed your father. (BORI: 1-46-8)
[PV-OTH:01_004_438]
sa kṣipramudakaṁ spr̥ṣṭvā rōṣādidamuvāca ha। pitaraṁ tē’bhisandhāya tējasā prajvalanniva ॥BORI: 1-46-9॥
Quickly touching water, he spoke these words in anger, directing them against your father and seeming to blaze with fiery power: (BORI: 1-46-9)
[PV-OTH:01_004_439]
anāgasi gurau yō mē mr̥taṁ sarpamavāsr̥jat। taṁ nāgastakṣakaḥ kruddhastējasā sādayiṣyati । saptarātrāditaḥ pāpaṁ paśya mē tapasō balam ॥BORI: 1-46-10॥
The enraged serpent Takshaka will strike down with his power that sinner who placed a dead snake upon my innocent guru. Seven nights from now—behold the power of my austerities! (BORI: 1-46-10)
[PV-OTH:01_004_440]
ityuktvā prayayau tatra pitā yatrāsya sō’bhavat। dr̥ṣṭvā ca pitaraṁ tasmai śāpaṁ taṁ pratyavēdayat ॥BORI: 1-46-11॥
Having said this, he went to where his father was. When he saw his father, he told him of the curse. (BORI: 1-46-11)
[PV-OTH:01_004_441]
sa cāpi muniśārdūlaḥ prēṣayāmāsa tē pituḥ। śaptō’si mama putrēṇa yattō bhava mahīpatē । takṣakastvāṁ mahārāja tējasā sādayiṣyati ॥BORI: 1-46-12॥
That tiger among sages also sent word to your father: “My son has cursed you. Be on your guard, O king. Takshaka will destroy you with his fiery power, great king.” (BORI: 1-46-12)
[PV-OTH:01_004_442]
śrutvā tu tadvacō ghōraṁ pitā tē janamējaya। yattō’bhavatparitrastastakṣakātpannagōttamāt ॥BORI: 1-46-13॥
Hearing those terrible words, your father, Janamejaya, became vigilant and terrified of Takṣaka, the foremost of serpents. (BORI: 1-46-13)
[PV-OTH:01_004_443]
tatastasmiṁstu divasē saptamē samupasthitē। rājñaḥ samīpaṁ brahmarṣiḥ kāśyapō gantumaicchata ॥BORI: 1-46-14॥
Then, when the seventh day arrived, the Brahmarshi Kashyapa wished to go to the king. (BORI: 1-46-14)
[PV-OTH:01_004_444]
taṁ dadarśātha nāgēndraḥ kāśyapaṁ takṣakastadā। tamabravītpannagēndraḥ kāśyapaṁ tvaritaṁ vrajan ॥BORI: 1-46-15॥
Then Takshaka, lord of the Nagas, saw Kashyapa. As he hastened along, the serpent lord said to Kashyapa: (BORI: 1-46-15)
[PV-OTH:01_004_445]
kva bhavāṁstvaritō yāti kiṁ ca kāryaṁ cikīrṣati ॥BORI: 1-46-15॥
Where are you going in such haste, and what do you intend to do? (BORI: 1-46-15)
[PV-OTH:01_004_446]
yatra rājā kuruśrēṣṭhaḥ parikṣinnāma vai dvija। takṣakēṇa bhujaṅgēna dhakṣyatē kila tatra vai ॥BORI: 1-46-16॥
To the very place where King Parikshit, foremost of the Kurus, O twice-born one, is said to be burned by the serpent Takshaka. (BORI: 1-46-16)
[PV-OTH:01_004_447]
gacchāmyahaṁ taṁ tvaritaḥ sadyaḥ kartumapajvaram। mayābhipannaṁ taṁ cāpi na sarpō dharṣayiṣyati ॥BORI: 1-46-17॥
I am going there quickly to cure him at once of the poison-fever. Once I have undertaken his treatment, the serpent will not be able to harm him. (BORI: 1-46-17)
[PV-OTH:01_004_448]
kimarthaṁ taṁ mayā daṣṭaṁ sañjīvayitumicchasi। brūhi kāmamahaṁ tē’dya dadmi svaṁ vēśma gamyatām ॥BORI: 1-46-18॥
Why do you wish to revive the man I have bitten? Tell me what you desire; I will grant it to you today. Go back to your own home. (BORI: 1-46-18)
[PV-OTH:01_004_449]
dhanalipsurahaṁ tatra yāmītyuktaśca tēna saḥ। tamuvāca mahātmānaṁ mānayañślakṣṇayā girā ॥BORI: 1-46-19॥
When he told him, “I am going there in hopes of gaining wealth,” he respectfully addressed the great-souled man in a gentle voice: (BORI: 1-46-19)
[PV-OTH:01_004_450]
yāvaddhanaṁ prārthayasē tasmādrājñastatō’dhikam। gr̥hāṇa matta ēva tvaṁ saṁnivartasva cānagha ॥BORI: 1-46-20॥
“Whatever wealth you seek from that king, take even more than that from me, and turn back, sinless one.” (BORI: 1-46-20)
[PV-OTH:01_004_451]
sa ēvamuktō nāgēna kāśyapō dvipadāṁ varaḥ। labdhvā vittaṁ nivavr̥tē takṣakādyāvadīpsitam ॥BORI: 1-46-21॥
Thus addressed by the serpent, Kashyapa, the foremost of men, accepted from Takshaka as much wealth as he desired and turned back. (BORI: 1-46-21)
[PV-OTH:01_004_452]
tasminpratigatē viprē chadmanōpētya takṣakaḥ। taṁ nr̥paṁ nr̥patiśrēṣṭha pitaraṁ dhārmikaṁ tava ॥BORI: 1-46-22॥
When that Brahmin had turned back, Takshaka approached in disguise that righteous king—your father, O best of kings—and… (BORI: 1-46-22)
[PV-OTH:01_004_453]
prāsādasthaṁ yattamapi dagdhavānviṣavahninā। tatastvaṁ puruṣavyāghra vijayāyābhiṣēcitaḥ ॥BORI: 1-46-23॥
burned him with the fire of his venom, though he was vigilant and within the palace. Then you, tiger among men, were consecrated for victory. (BORI: 1-46-23)
[PV-OTH:01_004_454]
ētaddr̥ṣṭaṁ śrutaṁ cāpi yathāvannr̥pasattama। asmābhirnikhilaṁ sarvaṁ kathitaṁ tē sudāruṇam ॥BORI: 1-46-24॥
O best of kings, we have told you fully and accurately all that we have seen and heard—this entire dreadful affair. (BORI: 1-46-24)
[PV-OTH:01_004_455]
śrutvā caitaṁ nr̥paśrēṣṭha pārthivasya parābhavam। asya carṣēruttaṅkasya vidhatsva yadanantaram ॥BORI: 1-46-25॥
Having heard of this king’s downfall, O best of kings, and of the sage Uttanka, do what comes next. (BORI: 1-46-25)
[PV-OTH:01_004_456]
ētattu śrōtumicchāmi aṭavyāṁ nirjanē vanē। saṁvādaṁ pannagēndrasya kāśyapasya ca yattadā ॥BORI: 1-46-26॥
But I wish to hear about the conversation that took place then in the wilderness, in the deserted forest, between the lord of serpents and Kashyapa. (BORI: 1-46-26)
[PV-OTH:01_004_457]
kēna dr̥ṣṭaṁ śrutaṁ cāpi bhavatāṁ śrōtramāgatam। śrutvā cātha vidhāsyāmi pannagāntakarīṁ matim ॥BORI: 1-46-27॥
By whom was it seen or heard, and how did it reach your ears? Once I have heard it, I shall resolve to destroy the serpents. (BORI: 1-46-27)
[PV-OTH:01_004_458]
śr̥ṇu rājanyathāsmākaṁ yēnaitatkathitaṁ purā। samāgamaṁ dvijēndrasya pannagēndrasya cādhvani ॥BORI: 1-46-28॥
Listen, O king, to how and by whom the encounter on the road between the foremost of Brahmins and the serpent king was related to us long ago. (BORI: 1-46-28)
[PV-OTH:01_004_459]
tasminvr̥kṣē naraḥ kaścidindhanārthāya pārthiva। vicinvanpūrvamārūḍhaḥ śuṣkaśākhaṁ vanaspatim ॥BORI: 1-46-29॥
O king, a certain man looking for firewood had already climbed that dry-branched tree. (BORI: 1-46-29)
[PV-OTH:01_004_460]
abudhyamānau taṁ tatra vr̥kṣasthaṁ pannagadvijau ॥BORI: 1-46-29॥
The serpent and the Brahmin, unaware of the man there in the tree… (BORI: 1-46-29)
[PV-OTH:01_004_461]
sa tu tēnaiva vr̥kṣēṇa bhasmībhūtō’bhavattadā। dvijaprabhāvādrājēndra jīvitaḥ savanaspatiḥ ॥BORI: 1-46-30॥
He was then reduced to ashes along with that very tree; but through the Brahmin’s power, O king of kings, he was restored to life together with the tree. (BORI: 1-46-30)
[PV-OTH:01_004_462]
tēna gatvā nr̥paśrēṣṭha nagarē’sminnivēditam। yathāvr̥ttaṁ tu tatsarvaṁ takṣakasya dvijasya ca ॥BORI: 1-46-31॥
He went and reported here in the city, O best of kings, everything that had occurred between Takṣaka and the Brahmin. (BORI: 1-46-31)
[PV-OTH:01_004_463]
ētattē kathitaṁ rājanyathāvr̥ttaṁ yathāśrutam। śrutvā tu nr̥paśārdūla prakuruṣva yathēpsitam ॥BORI: 1-46-32॥
Thus, O king, I have told you what happened, just as I heard it. Having heard it, O tiger among kings, do as you wish. (BORI: 1-46-32)
[PV-OTH:01_004_464]
mantriṇāṁ tu vacaḥ śrutvā sa rājā janamējayaḥ। paryatapyata duḥkhārtaḥ pratyapiṁṣatkarē karam ॥BORI: 1-46-33॥
Hearing his ministers’ words, King Janamejaya, tormented by grief, was deeply distressed and wrung his hands. (BORI: 1-46-33)
[PV-OTH:01_004_465]
niḥśvāsamuṣṇamasakr̥ddīrghaṁ rājīvalōcanaḥ। mumōcāśrūṇi ca tadā nētrābhyāṁ pratataṁ nr̥paḥ । uvāca ca mahīpālō duḥkhaśōkasamanvitaḥ ॥BORI: 1-46-34॥
Then the lotus-eyed king repeatedly heaved long, hot sighs and shed a continuous stream of tears from his eyes. Overcome with pain and grief, the ruler said: (BORI: 1-46-34)
[PV-OTH:01_004_466]
śrutvaitadbhavatāṁ vākyaṁ piturmē svargatiṁ prati। niścitēyaṁ mama matiryā vai tāṁ mē nibōdhata ॥BORI: 1-46-35॥
Having heard these words of yours concerning my father’s passage to heaven, I have formed a firm resolve. Hear from me what it is. (BORI: 1-46-35)
[PV-OTH:01_004_467]
anantaramahaṁ manyē takṣakāya durātmanē। pratikartavyamityēva yēna mē hiṁsitaḥ pitā ॥BORI: 1-46-36॥
I believe that retribution must now be exacted from the wicked Takshaka, by whom my father was slain. (BORI: 1-46-36)
[PV-OTH:01_004_468]
r̥ṣērhi śr̥ṅgērvacanaṁ kr̥tvā dagdhvā ca pārthivam। yadi gacchēdasau pāpō nanu jīvētpitā mama ॥BORI: 1-46-37॥
After carrying out the words of the sage Śṛṅgin and burning the king, if that wicked creature had departed, would not my father have lived? (BORI: 1-46-37)
[PV-OTH:01_004_469]
parihīyēta kiṁ tasya yadi jīvētsa pārthivaḥ। kāśyapasya prasādēna mantriṇāṁ sunayēna ca ॥BORI: 1-46-38॥
What would he have lost if that king had survived through Kashyapa’s grace and the ministers’ wise counsel? (BORI: 1-46-38)
[PV-OTH:01_004_470]
sa tu vāritavānmōhātkāśyapaṁ dvijasattamam। sañjijīvayiṣuṁ prāptaṁ rājānamaparājitam ॥BORI: 1-46-39॥
But in his folly, he stopped Kashyapa, foremost of the twice-born, who had come wishing to revive the unconquered king. (BORI: 1-46-39)
[PV-OTH:01_004_471]
mahānatikramō hyēṣa takṣakasya durātmanaḥ। dvijasya yō’dadaddravyaṁ mā nr̥paṁ jīvayēditi ॥BORI: 1-46-40॥
This was indeed a grave transgression by the wicked Takshaka: he gave wealth to the Brahmin, saying, “Do not revive the king.” (BORI: 1-46-40)
[PV-OTH:01_004_472]
uttaṅkasya priyaṁ kurvannātmanaśca mahatpriyam। bhavatāṁ caiva sarvēṣāṁ yāsyāmyapacitiṁ pituḥ ॥BORI: 1-46-41॥
By pleasing Uttanka and doing what is greatly pleasing to myself and to all of you, I shall avenge my father. (BORI: 1-46-41)
[PV-OTH:01_004_473]
āśīviṣastigmatējā madvākyabalacōditaḥ ॥KUMB: 1-50-11; NILA: 01.050.011॥
The deadly serpent, fierce in power and impelled by the force of my words... (KUMB: 1-50-11; NILA: 01.050.011)
[PV-SVO:01_004_474]
śiṣyaṁ gauramukhaṁ nāma śīlavantaṁ guṇānvitam ॥KUMB: 1-50-13; NILA: 01.050.013॥
a disciple named Gauramukha, of good conduct and endowed with virtues… (KUMB: 1-50-13; NILA: 01.050.013)
[PV-SVO:01_004_475]
ācakhyau sa ca viśrāntō rājñaḥ sarvamaśēṣataḥ ॥KUMB: 1-50-14; NILA: 01.050.014॥
After resting, he told the king everything in full. (KUMB: 1-50-14; NILA: 01.050.014)
[PV-SVO:01_004_476]
ahaṁ sa takṣakō brahmanpaśya mē vīryamadbhutam ॥KUMB: 1-50-21; NILA: 01.050.021॥
I am that Takshaka, Brahmin. Behold my wondrous power! (KUMB: 1-50-21; NILA: 01.050.021)
[PV-SVO:01_004_477]
na śaktastvaṁ mayā daṣṭaṁ taṁ sañjīvayituṁ nr̥pam । ityuktvā takṣakastatra sō’daśadvai vanaspatim ॥KUMB: 1-50-22; KUMB: 1-50-23kṣ; NILA: 01.050.022॥
“You cannot revive the king once I have bitten him.” Having said this, Takshaka bit a tree there. (KUMB: 1-50-22; KUMB: 1-50-23क्ष्; NILA: 01.050.022)
[PV-SVO:01_004_478]
sa daṣṭamātrō nāgēna bhasmībhūtō’bhavannagaḥ । kāśyapaśca tatō rājannajīvayata taṁ nagam ॥KUMB: 1-50-23; NILA: 01.050.023॥
As soon as the serpent bit it, the tree was reduced to ashes. Then, O king, Kashyapa restored that tree to life. (KUMB: 1-50-23; NILA: 01.050.023)
[PV-SVO:01_004_479]
ētasminnēva kālē tu sa rājā janamējayaḥ । uvāca mantriṇaḥ sarvānidaṁ vākyamarindamaḥ ॥KUMB: 1-50-32; NILA: 01.050.032॥
At that very time, King Janamejaya, the subduer of foes, addressed all his ministers with these words: (KUMB: 1-50-32; NILA: 01.050.032)
[PV-SVO:01_004_480]
atha tatkathitaṁ kēna yadvr̥ttaṁ tadvanaspatau । āścaryabhūtaṁ lōkasya bhasmarāśīkr̥taṁ tadā ॥KUMB: 1-50-33; NILA: 01.050.033॥
Then who related what happened to that tree, an event that became a wonder to the world—the tree that was then reduced to a heap of ashes… (KUMB: 1-50-33; NILA: 01.050.033)
[PV-SVO:01_004_481]
yadvr̥kṣaṁ jīvayāmāsa kāśyapastakṣakēṇa vai । nūnaṁ mantrairhataviṣō na praṇaśyēta kāśyapāt ॥KUMB: 1-50-34; NILA: 01.050.034॥
Since Kāśyapa revived the tree that Takṣaka had poisoned, surely he would not have perished once the poison had been neutralized by spells, thanks to Kāśyapa. (KUMB: 1-50-34; NILA: 01.050.034)
[PV-SVO:01_004_482]
cintayāmāsa pāpātmā manasā pannagādhamaḥ । daṣṭaṁ yadi mayā vipraḥ pārthivaṁ jīvayiṣyati ॥KUMB: 1-50-35; NILA: 01.050.035॥
The wicked, lowliest of serpents thought to himself, “If the Brahmin revives the king after I have bitten him…” (KUMB: 1-50-35; NILA: 01.050.035)
[PV-SVO:01_004_483]
takṣakaḥ saṁhataviṣō lōkē yāsyati hāsyatām । vicintyaivaṁ kr̥tā tēna dhruvaṁ tuṣṭirdvijasya vai ॥KUMB: 1-50-36; NILA: 01.050.036॥
“Takshaka, his venom neutralized, will become a laughingstock in the world.” Thinking thus—surely the Brahmin’s satisfaction secured by that… (KUMB: 1-50-36; NILA: 01.050.036)
[PV-SVO:01_004_484]
bhaviṣyati hyupāyēna yasya dāsyāmi yātanām ॥KUMB: 1-50-37; NILA: 01.050.037॥
For there will surely be some means by which I shall inflict torment on him. (KUMB: 1-50-37; NILA: 01.050.037)
[PV-SVO:01_004_485]
durdharaṁ bāṣpamutsr̥jya spr̥ṣṭvā cāpō yathāvidhi ॥KUMB: 1-50-46; NILA: 01.050.046॥
Having shed the tears he could no longer hold back and touched water in the prescribed manner... (KUMB: 1-50-46; NILA: 01.050.046)
[PV-SVO:01_004_486]
muhūrtamiva ca dhyātvā niścitya manasā nr̥paḥ । amarṣī mantriṇaḥ sarvānidaṁ vacanamabravīt ॥KUMB: 1-50-47; NILA: 01.050.047॥
After reflecting for a moment and making up his mind, the indignant king spoke these words to all his ministers: (KUMB: 1-50-47; NILA: 01.050.047)
[PV-SVO:01_004_487]
iyaṁ durātmatā tasya kāśyapaṁ yō nyavartayat ॥KUMB: 1-50-50; NILA: 01.050.050॥
This was the wickedness of the man who turned Kashyapa back. (KUMB: 1-50-50; NILA: 01.050.050)
[PV-SVO:01_004_488]
ēvamuktvā tataḥ śrīmānmantribhiścānumōditaḥ। ārurōha pratijñāṁ sa sarpasatrāya pārthivaḥ । brahmanbharataśārdūlō rājā pārikṣitastadā ॥BORI: 1-47-1॥
Having spoken thus, the illustrious king, with his ministers’ approval, then resolved to perform the snake sacrifice. O Brahmin, he was the tiger of Bharata’s line, King Parikshit’s son. (BORI: 1-47-1)
[PV-OTH:01_004_489]
purōhitamathāhūya r̥tvijaṁ vasudhādhipaḥ। abravīdvākyasampannaḥ sampadarthakaraṁ vacaḥ ॥BORI: 1-47-2॥
Then the lord of the earth summoned his chaplain, the officiating priest, and, eloquent in speech, spoke these words designed to accomplish his purpose: (BORI: 1-47-2)
[PV-OTH:01_004_490]
yō mē hiṁsitavāṁstātaṁ takṣakaḥ sa durātmavān। pratikuryāṁ yathā tasya tadbhavantō bruvantu mē ॥BORI: 1-47-3॥
Tell me, reverend sirs, how I may retaliate against that wicked Takshaka who killed my father. (BORI: 1-47-3)
[PV-OTH:01_004_491]
api tatkarma viditaṁ bhavatāṁ yēna pannagam। takṣakaṁ sampradīptē’gnau prāpsyē’haṁ sahabāndhavam ॥BORI: 1-47-4॥
Do you know of a rite by which I may cast the serpent Takshaka, together with his kin, into a blazing fire? (BORI: 1-47-4)
[PV-OTH:01_004_492]
yathā tēna pitā mahyaṁ pūrvaṁ dagdhō viṣāgninā। tathāhamapi taṁ pāpaṁ dagdhumicchāmi pannagam ॥BORI: 1-47-5॥
Just as that serpent once burned my father with the fire of his venom, so I too wish to burn that evil serpent. (BORI: 1-47-5)
[PV-OTH:01_004_493]
asti rājanmahatsatraṁ tvadarthaṁ dēvanirmitam। sarpasatramiti khyātaṁ purāṇē kathyatē nr̥pa ॥BORI: 1-47-6॥
O king, there is a great sacrifice ordained by the gods for you. It is known as the Snake Sacrifice and is mentioned in the ancient lore, O ruler. (BORI: 1-47-6)
[PV-OTH:01_004_494]
āhartā tasya satrasya tvannānyō’sti narādhipa। iti paurāṇikāḥ prāhurasmākaṁ cāsti sa kratuḥ ॥BORI: 1-47-7॥
“No one but you, O king, can undertake that sacrificial session,” say those versed in ancient lore; and we know how to perform that rite. (BORI: 1-47-7)
[PV-OTH:01_004_495]
ēvamuktaḥ sa rājarṣirmēnē sarpaṁ hi takṣakam। hutāśanamukhaṁ dīptaṁ praviṣṭamiti sattama ॥BORI: 1-47-8॥
Thus addressed, the royal seer thought, “The serpent Takshaka has indeed entered the blazing mouth of the fire,” O best of men. (BORI: 1-47-8)
[PV-OTH:01_004_496]
tatō’bravīnmantravidastānrājā brāhmaṇāṁstadā। āhariṣyāmi tatsatraṁ sambhārāḥ sambhriyantu mē ॥BORI: 1-47-9॥
Then the king said to those Brahmins versed in sacred formulas, “I shall undertake that sacrificial session; let the necessary materials be assembled for me.” (BORI: 1-47-9)
[PV-OTH:01_004_497]
tatastē r̥tvijastasya śāstratō dvijasattama। dēśaṁ taṁ māpayāmāsuryajñāyatanakāraṇāt । yathāvajjñānaviduṣaḥ sarvē buddhyā paraṁ gatāḥ ॥BORI: 1-47-10॥
Then, O best of the twice-born, his officiating priests had that ground measured according to scriptural prescription for the sacrificial enclosure. All were thoroughly versed in the requisite knowledge and had attained the highest degree of understanding. (BORI: 1-47-10)
[PV-OTH:01_004_498]
r̥ddhyā paramayā yuktamiṣṭaṁ dvijagaṇāyutam। prabhūtadhanadhānyāḍhyamr̥tvigbhiḥ sunivēśitam ॥BORI: 1-47-11॥
endowed with the greatest prosperity, pleasing, thronged with hosts of Brahmins, rich in abundant wealth and grain, and well laid out by the officiating priests... (BORI: 1-47-11)
[PV-OTH:01_004_499]
nirmāya cāpi vidhivadyajñāyatanamīpsitam। rājānaṁ dīkṣayāmāsuḥ sarpasatrāptayē tadā ॥BORI: 1-47-12॥
Then, having duly constructed the desired sacrificial enclosure, they consecrated the king for the performance of the snake sacrifice. (BORI: 1-47-12)
[PV-OTH:01_004_500]
idaṁ cāsīttatra pūrvaṁ sarpasatrē bhaviṣyati। nimittaṁ mahadutpannaṁ yajñavighnakaraṁ tadā ॥BORI: 1-47-13॥
At that time, before the snake sacrifice had begun, this great omen arose there, one that would obstruct the sacrifice. (BORI: 1-47-13)
[PV-OTH:01_004_501]
yajñasyāyatanē tasminkriyamāṇē vacō’bravīt। sthapatirbuddhisampannō vāstuvidyāviśāradaḥ ॥BORI: 1-47-14॥
While that sacrificial enclosure was being constructed, the intelligent architect, well versed in the science of building, said: (BORI: 1-47-14)
[PV-OTH:01_004_502]
ityabravītsūtradhāraḥ sūtaḥ paurāṇikastadā। yasmindēśē ca kālē ca māpanēyaṁ pravartitā । brāhmaṇaṁ kāraṇaṁ kr̥tvā nāyaṁ saṁsthāsyatē kratuḥ ॥BORI: 1-47-15॥
Then the architect, a Sūta and teller of ancient lore, said: “Because of the place and time at which this measuring was begun, this sacrifice will not be completed, on account of a Brahmin.” (BORI: 1-47-15)
[PV-OTH:01_004_503]
ētacchrutvā tu rājā sa prāgdīkṣākālamabravīt। kṣattāraṁ nēha mē kaścidajñātaḥ praviśēditi ॥BORI: 1-47-16॥
On hearing this, the king, before the time of consecration, told the chamberlain, “Let no one unknown to me enter here.” (BORI: 1-47-16)
[PV-OTH:01_004_504]
tataḥ karma pravavr̥tē sarpasatrē vidhānataḥ। paryakrāmaṁśca vidhivatsvē svē karmaṇi yājakāḥ ॥BORI: 1-47-17॥
Then the rites of the snake sacrifice began according to prescription, and the officiating priests duly set about their respective tasks. (BORI: 1-47-17)
[PV-OTH:01_004_505]
paridhāya kr̥ṣṇavāsāṁsi dhūmasaṁraktalōcanāḥ। juhuvurmantravaccaiva samiddhaṁ jātavēdasam ॥BORI: 1-47-18॥
Clad in black garments, their eyes reddened by smoke, they duly offered oblations into the blazing fire with the prescribed mantras. (BORI: 1-47-18)
[PV-OTH:01_004_506]
kampayantaśca sarvēṣāmuragāṇāṁ manāṁsi tē। sarpānājuhuvustatra sarvānagnimukhē tadā ॥BORI: 1-47-19॥
Striking terror into the hearts of all the serpents, they then summoned every serpent there into the mouth of the fire. (BORI: 1-47-19)
[PV-OTH:01_004_507]
tataḥ sarpāḥ samāpētuḥ pradīptē havyavāhanē। vivēṣṭamānāḥ kr̥paṇā āhvayantaḥ parasparam ॥BORI: 1-47-20॥
Then the wretched serpents fell into the blazing sacrificial fire, writhing and calling out to one another. (BORI: 1-47-20)
[PV-OTH:01_004_508]
visphurantaḥ śvasantaśca vēṣṭayantastathā parē। pucchaiḥ śirōbhiśca bhr̥śaṁ citrabhānuṁ prapēdirē ॥BORI: 1-47-21॥
Thrashing and hissing, while others tightly entwined one another with their tails and heads, they plunged into the brightly blazing fire. (BORI: 1-47-21)
[PV-OTH:01_004_509]
śvētāḥ kr̥ṣṇāśca nīlāśca sthavirāḥ śiśavastathā। ruvantō bhairavānnādānpēturdīptē vibhāvasau ॥BORI: 1-47-22॥
White, black, and blue, old and young alike, they fell into the blazing fire, uttering terrifying cries. (BORI: 1-47-22)
[PV-OTH:01_004_510]
ēvaṁ śatasahasrāṇi prayutānyarbudāni ca। avaśāni vinaṣṭāni pannagānāṁ dvijōttama ॥BORI: 1-47-23॥
Thus, O best of brahmins, hundreds of thousands, millions, and tens of millions of serpents perished helplessly. (BORI: 1-47-23)
[PV-OTH:01_004_511]
indurā iva tatrānyē hastihastā ivāparē। mattā iva ca mātaṅgā mahākāyā mahābalāḥ ॥BORI: 1-47-24॥
Some there were like rats, others like elephants’ trunks, and still others, huge-bodied and immensely strong, like rutting elephants... (BORI: 1-47-24)
[PV-OTH:01_004_512]
uccāvacāśca bahavō nānāvarṇā viṣōlbaṇāḥ। ghōrāśca parighaprakhyā dandaśūkā mahābalāḥ । prapēturagnāvuragā mātr̥vāgdaṇḍapīḍitāḥ ॥BORI: 1-47-25॥
Numerous serpents of every size and color, virulently venomous, terrible, powerful, fiercely biting, and resembling iron clubs, fell into the fire, stricken by the punishment pronounced by their mother. (BORI: 1-47-25)
[PV-OTH:01_004_513]
sarpasatrē tadā rājñaḥ pāṇḍavēyasya dhīmataḥ। janamējayasya kē tvāsannr̥tvijaḥ paramarṣayaḥ ॥BORI: 1-48-1॥
At the serpent sacrifice of the wise king Janamejaya, descendant of Pāṇḍu, which great seers served as officiating priests? (BORI: 1-48-1)
[PV-OTH:01_004_514]
kē sadasyā babhūvuśca sarpasatrē sudāruṇē। viṣādajananē’tyarthaṁ pannagānāṁ mahābhayē ॥BORI: 1-48-2॥
And who served as members of the sacrificial assembly at that most dreadful snake sacrifice, which brought utter despair and great terror to the serpents? (BORI: 1-48-2)
[PV-OTH:01_004_515]
sarvaṁ vistaratastāta bhavāñśaṁsitumarhati। sarpasatravidhānajñā vijñēyāstē hi sūtaja ॥BORI: 1-48-3॥
Please tell us everything in detail, dear one, for those men should be known as experts in the procedures of a snake sacrifice, O son of a Suta. (BORI: 1-48-3)
[PV-OTH:01_004_516]
hanta tē kathayiṣyāmi nāmānīha manīṣiṇām। yē r̥tvijaḥ sadasyāśca tasyāsannr̥patēstadā ॥BORI: 1-48-4॥
Very well, I shall tell you the names of the wise men who were then that king’s officiating priests and members of the sacrificial assembly. (BORI: 1-48-4)
[PV-OTH:01_004_517]
tatra hōtā babhūvātha brāhmaṇaścaṇḍabhārgavaḥ। cyavanasyānvayē jātaḥ khyātō vēdavidāṁ varaḥ ॥BORI: 1-48-5॥
The Hotṛ there was the Brahmin Caṇḍabhārgava, born in Cyavana’s lineage and renowned as the foremost of those who knew the Vedas. (BORI: 1-48-5)
[PV-OTH:01_004_518]
udgātā brāhmaṇō vr̥ddhō vidvānkautsāryajaiminiḥ। brahmābhavacchārṅgaravō adhvaryurbōdhapiṅgalaḥ ॥BORI: 1-48-6॥
The aged and learned Brahmin Kautsārya Jaimini was the Udgatri; Śārṅgarava was the Brahman priest, and Bodhapiṅgala the Adhvaryu. (BORI: 1-48-6)
[PV-OTH:01_004_519]
sadasyaścābhavadvyāsaḥ putraśiṣyasahāyavān। uddālakaḥ śamaṭhakaḥ śvētakētuśca pañcamaḥ ॥BORI: 1-48-7॥
Vyasa too, accompanied by his son, disciples, and assistants, served as a member of the sacrificial assembly, as did Uddalaka, Shamathaka, and Shvetaketu, the fifth. (BORI: 1-48-7)
[PV-OTH:01_004_520]
asitō dēvalaścaiva nāradaḥ parvatastathā। ātrēyaḥ kuṇḍajaṭharō dvijaḥ kuṭighaṭastathā ॥BORI: 1-48-8॥
Asita and Devala, Nārada and Parvata, Ātreya, Kuṇḍajaṭhara, the Brahmin Kuṭighaṭa, and likewise— (BORI: 1-48-8)
[PV-OTH:01_004_521]
vātsyaḥ śrutaśravā vr̥ddhastapaḥsvādhyāyaśīlavān। kahōḍō dēvaśarmā ca maudgalyaḥ śamasaubharaḥ ॥BORI: 1-48-9॥
Vātsya; the aged Śrutaśravas, devoted to austerity and sacred study; Kahoḍa and Devaśarman; Maudgalya; and Śamasaurabha... (BORI: 1-48-9)
[PV-OTH:01_004_522]
ētē cānyē ca bahavō brāhmaṇāḥ saṁśitavratāḥ। sadasyā abhavaṁstatra satrē pārikṣitasya ha ॥BORI: 1-48-10॥
These and many other Brahmins of strict vows served there as officiating members at Parikshit's sacrificial session. (BORI: 1-48-10)
[PV-OTH:01_004_523]
juhvatsvr̥tvikṣvatha tadā sarpasatrē mahākratau। ahayaḥ prāpataṁstatra ghōrāḥ prāṇibhayāvahāḥ ॥BORI: 1-48-11॥
Then, as the officiating priests poured oblations at that great snake sacrifice, fearsome serpents that terrified living creatures fell into the fire. (BORI: 1-48-11)
[PV-OTH:01_004_524]
vasāmēdōvahāḥ kulyā nāgānāṁ sampravartitāḥ। vavau gandhaśca tumulō dahyatāmaniśaṁ tadā ॥BORI: 1-48-12॥
Streams carrying the fat and marrow of the serpents began to flow, and a powerful stench arose from those burning incessantly. (BORI: 1-48-12)
[PV-OTH:01_004_525]
patatāṁ caiva nāgānāṁ dhiṣṭhitānāṁ tathāmbarē। aśrūyatāniśaṁ śabdaḥ pacyatāṁ cāgninā bhr̥śam ॥BORI: 1-48-13॥
The cries of the serpents—those falling, those suspended in the air, and those being fiercely burned by the fire—were heard unceasingly. (BORI: 1-48-13)
[PV-OTH:01_004_526]
takṣakastu sa nāgēndraḥ puraṁdaranivēśanam। gataḥ śrutvaiva rājānaṁ dīkṣitaṁ janamējayam ॥BORI: 1-48-14॥
But Takshaka, that lord of serpents, went to Purandara’s abode as soon as he heard that King Janamejaya had been consecrated for the sacrifice. (BORI: 1-48-14)
[PV-OTH:01_004_527]
tataḥ sarvaṁ yathāvr̥ttamākhyāya bhujagōttamaḥ। agacchaccharaṇaṁ bhīta āgaskr̥tvā puraṁdaram ॥BORI: 1-48-15॥
Then the terrified foremost of serpents, having recounted everything exactly as it had happened, sought refuge with Purandara after committing the offense. (BORI: 1-48-15)
[PV-OTH:01_004_528]
tamindraḥ prāha suprītō na tavāstīha takṣaka। bhayaṁ nāgēndra tasmādvai sarpasatrātkathañcana ॥BORI: 1-48-16॥
Highly pleased, Indra said to him, “Takshaka, lord of serpents, you have nothing at all to fear here from that snake sacrifice.” (BORI: 1-48-16)
[PV-OTH:01_004_529]
prasāditō mayā pūrvaṁ tavārthāya pitāmahaḥ। tasmāttava bhayaṁ nāsti vyētu tē mānasō jvaraḥ ॥BORI: 1-48-17॥
I have already won the Grandfather’s favor on your behalf. Therefore, you have nothing to fear; let the anguish in your heart depart. (BORI: 1-48-17)
[PV-OTH:01_004_530]
ēvamāśvāsitastēna tataḥ sa bhujagōttamaḥ। uvāsa bhavanē tatra śakrasya muditaḥ sukhī ॥BORI: 1-48-18॥
Thus reassured by him, that foremost of serpents then remained there in Indra’s abode, joyful and at ease. (BORI: 1-48-18)
[PV-OTH:01_004_531]
ajasraṁ nipatatsvagnau nāgēṣu bhr̥śaduḥkhitaḥ। alpaśēṣaparīvārō vāsukiḥ paryatapyata ॥BORI: 1-48-19॥
As the serpents fell ceaselessly into the fire, Vāsuki, deeply distressed and left with only a few of his kin, was consumed with anguish. (BORI: 1-48-19)
[PV-OTH:01_004_532]
kaśmalaṁ cāviśadghōraṁ vāsukiṁ pannagēśvaram। sa ghūrṇamānahr̥dayō bhaginīmidamabravīt ॥BORI: 1-48-20॥
A terrible faintness overcame Vāsuki, lord of the serpents. His heart reeling, he said this to his sister: (BORI: 1-48-20)
[PV-OTH:01_004_533]
dahyantē’ṅgāni mē bhadrē diśō na pratibhānti ca। sīdāmīva ca saṁmōhādghūrṇatīva ca mē manaḥ ॥BORI: 1-48-21॥
My limbs are burning, dear sister, and I cannot make out the directions. I seem to be sinking into bewilderment, and my mind seems to reel. (BORI: 1-48-21)
[PV-OTH:01_004_534]
dr̥ṣṭirbhramati mē’tīva hr̥dayaṁ dīryatīva ca। patiṣyāmyavaśō’dyāhaṁ tasmindīptē vibhāvasau ॥BORI: 1-48-22॥
My vision is reeling violently, and my heart seems to be breaking. Powerless, I shall fall today into that blazing fire. (BORI: 1-48-22)
[PV-OTH:01_004_535]
pārikṣitasya yajñō’sau vartatē’smajjighāṁsayā। vyaktaṁ mayāpi gantavyaṁ pitr̥rājanivēśanam ॥BORI: 1-48-23॥
This sacrifice of Parikshit’s son is being conducted to destroy us. Clearly, I too must go to the abode of the king of the ancestors. (BORI: 1-48-23)
[PV-OTH:01_004_536]
ayaṁ sa kālaḥ samprāptō yadarthamasi mē svasaḥ। jaratkārōḥ purā dattā sā trāhyasmānsabāndhavān ॥BORI: 1-48-24॥
Sister, the time has now come for which I once gave you to Jaratkaru. Save us and our kinsmen. (BORI: 1-48-24)
[PV-OTH:01_004_537]
āstīkaḥ kila yajñaṁ taṁ vartantaṁ bhujagōttamē। pratiṣētsyati māṁ pūrvaṁ svayamāha pitāmahaḥ ॥BORI: 1-48-25॥
The Grandsire himself once told me that Astika would stop that sacrifice while it was in progress, O best of serpents. (BORI: 1-48-25)
[PV-OTH:01_004_538]
tadvatsē brūhi vatsaṁ svaṁ kumāraṁ vr̥ddhasaṁmatam। mamādya tvaṁ sabhr̥tyasya mōkṣārthaṁ vēdavittamam ॥BORI: 1-48-26॥
Therefore, my dear, speak today to your own beloved son—the young man esteemed by the elders and foremost among knowers of the Veda—for the deliverance of me and my attendants. (BORI: 1-48-26)
[PV-OTH:01_004_539]
tata āhūya putraṁ svaṁ jaratkārurbhujaṅgamā। vāsukērnāgarājasya vacanādidamabravīt ॥BORI: 1-49-1॥
Then Jaratkaru summoned her son and, at the bidding of Vasuki, king of the Nagas, said this: (BORI: 1-49-1)
[PV-OTH:01_004_540]
ahaṁ tava pituḥ putra bhrātrā dattā nimittataḥ। kālaḥ sa cāyaṁ samprāptastatkuruṣva yathātatham ॥BORI: 1-49-2॥
My son, I was given to your father by my brother for a particular purpose. The time for it has now come, so carry it out as it should be done. (BORI: 1-49-2)
[PV-OTH:01_004_541]
kiṁnimittaṁ mama piturdattā tvaṁ mātulēna mē। tanmamācakṣva tattvēna śrutvā kartāsmi tattathā ॥BORI: 1-49-3॥
For what reason were you given to my father by my maternal uncle? Tell me the truth of it; when I have heard, I will do accordingly. (BORI: 1-49-3)
[PV-OTH:01_004_542]
tata ācaṣṭa sā tasmai bāndhavānāṁ hitaiṣiṇī। bhaginī nāgarājasya jaratkāruraviklavā ॥BORI: 1-49-4॥
Then Jaratkaru, the serpent king’s sister, who sought the welfare of her kinsmen, calmly told him: (BORI: 1-49-4)
[PV-OTH:01_004_543]
bhujagānāmaśēṣāṇāṁ mātā kadrūriti śrutiḥ। tayā śaptā ruṣitayā sutā yasmānnibōdha tat ॥BORI: 1-49-5॥
Kadru is said to be the mother of all the serpents. Hear why, in her anger, she cursed her sons. (BORI: 1-49-5)
[PV-OTH:01_004_544]
ucchaiḥśravāḥ sō’śvarājō yanmithyā na kr̥tō mama। vinatānimittaṁ paṇitē dāsabhāvāya putrakāḥ ॥BORI: 1-49-6॥
Because you did not make Uccaihshravas, that king of horses, appear other than he was for my sake in the wager with Vinata whose stake was enslavement, my sons… (BORI: 1-49-6)
[PV-OTH:01_004_545]
janamējayasya vō yajñē dhakṣyatyanilasārathiḥ। tatra pañcatvamāpannāḥ prētalōkaṁ gamiṣyatha ॥BORI: 1-49-7॥
At Janamejaya’s sacrifice, fire, driven by the wind, will consume you. There, meeting your end, you will pass into the realm of the dead. (BORI: 1-49-7)
[PV-OTH:01_004_546]
tāṁ ca śaptavatīmēvaṁ sākṣāllōkapitāmahaḥ। ēvamastviti tadvākyaṁ prōvācānumumōda ca ॥BORI: 1-49-8॥
To her, after she had pronounced this curse, the Grandfather of the Worlds himself said, “So be it,” thereby approving her words. (BORI: 1-49-8)
[PV-OTH:01_004_547]
vāsukiścāpi tacchrutvā pitāmahavacastadā। amr̥tē mathitē tāta dēvāñśaraṇamīyivān ॥BORI: 1-49-9॥
And when Vasuki heard the Grandsire’s words, then, dear one, after the nectar had been churned, he sought refuge with the gods. (BORI: 1-49-9)
[PV-OTH:01_004_548]
siddhārthāśca surāḥ sarvē prāpyāmr̥tamanuttamam। bhrātaraṁ mē puraskr̥tya prajāpatimupāgaman ॥BORI: 1-49-10॥
Having accomplished their purpose and obtained the supreme nectar of immortality, all the gods approached Prajapati, with my brother at their head. (BORI: 1-49-10)
[PV-OTH:01_004_549]
tē taṁ prasādayāmāsurdēvāḥ sarvē pitāmaham। rājñā vāsukinā sārdhaṁ sa śāpō na bhavēditi ॥BORI: 1-49-11॥
All the gods, together with King Vasuki, entreated the Grandsire, saying, “May that curse not come to pass.” (BORI: 1-49-11)
[PV-OTH:01_004_550]
vāsukirnāgarājō’yaṁ duḥkhitō jñātikāraṇāt। abhiśāpaḥ sa mātrāsya bhagavanna bhavēditi ॥BORI: 1-49-12॥
“This Vāsuki, king of the Nāgas, is distressed on account of his kinsmen. Blessed One, may the curse laid upon him by his mother not come to pass.” (BORI: 1-49-12)
[PV-OTH:01_004_551]
jaratkārurjaratkāruṁ yāṁ bhāryāṁ samavāpsyati। tatra jātō dvijaḥ śāpādbhujagānmōkṣayiṣyati ॥BORI: 1-49-13॥
The Brahmin born of the wife named Jaratkaru whom Jaratkaru will take as his wife will free the serpents from the curse. (BORI: 1-49-13)
[PV-OTH:01_004_552]
ētacchrutvā tu vacanaṁ vāsukiḥ pannagēśvaraḥ। prādānmāmamaraprakhya tava pitrē mahātmanē ॥BORI: 1-49-14॥
On hearing these words, Vāsuki, lord of the serpents, gave me to your noble father, who was like an immortal. (BORI: 1-49-14)
[PV-OTH:01_004_553]
prāgēvānāgatē kālē tatra tvaṁ mayyajāyathāḥ ॥BORI: 1-49-14॥
Before the appointed time arrived, you were born to me there. (BORI: 1-49-14)
[PV-OTH:01_004_554]
ayaṁ sa kālaḥ samprāptō bhayānnastrātumarhasi। bhrātaraṁ caiva mē tasmāttrātumarhasi pāvakāt ॥BORI: 1-49-15॥
That time has now come. You must save us from danger, and you must also save my brother from that fire. (BORI: 1-49-15)
[PV-OTH:01_004_555]
amōghaṁ naḥ kr̥taṁ tatsyādyadahaṁ tava dhīmatē। pitrē dattā vimōkṣārthaṁ kathaṁ vā putra manyasē ॥BORI: 1-49-16॥
Then our act of giving me to your wise father for the sake of deliverance would not have been in vain. What do you think, son? (BORI: 1-49-16)
[PV-OTH:01_004_556]
ēvamuktastathētyuktvā sō’stīkō mātaraṁ tadā। abravīdduḥkhasantaptaṁ vāsukiṁ jīvayanniva ॥BORI: 1-49-17॥
Thus addressed, Astika said, “So be it.” Then, as if restoring the grief-stricken Vasuki to life, he said to his mother: (BORI: 1-49-17)
[PV-OTH:01_004_557]
ahaṁ tvāṁ mōkṣayiṣyāmi vāsukē pannagōttama। tasmācchāpānmahāsattva satyamētadbravīmi tē ॥BORI: 1-49-18॥
I will free you from that curse, Vasuki, foremost of serpents. Great being, I tell you this truly. (BORI: 1-49-18)
[PV-OTH:01_004_558]
bhava svasthamanā nāga na hi tē vidyatē bhayam। prayatiṣyē tathā saumya yathā śrēyō bhaviṣyati ॥BORI: 1-49-19॥
Be at ease, serpent, for you have nothing to fear. Gentle one, I shall strive to ensure that all will be well. (BORI: 1-49-19)
[PV-OTH:01_004_559]
na mē vāganr̥taṁ prāha svairēṣvapi kutō’nyathā ॥BORI: 1-49-19॥
My tongue has never spoken falsely even in jest—how much less in other circumstances? (BORI: 1-49-19)
[PV-OTH:01_004_560]
taṁ vai nr̥pavaraṁ gatvā dīkṣitaṁ janamējayam। vāgbhirmaṅgalayuktābhistōṣayiṣyē’dya mātula ॥BORI: 1-49-20॥
Today, uncle, I shall go to that best of kings, the consecrated Janamejaya, and please him with auspicious words. (BORI: 1-49-20)
[PV-OTH:01_004_561]
yathā sa yajñō nr̥patērnirvartiṣyati sattama ॥BORI: 1-49-20॥
so that the king’s sacrifice will be brought to completion, O best of beings. (BORI: 1-49-20)
[PV-OTH:01_004_562]
sa sambhāvaya nāgēndra mayi sarvaṁ mahāmatē। na tē mayi manō jātu mithyā bhavitumarhati ॥BORI: 1-49-21॥
O wise king of serpents, rely on me for everything; your trust in me can never prove misplaced. (BORI: 1-49-21)
[PV-OTH:01_004_563]
āstīka parighūrṇāmi hr̥dayaṁ mē vidīryatē। diśaśca na prajānāmi brahmadaṇḍanipīḍitaḥ ॥BORI: 1-49-22॥
Āstīka, I am reeling, and my heart is being torn apart. I can no longer tell one direction from another, crushed by the Brahmin’s rod. (BORI: 1-49-22)
[PV-OTH:01_004_564]
na santāpastvayā kāryaḥ kathañcitpannagōttama। dīptādagnēḥ samutpannaṁ nāśayiṣyāmi tē bhayam ॥BORI: 1-49-23॥
You must not grieve in any way, O foremost of serpents. I will dispel your fear, which has arisen from the blazing fire. (BORI: 1-49-23)
[PV-OTH:01_004_565]
brahmadaṇḍaṁ mahāghōraṁ kālāgnisamatējasam। nāśayiṣyāmi mātra tvaṁ bhayaṁ kārṣīḥ kathañcana ॥BORI: 1-49-24॥
I will destroy the exceedingly terrible rod of Brahma, blazing like the fire of doom. Do not be afraid of it in the least. (BORI: 1-49-24)
[PV-OTH:01_004_566]
tataḥ sa vāsukērghōramapanīya manōjvaram। ādhāya cātmanō’ṅgēṣu jagāma tvaritō bhr̥śam ॥BORI: 1-49-25॥
Then, having relieved Vasuki of his terrible anguish and taken it upon himself, he set out with all speed. (BORI: 1-49-25)
[PV-OTH:01_004_567]
janamējayasya taṁ yajñaṁ sarvaiḥ samuditaṁ guṇaiḥ। mōkṣāya bhujagēndrāṇāmāstīkō dvijasattamaḥ ॥BORI: 1-49-26॥
Astika, the foremost of Brahmins, to Janamejaya’s sacrifice, endowed with every excellence, for the deliverance of the serpent kings. (BORI: 1-49-26)
[PV-OTH:01_004_568]
sa gatvāpaśyadāstīkō yajñāyatanamuttamam। vr̥taṁ sadasyairbahubhiḥ sūryavahnisamaprabhaiḥ ॥BORI: 1-49-27॥
When Āstīka arrived, he saw the splendid sacrificial enclosure, filled with many officiants as radiant as the sun and fire. (BORI: 1-49-27)
[PV-OTH:01_004_569]
sa tatra vāritō dvāḥsthaiḥ praviśandvijasattamaḥ। abhituṣṭāva taṁ yajñaṁ pravēśārthī dvijōttamaḥ ॥BORI: 1-49-28॥
When the gatekeepers barred that excellent Brahmin from entering, he praised the sacrifice, seeking admission. (BORI: 1-49-28)
[PV-OTH:01_004_570]
sa prāpya yajñāyatanaṁ variṣṭhaṁ dvijōttamaḥ puṇyakr̥tāṁ variṣṭhaḥ । tuṣṭāva rājānamanantakīrtimr̥tviksadasyāṁśca tathaiva cāgnim ॥KUMB: 1-54-30; NILA: 01.054.030॥
Having reached the splendid sacrificial enclosure, that foremost Brahmin, preeminent among the virtuous, praised the king of boundless fame, the officiating priests and members of the assembly, and the sacred fire as well. (KUMB: 1-54-30; NILA: 01.054.030)
[PV-SVO:01_004_571]
sōmasya yajñō varuṇasya yajñaḥ; prajāpatēryajña āsītprayāgē। tathā yajñō’yaṁ tava bhāratāgrya; pārikṣita svasti nō’stu priyēbhyaḥ ॥BORI: 1-50-1॥
There were Soma’s sacrifice, Varuna’s sacrifice, and Prajapati’s sacrifice at Prayaga. Such too is this sacrifice of yours, foremost of the Bharatas, descendant of Parikshit. May all be well with us and our loved ones. (BORI: 1-50-1)
[PV-OTH:01_004_572]
śakrasya yajñaḥ śatasaṅkhya ukta; stathāparastulyasaṅkhyaḥ śataṁ vai। tathā yajñō’yaṁ tava bhāratāgrya; pārikṣita svasti nō’stu priyēbhyaḥ ॥BORI: 1-50-2॥
Indra’s sacrifices are said to have numbered a hundred, and another equal number likewise—a full hundred. Such too is this sacrifice of yours, foremost of the Bharatas, descendant of Parikshit. May all be well with us and those dear to us. (BORI: 1-50-2)
[PV-OTH:01_004_573]
yamasya yajñō harimēdhasaśca; yathā yajñō rantidēvasya rājñaḥ। tathā yajñō’yaṁ tava bhāratāgrya; pārikṣita svasti nō’stu priyēbhyaḥ ॥BORI: 1-50-3॥
As were the sacrifices of Yama and Harimedhas and the sacrifice of King Rantideva, so is this sacrifice of yours, foremost of the Bharatas, son of Parikshit. May our loved ones fare well. (BORI: 1-50-3)
[PV-OTH:01_004_574]
gayasya yajñaḥ śaśabindōśca rājñō; yajñastathā vaiśravaṇasya rājñaḥ। tathā yajñō’yaṁ tava bhāratāgrya; pārikṣita svasti nō’stu priyēbhyaḥ ॥BORI: 1-50-4॥
Like the sacrifice of Gaya, of King Śaśabindu, and of King Vaiśravaṇa, so is this sacrifice of yours, foremost of the Bharatas, son of Parikṣit. May all be well with those dear to us. (BORI: 1-50-4)
[PV-OTH:01_004_575]
nr̥gasya yajñastvajamīḍhasya cāsī; dyathā yajñō dāśarathēśca rājñaḥ। tathā yajñō’yaṁ tava bhāratāgrya; pārikṣita svasti nō’stu priyēbhyaḥ ॥BORI: 1-50-5॥
As were the sacrifices of Nṛga, Ajamīḍha, and the king, son of Daśaratha, so is this sacrifice of yours, Parīkṣit, foremost of the Bhāratas. May all be well with those dear to us. (BORI: 1-50-5)
[PV-OTH:01_004_576]
yajñaḥ śrutō nō divi dēvasūnō; ryudhiṣṭhirasyājamīḍhasya rājñaḥ। tathā yajñō’yaṁ tava bhāratāgrya; pārikṣita svasti nō’stu priyēbhyaḥ ॥BORI: 1-50-6॥
We have heard that the sacrifice of King Yudhishthira, the divine son and descendant of Ajamidha, is renowned in heaven. May this sacrifice of yours be likewise, foremost of the Bharatas, son of Parikshit. May all be well with us and our loved ones. (BORI: 1-50-6)
[PV-OTH:01_004_577]
kr̥ṣṇasya yajñaḥ satyavatyāḥ sutasya; svayaṁ ca karma pracakāra yatra। tathā yajñō’yaṁ tava bhāratāgrya; pārikṣita svasti nō’stu priyēbhyaḥ ॥BORI: 1-50-7॥
The sacrifice of Krishna, Satyavati’s son, at which he himself performed the rites—and likewise this sacrifice of yours, foremost of the Bharatas, descendant of Parikshit. May all be well with those dear to us. (BORI: 1-50-7)
[PV-OTH:01_004_578]
imē hi tē sūryahutāśavarcasaḥ; samāsatē vr̥trahaṇaḥ kratuṁ yathā। naiṣāṁ jñānaṁ vidyatē jñātumadya; dattaṁ yēbhyō na praṇaśyētkathañcit ॥BORI: 1-50-8॥
These priests of yours, radiant as the sun and fire, are assembled as they were at the sacrifice of the slayer of Vṛtra. The extent of their knowledge cannot be fathomed today, and whatever is given to them can never be lost. (BORI: 1-50-8)
[PV-OTH:01_004_579]
r̥tviksamō nāsti lōkēṣu caiva; dvaipāyanēnēti viniścitaṁ mē। ētasya śiṣyā hi kṣitiṁ caranti; sarvartvijaḥ karmasu svēṣu dakṣāḥ ॥BORI: 1-50-9॥
Moreover, there is no officiating priest in all the worlds equal to Dvaipayana—of this I am certain. For his disciples roam the earth, all of them officiating priests skilled in their respective rites. (BORI: 1-50-9)
[PV-OTH:01_004_580]
vibhāvasuścitrabhānurmahātmā; hiraṇyarētā viśvabhukkr̥ṣṇavartmā। pradakṣiṇāvartaśikhaḥ pradīptō; havyaṁ tavēdaṁ hutabhugvaṣṭi dēvaḥ ॥BORI: 1-50-10॥
The radiant, many-hued, great-souled god—golden-seeded, all-consuming, leaving a black trail, blazing with flames that curl to the right—the eater of oblations desires this offering of yours. (BORI: 1-50-10)
[PV-OTH:01_004_581]
nēha tvadanyō vidyatē jīvalōkē; samō nr̥paḥ pālayitā prajānām। dhr̥tyā ca tē prītamanāḥ sadāhaṁ; tvaṁ vā rājā dharmarājō yamō vā ॥BORI: 1-50-11॥
In this world of living beings, there is no other king equal to you in protecting his subjects. I am always pleased by your steadfastness; you are either King Dharma himself or Yama. (BORI: 1-50-11)
[PV-OTH:01_004_582]
śakraḥ sākṣādvajrapāṇiryathēha; trātā lōkē’smiṁstvaṁ tathēha prajānām। matastvaṁ naḥ puruṣēndrēha lōkē; na ca tvadanyō gr̥hapatirasti yajñē ॥BORI: 1-50-12॥
Just as Śakra himself, thunderbolt in hand, is the protector of this world, so you are the protector of its people. We regard you as the Indra of men in this world, and at a sacrifice there is no master of the house other than you. (BORI: 1-50-12)
[PV-OTH:01_004_583]
khaṭvāṅganābhāgadilīpakalpō; yayātimāndhātr̥samaprabhāvaḥ। ādityatējaḥpratimānatējā; bhīṣmō yathā bhrājasi suvratastvam ॥BORI: 1-50-13॥
You are like Khatvanga, Nabhaga, and Dilipa, and equal in might to Yayati and Mandhatri. Your splendor rivals the sun’s radiance, and you shine like Bhishma, O man of noble vows. (BORI: 1-50-13)
[PV-OTH:01_004_584]
vālmīkivattē nibhr̥taṁ sudhairyaṁ; vasiṣṭhavattē niyataśca kōpaḥ। prabhutvamindrēṇa samaṁ mataṁ mē; dyutiśca nārāyaṇavadvibhāti ॥BORI: 1-50-14॥
Like Vālmīki, your great fortitude is quiet and restrained; like Vasiṣṭha, your anger is controlled. I consider your lordly power equal to Indra’s, and your splendor shines like Nārāyaṇa’s. (BORI: 1-50-14)
[PV-OTH:01_004_585]
yamō yathā dharmaviniścayajñaḥ; kr̥ṣṇō yathā sarvaguṇōpapannaḥ। śriyāṁ nivāsō’si yathā vasūnāṁ; nidhānabhūtō’si tathā kratūnām ॥BORI: 1-50-15॥
Like Yama, you are versed in determining dharma; like Krishna, you are endowed with every virtue. You are the abode of prosperity and wealth, and likewise the repository of sacrifices. (BORI: 1-50-15)
[PV-OTH:01_004_586]
dambhōdbhavēnāsi samō balēna; rāmō yathā śastravidastravicca। aurvatritābhyāmasi tulyatējā; duṣprēkṣaṇīyō’si bhagīrathō vā ॥BORI: 1-50-16॥
In strength you are Dambhodbhava’s equal; like Rama, you are skilled in weapons and missiles. You equal Aurva and Trita in brilliance, and are hard to gaze upon—Bhagiratha himself, as it were. (BORI: 1-50-16)
[PV-OTH:01_004_587]
ēvaṁ stutāḥ sarva ēva prasannā; rājā sadasyā r̥tvijō havyavāhaḥ। tēṣāṁ dr̥ṣṭvā bhāvitānīṅgitāni; prōvāca rājā janamējayō’tha ॥BORI: 1-50-17॥
Thus praised, they were all pleased—the king, the members of the assembly, the officiating priests, and the bearer of oblations. Then King Janamejaya, seeing their favorable gestures, said: (BORI: 1-50-17)
[PV-OTH:01_004_588]
bālō vākyaṁ sthavira iva prabhāṣatē; nāyaṁ bālaḥ sthavirō’yaṁ matō mē। icchāmyahaṁ varamasmai pradātuṁ; tanmē viprā vitaradhvaṁ samētāḥ॥BORI: 1-51-1॥
Though a boy, he speaks like an elder. He is no boy; in my judgment, he is an elder. I wish to grant him a boon; therefore, Brahmins, assemble and determine what it shall be. (BORI: 1-51-1)
[PV-OTH:01_004_589]
bālō’pi viprō mānya ēvēha rājñāṁ; yaścāvidvānyaśca vidvānyathāvat। sarvānkāmāṁstvatta ēṣō’rhatē’dya; yathā ca nastakṣaka ēti śīghram॥BORI: 1-51-2॥
Even a young Brahmin is worthy of honor from kings, whether he is unlearned or duly learned. Today this man deserves every boon from you—but only once Takshaka has quickly come to us. (BORI: 1-51-2)
[PV-OTH:01_004_590]
vyāhartukāmē varadē nr̥pē dvijaṁ; varaṁ vr̥ṇīṣvēti tatō’bhyuvāca। hōtā vākyaṁ nātihr̥ṣṭāntarātmā; karmaṇyasmiṁstakṣakō naiti tāvat॥BORI: 1-51-3॥
As the boon-granting king was about to say to the Brahmin, “Choose a boon,” the Hotṛ, not greatly pleased at heart, said, “Takshaka has not yet come to this sacrifice.” (BORI: 1-51-3)
[PV-OTH:01_004_591]
yathā cēdaṁ karma samāpyatē mē; yathā ca nastakṣaka ēti śīghram। tathā bhavantaḥ prayatantu sarvē; paraṁ śaktyā sa hi mē vidviṣāṇaḥ॥BORI: 1-51-4॥
All of you must therefore exert yourselves to the utmost of your ability, so that this rite of mine may be completed and Takshaka may come to us quickly, for he hates me. (BORI: 1-51-4)
[PV-OTH:01_004_592]
yathā śāstrāṇi naḥ prāhuryathā śaṁsati pāvakaḥ। indrasya bhavanē rājaṁstakṣakō bhayapīḍitaḥ॥BORI: 1-51-5॥
As the scriptures tell us and the fire indicates, O king, Takshaka, stricken with fear, is in Indra’s abode. (BORI: 1-51-5)
[PV-OTH:01_004_593]
yathā sūtō lōhitākṣō mahātmā; paurāṇikō vēditavānpurastāt। sa rājānaṁ prāha pr̥ṣṭastadānīṁ; yathāhurviprāstadvadētannr̥dēva॥BORI: 1-51-6॥
The great-souled, red-eyed Suta, versed in the Puranas, had learned of it before. When questioned then, he told the king, “This is just as the Brahmins say, O lord of men.” (BORI: 1-51-6)
[PV-OTH:01_004_594]
purāṇamāgamya tatō bravīmyahaṁ; dattaṁ tasmai varamindrēṇa rājan। vasēha tvaṁ matsakāśē suguptō; na pāvakastvāṁ pradahiṣyatīti॥BORI: 1-51-7॥
Therefore, having learned it from the ancient tradition, I tell you, O king, of the boon Indra granted him: “Stay here beside me, securely protected; the fire will not burn you.” (BORI: 1-51-7)
[PV-OTH:01_004_595]
ētacchrutvā dīkṣitastapyamāna; āstē hōtāraṁ cōdayankarmakālē। hōtā ca yattaḥ sa juhāva mantrai; rathō indraḥ svayamēvājagāma॥BORI: 1-51-8॥
Hearing this, he sat in anguish, consecrated for the sacrifice and urging the Hotṛ on when it was time for the rite. The Hotṛ, intent on his task, offered oblations with mantras; then Indra himself arrived. (BORI: 1-51-8)
[PV-OTH:01_004_596]
vimānamāruhya mahānubhāvaḥ; sarvairdēvaiḥ parisaṁstūyamānaḥ। balāhakaiścāpyanugamyamānō; vidyādharairapsarasāṁ gaṇaiśca॥BORI: 1-51-9॥
The illustrious one, having mounted his celestial chariot, was extolled on every side by all the gods and followed by clouds, Vidyadharas, and hosts of Apsarases… (BORI: 1-51-9)
[PV-OTH:01_004_597]
tasyōttarīyē nihitaḥ sa nāgō; bhayōdvignaḥ śarma naivābhyagacchat। tatō rājā mantravidō’bravītpunaḥ; kruddhō vākyaṁ takṣakasyāntamicchan॥BORI: 1-51-10॥
Hidden in his upper garment, that serpent, distraught with fear, found no peace. Then the king, in his anger and intent on Takshaka’s destruction, again addressed the priests skilled in mantras: (BORI: 1-51-10)
[PV-OTH:01_004_598]
indrasya bhavanē viprā yadi nāgaḥ sa takṣakaḥ। tamindrēṇaiva sahitaṁ pātayadhvaṁ vibhāvasau॥BORI: 1-51-11॥
“Brahmins, if the serpent Takshaka is in Indra’s abode, cast him into the fire together with Indra himself.” (BORI: 1-51-11)
[PV-OTH:01_004_599]
ayamāyāti vai tūrṇaṁ takṣakastē vaśaṁ nr̥pa। śrūyatē’sya mahānnādō ruvatō bhairavaṁ bhayāt॥BORI: 1-51-12॥
Here comes Takshaka swiftly into your power, O king. His mighty roar can be heard as he bellows terribly in fear. (BORI: 1-51-12)
[PV-OTH:01_004_600]
nūnaṁ muktō vajrabhr̥tā sa nāgō; bhraṣṭaścāṅkānmantravisrastakāyaḥ। ghūrṇannākāśē naṣṭasañjñō’bhyupaiti; tīvrānniḥśvāsānniḥśvasanpannagēndraḥ॥BORI: 1-51-13॥
Surely the wielder of the thunderbolt has released that serpent, and he has fallen from his lap, his body dislodged by the incantations. Reeling through the sky and senseless, the serpent king approaches, heaving violent breaths. (BORI: 1-51-13)
[PV-OTH:01_004_601]
vartatē tava rājēndra karmaitadvidhivatprabhō। asmai tu dvijamukhyāya varaṁ tvaṁ dātumarhasi॥BORI: 1-51-14॥
This rite of yours is proceeding according to rule, O mighty king. But you should grant a boon to this foremost of Brahmins. (BORI: 1-51-14)
[PV-OTH:01_004_602]
bālābhirūpasya tavāpramēya; varaṁ prayacchāmi yathānurūpam। vr̥ṇīṣva yattē’bhimataṁ hr̥di sthitaṁ; tattē pradāsyāmyapi cēdadēyam॥BORI: 1-51-15॥
Young and handsome as you are, O incomparable one, I grant you a fitting boon. Choose whatever desire lies in your heart; I shall give it to you, even if it ought not to be given. (BORI: 1-51-15)
[PV-OTH:01_004_603]
patiṣyamāṇē nāgēndrē takṣakē jātavēdasi। idamantaramityēvaṁ tadāstīkō’bhyacōdayat॥BORI: 1-51-16॥
As the serpent king Takshaka was about to fall into the fire, Astika thought, “Now is the moment,” and pressed his request. (BORI: 1-51-16)
[PV-OTH:01_004_604]
varaṁ dadāsi cēnmahyaṁ vr̥ṇōmi janamējaya। satraṁ tē viramatvētanna patēyurihōragāḥ॥BORI: 1-51-17॥
If you grant me a boon, Janamejaya, this is what I choose: let this sacrifice of yours cease, so that no more serpents may fall into the fire here. (BORI: 1-51-17)
[PV-OTH:01_004_605]
ēvamuktastatō rājā brahmanpārikṣitastadā। nātihr̥ṣṭamanā vākyamāstīkamidamabravīt॥BORI: 1-51-18॥
O Brahmin, thus addressed, King Janamejaya, Parikshit's son, was not greatly pleased and then spoke these words to Astika: (BORI: 1-51-18)
[PV-OTH:01_004_606]
suvarṇaṁ rajataṁ gāśca yaccānyanmanyasē vibhō। tattē dadyāṁ varaṁ vipra na nivartētkraturmama॥BORI: 1-51-19॥
Gold, silver, cattle, and anything else you desire, my lord—I shall give you all this as a boon, Brahmin, but let my sacrifice not be stopped. (BORI: 1-51-19)
[PV-OTH:01_004_607]
suvarṇaṁ rajataṁ gāśca na tvāṁ rājanvr̥ṇōmyaham। satraṁ tē viramatvētatsvasti mātr̥kulasya naḥ॥BORI: 1-51-20॥
I do not ask you for gold, silver, or cattle, O king. Let this sacrificial session of yours cease, and may our maternal family be safe. (BORI: 1-51-20)
[PV-OTH:01_004_608]
āstīkēnaivamuktastu rājā pārikṣitastadā। punaḥ punaruvācēdamāstīkaṁ vadatāṁ varam॥BORI: 1-51-21॥
When Astika had spoken thus, King Parikshit repeatedly addressed him, that foremost of eloquent men, as follows: (BORI: 1-51-21)
[PV-OTH:01_004_609]
anyaṁ varaya bhadraṁ tē varaṁ dvijavarōttama। ayācata na cāpyanyaṁ varaṁ sa bhr̥gunandana॥BORI: 1-51-22॥
“Choose another boon—may all be well with you, O best of the foremost twice-born.” But that descendant of Bhrigu did not ask for any other boon. (BORI: 1-51-22)
[PV-OTH:01_004_610]
tatō vēdavidastatra sadasyāḥ sarva ēva tam। rājānamūcuḥ sahitā labhatāṁ brāhmaṇō varam॥BORI: 1-51-23॥
Then all the assembly members there who knew the Vedas said to the king in unison, “Let the Brahmin receive his boon.” (BORI: 1-51-23)
[PV-OTH:01_004_611]
prasādayainaṁ tvaritō narēndra dvijātivaryaṁ sakalārthasiddhayē ॥KUMB: 1-56-2॥
Quickly appease this foremost of twice-born men, O king, so that all your aims may be fulfilled. (KUMB: 1-56-2)
[PV-SVO:01_004_612]
indrēṇa sārdhaṁ takṣakaṁ pātayadhvaṁ vibhāvasau na vimucyēta nāgaḥ ॥KUMB: 1-56-8॥
Cast Takshaka together with Indra into the fire; the serpent must not escape. (KUMB: 1-56-8)
[PV-SVO:01_004_613]
āyātu cēndrō’pi satakṣakaḥ patē-dvibhāvasau nāgarājēna tūrṇam । jambhasya hantēti juhāva hōtā tadā jagāmāhidattābhayaḥ prabhuḥ ॥KUMB: 1-56-9॥
The Hotri offered an oblation, saying, “Let Indra, the slayer of Jambha, come with Takshaka and swiftly fall into the fire with the serpent king.” Then the lord who had granted the serpent protection came. (KUMB: 1-56-9)
[PV-SVO:01_004_614]
nāgasya nāśō mama caiva nāśō bhaviṣyatītyēva vicintayānaḥ ॥KUMB: 1-56-10॥
Thinking, “The serpent’s destruction will also be my own destruction” … (KUMB: 1-56-10)
[PV-SVO:01_004_615]
janamējayēna rājñā tu nōditastakṣakaṁ prati । hōtā juhāva tatrasthaṁ takṣakaṁ pannagaṁ tathā ॥KUMB: 1-56-13; NILA: 01.056.012॥
Urged by King Janamejaya concerning Takshaka, the Hotṛ then offered up the serpent Takshaka, who was there. (KUMB: 1-56-13; NILA: 01.056.012)
[PV-SVO:01_004_616]
hūyamānē tathā caiva takṣakaḥ sapurandaraḥ । ākāśē dadr̥śē tatra kṣaṇēna vyathitastadā ॥KUMB: 1-56-14; NILA: 01.056.013॥
As the invocation was thus being made, Takshaka appeared there in the sky with Purandara, suddenly overcome with distress. (KUMB: 1-56-14; NILA: 01.056.013)
[PV-SVO:01_004_617]
purandarastu taṁ yajñaṁ dr̥ṣṭvōrubhayamāviśat । hitvā tu takṣakaṁ trastaḥ svamēva bhavanaṁ yayau ॥KUMB: 1-56-15; NILA: 01.056.014॥
But when Purandara saw the sacrifice, great fear seized him. Terrified, he abandoned Takshaka and returned to his own abode. (KUMB: 1-56-15; NILA: 01.056.014)
[PV-SVO:01_004_618]
indrē gatē tu rājēndra takṣakō bhayamōhitaḥ । mantraśaktyā pāvakārcissamīpamavaśō gataḥ ॥KUMB: 1-56-16; NILA: 01.056.015॥
But when Indra had departed, O king of kings, Takshaka, bewildered by fear and powerless, was drawn by the power of the incantations toward the flames of the fire. (KUMB: 1-56-16; NILA: 01.056.015)
[PV-SVO:01_004_619]
taṁ dr̥ṣṭvā r̥tvijastatra vacanaṁ cēdamabruvan ॥KUMB: 1-56-16॥
Seeing him, the officiating priests there spoke these words: (KUMB: 1-56-16)
[PV-SVO:01_004_620]
yē sarpāḥ sarpasatrē’sminpatitā havyavāhanē। tēṣāṁ nāmāni sarvēṣāṁ śrōtumicchāmi sūtaja॥BORI: 1-52-1॥
O son of a Suta, I wish to hear the names of all the snakes that fell into the sacrificial fire at this snake sacrifice. (BORI: 1-52-1)
[PV-OTH:01_004_621]
sahasrāṇi bahūnyasminprayutānyarbudāni ca। na śakyaṁ parisaṅkhyātuṁ bahutvādvēdavittama॥BORI: 1-52-2॥
There were many thousands, millions, and hundreds of millions in this sacrifice; because of their great number, it is impossible to count them all, O foremost knower of the Vedas. (BORI: 1-52-2)
[PV-OTH:01_004_622]
yathāsmr̥ti tu nāmāni pannagānāṁ nibōdha mē। ucyamānāni mukhyānāṁ hutānāṁ jātavēdasi॥BORI: 1-52-3॥
Now hear from me, as I recall them, the names of the principal serpents that were offered into the fire. (BORI: 1-52-3)
[PV-OTH:01_004_623]
vāsukēḥ kulajāṁstāvatprādhānyēna nibōdha mē। nīlaraktānsitānghōrānmahākāyānviṣōlbaṇān॥BORI: 1-52-4॥
First, hear from me the foremost descendants of Vāsuki’s lineage—blue, red, white, fearsome, huge-bodied, and fiercely venomous: (BORI: 1-52-4)
[PV-OTH:01_004_624]
kōṭikō mānasaḥ pūrṇaḥ sahaḥ pailō halīsakaḥ। picchilaḥ kōṇapaścakraḥ kōṇavēgaḥ prakālanaḥ॥BORI: 1-52-5॥
Koṭika, Mānasa, Pūrṇa, Saha, Paila, Halīsaka, Picchila, Koṇapa, Cakra, Koṇavega, and Prakālana… (BORI: 1-52-5)
[PV-OTH:01_004_625]
hiraṇyavāhaḥ śaraṇaḥ kakṣakaḥ kāladantakaḥ। ētē vāsukijā nāgāḥ praviṣṭā havyavāhanam॥BORI: 1-52-6॥
Hiranyavaha, Sharana, Kakshaka, and Kaladantaka—these serpents born of Vasuki entered the sacrificial fire. (BORI: 1-52-6)
[PV-OTH:01_004_626]
takṣakasya kulē jātānpravakṣyāmi nibōdha tān। pucchaṇḍakō maṇḍalakaḥ piṇḍabhēttā rabhēṇakaḥ॥BORI: 1-52-7॥
I shall name those born in Takṣaka’s lineage; take note of them: Pucchaṇḍaka, Maṇḍalaka, Piṇḍabhettā, and Rabheṇaka… (BORI: 1-52-7)
[PV-OTH:01_004_627]
ucchikhaḥ surasō draṅgō balahēḍō virōhaṇaḥ। śilīśalakarō mūkaḥ sukumāraḥ pravēpanaḥ॥BORI: 1-52-8॥
Ucchikha, Surasa, Dranga, Balaheda, Virohana, Shili, Shalakara, Muka, Sukumara, and Pravepana... (BORI: 1-52-8)
[PV-OTH:01_004_628]
mudgaraḥ śaśarōmā ca sumanā vēgavāhanaḥ। ētē takṣakajā nāgāḥ praviṣṭā havyavāhanam॥BORI: 1-52-9॥
Mudgara, Śaśaroman, Sumana, and Vegavāhana—these serpent sons of Takṣaka entered the sacrificial fire. (BORI: 1-52-9)
[PV-OTH:01_004_629]
pārāvataḥ pāriyātraḥ pāṇḍarō hariṇaḥ kr̥śaḥ। vihaṅgaḥ śarabhō mōdaḥ pramōdaḥ saṁhatāṅgadaḥ॥BORI: 1-52-10॥
Pārāvata, Pāriyātra, Pāṇḍara, Hariṇa, Kṛśa, Vihaṅga, Śarabha, Moda, Pramoda, and Saṃhatāṅgada… (BORI: 1-52-10)
[PV-OTH:01_004_630]
airāvatakulādētē praiviṣṭā havyavāhanam। kauravyakulajānnāgāñśr̥ṇu mē dvijasattama॥BORI: 1-52-11॥
These serpents of Airavata’s line entered the sacrificial fire. Now hear from me of the Nagas born in Kauravya’s line, O best of the twice-born. (BORI: 1-52-11)
[PV-OTH:01_004_631]
aiṇḍilaḥ kuṇḍalō muṇḍō vēṇiskandhaḥ kumārakaḥ। bāhukaḥ śr̥ṅgavēgaśca dhūrtakaḥ pātapātarau॥BORI: 1-52-12॥
Aiṇḍila, Kuṇḍala, Muṇḍa, Veṇiskandha, Kumāraka, Bāhuka, Śṛṅgavega, Dhūrtaka, Pāta, and Pātara. (BORI: 1-52-12)
[PV-OTH:01_004_632]
dhr̥tarāṣṭrakulē jātāñśr̥ṇu nāgānyathātatham। kīrtyamānānmayā brahmanvātavēgānviṣōlbaṇān॥BORI: 1-52-13॥
Hear now, O Brahmin, as I duly name the snakes born in Dhritarashtra’s line, swift as the wind and formidable in venom. (BORI: 1-52-13)
[PV-OTH:01_004_633]
śaṅkukarṇaḥ piṅgalakaḥ kuṭhāramukhamēcakau। pūrṇāṅgadaḥ pūrṇamukhaḥ prahasaḥ śakunirhariḥ॥BORI: 1-52-14॥
Shankukarna, Pingalaka, Kutharamukha, Mechaka, Purnangada, Purnamukha, Prahasa, Shakuni, and Hari… (BORI: 1-52-14)
[PV-OTH:01_004_634]
āmāhaṭhaḥ kōmaṭhakaḥ śvasanō mānavō vaṭaḥ। bhairavō muṇḍavēdāṅgaḥ piśaṅgaścōdrapāragaḥ॥BORI: 1-52-15॥
Āmāhaṭha, Komaṭhaka, Śvasana, Mānava, Vaṭa, Bhairava, Muṇḍavedāṅga, Piśaṅga, and Udrapāraga. (BORI: 1-52-15)
[PV-OTH:01_004_635]
r̥ṣabhō vēgavānnāma piṇḍārakamahāhanū। raktāṅgaḥ sarvasāraṅgaḥ samr̥ddhaḥ pāṭarākṣasau॥BORI: 1-52-16॥
The swift one named Ṛṣabha; Piṇḍāraka and Mahāhanu; Raktāṅga, Sarvasāraṅga, and Samṛddha; and Pāṭa and Rākṣasa. (BORI: 1-52-16)
[PV-OTH:01_004_636]
varāhakō vāraṇakaḥ sumitraścitravēdikaḥ। parāśarastaruṇakō maṇiskandhastathāruṇiḥ॥BORI: 1-52-17॥
Varāhaka, Vāraṇaka, Sumitra, Citravedika, Parāśara, Taruṇaka, Maṇiskandha, and Aruṇi. (BORI: 1-52-17)
[PV-OTH:01_004_637]
iti nāgā mayā brahmankīrtitāḥ kīrtivardhanāḥ। prādhānyēna bahutvāttu na sarvē parikīrtitāḥ॥BORI: 1-52-18॥
Thus, Brahmin, I have named the foremost Nagas, who enhance their fame; because of their great number, however, I have not named them all. (BORI: 1-52-18)
[PV-OTH:01_004_638]
ētēṣāṁ putrapautrāstu prasavasya ca santatiḥ। na śakyāḥ parisaṅkhyātuṁ yē dīptaṁ pāvakaṁ gatāḥ॥BORI: 1-52-19॥
Their sons, grandsons, and further descendants who entered the blazing fire cannot be counted. (BORI: 1-52-19)
[PV-OTH:01_004_639]
saptaśīrṣā dviśīrṣāśca pañcaśīrṣāstathāparē। kālānalaviṣā ghōrā hutāḥ śatasahasraśaḥ॥BORI: 1-52-20॥
Seven-headed, two-headed, and others five-headed—terrible serpents whose venom was like the fire at the end of time—were offered by the hundreds of thousands. (BORI: 1-52-20)
[PV-OTH:01_004_640]
mahākāyā mahāvīryāḥ śailaśr̥ṅgasamucchrayāḥ। yōjanāyāmavistārā dviyōjanasamāyatāḥ॥BORI: 1-52-21॥
Huge-bodied and immensely powerful, towering like mountain peaks, a yojana in girth and two yojanas long... (BORI: 1-52-21)
[PV-OTH:01_004_641]
kāmarūpāḥ kāmagamā dīptānalaviṣōlbaṇāḥ। dagdhāstatra mahāsatrē brahmadaṇḍanipīḍitāḥ॥BORI: 1-52-22॥
Able to assume any form and go wherever they wished, and terrible with venom like blazing fire, they were burned there at the great sacrifice, afflicted by Brahma’s punishment. (BORI: 1-52-22)
[PV-OTH:01_004_642]
avaśānmātr̥vāgdaṇḍapīḍitānkr̥paṇānhūtān ॥KUMB: 1-57-5; NILA: 01.057.005॥
helpless and pitiable, afflicted by the punishment of their mother’s words, and summoned… (KUMB: 1-57-5; NILA: 01.057.005)
[PV-SVO:01_004_643]
anyē ca bahavō vipra tathā vai kulasaṁbhavāḥ । pradīptāgnau hutāḥ sarvē ghōrarūpā mahābalāḥ ॥KUMB: 1-57-7; NILA: 01.057.007॥
And many others, O Brahmin, born in that lineage, all fearsome in form and immensely powerful, were offered into the blazing fire. (KUMB: 1-57-7; NILA: 01.057.007)
[PV-SVO:01_004_644]
kauravyakulajāstvētē praviṣṭā havyavāhanam ॥KUMB: 1-57-14; NILA: 01.057.014॥
But these descendants of the Kaurava line entered the sacrificial fire. (KUMB: 1-57-14; NILA: 01.057.014)
[PV-SVO:01_004_645]
aṣṭāvakraḥ kōmalakaḥ śvasanō maunavēpagaḥ ॥KUMB: 1-57-17॥
Ashtavakra, Komalaka, Shvasana, and Maunavepaga… (KUMB: 1-57-17)
[PV-SVO:01_004_646]
daśaśīrṣāḥ śataśīrṣāstathānyē bahuśīrṣakāḥ ॥KUMB: 1-57-21॥
those with ten heads, those with a hundred heads, and others with many heads… (KUMB: 1-57-21)
[PV-SVO:01_004_647]
idamatyadbhutaṁ cānyadāstīkasyānuśuśrumaḥ। tathā varaiśchandyamānē rājñā pārikṣitēna ha॥BORI: 1-53-1॥
We have also heard this other most extraordinary thing about Astika: when he was thus being invited to choose boons by the king, Parikshit’s son... (BORI: 1-53-1)
[PV-OTH:01_004_648]
indrahastāccyutō nāgaḥ kha ēva yadatiṣṭhata। tataścintāparō rājā babhūva janamējayaḥ॥BORI: 1-53-2॥
The serpent, having fallen from Indra’s hand, remained suspended in the sky. Then King Janamejaya became deeply worried. (BORI: 1-53-2)
[PV-OTH:01_004_649]
hūyamānē bhr̥śaṁ dīptē vidhivatpāvakē tadā। na sma sa prāpatadvahnau takṣakō bhayapīḍitaḥ॥BORI: 1-53-3॥
Though the blazing fire was then being duly fed with abundant offerings, Takshaka, tormented by fear, did not fall into it. (BORI: 1-53-3)
[PV-OTH:01_004_650]
kiṁ sūta tēṣāṁ viprāṇāṁ mantragrāmō manīṣiṇām। na pratyabhāttadāgnau yanna papāta sa takṣakaḥ॥BORI: 1-53-4॥
Suta, did the host of incantations employed by those wise Brahmins fail at that time, since Takshaka did not fall into the fire? (BORI: 1-53-4)
[PV-OTH:01_004_651]
tamindrahastādvisrastaṁ visañjñaṁ pannagōttamam। āstīkastiṣṭha tiṣṭhēti vācastisrō’bhyudairayat॥BORI: 1-53-5॥
To that unconscious, foremost serpent, who had fallen from Indra’s hand, Astika cried three times, “Stay! Stay!” (BORI: 1-53-5)
[PV-OTH:01_004_652]
vitasthē sō’ntarikṣē’tha hr̥dayēna vidūyatā। yathā tiṣṭhēta vai kaścidgōcakrasyāntarā naraḥ॥BORI: 1-53-6॥
Then he remained suspended in midair, his heart tormented, like a man standing amid a herd of cattle. (BORI: 1-53-6)
[PV-OTH:01_004_653]
tatō rājābravīdvākyaṁ sadasyaiścōditō bhr̥śam। kāmamētadbhavatvēvaṁ yathāstīkasya bhāṣitam॥BORI: 1-53-7॥
Then the king, strongly urged by the members of the assembly, said, “Let it indeed be as Astika has requested.” (BORI: 1-53-7)
[PV-OTH:01_004_654]
samāpyatāmidaṁ karma pannagāḥ santvanāmayāḥ। prīyatāmayamāstīkaḥ satyaṁ sūtavacō’stu tat॥BORI: 1-53-8॥
Let this rite be ended; let the serpents be safe from harm. Let this Astika be gratified, and let the Suta’s words prove true. (BORI: 1-53-8)
[PV-OTH:01_004_655]
tatō halahalāśabdaḥ prītijaḥ samavartata। āstīkasya varē dattē tathaivōpararāma ca॥BORI: 1-53-9॥
Then a tumultuous cry of joy arose; and when the boon was granted to Astika, it subsided just as suddenly. (BORI: 1-53-9)
[PV-OTH:01_004_656]
sa yajñaḥ pāṇḍavēyasya rājñaḥ pārikṣitasya ha। prītimāṁścābhavadrājā bhāratō janamējayaḥ॥BORI: 1-53-10॥
That was the sacrifice of the Pandava king, Parikshit’s son; and King Janamejaya, descendant of Bharata, was pleased. (BORI: 1-53-10)
[PV-OTH:01_004_657]
r̥tvigbhyaḥ sasadasyēbhyō yē tatrāsansamāgatāḥ। tēbhyaśca pradadau vittaṁ śataśō’tha sahasraśaḥ॥BORI: 1-53-11॥
He gave wealth by the hundreds and thousands to the officiating priests, the assembly members, and all those who had gathered there. (BORI: 1-53-11)
[PV-OTH:01_004_658]
lōhitākṣāya sūtāya tathā sthapatayē vibhuḥ। yēnōktaṁ tatra satrāgrē yajñasya vinivartanam॥BORI: 1-53-12॥
The lord, to Lohitaksha—the Suta and master builder—who had declared there at the outset of the sacrificial session that the interruption of the sacrifice... (BORI: 1-53-12)
[PV-OTH:01_004_659]
nimittaṁ brāhmaṇa iti tasmai vittaṁ dadau bahu। tataścakārāvabhr̥thaṁ vidhidr̥ṣṭēna karmaṇā॥BORI: 1-53-13॥
“A Brahmin will be the cause.” He gave him great wealth and then performed the concluding bath according to the prescribed rite. (BORI: 1-53-13)
[PV-OTH:01_004_660]
āstīkaṁ prēṣayāmāsa gr̥hānēva susatkr̥tam। rājā prītamanāḥ prītaṁ kr̥takr̥tyaṁ manīṣiṇam॥BORI: 1-53-14॥
The delighted king sent the pleased and wise Astika home, his purpose accomplished and laden with honors. (BORI: 1-53-14)
[PV-OTH:01_004_661]
punarāgamanaṁ kāryamiti cainaṁ vacō’bravīt। bhaviṣyasi sadasyō mē vājimēdhē mahākratau॥BORI: 1-53-15॥
He said to him, “You must return. You shall be one of the officiants at my great horse-sacrifice.” (BORI: 1-53-15)
[PV-OTH:01_004_662]
tathētyuktvā pradudrāva sa cāstīkō mudā yutaḥ। kr̥tvā svakāryamatulaṁ tōṣayitvā ca pārthivam॥BORI: 1-53-16॥
“So be it,” Āstīka replied, and joyfully hurried away, having accomplished his incomparable task and satisfied the king. (BORI: 1-53-16)
[PV-OTH:01_004_663]
sa gatvā paramaprītō mātaraṁ mātulaṁ ca tam। abhigamyōpasaṅgr̥hya yathāvr̥ttaṁ nyavēdayat॥BORI: 1-53-17॥
Overjoyed, he went to his mother and his maternal uncle, greeted them respectfully, and told them everything that had happened. (BORI: 1-53-17)
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ētacchrutvā prīyamāṇāḥ samētā; yē tatrāsanpannagā vītamōhāḥ। tē’’stīkē vai prītimantō babhūvu; rūcuścainaṁ varamiṣṭaṁ vr̥ṇīṣva॥BORI: 1-53-18॥
Delighted to hear this, the snakes assembled there, their bewilderment gone, became well disposed toward Astika and said to him, “Choose the boon you desire.” (BORI: 1-53-18)
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bhūyō bhūyaḥ sarvaśastē’bruvaṁstaṁ; kiṁ tē priyaṁ karavāmō’dya vidvan। prītā vayaṁ mōkṣitāścaiva sarvē; kāmaṁ kiṁ tē karavāmō’dya vatsa॥BORI: 1-53-19॥
Again and again they all said to him, “What can we do for you today, learned one, that would please you? We are all delighted and have been set free. What wish can we fulfill for you today, dear child?” (BORI: 1-53-19)
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sāyaṁ prātaḥ suprasannātmarūpā; lōkē viprā mānavāścētarē’pi। dharmākhyānaṁ yē vadēyurmamēdaṁ; tēṣāṁ yuṣmadbhyō naiva kiñcidbhayaṁ syāt॥BORI: 1-53-20॥
May those serene Brahmins and other people in the world who recite this account of my dharma morning and evening have nothing whatever to fear from you. (BORI: 1-53-20)
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taiścāpyuktō bhāginēyaḥ prasannai; rētatsatyaṁ kāmamēvaṁ carantaḥ। prītyā yuktā īpsitaṁ sarvaśastē; kartāraḥ sma pravaṇā bhāginēya॥BORI: 1-53-21॥
The pleased serpents also said to their nephew, “This is indeed true. Acting accordingly, we shall all gladly and affectionately do what you desire, O nephew.” (BORI: 1-53-21)
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jaratkārōrjaratkārvāṁ samutpannō mahāyaśāḥ। āstīkaḥ satyasandhō māṁ pannagēbhyō’bhirakṣatu॥BORI: 1-53-22॥
May the illustrious Astika, true to his word and born of Jaratkaru and Jaratkaru, protect me from serpents. (BORI: 1-53-22)
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asitaṁ cārtimantaṁ ca sunīthaṁ cāpi yaḥ smarēt। divā vā yadi vā rātrau nāsya sarpabhayaṁ bhavēt॥BORI: 1-53-23॥
Whoever remembers Asita, Ārtimant, and Sunītha, whether by day or by night, will have no fear of snakes. (BORI: 1-53-23)
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mōkṣayitvā sa bhujagānsarpasatrāddvijōttamaḥ। jagāma kālē dharmātmā diṣṭāntaṁ putrapautravān॥BORI: 1-53-24॥
After saving the serpents from the snake sacrifice, that righteous best of Brahmins eventually met his appointed end, leaving behind sons and grandsons. (BORI: 1-53-24)
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ityākhyānaṁ mayāstīkaṁ yathāvatkīrtitaṁ tava। yatkīrtayitvā sarpēbhyō na bhayaṁ vidyatē kvacit॥BORI: 1-53-25॥
Thus I have recounted to you, just as it happened, the tale of Āstīka; by recounting it, one is never in any danger from snakes. (BORI: 1-53-25)
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śrutvā dharmiṣṭhamākhyānamāstīkaṁ puṇyavardhanam। āstīkasya kavērvipra śrīmaccaritamāditaḥ॥BORI: 1-53-26॥
Having heard, O Brahmin, the deeply righteous and merit-enhancing tale of Astika—the glorious life of the sage Astika from its beginning… (BORI: 1-53-26)
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bhr̥guvaṁśātprabhr̥tyēva tvayā mē kathitaṁ mahat। ākhyānamakhilaṁ tāta sautē prītō’smi tēna tē॥BORI: 1-53-27॥
Beginning with the lineage of Bhrigu, you have told me the entire great narrative. My dear Sauti, I am pleased with you for that. (BORI: 1-53-27)
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prakṣyāmi caiva bhūyastvāṁ yathāvatsūtanandana। yāṁ kathāṁ vyāsasampannāṁ tāṁ ca bhūyaḥ pracakṣva mē॥BORI: 1-53-28॥
I shall question you further and in due order, O son of the Suta. Tell me that detailed account once again. (BORI: 1-53-28)
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tasminparamaduṣprāpē sarpasatrē mahātmanām। karmāntarēṣu vidhivatsadasyānāṁ mahākavē॥BORI: 1-53-29॥
At that snake sacrifice, so exceedingly difficult to gain access to, during the prescribed intervals in the rites among the great-souled officiants, O great poet… (BORI: 1-53-29)
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yā babhūvuḥ kathāścitrā yēṣvarthēṣu yathātatham। tvatta icchāmahē śrōtuṁ sautē tvaṁ vai vicakṣaṇaḥ॥BORI: 1-53-30॥
We wish to hear from you, O Suta, exactly as they were, the wondrous stories that arose and the subjects they concerned, for you are indeed discerning. (BORI: 1-53-30)
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karmāntarēṣvakathayandvijā vēdāśrayāḥ kathāḥ। vyāsastvakathayannityamākhyānaṁ bhārataṁ mahat॥BORI: 1-53-31॥
During intervals in the rites, Brahmins told stories based on the Vedas, while Vyasa continually recounted the great Bharata narrative. (BORI: 1-53-31)
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mahābhāratamākhyānaṁ pāṇḍavānāṁ yaśaskaram। janamējayēna yatpr̥ṣṭaḥ kr̥ṣṇadvaipāyanastadā॥BORI: 1-53-32॥
the great Mahabharata narrative that brings glory to the Pandavas, about which Janamejaya then questioned Krishna Dvaipayana… (BORI: 1-53-32)
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śrāvayāmāsa vidhivattadā karmāntarēṣu saḥ। tāmahaṁ vidhivatpuṇyāṁ śrōtumicchāmi vai kathām॥BORI: 1-53-33॥
He then had it duly recited during intervals in the rites. I truly wish to hear that sacred tale in due form… (BORI: 1-53-33)
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manaḥsāgarasambhūtāṁ maharṣēḥ puṇyakarmaṇaḥ। kathayasva satāṁ śrēṣṭha na hi tr̥pyāmi sūtaja॥BORI: 1-53-34॥
Born from the ocean of the virtuous great sage’s mind—relate it, best of the good, for I am not satisfied, son of a Suta. (BORI: 1-53-34)
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hanta tē kathayiṣyāmi mahadākhyānamuttamam। kr̥ṣṇadvaipāyanamataṁ mahābhāratamāditaḥ॥BORI: 1-53-35॥
Very well, I shall tell you from the beginning the great and excellent tale, the Mahabharata as conceived by Krishna Dvaipayana. (BORI: 1-53-35)
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tajjuṣasvōttamamatē kathyamānaṁ mayā dvija। śaṁsituṁ tanmanōharṣō mamāpīha pravartatē॥BORI: 1-53-36॥
Listen with favor, O noble-minded twice-born, as I relate it. My heart too is moved with joy to recount it here. (BORI: 1-53-36)
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dattvā dravyaṁ yathānyāyaṁ bhōjanācchādanānvitam । prītastasmai narapatirapramēyaparākramaḥ ॥KUMB: 1-58-13; KUMB: 1-58-14; NILA: 01.058.013; NILA: 01.058.014॥
Having duly given him wealth together with food and clothing, the king of immeasurable prowess, well pleased… (KUMB: 1-58-13; KUMB: 1-58-14; NILA: 01.058.013; NILA: 01.058.014)
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sarpāpasarpa bhadraṁ tē gaccha sarpa mahāviṣa । janēmējayasya yajñāntē āstīkavacanaṁ smara ॥KUMB: 1-58-25; NILA: 01.058.025॥
Serpent, move away! May all be well with you. Go, highly venomous serpent. Remember Astika’s words at the conclusion of Janamejaya’s sacrifice. (KUMB: 1-58-25; NILA: 01.058.025)
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āstīkasya vacaḥ śrutvā yaḥ sarpō na nivartatē । śatadhā bhidyatē mūrdhā śiṁśavr̥kṣaphalaṁ yathā ॥KUMB: 1-58-26; NILA: 01.058.026॥
Any snake that hears Astika’s words but does not turn away will have its head split into a hundred pieces like the fruit of the shimsapa tree. (KUMB: 1-58-26; NILA: 01.058.026)
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sa ēvamuktastu tadā dvijēndraḥ samāgataistairbhujagēndramukhyaiḥ । saṁprāpya prītiṁ vipulāṁ mahātmā tatō manō gamanāyātha dadhrē ॥KUMB: 1-58-27; NILA: 01.058.027॥
Thus addressed by the assembled foremost lords of the serpents, the great-souled lord of Brahmins was filled with immense joy and then resolved to depart. (KUMB: 1-58-27; NILA: 01.058.027)
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ityēvaṁ nāgarājō’tha nāgānāṁ madhyagastadā । uktvā sahaiva taiḥ sarpaiḥ svamēva bhavanaṁ yayau ॥KUMB: 1-58-28॥
Having spoken thus, the serpent king, who was then in the midst of the Nagas, went with those serpents to his own dwelling. (KUMB: 1-58-28)
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yathā kathitavānbrahmanpramatiḥ pūrvajastava । putrāya ruravē prītaḥ pr̥cchatē bhārgavōttama ॥KUMB: 1-58-31; NILA: 01.058.030॥
Just as your ancestor Pramati, pleased, told his son Ruru when he asked, O Brahmin, best of the Bhrigus... (KUMB: 1-58-31; NILA: 01.058.030)
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yadvākyaṁ śrutavāṁścāhaṁ tathā ca kathitaṁ mayā ॥KUMB: 1-58-32; NILA: 01.058.031॥
What I heard him say, I have related to you just as it was told. (KUMB: 1-58-32; NILA: 01.058.031)
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yanmāṁ tvaṁ pr̥ṣṭavānbrahmañśrutvā ḍuṇḍubhabhāṣitam । vyētu tē sumahadbrahmankautūhalamarindama ॥KUMB: 1-58-33; NILA: 01.058.032॥
As for what you asked me, O Brahmin, after hearing Dundubha’s words, may your great curiosity about it be dispelled, O subduer of foes. (KUMB: 1-58-33; NILA: 01.058.032)
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sarvapāpavinirmuktō dīrghamāyuravāpnuyāt ॥KUMB: 1-58-34॥
Freed from all sins, one would attain a long life. (KUMB: 1-58-34)
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