Chapter 4: Śeṣa and Vāsuki confront the serpent curse; Parīkṣit is killed by Takṣaka, Janamejaya begins the snake sacrifice, and Āstīka stops it.
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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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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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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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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Śeṣa was born first, and Vāsuki after him; then Airāvata and Takṣaka, and Karkoṭaka and Dhanañjaya. (BORI: 1-31-5)
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Kaliya, Maninaga, and the naga Apurana; likewise the naga Pinjaraka, then Elapatra and Vamana. (BORI: 1-31-6)
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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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Sumanomukha, Dadhimukha, Vimalapiṇḍaka, Āpta, Koṭanaka, Śaṅkha, and Vālaśikha. (BORI: 1-31-8)
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Niṣṭhyūnaka, Hemaguha, Nahuṣa, Piṅgala, Bāhyakarṇa, Hastipada, and Mudgarapiṇḍaka; (BORI: 1-31-9)
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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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The Nāga Śaṅkhanaka, another named Sphaṇḍaka, the great Nāga Kṣemaka, and the Nāga Piṇḍāraka as well. (BORI: 1-31-11)
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Karavīra, Puṣpadaṃṣṭra, Eḷaka, Bilvapāṇḍuka, Mūṣakāda, Śaṅkhaśiras, Pūrṇadaṃṣṭra, and Haridraka; (BORI: 1-31-12)
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Aparājita, Jyotika, Pannaga, Śrīvaha, Kauravya, Dhṛtarāṣṭra, Puṣkara, and Śalyaka; (BORI: 1-31-13)
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Virajas, Subāhu, the valiant Śālīpiṇḍa, Hastibhadra, Piṭharaka, Mukhara, and Koṇavāsana; (BORI: 1-31-14)
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Kunjara, Kurara, Naga, Prabhakara, Kumuda, Kumudaksha, Tittiri, Halika, the two Karkaras, Kundodara, and Mahodara. (BORI: 1-31-15)
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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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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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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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Kardama, a great serpent, and the serpent Bahumūlaka... (KUMB: 1-35-16; NILA: 01.035.016)
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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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“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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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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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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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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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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The Grandfather said to Śeṣa, who had spoken thus: (KUMB: 1-36-13; NILA: 01.036.013)
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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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)
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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)
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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)
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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)
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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)
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Then other righteous serpents counseled them: “This plan of yours is foolish. The killing of Brahmins is not fitting.” (BORI: 1-33-19)
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For in adversity, peace firmly rooted in righteousness is best. The predominance of unrighteousness would destroy the entire world. (BORI: 1-33-20)
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But other Nagas said, “We shall become lightning-bearing clouds and extinguish the blazing fire with rain.” (BORI: 1-33-21)
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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)
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Or at that sacrifice, let the serpents bite all the people by the hundreds and thousands; thus panic will arise. (BORI: 1-33-23)
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Or let the serpents defile the prepared food with their urine and feces, which destroy all food. (BORI: 1-33-24)
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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)
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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)
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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)
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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)
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Having said this, they all looked to Vāsuki, the lord of serpents. Vāsuki, after reflecting, addressed the serpents: (BORI: 1-33-29)
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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)
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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)
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A terrible curse has indeed been pronounced by my ill-mannered mother. (KUMB: 1-37-6)
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For all of us are intelligent and discerning. (KUMB: 1-37-8; NILA: 01.037.008)
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I think it best to win the favor of the great-souled Kashyapa. (KUMB: 1-37-32; NILA: 01.037.032)
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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)
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For I must arrange matters so that they will be to your benefit. (KUMB: 1-37-34; NILA: 01.037.034)
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After hearing all their various proposals and Vasuki’s words, Elapatra said this: (BORI: 1-34-1)
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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)
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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)
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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)
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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)
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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)
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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)
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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)
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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)
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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)
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Now learn what will bring about those serpents’ deliverance from the great danger when that time comes. (BORI: 1-34-11)
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In the Yayāvara lineage there will be a wise and mighty seer, renowned as Jaratkāru, radiant and self-controlled. (BORI: 1-34-12)
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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)
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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)
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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)
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“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)
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Therefore, Vasuki, I believe you should give him your sister, who is known as Jaratkaru. (BORI: 1-34-17)
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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)
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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)
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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)
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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)
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A beautiful maiden has been born as Vasuki’s sister. Vasuki, foremost of serpents, will give that maiden to him. (KUMB: 1-38-17)
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He will beget upon her a son who has mastered the Vedas and Vedāṅgas. (KUMB: 1-38-18)
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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)
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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)
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From that time on, Vasuki carefully guarded that maiden, his sister Jaratkaru, and felt the greatest joy. (BORI: 1-35-2)
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Then what seemed no great length of time passed. Thereafter all the gods and Asuras churned the ocean. (BORI: 1-35-3)
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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)
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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)
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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)
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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)
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I myself issued this decree in my mind, O immortals—the decree that the serpent Elapatra formerly conveyed to him. (BORI: 1-35-8)
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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)
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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)
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Gods, what the serpent Elapatra said then for the good of the snakes is indeed so, and not otherwise. (BORI: 1-35-11)
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Having heard these words of the Grandfather, the lord of serpents assigned many snakes to keep constant watch over Jaratkaru. (BORI: 1-35-12)
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When the powerful Jaratkaru desires to take a wife, come quickly and tell me; that will be to our benefit. (BORI: 1-35-13)
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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)
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O son of the Suta, I wish to hear about the great sage whom you called Jaratkaru. (BORI: 1-36-1)
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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)
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“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)
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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)
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Thus addressed, the righteous Shaunaka smiled and, turning to Ugrashravas, said, “That is fitting.” (BORI: 1-36-5)
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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)
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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)
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Then, at some later time, the renowned King Parikshit, perpetuator of the Kuru line... (BORI: 1-36-8)
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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)
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The king roamed about, shooting deer, wild boars, hyenas, buffalo, and various other wild animals. (BORI: 1-36-10)
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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)
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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)
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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)
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Led far astray by the deer, the king, exhausted and tormented by thirst, came upon a sage in the forest. (BORI: 1-36-14)
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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)
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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)
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Ho, Brahmin! I am King Parikshit, son of Abhimanyu. A deer I shot has escaped. Have you seen it? (BORI: 1-36-17)
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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]
—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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
Thus Parikshit, the son of Abhimanyu, became renowned throughout the world. (KUMB: 1-40-12)
[PV-SVO:01_004_149]
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]
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]
referring to his father; hearing this, he became angry. (KUMB: 1-40-28; NILA: 01.040.028)
[PV-SVO:01_004_152]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
—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]
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]
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]
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]
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]
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]
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]
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]
Hungry and weary, and unaware of this vow, he undoubtedly did this here today. (BORI: 1-37-26)
[PV-OTH:01_004_179]
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]
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]
Indeed, a king must be forgiven, however he may behave. (KUMB: 1-41-25; NILA: 01.041.024)
[PV-SVO:01_004_182]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“Take precautions against it,” he said again and again. Yet no one can avert it. (BORI: 1-38-20)
[PV-OTH:01_004_207]
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]
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]
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]
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]
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]
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]
As soon as Gauramukha had departed, the king, deeply troubled, consulted with his ministers. (BORI: 1-38-27)
[PV-OTH:01_004_214]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
I am hastening there, good sir, to relieve him of his suffering at once. (BORI: 1-38-37)
[PV-OTH:01_004_225]
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]
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]
These worlds would perish, and the remedy for him would be only temporary. (KUMB: 1-42-6)
[PV-SVO:01_004_228]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
Having received from Takṣaka as much wealth as he desired, the eminent sage… (BORI: 1-39-19)
[PV-OTH:01_004_251]
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]
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]
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]
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]
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]
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]
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]
After the Nagas, disguised as ascetics, had departed, the king addressed his ministers and friends: (BORI: 1-39-27)
[PV-OTH:01_004_259]
All of you, together with me, should eat these delicious fruits brought by the ascetics. (BORI: 1-39-28)
[PV-OTH:01_004_260]
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]
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]
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]
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]
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]
See the power of my spell today. Bite this banyan tree, O serpent! (KUMB: 1-43-3)
[PV-SVO:01_004_266]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
Let all beings here—whether stationary or moving, or hidden from sight—hear my words. (BORI: 1-42-11)
[PV-OTH:01_004_323]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
I will not marry—such is the resolve I have formed. (KUMB: 1-46-6; NILA: 01.046.006)
[PV-SVO:01_004_334]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
I have kept her for your sake, O best of sages. (KUMB: 1-47-2; NILA: 01.047.002)
[PV-SVO:01_004_376]
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]
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]
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]
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]
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]
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]
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]
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]
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]
Thus addressed, Jaratkaru replied, reassuring the anguished Vasuki, lord of serpents: (BORI: 1-44-9)
[PV-OTH:01_004_386]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
Then he met his inescapable, fated end through a serpent. (BORI: 1-45-15)
[PV-OTH:01_004_415]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
Then, when the seventh day arrived, the Brahmarshi Kashyapa wished to go to the king. (BORI: 1-46-14)
[PV-OTH:01_004_444]
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]
Where are you going in such haste, and what do you intend to do? (BORI: 1-46-15)
[PV-OTH:01_004_446]
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]
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]
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]
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]
“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]
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]
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]
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]
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]
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]
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]
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]
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]
O king, a certain man looking for firewood had already climbed that dry-branched tree. (BORI: 1-46-29)
[PV-OTH:01_004_460]
The serpent and the Brahmin, unaware of the man there in the tree… (BORI: 1-46-29)
[PV-OTH:01_004_461]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
a disciple named Gauramukha, of good conduct and endowed with virtues… (KUMB: 1-50-13; NILA: 01.050.013)
[PV-SVO:01_004_475]
After resting, he told the king everything in full. (KUMB: 1-50-14; NILA: 01.050.014)
[PV-SVO:01_004_476]
I am that Takshaka, Brahmin. Behold my wondrous power! (KUMB: 1-50-21; NILA: 01.050.021)
[PV-SVO:01_004_477]
“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]
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]
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]
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]
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]
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]
“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]
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]
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]
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]
This was the wickedness of the man who turned Kashyapa back. (KUMB: 1-50-50; NILA: 01.050.050)
[PV-SVO:01_004_488]
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]
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]
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]
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]
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]
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]
“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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
Asita and Devala, Nārada and Parvata, Ātreya, Kuṇḍajaṭhara, the Brahmin Kuṭighaṭa, and likewise— (BORI: 1-48-8)
[PV-OTH:01_004_521]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
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]
Before the appointed time arrived, you were born to me there. (BORI: 1-49-14)
[PV-OTH:01_004_554]
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]
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]
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]
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]
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]
My tongue has never spoken falsely even in jest—how much less in other circumstances? (BORI: 1-49-19)
[PV-OTH:01_004_560]
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]
so that the king’s sacrifice will be brought to completion, O best of beings. (BORI: 1-49-20)
[PV-OTH:01_004_562]
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, 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]
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]
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]
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]
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]
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]
When the gatekeepers barred that excellent Brahmin from entering, he praised the sacrifice, seeking admission. (BORI: 1-49-28)
[PV-OTH:01_004_570]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
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]
Cast Takshaka together with Indra into the fire; the serpent must not escape. (KUMB: 1-56-8)
[PV-SVO:01_004_613]
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]
Thinking, “The serpent’s destruction will also be my own destruction” … (KUMB: 1-56-10)
[PV-SVO:01_004_615]
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]
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]
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]
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]
Seeing him, the officiating priests there spoke these words: (KUMB: 1-56-16)
[PV-SVO:01_004_620]
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]
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]
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]
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]
Koṭika, Mānasa, Pūrṇa, Saha, Paila, Halīsaka, Picchila, Koṇapa, Cakra, Koṇavega, and Prakālana… (BORI: 1-52-5)
[PV-OTH:01_004_625]
Hiranyavaha, Sharana, Kakshaka, and Kaladantaka—these serpents born of Vasuki entered the sacrificial fire. (BORI: 1-52-6)
[PV-OTH:01_004_626]
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]
Ucchikha, Surasa, Dranga, Balaheda, Virohana, Shili, Shalakara, Muka, Sukumara, and Pravepana... (BORI: 1-52-8)
[PV-OTH:01_004_628]
Mudgara, Śaśaroman, Sumana, and Vegavāhana—these serpent sons of Takṣaka entered the sacrificial fire. (BORI: 1-52-9)
[PV-OTH:01_004_629]
Pārāvata, Pāriyātra, Pāṇḍara, Hariṇa, Kṛśa, Vihaṅga, Śarabha, Moda, Pramoda, and Saṃhatāṅgada… (BORI: 1-52-10)
[PV-OTH:01_004_630]
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]
Aiṇḍila, Kuṇḍala, Muṇḍa, Veṇiskandha, Kumāraka, Bāhuka, Śṛṅgavega, Dhūrtaka, Pāta, and Pātara. (BORI: 1-52-12)
[PV-OTH:01_004_632]
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]
Shankukarna, Pingalaka, Kutharamukha, Mechaka, Purnangada, Purnamukha, Prahasa, Shakuni, and Hari… (BORI: 1-52-14)
[PV-OTH:01_004_634]
Āmāhaṭha, Komaṭhaka, Śvasana, Mānava, Vaṭa, Bhairava, Muṇḍavedāṅga, Piśaṅga, and Udrapāraga. (BORI: 1-52-15)
[PV-OTH:01_004_635]
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]
Varāhaka, Vāraṇaka, Sumitra, Citravedika, Parāśara, Taruṇaka, Maṇiskandha, and Aruṇi. (BORI: 1-52-17)
[PV-OTH:01_004_637]
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]
Their sons, grandsons, and further descendants who entered the blazing fire cannot be counted. (BORI: 1-52-19)
[PV-OTH:01_004_639]
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]
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]
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]
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]
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]
But these descendants of the Kaurava line entered the sacrificial fire. (KUMB: 1-57-14; NILA: 01.057.014)
[PV-SVO:01_004_645]
Ashtavakra, Komalaka, Shvasana, and Maunavepaga… (KUMB: 1-57-17)
[PV-SVO:01_004_646]
those with ten heads, those with a hundred heads, and others with many heads… (KUMB: 1-57-21)
[PV-SVO:01_004_647]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
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]
“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]
Overjoyed, he went to his mother and his maternal uncle, greeted them respectfully, and told them everything that had happened. (BORI: 1-53-17)
[PV-OTH:01_004_664]
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)
[PV-OTH:01_004_665]
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)
[PV-OTH:01_004_666]
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)
[PV-OTH:01_004_667]
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)
[PV-OTH:01_004_668]
May the illustrious Astika, true to his word and born of Jaratkaru and Jaratkaru, protect me from serpents. (BORI: 1-53-22)
[PV-OTH:01_004_669]
Whoever remembers Asita, Ārtimant, and Sunītha, whether by day or by night, will have no fear of snakes. (BORI: 1-53-23)
[PV-OTH:01_004_670]
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)
[PV-OTH:01_004_671]
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)
[PV-OTH:01_004_672]
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)
[PV-OTH:01_004_673]
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)
[PV-OTH:01_004_674]
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)
[PV-OTH:01_004_675]
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)
[PV-OTH:01_004_676]
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)
[PV-OTH:01_004_677]
During intervals in the rites, Brahmins told stories based on the Vedas, while Vyasa continually recounted the great Bharata narrative. (BORI: 1-53-31)
[PV-OTH:01_004_678]
the great Mahabharata narrative that brings glory to the Pandavas, about which Janamejaya then questioned Krishna Dvaipayana… (BORI: 1-53-32)
[PV-OTH:01_004_679]
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)
[PV-OTH:01_004_680]
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)
[PV-OTH:01_004_681]
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)
[PV-OTH:01_004_682]
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)
[PV-OTH:01_004_683]
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)
[PV-SVO:01_004_684]
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)
[PV-SVO:01_004_685]
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)
[PV-SVO:01_004_686]
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)
[PV-SVO:01_004_687]
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)
[PV-SVO:01_004_688]
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)
[PV-SVO:01_004_689]
What I heard him say, I have related to you just as it was told. (KUMB: 1-58-32; NILA: 01.058.031)
[PV-SVO:01_004_690]
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)
[PV-SVO:01_004_691]
Freed from all sins, one would attain a long life. (KUMB: 1-58-34)
[PV-SVO:01_004_692]