Adi Parwa 3

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Mahabharata 1.3

Adi Parwa 3

  1 [सूत]
      जनमेजयः पारिक्षितः सह भरातृभिः कुरुक्षेत्रे दीर्घसत्त्रम उपास्ते
      तस्य भरातरस तरयः शरुतसेनॊग्रसेनॊ भीमसेन इति
  2 तेषु तत सत्रम उपासीनेषु तत्र शवाभ्यागच्छत सारमेयः
      सजनमेजयस्य भरातृभिर अभिहतॊ रॊरूयमाणॊ मातुः समीपम उपागच्छत
  3 तं माता रॊरूयमाणम उवाच
      किं रॊदिषि
      केनास्य अभिहत इति
  4 स एवम उक्तॊ मातरं परत्युवाच
      जनमेजयस्य भरातृभिर अभिहतॊ ऽसमीति
  5 तं माता परत्युवाच
      वयक्तं तवया तत्रापराद्धं येनास्य अभिहत इति
  6 स तां पुनर उवाच
      नापराध्यामि किं चित
      नावेक्षे हवींषि नावलिह इति
  7 तच छरुत्वा तस्य माता सरमा पुत्रशॊकार्ता तत सत्रम उपागच्छद यत्र सजनमेजयः सह भरातृभिर दीर्घसत्रम उपास्ते
  8 स तया करुद्धया तत्रॊक्तः
      अयं मे पुत्रॊ न किं चिद अपराध्यति
      किमर्थम अभिहत इति
      यस्माच चायम अभिहतॊ ऽनपकारी तस्माद अदृष्टं तवां भयम आगमिष्यतीति
  9 सजनमेजय एवम उक्तॊ देव शुन्या सरमया दृढं संभ्रान्तॊ विषण्णश चासीत
  10 स तस्मिन सत्रे समाप्ते हास्तिनपुरं परत्येत्य पुरॊहितम अनुरूपम अन्विच्छमानः परं यत्नम अकरॊद यॊ मे पापकृत्यां शमयेद इति
 11 स कदा चिन मृगयां यातः पारिक्षितॊ जनमेजयः कस्मिंश चित सवविषयॊद्देशे आश्रमम अपश्यत
 12 तत्र कश चिद ऋषिर आसां चक्रे शरुतश्रवा नाम
     तस्याभिमतः पुत्र आस्ते सॊमश्रवा नाम
 13 तस्य तं पुत्रम अभिगम्य जनमेजयः पारिक्षितः पौरॊहित्याय वव्रे
 14 स नमस्कृत्य तम ऋषिम उवाच
     भगवन्न अयं तव पुत्रॊ मम पुरॊहितॊ ऽसत्व इति
 15 स एवम उक्तः परत्युवाच
     भॊ जनमेजय पुत्रॊ ऽयं मम सर्प्यां जातः
     महातपस्वी सवाध्यायसंपन्नॊ मत तपॊ वीर्यसंभृतॊ मच छुक्रं पीतवत्यास तस्याः कुक्षौ संवृद्धः
     समर्थॊ ऽयं भवतः सर्वाः पापकृत्याः शमयितुम अन्तरेण महादेव कृत्याम
     अस्य तव एकम उपांशु वरतम
     यद एनं कश चिद बराह्मणः कं चिद अर्थम अभियाचेत तं तस्मै दद्याद अयम
     यद्य एतद उत्सहसे ततॊ नयस्वैनम इति
 16 तेनैवम उत्कॊ जनमेजयस तं परत्युवाच
     भगवंस तथा भविष्यतीति
 17 स तं पुरॊहितम उपादायॊपावृत्तॊ भरातॄन उवाच
     मयायं वृत उपाध्यायः
     यद अयं बरूयात तत कार्यम अविचारयद्भिर इति
 18 तेनैवम उक्ता भरातरस तस्य तथा चक्रुः
     स तथा भरातॄन संदिश्य तक्षशिलां परत्यभिप्रतस्थे
     तं च देशं वशे सथापयाम आस
 19 एतस्मिन्न अन्तरे कश चिद ऋषिर धौम्यॊ नामायॊदः
 20 स एकं शिष्यम आरुणिं पाञ्चाल्यं परेषयाम आस
     गच्छ केदारखण्डं बधानेति
 21 स उपाध्यायेन संदिष्ट आरुणिः पाञ्चाल्यस तत्र गत्वा तत केदारखण्डं बद्धुं नाशक्नॊत
 22 स कलिश्यमानॊ ऽपश्यद उपायम
     भवत्व एवं करिष्यामीति
 23 स तत्र संविवेश केदारखण्डे
     शयाने तस्मिंस तद उदकं तस्थौ
 24 ततः कदा चिद उपाध्याय आयॊदॊ धौम्यः शिष्यान अपृच्छत
     कव आरुणिः पाञ्चाल्यॊ गत इति
 25 ते परत्यूचुः
     भगवतैव परेषितॊ गच्छ केदारखण्डं बधानेति
 26 स एवम उक्तस ताञ शिष्यान परत्युवाच
     तस्मात सर्वे तत्र गच्छामॊ यत्र स इति
 27 स तत्र गत्वा तस्याह्वानाय शब्दं चकार
     भॊ आरुणे पाञ्चाल्य कवासि
     वत्सैहीति
 28 स तच छरुत्वा आरुणिर उपाध्याय वाक्यं तस्मात केदारखण्डात सहसॊत्थाय तम उपाध्यायम उपतस्थे
     परॊवाच चैनम
     अयम अस्म्य अत्र केदारखण्डे निःसरमाणम उदकम अवारणीयं संरॊद्धुं संविष्टॊ भगवच छब्दं शरुत्वैव सहसा विदार्य केदारखण्डं भगवन्तम उपस्थितः
     तद अभिवादये भगवन्तम
     आज्ञापयतु भवान
     किं करवाणीति
 29 तम उपाध्यायॊ ऽबरवीत
     यस्माद भवान केदारखण्डम अवदार्यॊत्थितस तस्माद भवान उद्दालक एव नाम्ना भविष्यतीति
 30 स उपाध्यायेनानुगृहीतः
     यस्मात तवया मद्वचॊ ऽनुष्ठितं तस्माच छरेयॊ ऽवाप्स्यसीति
     सर्वे च ते वेदाः परतिभास्यन्ति सर्वाणि च धर्मशास्त्राणीति
 31 स एवम उक्त उपाध्यायेनेष्टं देशं जगाम
 32 अथापरः शिष्यस तस्यैवायॊदस्य दौम्यस्यॊपमन्युर नाम
 33 तम उपाध्यायः परेषयाम आस
     वत्सॊपमन्यॊ गा रक्षस्वेति
 34 स उपाध्याय वचनाद अरक्षद गाः
     स चाहनि गा रक्षित्वा दिवसक्षये ऽभयागम्यॊपाध्यायस्याग्रतः सथित्वा नमश चक्रे
 35 तम उपाध्यायः पीवानम अपश्यत
     उवाच चैनम
     वत्सॊपमन्यॊ केन वृत्तिं कल्पयसि
     पीवान असि दृढम इति
 36 स उपाध्यायं परत्युवाच
     भैक्षेण वृत्तिं कल्पयामीति
 37 तम उपाध्यायः परत्युवाच
     ममानिवेद्य भैक्षं नॊपयॊक्तव्यम इति
 38 स तथेत्य उक्त्वा पुनर अरक्षद गाः
     रक्षित्वा चागम्य तथैवॊपाध्यायस्याग्रतः सथित्वा नमश चक्रे
 39 तम उपाध्यायस तथापि पीवानम एव दृष्ट्वॊवाच
     वत्सॊपमन्यॊ सर्वम अशेषतस ते भैक्षं गृह्णामि
     केनेदानीं वृत्तिं कल्पयसीति
 40 स एवम उक्त उपाध्यायेन परत्युवाच
     भगवते निवेद्य पूर्वम अपरं चरामि
     तेन वृत्तिं कल्पयामीति
 41 तम उपाध्यायः परत्युवाच
     नैषा नयाय्या गुरुवृत्तिः
     अन्येषाम अपि वृत्त्युपरॊधं करॊष्य एवं वर्तमानः
     लुब्धॊ ऽसीति
 42 स तथेत्य उक्त्वा गा अरक्षत
     रक्षित्वा च पुनर उपाध्याय गृहम आगम्यॊपाध्यायस्याग्रतः सथित्वा नमश चक्रे
 43 तम उपाध्यायस तथापि पीवानम एव दृष्ट्वा पुनर उवाच
     अहं ते सर्वं भैक्षं गृह्णामि न चान्यच चरसि
     पीवान असि
     केन वृत्तिं कल्पयसीति
 44 स उपाध्यायं परत्युवाच
     भॊ एतासां गवां पयसा वृत्तिं कल्पयामीति
 45 तम उपाध्यायः परत्युवाच
     नैतन नयाय्यं पय उपयॊक्तुं भवतॊ मयाननुज्ञातम इति
 46 स तथेति परतिज्ञाय गा रक्षित्वा पुनर उपाध्याय गृहान एत्य पुरॊर अग्रतः सथित्वा नमश चक्रे
 47 तम उपाध्यायः पीवानम एवापश्यत
     उवाच चैनम
     भैक्षं नाश्नासि न चान्यच चरसि
     पयॊ न पिबसि
     पीवान असि
     केन वृत्तिं कल्पयसीति
 48 स एवम उक्त उपाध्यायं परत्युवाच
     भॊः फेनं पिबामि यम इमे वत्सा मातॄणां सतनं पिबन्त उद्गिरन्तीति
 49 तम उपाध्यायः परत्युवाच
     एते तवद अनुकम्पया गुणवन्तॊ वत्साः परभूततरं फेनम उद्गिरन्ति
     तद एवम अपि वत्सानां वृत्त्युपरॊधं करॊष्य एवं वर्तमानः
     फेनम अपि भवान न पातुम अर्हतीति
 50 स तथेति परतिज्ञाय निराहारस ता गा अरक्षत
     तथा परतिषिद्धॊ भैक्षं नाश्नाति न चान्यच चरति
     पयॊ न पिबति
     फेनं नॊपयुङ्क्ते
 51 स कदा चिद अरण्ये कषुधार्तॊ ऽरकपत्राण्य अभक्षयत
 52 स तैर अर्कपत्रैर भक्षितैः कषार कटूष्ण विपाकिभिश चक्षुष्य उपहतॊ ऽनधॊ ऽभवत
     सॊ ऽनधॊ ऽपि चङ्क्रम्यमाणः कूपे ऽपतत
 53 अथ तस्मिन्न अनागच्छत्य उपाध्यायः शिष्यान अवॊचत
     मयॊपमन्युः सर्वतः परतिषिद्धः
     स नियतं कुपितः
     ततॊ नागच्छति चिरगतश चेति
 54 स एवम उक्त्वा गत्वारण्यम उपमन्यॊर आह्वानं चक्रे
     भॊ उपमन्यॊ कवासि
     वत्सैहीति
 55 स तदाह्वानम उपाध्यायाच छरुत्वा परत्युवाचॊच्चैः
     अयम अस्मि भॊ उपाध्याय कूपे पतित इति
 56 तम उपाध्यायः परत्युवाच
     कथम असि कूपे पतित इति
 57 स तं परत्युवाच
     अर्कपत्राणि भक्षयित्वान्धी भूतॊ ऽसमि
     अतः कूपे पतित इति
 58 तम उपाध्यायः परत्युवाच
     अश्विनौ सतुहि
     तौ तवां चक्षुष्मन्तं करिष्यतॊ देव भिषजाव इति
 59 स एवम उक्त उपाध्यायेन सतॊतुं परचक्रमे देवाव अश्विनौ वाग्भिर ऋग्भिः
 60 परपूर्वगौ पूर्वजौ चित्रभानू; गिरा वा शंसामि तपनाव अनन्तौ
     दिव्यौ सुपर्णौ विरजौ विमानाव; अधिक्षियन्तौ भुवनानि विश्वा
 61 हिरण्मयौ शकुनी साम्परायौ; नासत्य दस्रौ सुनसौ वैजयन्तौ
     शुक्रं वयन्तौ तरसा सुवेमाव; अभि वययन्ताव असितं विवस्वत
 62 गरस्तां सुपर्णस्य बलेन वर्तिकाम; अमुञ्चताम अश्विनौ सौभगाय
     तावत सुवृत्ताव अनमन्त मायया; सत्तमा गा अरुणा उदावहन
 63 षष्टिश च गावस तरिशताश च धेनव; एकं वत्सं सुवते तं दुहन्ति
     नाना गॊष्ठा विहिता एकदॊहनास; ताव अश्विनौ दुहतॊ घर्मम उक्थ्यम
 64 एकां नाभिं सप्तशता अराः शरिताः; परधिष्व अन्या विंशतिर अर्पिता अराः
     अनेमि चक्रं परिवर्तते ऽजरं; मायाश्विनौ समनक्ति चर्षणी
 65 एकं चक्रं वर्तते दवादशारं; परधि षण णाभिम एकाक्षम अमृतस्य धारणम
     यस्मिन देवा अधि विश्वे विषक्तास; ताव अश्विनौ मुञ्चतॊ मा विषीदतम
 66 अश्विनाव इन्द्रम अमृतं वृत्तभूयौ; तिरॊधत्ताम अश्विनौ दासपत्नी
     भित्त्वा गिरिम अश्विनौ गाम उदाचरन्तौ; तद वृष्टम अह्ना परथिता वलस्य
 67 युवां दिशॊ जनयथॊ दशाग्रे; समानं मूर्ध्नि रथया वियन्ति
     तासां यातम ऋषयॊ ऽनुप्रयान्ति; देवा मनुष्याः कषितिम आचरन्ति
 68 युवां वर्णान विकुरुथॊ विश्वरूपांस; ते ऽधिक्षियन्ति भुवनानि विश्वा
     ते भानवॊ ऽपय अनुसृताश चरन्ति; देवा मनुष्याः कषितिम आचरन्ति
 69 तौ नासत्याव अश्विनाव आमहे वां; सरजं च यां बिभृथः पुष्करस्य
     तौ नासत्याव अमृतावृतावृधाव; ऋते देवास तत परपदेन सूते
 70 मुखेन गर्भं लभतां युवानौ; गतासुर एतत परपदेन सूते
     सद्यॊ जातॊ मातरम अत्ति गर्भस ताव; अश्विनौ मुञ्चथॊ जीवसे गाः
 71 एवं तेनाभिष्टुताव अश्विनाव आजग्मतुः
     आहतुश चैनम
     परीतौ सवः
     एष ते ऽपूपः
     अशानैनम इति
 72 स एवम उतः परत्युवाच
     नानृतम ऊचतुर भवन्तौ
     न तव अहम एतम अपूपम उपयॊक्तुम उत्सहे अनिवेद्य गुरव इति
 73 ततस तम अश्विनाव ऊचतुः
     आवाभ्यां पुरस्ताद भवत उपाध्यायेनैवम एवाभिष्टुताभ्याम अपूपः परीताभ्यां दत्तः
     उपयुक्तश च स तेनानिवेद्य गुरवे
     तवम अपि तथैव कुरुष्व यथा कृतम उपाध्यायेनेति
 74 स एवम उक्तः पुनर एव परत्युवाचैतौ
     परत्यनुनये भवन्ताव अश्विनौ
     नॊत्सहे ऽहम अनिवेद्यॊपाध्यायायॊपयॊक्तुम इति
 75 तम अश्विनाव आहतुः
     परीतौ सवस तवानया गुरुवृत्त्या
     उपाध्यायस्य ते कार्ष्णायसा दन्ताः
     भवतॊ हिरण्मया भविष्यन्ति
     चक्षुष्मांश च भविष्यसि
     शरेयश चावाप्स्यसीति
 76 स एवम उक्तॊ ऽशविभ्यां लब्धचक्षुर उपाध्याय सकाशम आगम्यॊपाध्यायम अभिवाद्याचचक्षे
     स चास्य परीतिमान अभूत
 77 आह चैनम
     यथाश्विनाव आहतुस तथा तवं शरेयॊ ऽवाप्स्यसीति
     सर्वे च ते वेदाः परतिभास्यन्तीति
 78 एषा तस्यापि परीक्षॊपमन्यॊः
 79 अथापरः शिष्यस तस्यैवायॊदस्य धौम्यस्य वेदॊ नाम
 80 तम उपाध्यायः संदिदेश
     वत्स वेद इहास्यताम
     भवता मद्गृहे कं चित कालं शुश्रूषमाणेन भवितव्यम
     शरेयस ते भविष्यतीति
 81 स तथेत्य उक्त्वा गुरु कुले दीर्घकालं गुरुशुश्रूषणपरॊ ऽवसत
     गौर इव नित्यं गुरुषु धूर्षु नियुज्यमानः शीतॊष्णक्षुत तृष्णा दुःखसहः सर्वत्राप्रतिकूलः
 82 तस्य महता कालेन गुरुः परितॊषं जगाम
     तत्परितॊषाच च शरेयः सर्वज्ञतां चावाप
     एषा तस्यापि परीक्षा वेदस्य
 83 स उपाध्यायेनानुज्ञातः समावृत्तस तस्माद गुरु कुलवासाद गृहाश्रमं परत्यपद्यत
     तस्यापि सवगृहे वसतस तरयः शिष्या बभूवुः
 84 स शिष्यान न किं चिद उवाच
     कर्म वा करियतां गुरुशुश्रूषा वेति
     दुःखाभिज्ञॊ हि गुरु कुलवासस्य शिष्यान परिक्लेशेन यॊजयितुं नेयेष
 85 अथ कस्य चित कालस्य वेदं बराह्मणं जनमेजयः पौष्यश च कषत्रियाव उपेत्यॊपाध्यायं वरयां चक्रतुः
 86 स कदा चिद याज्य कार्येणाभिप्रस्थित उत्तङ्कं नाम शिष्यं नियॊजयाम आस
     भॊ उत्तङ्क यत किं चिद अस्मद गृहे परिहीयते यद इच्छाम्य अहम अपरिहीणं भवता करियमाणम इति
 87 स एवं परतिसमादिश्यॊत्तङ्कं वेदः परवासं जगाम
 88 अथॊत्तङ्कॊ गुरुशुश्रूषुर गुरु नियॊगम अनुतिष्ठमानस तत्र गुरु कुले वसति सम
 89 स वसंस तत्रॊपाध्याय सत्रीभिः सहिताभिर आहूयॊक्तः
     उपाध्यायिनी ते ऋतुमती
     उपाध्यायश च परॊषितः
     अस्या यथायम ऋतुर वन्ध्यॊ न भवति तथा करियताम
     एतद विषीदतीति
 90 स एवम उक्तस ताः सत्रियः परत्युवाच
     न मया सत्रीणां वचनाद इदम अकार्यं कार्यम
     न हय अहम उपाध्यायेन संदिष्टः
     अकार्यम अपि तवया कार्यम इति
 91 तस्य पुनर उपाध्यायः कालान्तरेण गृहान उपजगाम तस्मात परवासात
     स तद्वृत्तं तस्याशेषम उपलभ्य परीतिमान अभूत
 92 उवाच चैनम
     वत्सॊत्तङ्क किं ते परियं करवाणीति
     धर्मतॊ हि शुश्रूषितॊ ऽसमि भवता
     तेन परीतिः परस्परेण नौ संवृद्धा
     तद अनुजाने भवन्तम
     सर्वाम एव सिद्धिं पराप्स्यसि
     गम्यताम इति
 93 स एवम उक्तः परत्युवाच
     किं ते परियं करवाणीति
     एवं हय आहुः
 94 यश चाधर्मेण विब्रूयाद यश चाधर्मेण पृच्छति
 95 तयॊर अन्यतरः परैति विद्वेषं चाधिगच्छति
     सॊ ऽहम अनुज्ञातॊ भवता इच्छामीष्टं ते गुर्वर्थम उपहर्तुम इति
 96 तेनैवम उक्त उपाध्यायः परत्युवाच
     वत्सॊत्तङ्क उष्यतां तावद इति
 97 स कदा चित तम उपाध्यायम आहॊत्तङ्कः
     आज्ञापयतु भवान
     किं ते परियम उपहरामि गुर्वर्थम इति
 98 तम उपाध्यायः परत्युवाच
     वत्सॊत्तङ्क बहुशॊ मां चॊदयसि गुर्वर्थम उपहरेयम इति
     तद गच्छ
     एनां परविश्यॊपाध्यायनीं पृच्छ किम उपहरामीति
     एषा यद बरवीति तद उपहरस्वेति
 99 स एवम उक्तॊपाध्यायेनॊपाध्यायिनीम अपृच्छत
     भवत्य उपाध्यायेनास्म्य अनुज्ञातॊ गृहं गन्तुम
     तद इच्छामीष्टं ते गुर्वर्थम उपहृत्यानृणॊ गन्तुम
     तद आज्ञापयतु भवती
     किम उपहरामि गुर्वर्थम इति
 100 सैवम उक्तॊपाध्यायिन्य उत्तङ्कं परत्युवाच
    गच्छ पौष्यं राजानम
    भिक्षस्व तस्य कषत्रियया पिनद्धे कुण्डले
    ते आनयस्व
    इतश चतुर्थे ऽहनि पुण्यकं भविता
    ताभ्याम आबद्धाभ्यां बराह्मणान परिवेष्टुम इच्छामि
    शॊभमाना यथा ताभ्यां कुण्डलाभ्यां तस्मिन्न अहनि संपादयस्व
    शरेयॊ हि ते सयात कषणं कुर्वत इति
101 स एवम उक्त उपाध्यायिन्या परातिष्ठतॊत्तङ्कः
    स पथि गच्छन्न अपश्यद ऋषभम अतिप्रमाणं तम अधिरूढं च पुरुषम अतिप्रमाणम एव
102 स पुरुष उत्तङ्कम अभ्यभाषत
    उत्तङ्कैतत पुरीषम अस्य ऋषभस्य भक्षस्वेति
103 स एवम उक्तॊ नैच्छति
104 तम आह पुरुषॊ भूयः
    भक्षयस्वॊत्तङ्क
    मा विचारय
    उपाध्यायेनापि ते भक्षितं पूर्वम इति
105 स एवम उक्तॊ बाढम इत्य उक्त्वा तदा तद ऋषभस्य पुरीषं मूत्रं च भक्षयित्वॊत्तङ्कः परतस्थे यत्र स कषत्रियः पौष्यः
106 तम उपेत्यापश्यद उत्तङ्क आसीनम
    स तम उपेत्याशीर्भिर अभिनन्द्यॊवाच
    अर्थी भवन्तम उपगतॊ ऽसमीति
107 स एनम अभिवाद्यॊवाच
    भगवन पौष्यः खल्व अहम
    किं करवाणीति
108 तम उवाचॊत्तङ्कः
    गुर्वर्थे कुण्डलाभ्याम अर्थ्य आगतॊ ऽसमीति ये ते कषत्रियया पिनद्धे कुण्डले ते भवान दातुम अर्हतीति
109 तं पौष्यः परत्युवाच
    परविश्यान्तःपुरं कषत्रिया याच्यताम इति
110 स तेनैवम उक्तः परविश्यान्तःपुरं कषत्रियां नापश्यत
111 स पौष्यं पुनर उवाच
    न युक्तं भवता वयम अनृतेनॊपचरितुम
    न हि ते कषत्रियान्तःपुरे संनिहिता
    नैनां पश्यामीति
112 स एवम उक्तः पौष्यस तं परत्युवाच
    संप्रति भवान उच्छिष्टः
    समर तावत
    न हि सा कषत्रिया उच्छिष्टेनाशुचिना वा शक्या दरष्टुम
    पतिव्रतात्वाद एषा नाशुचेर दर्शनम उपैतीति
113 अथैवम उक्त उत्तङ्कः समृत्वॊवाच
    अस्ति खलु मयॊच्छिष्टेनॊपस्पृष्टं शीघ्रं गच्छता चेति
114 तं पौष्यः परत्युवाच
    एतत तद एवं हि
    न गच्छतॊपस्पृष्टं भवति न सथितेनेति
115 अथॊत्तङ्कस तथेत्य उक्त्वा पराङ्मुख उपविश्य सुप्रक्षालित पाणिपादवदनॊ ऽशब्दाभिर हृदयंगमाभिर अद्भिर उपस्पृश्य तरिः पीत्वा दविः परमृज्य खान्य अद्भिर उपस्पृश्यान्तःपुरं परविश्य तां कषत्रियाम अपश्यत
116 सा च दृष्ट्वैवॊत्तङ्कम अभ्युत्थायाभिवाद्यॊवाच
    सवागतं ते भगवन
    आज्ञापय किं करवाणीति
117 स ताम उवाच
    एते कुण्डले गुर्वर्थं मे भिक्षिते दातुम अर्हसीति
118 सा परीता तेन तस्य सद्भावेन पात्रम अयम अनतिक्रमणीयश चेति मत्वा ते कुण्डले अवमुच्यास्मै परायच्छत
119 आह चैनम
    एते कुण्डले तक्षकॊ नागराजः परार्थयति
    अप्रमत्तॊ नेतुम अर्हसीति
120 स एवम उक्तस तां कषत्रियां परत्युवाच
    भवति सुनिर्वृत्ता भव
    न मां शक्तस तक्षकॊ नागराजॊ धर्षयितुम इति
121 स एवम उक्त्वा तां कषत्रियाम आमन्त्र्य पौष्य सकाशम आगच्छत
122 स तं दृष्ट्वॊवाच
    भॊः पौष्य परीतॊ ऽसमीति
123 तं पौष्यः परत्युवाच
    भगवंश चिरस्य पात्रम आसाद्यते
    भवांश च गुणवान अतिथिः
    तत करिये शराद्धम
    कषणः करियताम इति
124 तम उत्तङ्कः परत्युवाच
    कृतक्षण एवास्मि
    शीघ्रम इच्छामि यथॊपपन्नम अन्नम उपहृतं भवतेति
125 स तथेत्य उक्त्वा यथॊपपन्नेनान्नेनैनं भॊजयाम आस
126 अथॊत्तङ्कः शीतम अन्नं सकेशं दृष्ट्वाशुच्य एतद इति मत्वा पौष्यम उवाच
    यस्मान मे अशुच्य अन्नं ददासि तस्मद अन्धॊ भविष्यसीति
127 तं पौष्यः परत्युवाच
    यस्मात तवम अप्य अदुष्टम अन्नं दूषयसि तस्माद अनपत्यॊ भविष्यसीति
128 सॊ ऽथ पौष्यस तस्याशुचि भावम अन्नस्यागमयाम आस
129 अथ तदन्नं मुक्तकेश्या सत्रियॊपहृतं सकेशम अशुचि मत्वॊत्तङ्कं परसादयाम आस
    भगवन्न अज्ञानाद एतद अन्नं सकेशम उपहृतं शीतं च
    तत कषामये भवन्तम
    न भवेयम अन्ध इति
130 तम उत्तङ्कः परत्युवाच
    न मृषा बरवीमि
    भूत्वा तवम अन्धॊ नचिराद अनन्धॊ भविष्यसीति
    ममापि शापॊ न भवेद भवता दत्त इति
131 तं पौष्यः परत्युवाच
    नाहं शक्तः शापं परत्यादातुम
    न हि मे मन्युर अद्याप्य उपशमं गच्छति
    किं चैतद भवता न जञायते यथा
132 नावनीतं हृदयं बराह्मणस्य; वाचि कषुरॊ निहितस तीक्ष्णधारः
    विपरीतम एतद उभयं कषत्रियस्य; वान नावनीती हृदयं तीक्ष्णधारम
133 इति
    तद एवंगते न शक्तॊ ऽहं तीक्ष्णहृदयत्वात तं शापम अन्यथा कर्तुम
    गम्यताम इति
134 तम उत्तङ्कः परत्युवाच
    भवताहम अन्नस्याशुचि भावम आगमय्य परत्यनुनीतः
    पराक च ते ऽभिहितम
    यस्माद अदुष्टम अन्नं दूषयसि तस्माद अनपत्यॊ भविष्यसीति
    दुष्टे चान्ने नैष मम शापॊ भविष्यतीति
135 साधयामस तावद इत्य उक्त्वा परातिष्ठतॊत्तङ्कस ते कुण्डले गृहीत्वा
136 सॊ ऽपश्यत पथि नग्नं शरमणम आगच्छन्तं मुहुर मुहुर दृश्यमानम अदृश्यमानं च
    अथॊत्तङ्कस ते कुण्डले भूमौ निक्षिप्यॊदकार्थं परचक्रमे
137 एतस्मिन्न अन्तरे स शरमणस तवरमाण उपसृत्य ते कुण्डले गृहीत्वा पराद्रवत
    तम उत्तङ्कॊ ऽभिसृत्य जग्राह
    स तद रूपं विहाय तक्षक रूपं कृत्वा सहसा धरण्यां विवृतं महाबिलं विवेश
138 परविश्य च नागलॊकं सवभवनम अगच्छत
    तम उत्तङ्कॊ ऽनवाविवेश तेनैव बिलेन
    परविश्य च नागान अस्तुवद एभिः शलॊकैः
139 य ऐरावत राजानः सर्पाः समितिशॊभनाः
    वर्षन्त इव जीमूताः सविद्युत्पवनेरिताः
140 सुरूपाश च विरूपाश च तथा कल्माषकुण्डलाः
    आदित्यवन नाकपृष्ठे रेजुर ऐरावतॊद्भवाः
141 बहूनि नागवर्त्मानि गङ्गायास तीर उत्तरे
    इच्छेत कॊ ऽरकांशु सेनायां चर्तुम ऐरावतं विना
142 शतान्य अशीतिर अष्टौ च सहस्राणि च विंशतिः
    सर्पाणां परग्रहा यान्ति धृतराष्ट्रॊ यद एजति
143 ये चैनम उपसर्पन्ति ये च दूरं परं गताः
    अहम ऐरावत जयेष्ठभ्रातृभ्यॊ ऽकरवं नमः
144 यस्य वासः कुरुक्षेत्रे खाण्डवे चाभवत सदा
    तं काद्रवेयम अस्तौषं कुण्डलार्थाय तक्षकम
145 तक्षकश चाश्वसेनश च नित्यं सहचराव उभौ
    कुरुक्षेत्रे निवसतां नदीम इक्षुमतीम अनु
146 जघन्यजस तक्षकस्य शरुतसेनेति यः शरुतः
    अवसद्यॊ महद दयुम्नि परार्थयन नागमुख्यताम
    करवाणि सदा चाहं नमस तस्मै महात्मने
147 एवं सतुवन्न अपि नागान यदा ते कुण्डले नालभद अथापश्यत सत्रियौ तन्त्रे अधिरॊप्य पटं वयन्त्यौ
148 तस्मिंश च तन्त्रे कृष्णाः सिताश च तन्तवः
    चक्रं चापश्यत षड्भिः कुमारैः परिवर्त्यमानम
    पुरुषं चापश्यद दर्शनीयम
149 स तान सर्वास तुष्टावैभिर मन्त्रवादश्लॊकैः
150 तरीण्य अर्पितान्य अत्र शतानि मध्ये; षष्टिश च नित्यं चरति धरुवे ऽसमिन
    चक्रे चतुर्विंशतिपर्व यॊगे षड; यत कुमाराः परिवर्तयन्ति
151 तन्त्रं चेदं विश्वरूपं युवत्यौ; वयतस तन्तून सततं वर्तयन्त्यौ
    कृष्णान सितांश चैव विवर्तयन्त्यौ; भूतान्य अजस्रं भुवनानि चैव
152 वज्रस्य भर्ता भुवनस्य गॊप्ता; वृत्रस्य हन्ता नमुचेर निहन्ता
    कृष्णे वसानॊ वसने महात्मा; सत्यानृते यॊ विविनक्ति लॊके
153 यॊ वाजिनं गर्भम अपां पुराणं; वैश्वानरं वाहनम अभ्युपेतः
    नमः सदास्मै जगद ईश्वराय; लॊकत्रयेशाय पुरंदराय
154 ततः स एनं पुरुषः पराह
    परीतॊ ऽसमि ते ऽहम अनेन सतॊत्रेण
    किं ते परियं करवाणीति
155 स तम उवाच
    नागा मे वशम ईयुर इति
156 स एनं पुरुषः पुनर उवाच
    एतम अश्वम अपाने धमस्वेति
157 स तम अश्वम अपाने ऽधमत
    अथाश्वाद धम्यमानात सर्वस्रॊतॊभ्यः सधूमा अर्चिषॊ ऽगनेर निष्पेतुः
158 ताभिर नागलॊकॊ धूपितः
159 अथ ससंभ्रमस तक्षकॊ ऽगनितेजॊ भयविषण्णस ते कुण्डले गृहीत्वा सहसा सवभवनान निष्क्रम्यॊत्तङ्कम उवाच
    एते कुण्डले परतिगृह्णातु भवान इति
160 स ते परतिजग्राहॊत्तङ्कः
    कुण्डले परतिगृह्याचिन्तयत
    अद्य तत पुण्यकम उपाध्यायिन्याः
    दूरं चाहम अभ्यागतः
    कथं नु खलु संभावयेयम इति
161 तत एनं चिन्तयानम एव स पुरुष उवाच
    उत्तङ्क एनम अश्वम अधिरॊह
    एष तवां कषणाद एवॊपाध्याय कुलं परापयिष्यतीति
162 स तथेत्य उक्त्वा तम अश्वम अधिरुह्य परत्याजगामॊपाध्याय कुलम
    उपाध्यायिनी च सनाता केशान आवपयन्त्य उपविष्टॊत्तङ्कॊ नागच्छतीति शापायास्य मनॊ दधे
163 अथॊत्तङ्कः परविश्यॊपाध्यायिनीम अभ्यवादयत
    ते चास्यै कुण्डले परायच्छत
164 सा चैनं परत्युवाच
    उत्तङ्क देशे काले ऽभयागतः
    सवागतं ते वत्स
    मनाग असि मया न शप्तः
    शरेयस तवॊपस्थितम
    सिद्धम आप्नुहीति
165 अथॊत्तङ्क उपाध्यायम अभ्यवादयत
    तम उपाध्यायः परत्युवाच
    वत्सॊत्तङ्क सवागतं ते
    किं चिरं कृतम इति
166 तम उत्तङ्क उपाध्यायं परत्युवाच
    भॊस तक्षकेण नागराजेन विघ्नः कृतॊ ऽसमिन कर्मणि
    तेनास्मि नागलॊकं नीतः
167 तत्र च मया दृष्टे सत्रियौ तन्त्रे ऽधिरॊप्य पटं वयन्त्यौ
    तस्मिंश च तन्त्रे कृष्णाः सिताश च तन्तवः
    किं तत
168 तत्र च मया चक्रं दृष्टं दवादशारम
    षट चैनं कुमाराः परिवर्तयन्ति
    तद अपि किम
169 पुरुषश चापि मया दृष्टः
    स पुनः कः
170 अश्वश चातिप्रमाण युक्तः
    स चापि कः
171 पथि गच्छता मयर्षभॊ दृष्टः
    तं च पुरुषॊ ऽधिरूढः
    तेनास्मि सॊपचारम उक्तः
    उत्तङ्कास्यर्षभस्य पुरीषं भक्षय
    उपाध्यायेनापि ते भक्षितम इति
    ततस तद वचनान मया तद ऋषभस्य पुरीषम उपयुक्तम
    तद इच्छामि भवतॊपदिष्टं किं तद इति
172 तेनैवम उक्त उपाध्यायः परत्युवाच
    ये ते सत्रियौ धाता विधाता च
    ये च ते कृष्णाः सिताश च तन्तवस ते रात्र्यहनी
173 यद अपि तच चक्रं दवादशारं षट कुमाराः परिवर्तयन्ति ते ऋतवः षट संवत्सरश चक्रम
    यः पुरुषः स पर्जन्यः
    यॊ ऽशवः सॊ ऽगनिः
174 य ऋषभस तवया पथि गच्छता दृष्टः स ऐरावतॊ नागराजः
    यश चैनम अधिरूढः सेन्द्रः
    यद अपि ते पुरीषं भक्षितं तस्य ऋषभस्य तद अमृतम
175 तेन खल्व असि न वयापन्नस तस्मिन नागभवने
    स चापि मम सखा इन्द्रः
176 तद अनुग्रहात कुण्डले गृहीत्वा पुनर अभ्यागतॊ ऽसि
    तत सौम्य गम्यताम
    अनुजाने भवन्तम
    शरेयॊ ऽवाप्स्यसीति
177 स उपाध्यायेनानुज्ञात उत्तङ्कः करुद्धस तक्षकस्य परतिचिकीर्षमाणॊ हास्तिनपुरं परतस्थे
178 स हास्तिनपुरं पराप्य नचिराद दविजसत्तमः
    समागच्छत राजानम उत्तङ्कॊ जनमेजयम
179 पुरा तक्षशिलातस तं निवृत्तम अपराजितम
    सम्यग विजयिनं दृष्ट्वा समन्तान मन्त्रिभिर वृतम
180 तस्मै जयाशिषः पूर्वं यथान्यायं परयुज्य सः
    उवाचैनं वचः काले शब्दसंपन्नया गिरा
181 अन्यस्मिन करणीये तवं कार्ये पार्थिव सत्तम
    बाल्याद इवान्यद एव तवं कुरुषे नृपसत्तम
182 एवम उक्तस तु विप्रेण स राजा परत्युवाच ह
    जनमेजयः परसन्नात्मा सम्यक संपूज्य तं मुनिम
183 आसां परजानां परिपालनेन; सवं कषत्रधर्मं परिपालयामि
    परब्रूहि वा किं करियतां दविजेन्द्र; शुश्रूषुर अस्म्य अद्य वचस तवदीयम
184 स एवम उक्तस तु नृपॊत्तमेन; दविजॊत्तमः पुण्यकृतां वरिष्ठः
    उवाच राजानम अदीनसत्त्वं; सवम एव कार्यं नृपतेश च यत तत
185 तक्षकेण नरेन्द्रेन्द्र येन ते हिंसितः पिता
    तस्मै परतिकुरुष्व तवं पन्नगाय दुरात्मने
186 कार्यकालं च मन्ये ऽहं विधिदृष्टस्य कर्मणः
    तद गच्छापचितिं राजन पितुस तस्य महात्मनः
187 तेन हय अनपराधी स दष्टॊ दुष्टान्तर आत्मना
    पञ्चत्वम अगमद राजा वर्जाहत इव दरुमः
188 बलदर्प समुत्सिक्तस तक्षकः पन्नगाधमः
    अकार्यं कृतवान पापॊ यॊ ऽदशत पितरं तव
189 राजर्षिर वंशगॊप्तारम अमर परतिमं नृपम
    जघान काश्यपं चैव नयवर्तयत पापकृत
190 दग्धुम अर्हसि तं पापं जवलिते हव्यवाहने
    सर्वसत्रे महाराज तवयि तद धि विधीयते
191 एवं पितुश चापचितिं गतवांस तवं भविष्यसि
    मम परियं च सुमहत कृतं राजन भविष्यति
192 कर्मणः पृथिवीपाल मम येन दुरात्मना
    विघ्नः कृतॊ महाराज गुर्वर्थं चरतॊ ऽनघ
193 एतच छरुत्वा तु नृपतिस तक्षकस्य चुकॊप ह
    उत्तङ्क वाक्यहविषा दीप्तॊ ऽगनिर हविषा यथा
194 अपृच्छच च तदा राजा मन्त्रिणः सवान सुदुःखितः
    उत्तङ्कस्यैव सांनिध्ये पितुः सवर्गगतिं परति
195 तदैव हि स राजेन्द्रॊ दुःखशॊकाप्लुतॊ ऽभवत
    यदैव पितरं वृत्तम उत्तङ्काद अशृणॊत तदा

  1 [sūta]
      janamejayaḥ pārikṣitaḥ saha bhrātṛbhiḥ kurukṣetre dīrghasattram upāste
      tasya bhrātaras trayaḥ śrutasenograseno bhīmasena iti
  2 teṣu tat satram upāsīneṣu tatra śvābhyāgacchat sārameyaḥ
      sajanamejayasya bhrātṛbhir abhihato rorūyamāṇo mātuḥ samīpam upāgacchat
  3 taṃ mātā rorūyamāṇam uvāca
      kiṃ rodiṣi
      kenāsy abhihata iti
  4 sa evam ukto mātaraṃ pratyuvāca
      janamejayasya bhrātṛbhir abhihato 'smīti
  5 taṃ mātā pratyuvāca
      vyaktaṃ tvayā tatrāparāddhaṃ yenāsy abhihata iti
  6 sa tāṃ punar uvāca
      nāparādhyāmi kiṃ cit
      nāvekṣe havīṃṣi nāvaliha iti
  7 tac chrutvā tasya mātā saramā putraśokārtā tat satram upāgacchad yatra sajanamejayaḥ saha bhrātṛbhir dīrghasatram upāste
  8 sa tayā kruddhayā tatroktaḥ
      ayaṃ me putro na kiṃ cid aparādhyati
      kimartham abhihata iti
      yasmāc cāyam abhihato 'napakārī tasmād adṛṣṭaṃ tvāṃ bhayam āgamiṣyatīti
  9 sajanamejaya evam ukto deva śunyā saramayā dṛḍhaṃ saṃbhrānto viṣaṇṇaś cāsīt
  10 sa tasmin satre samāpte hāstinapuraṃ pratyetya purohitam anurūpam anvicchamānaḥ paraṃ yatnam akarod yo me pāpakṛtyāṃ śamayed iti
 11 sa kadā cin mṛgayāṃ yātaḥ pārikṣito janamejayaḥ kasmiṃś cit svaviṣayoddeśe āśramam apaśyat
 12 tatra kaś cid ṛṣir āsāṃ cakre śrutaśravā nāma
     tasyābhimataḥ putra āste somaśravā nāma
 13 tasya taṃ putram abhigamya janamejayaḥ pārikṣitaḥ paurohityāya vavre
 14 sa namaskṛtya tam ṛṣim uvāca
     bhagavann ayaṃ tava putro mama purohito 'stv iti
 15 sa evam uktaḥ pratyuvāca
     bho janamejaya putro 'yaṃ mama sarpyāṃ jātaḥ
     mahātapasvī svādhyāyasaṃpanno mat tapo vīryasaṃbhṛto mac chukraṃ pītavatyās tasyāḥ kukṣau saṃvṛddhaḥ
     samartho 'yaṃ bhavataḥ sarvāḥ pāpakṛtyāḥ śamayitum antareṇa mahādeva kṛtyām
     asya tv ekam upāṃśu vratam
     yad enaṃ kaś cid brāhmaṇaḥ kaṃ cid artham abhiyācet taṃ tasmai dadyād ayam
     yady etad utsahase tato nayasvainam iti
 16 tenaivam utko janamejayas taṃ pratyuvāca
     bhagavaṃs tathā bhaviṣyatīti
 17 sa taṃ purohitam upādāyopāvṛtto bhrātṝn uvāca
     mayāyaṃ vṛta upādhyāyaḥ
     yad ayaṃ brūyāt tat kāryam avicārayadbhir iti
 18 tenaivam uktā bhrātaras tasya tathā cakruḥ
     sa tathā bhrātṝn saṃdiśya takṣaśilāṃ pratyabhipratasthe
     taṃ ca deśaṃ vaśe sthāpayām āsa
 19 etasminn antare kaś cid ṛṣir dhaumyo nāmāyodaḥ
 20 sa ekaṃ śiṣyam āruṇiṃ pāñcālyaṃ preṣayām āsa
     gaccha kedārakhaṇḍaṃ badhāneti
 21 sa upādhyāyena saṃdiṣṭa āruṇiḥ pāñcālyas tatra gatvā tat kedārakhaṇḍaṃ baddhuṃ nāśaknot
 22 sa kliśyamāno 'paśyad upāyam
     bhavatv evaṃ kariṣyāmīti
 23 sa tatra saṃviveśa kedārakhaṇḍe
     śayāne tasmiṃs tad udakaṃ tasthau
 24 tataḥ kadā cid upādhyāya āyodo dhaumyaḥ śiṣyān apṛcchat
     kva āruṇiḥ pāñcālyo gata iti
 25 te pratyūcuḥ
     bhagavataiva preṣito gaccha kedārakhaṇḍaṃ badhāneti
 26 sa evam uktas tāñ śiṣyān pratyuvāca
     tasmāt sarve tatra gacchāmo yatra sa iti
 27 sa tatra gatvā tasyāhvānāya śabdaṃ cakāra
     bho āruṇe pāñcālya kvāsi
     vatsaihīti
 28 sa tac chrutvā āruṇir upādhyāya vākyaṃ tasmāt kedārakhaṇḍāt sahasotthāya tam upādhyāyam upatasthe
     provāca cainam
     ayam asmy atra kedārakhaṇḍe niḥsaramāṇam udakam avāraṇīyaṃ saṃroddhuṃ saṃviṣṭo bhagavac chabdaṃ śrutvaiva sahasā vidārya kedārakhaṇḍaṃ bhagavantam upasthitaḥ
     tad abhivādaye bhagavantam
     ājñāpayatu bhavān
     kiṃ karavāṇīti
 29 tam upādhyāyo 'bravīt
     yasmād bhavān kedārakhaṇḍam avadāryotthitas tasmād bhavān uddālaka eva nāmnā bhaviṣyatīti
 30 sa upādhyāyenānugṛhītaḥ
     yasmāt tvayā madvaco 'nuṣṭhitaṃ tasmāc chreyo 'vāpsyasīti
     sarve ca te vedāḥ pratibhāsyanti sarvāṇi ca dharmaśāstrāṇīti
 31 sa evam ukta upādhyāyeneṣṭaṃ deśaṃ jagāma
 32 athāparaḥ śiṣyas tasyaivāyodasya daumyasyopamanyur nāma
 33 tam upādhyāyaḥ preṣayām āsa
     vatsopamanyo gā rakṣasveti
 34 sa upādhyāya vacanād arakṣad gāḥ
     sa cāhani gā rakṣitvā divasakṣaye 'bhyāgamyopādhyāyasyāgrataḥ sthitvā namaś cakre
 35 tam upādhyāyaḥ pīvānam apaśyat
     uvāca cainam
     vatsopamanyo kena vṛttiṃ kalpayasi
     pīvān asi dṛḍham iti
 36 sa upādhyāyaṃ pratyuvāca
     bhaikṣeṇa vṛttiṃ kalpayāmīti
 37 tam upādhyāyaḥ pratyuvāca
     mamānivedya bhaikṣaṃ nopayoktavyam iti
 38 sa tathety uktvā punar arakṣad gāḥ
     rakṣitvā cāgamya tathaivopādhyāyasyāgrataḥ sthitvā namaś cakre
 39 tam upādhyāyas tathāpi pīvānam eva dṛṣṭvovāca
     vatsopamanyo sarvam aśeṣatas te bhaikṣaṃ gṛhṇāmi
     kenedānīṃ vṛttiṃ kalpayasīti
 40 sa evam ukta upādhyāyena pratyuvāca
     bhagavate nivedya pūrvam aparaṃ carāmi
     tena vṛttiṃ kalpayāmīti
 41 tam upādhyāyaḥ pratyuvāca
     naiṣā nyāyyā guruvṛttiḥ
     anyeṣām api vṛttyuparodhaṃ karoṣy evaṃ vartamānaḥ
     lubdho 'sīti
 42 sa tathety uktvā gā arakṣat
     rakṣitvā ca punar upādhyāya gṛham āgamyopādhyāyasyāgrataḥ sthitvā namaś cakre
 43 tam upādhyāyas tathāpi pīvānam eva dṛṣṭvā punar uvāca
     ahaṃ te sarvaṃ bhaikṣaṃ gṛhṇāmi na cānyac carasi
     pīvān asi
     kena vṛttiṃ kalpayasīti
 44 sa upādhyāyaṃ pratyuvāca
     bho etāsāṃ gavāṃ payasā vṛttiṃ kalpayāmīti
 45 tam upādhyāyaḥ pratyuvāca
     naitan nyāyyaṃ paya upayoktuṃ bhavato mayānanujñātam iti
 46 sa tatheti pratijñāya gā rakṣitvā punar upādhyāya gṛhān etya puror agrataḥ sthitvā namaś cakre
 47 tam upādhyāyaḥ pīvānam evāpaśyat
     uvāca cainam
     bhaikṣaṃ nāśnāsi na cānyac carasi
     payo na pibasi
     pīvān asi
     kena vṛttiṃ kalpayasīti
 48 sa evam ukta upādhyāyaṃ pratyuvāca
     bhoḥ phenaṃ pibāmi yam ime vatsā mātṝṇāṃ stanaṃ pibanta udgirantīti
 49 tam upādhyāyaḥ pratyuvāca
     ete tvad anukampayā guṇavanto vatsāḥ prabhūtataraṃ phenam udgiranti
     tad evam api vatsānāṃ vṛttyuparodhaṃ karoṣy evaṃ vartamānaḥ
     phenam api bhavān na pātum arhatīti
 50 sa tatheti pratijñāya nirāhāras tā gā arakṣat
     tathā pratiṣiddho bhaikṣaṃ nāśnāti na cānyac carati
     payo na pibati
     phenaṃ nopayuṅkte
 51 sa kadā cid araṇye kṣudhārto 'rkapatrāṇy abhakṣayat
 52 sa tair arkapatrair bhakṣitaiḥ kṣāra kaṭūṣṇa vipākibhiś cakṣuṣy upahato 'ndho 'bhavat
     so 'ndho 'pi caṅkramyamāṇaḥ kūpe 'patat
 53 atha tasminn anāgacchaty upādhyāyaḥ śiṣyān avocat
     mayopamanyuḥ sarvataḥ pratiṣiddhaḥ
     sa niyataṃ kupitaḥ
     tato nāgacchati ciragataś ceti
 54 sa evam uktvā gatvāraṇyam upamanyor āhvānaṃ cakre
     bho upamanyo kvāsi
     vatsaihīti
 55 sa tadāhvānam upādhyāyāc chrutvā pratyuvācoccaiḥ
     ayam asmi bho upādhyāya kūpe patita iti
 56 tam upādhyāyaḥ pratyuvāca
     katham asi kūpe patita iti
 57 sa taṃ pratyuvāca
     arkapatrāṇi bhakṣayitvāndhī bhūto 'smi
     ataḥ kūpe patita iti
 58 tam upādhyāyaḥ pratyuvāca
     aśvinau stuhi
     tau tvāṃ cakṣuṣmantaṃ kariṣyato deva bhiṣajāv iti
 59 sa evam ukta upādhyāyena stotuṃ pracakrame devāv aśvinau vāgbhir ṛgbhiḥ
 60 prapūrvagau pūrvajau citrabhānū; girā vā śaṃsāmi tapanāv anantau
     divyau suparṇau virajau vimānāv; adhikṣiyantau bhuvanāni viśvā
 61 hiraṇmayau śakunī sāmparāyau; nāsatya dasrau sunasau vaijayantau
     śukraṃ vayantau tarasā suvemāv; abhi vyayantāv asitaṃ vivasvat
 62 grastāṃ suparṇasya balena vartikām; amuñcatām aśvinau saubhagāya
     tāvat suvṛttāv anamanta māyayā; sattamā gā aruṇā udāvahan
 63 ṣaṣṭiś ca gāvas triśatāś ca dhenava; ekaṃ vatsaṃ suvate taṃ duhanti
     nānā goṣṭhā vihitā ekadohanās; tāv aśvinau duhato gharmam ukthyam
 64 ekāṃ nābhiṃ saptaśatā arāḥ śritāḥ; pradhiṣv anyā viṃśatir arpitā arāḥ
     anemi cakraṃ parivartate 'jaraṃ; māyāśvinau samanakti carṣaṇī
 65 ekaṃ cakraṃ vartate dvādaśāraṃ; pradhi ṣaṇ ṇābhim ekākṣam amṛtasya dhāraṇam
     yasmin devā adhi viśve viṣaktās; tāv aśvinau muñcato mā viṣīdatam
 66 aśvināv indram amṛtaṃ vṛttabhūyau; tirodhattām aśvinau dāsapatnī
     bhittvā girim aśvinau gām udācarantau; tad vṛṣṭam ahnā prathitā valasya
 67 yuvāṃ diśo janayatho daśāgre; samānaṃ mūrdhni rathayā viyanti
     tāsāṃ yātam ṛṣayo 'nuprayānti; devā manuṣyāḥ kṣitim ācaranti
 68 yuvāṃ varṇān vikurutho viśvarūpāṃs; te 'dhikṣiyanti bhuvanāni viśvā
     te bhānavo 'py anusṛtāś caranti; devā manuṣyāḥ kṣitim ācaranti
 69 tau nāsatyāv aśvināv āmahe vāṃ; srajaṃ ca yāṃ bibhṛthaḥ puṣkarasya
     tau nāsatyāv amṛtāvṛtāvṛdhāv; ṛte devās tat prapadena sūte
 70 mukhena garbhaṃ labhatāṃ yuvānau; gatāsur etat prapadena sūte
     sadyo jāto mātaram atti garbhas tāv; aśvinau muñcatho jīvase gāḥ
 71 evaṃ tenābhiṣṭutāv aśvināv ājagmatuḥ
     āhatuś cainam
     prītau svaḥ
     eṣa te 'pūpaḥ
     aśānainam iti
 72 sa evam utaḥ pratyuvāca
     nānṛtam ūcatur bhavantau
     na tv aham etam apūpam upayoktum utsahe anivedya gurava iti
 73 tatas tam aśvināv ūcatuḥ
     āvābhyāṃ purastād bhavata upādhyāyenaivam evābhiṣṭutābhyām apūpaḥ prītābhyāṃ dattaḥ
     upayuktaś ca sa tenānivedya gurave
     tvam api tathaiva kuruṣva yathā kṛtam upādhyāyeneti
 74 sa evam uktaḥ punar eva pratyuvācaitau
     pratyanunaye bhavantāv aśvinau
     notsahe 'ham anivedyopādhyāyāyopayoktum iti
 75 tam aśvināv āhatuḥ
     prītau svas tavānayā guruvṛttyā
     upādhyāyasya te kārṣṇāyasā dantāḥ
     bhavato hiraṇmayā bhaviṣyanti
     cakṣuṣmāṃś ca bhaviṣyasi
     śreyaś cāvāpsyasīti
 76 sa evam ukto 'śvibhyāṃ labdhacakṣur upādhyāya sakāśam āgamyopādhyāyam abhivādyācacakṣe
     sa cāsya prītimān abhūt
 77 āha cainam
     yathāśvināv āhatus tathā tvaṃ śreyo 'vāpsyasīti
     sarve ca te vedāḥ pratibhāsyantīti
 78 eṣā tasyāpi parīkṣopamanyoḥ
 79 athāparaḥ śiṣyas tasyaivāyodasya dhaumyasya vedo nāma
 80 tam upādhyāyaḥ saṃdideśa
     vatsa veda ihāsyatām
     bhavatā madgṛhe kaṃ cit kālaṃ śuśrūṣamāṇena bhavitavyam
     śreyas te bhaviṣyatīti
 81 sa tathety uktvā guru kule dīrghakālaṃ guruśuśrūṣaṇaparo 'vasat
     gaur iva nityaṃ guruṣu dhūrṣu niyujyamānaḥ śītoṣṇakṣut tṛṣṇā duḥkhasahaḥ sarvatrāpratikūlaḥ
 82 tasya mahatā kālena guruḥ paritoṣaṃ jagāma
     tatparitoṣāc ca śreyaḥ sarvajñatāṃ cāvāpa
     eṣā tasyāpi parīkṣā vedasya
 83 sa upādhyāyenānujñātaḥ samāvṛttas tasmād guru kulavāsād gṛhāśramaṃ pratyapadyata
     tasyāpi svagṛhe vasatas trayaḥ śiṣyā babhūvuḥ
 84 sa śiṣyān na kiṃ cid uvāca
     karma vā kriyatāṃ guruśuśrūṣā veti
     duḥkhābhijño hi guru kulavāsasya śiṣyān parikleśena yojayituṃ neyeṣa
 85 atha kasya cit kālasya vedaṃ brāhmaṇaṃ janamejayaḥ pauṣyaś ca kṣatriyāv upetyopādhyāyaṃ varayāṃ cakratuḥ
 86 sa kadā cid yājya kāryeṇābhiprasthita uttaṅkaṃ nāma śiṣyaṃ niyojayām āsa
     bho uttaṅka yat kiṃ cid asmad gṛhe parihīyate yad icchāmy aham aparihīṇaṃ bhavatā kriyamāṇam iti
 87 sa evaṃ pratisamādiśyottaṅkaṃ vedaḥ pravāsaṃ jagāma
 88 athottaṅko guruśuśrūṣur guru niyogam anutiṣṭhamānas tatra guru kule vasati sma
 89 sa vasaṃs tatropādhyāya strībhiḥ sahitābhir āhūyoktaḥ
     upādhyāyinī te ṛtumatī
     upādhyāyaś ca proṣitaḥ
     asyā yathāyam ṛtur vandhyo na bhavati tathā kriyatām
     etad viṣīdatīti
 90 sa evam uktas tāḥ striyaḥ pratyuvāca
     na mayā strīṇāṃ vacanād idam akāryaṃ kāryam
     na hy aham upādhyāyena saṃdiṣṭaḥ
     akāryam api tvayā kāryam iti
 91 tasya punar upādhyāyaḥ kālāntareṇa gṛhān upajagāma tasmāt pravāsāt
     sa tadvṛttaṃ tasyāśeṣam upalabhya prītimān abhūt
 92 uvāca cainam
     vatsottaṅka kiṃ te priyaṃ karavāṇīti
     dharmato hi śuśrūṣito 'smi bhavatā
     tena prītiḥ paraspareṇa nau saṃvṛddhā
     tad anujāne bhavantam
     sarvām eva siddhiṃ prāpsyasi
     gamyatām iti
 93 sa evam uktaḥ pratyuvāca
     kiṃ te priyaṃ karavāṇīti
     evaṃ hy āhuḥ
 94 yaś cādharmeṇa vibrūyād yaś cādharmeṇa pṛcchati
 95 tayor anyataraḥ praiti vidveṣaṃ cādhigacchati
     so 'ham anujñāto bhavatā icchāmīṣṭaṃ te gurvartham upahartum iti
 96 tenaivam ukta upādhyāyaḥ pratyuvāca
     vatsottaṅka uṣyatāṃ tāvad iti
 97 sa kadā cit tam upādhyāyam āhottaṅkaḥ
     ājñāpayatu bhavān
     kiṃ te priyam upaharāmi gurvartham iti
 98 tam upādhyāyaḥ pratyuvāca
     vatsottaṅka bahuśo māṃ codayasi gurvartham upahareyam iti
     tad gaccha
     enāṃ praviśyopādhyāyanīṃ pṛccha kim upaharāmīti
     eṣā yad bravīti tad upaharasveti
 99 sa evam uktopādhyāyenopādhyāyinīm apṛcchat
     bhavaty upādhyāyenāsmy anujñāto gṛhaṃ gantum
     tad icchāmīṣṭaṃ te gurvartham upahṛtyānṛṇo gantum
     tad ājñāpayatu bhavatī
     kim upaharāmi gurvartham iti
 100 saivam uktopādhyāyiny uttaṅkaṃ pratyuvāca
    gaccha pauṣyaṃ rājānam
    bhikṣasva tasya kṣatriyayā pinaddhe kuṇḍale
    te ānayasva
    itaś caturthe 'hani puṇyakaṃ bhavitā
    tābhyām ābaddhābhyāṃ brāhmaṇān pariveṣṭum icchāmi
    śobhamānā yathā tābhyāṃ kuṇḍalābhyāṃ tasminn ahani saṃpādayasva
    śreyo hi te syāt kṣaṇaṃ kurvata iti
101 sa evam ukta upādhyāyinyā prātiṣṭhatottaṅkaḥ
    sa pathi gacchann apaśyad ṛṣabham atipramāṇaṃ tam adhirūḍhaṃ ca puruṣam atipramāṇam eva
102 sa puruṣa uttaṅkam abhyabhāṣata
    uttaṅkaitat purīṣam asya ṛṣabhasya bhakṣasveti
103 sa evam ukto naicchati
104 tam āha puruṣo bhūyaḥ
    bhakṣayasvottaṅka
    mā vicāraya
    upādhyāyenāpi te bhakṣitaṃ pūrvam iti
105 sa evam ukto bāḍham ity uktvā tadā tad ṛṣabhasya purīṣaṃ mūtraṃ ca bhakṣayitvottaṅkaḥ pratasthe yatra sa kṣatriyaḥ pauṣyaḥ
106 tam upetyāpaśyad uttaṅka āsīnam
    sa tam upetyāśīrbhir abhinandyovāca
    arthī bhavantam upagato 'smīti
107 sa enam abhivādyovāca
    bhagavan pauṣyaḥ khalv aham
    kiṃ karavāṇīti
108 tam uvācottaṅkaḥ
    gurvarthe kuṇḍalābhyām arthy āgato 'smīti ye te kṣatriyayā pinaddhe kuṇḍale te bhavān dātum arhatīti
109 taṃ pauṣyaḥ pratyuvāca
    praviśyāntaḥpuraṃ kṣatriyā yācyatām iti
110 sa tenaivam uktaḥ praviśyāntaḥpuraṃ kṣatriyāṃ nāpaśyat
111 sa pauṣyaṃ punar uvāca
    na yuktaṃ bhavatā vayam anṛtenopacaritum
    na hi te kṣatriyāntaḥpure saṃnihitā
    naināṃ paśyāmīti
112 sa evam uktaḥ pauṣyas taṃ pratyuvāca
    saṃprati bhavān ucchiṣṭaḥ
    smara tāvat
    na hi sā kṣatriyā ucchiṣṭenāśucinā vā śakyā draṣṭum
    pativratātvād eṣā nāśucer darśanam upaitīti
113 athaivam ukta uttaṅkaḥ smṛtvovāca
    asti khalu mayocchiṣṭenopaspṛṣṭaṃ śīghraṃ gacchatā ceti
114 taṃ pauṣyaḥ pratyuvāca
    etat tad evaṃ hi
    na gacchatopaspṛṣṭaṃ bhavati na sthiteneti
115 athottaṅkas tathety uktvā prāṅmukha upaviśya suprakṣālita pāṇipādavadano 'śabdābhir hṛdayaṃgamābhir adbhir upaspṛśya triḥ pītvā dviḥ pramṛjya khāny adbhir upaspṛśyāntaḥpuraṃ praviśya tāṃ kṣatriyām apaśyat
116 sā ca dṛṣṭvaivottaṅkam abhyutthāyābhivādyovāca
    svāgataṃ te bhagavan
    ājñāpaya kiṃ karavāṇīti
117 sa tām uvāca
    ete kuṇḍale gurvarthaṃ me bhikṣite dātum arhasīti
118 sā prītā tena tasya sadbhāvena pātram ayam anatikramaṇīyaś ceti matvā te kuṇḍale avamucyāsmai prāyacchat
119 āha cainam
    ete kuṇḍale takṣako nāgarājaḥ prārthayati
    apramatto netum arhasīti
120 sa evam uktas tāṃ kṣatriyāṃ pratyuvāca
    bhavati sunirvṛttā bhava
    na māṃ śaktas takṣako nāgarājo dharṣayitum iti
121 sa evam uktvā tāṃ kṣatriyām āmantrya pauṣya sakāśam āgacchat
122 sa taṃ dṛṣṭvovāca
    bhoḥ pauṣya prīto 'smīti
123 taṃ pauṣyaḥ pratyuvāca
    bhagavaṃś cirasya pātram āsādyate
    bhavāṃś ca guṇavān atithiḥ
    tat kariye śrāddham
    kṣaṇaḥ kriyatām iti
124 tam uttaṅkaḥ pratyuvāca
    kṛtakṣaṇa evāsmi
    śīghram icchāmi yathopapannam annam upahṛtaṃ bhavateti
125 sa tathety uktvā yathopapannenānnenainaṃ bhojayām āsa
126 athottaṅkaḥ śītam annaṃ sakeśaṃ dṛṣṭvāśucy etad iti matvā pauṣyam uvāca
    yasmān me aśucy annaṃ dadāsi tasmad andho bhaviṣyasīti
127 taṃ pauṣyaḥ pratyuvāca
    yasmāt tvam apy aduṣṭam annaṃ dūṣayasi tasmād anapatyo bhaviṣyasīti
128 so 'tha pauṣyas tasyāśuci bhāvam annasyāgamayām āsa
129 atha tadannaṃ muktakeśyā striyopahṛtaṃ sakeśam aśuci matvottaṅkaṃ prasādayām āsa
    bhagavann ajñānād etad annaṃ sakeśam upahṛtaṃ śītaṃ ca
    tat kṣāmaye bhavantam
    na bhaveyam andha iti
130 tam uttaṅkaḥ pratyuvāca
    na mṛṣā bravīmi
    bhūtvā tvam andho nacirād anandho bhaviṣyasīti
    mamāpi śāpo na bhaved bhavatā datta iti
131 taṃ pauṣyaḥ pratyuvāca
    nāhaṃ śaktaḥ śāpaṃ pratyādātum
    na hi me manyur adyāpy upaśamaṃ gacchati
    kiṃ caitad bhavatā na jñāyate yathā
132 nāvanītaṃ hṛdayaṃ brāhmaṇasya; vāci kṣuro nihitas tīkṣṇadhāraḥ
    viparītam etad ubhayaṃ kṣatriyasya; vān nāvanītī hṛdayaṃ tīkṣṇadhāram
133 iti
    tad evaṃgate na śakto 'haṃ tīkṣṇahṛdayatvāt taṃ śāpam anyathā kartum
    gamyatām iti
134 tam uttaṅkaḥ pratyuvāca
    bhavatāham annasyāśuci bhāvam āgamayya pratyanunītaḥ
    prāk ca te 'bhihitam
    yasmād aduṣṭam annaṃ dūṣayasi tasmād anapatyo bhaviṣyasīti
    duṣṭe cānne naiṣa mama śāpo bhaviṣyatīti
135 sādhayāmas tāvad ity uktvā prātiṣṭhatottaṅkas te kuṇḍale gṛhītvā
136 so 'paśyat pathi nagnaṃ śramaṇam āgacchantaṃ muhur muhur dṛśyamānam adṛśyamānaṃ ca
    athottaṅkas te kuṇḍale bhūmau nikṣipyodakārthaṃ pracakrame
137 etasminn antare sa śramaṇas tvaramāṇa upasṛtya te kuṇḍale gṛhītvā prādravat
    tam uttaṅko 'bhisṛtya jagrāha
    sa tad rūpaṃ vihāya takṣaka rūpaṃ kṛtvā sahasā dharaṇyāṃ vivṛtaṃ mahābilaṃ viveśa
138 praviśya ca nāgalokaṃ svabhavanam agacchat
    tam uttaṅko 'nvāviveśa tenaiva bilena
    praviśya ca nāgān astuvad ebhiḥ ślokaiḥ
139 ya airāvata rājānaḥ sarpāḥ samitiśobhanāḥ
    varṣanta iva jīmūtāḥ savidyutpavaneritāḥ
140 surūpāś ca virūpāś ca tathā kalmāṣakuṇḍalāḥ
    ādityavan nākapṛṣṭhe rejur airāvatodbhavāḥ
141 bahūni nāgavartmāni gaṅgāyās tīra uttare
    icchet ko 'rkāṃśu senāyāṃ cartum airāvataṃ vinā
142 śatāny aśītir aṣṭau ca sahasrāṇi ca viṃśatiḥ
    sarpāṇāṃ pragrahā yānti dhṛtarāṣṭro yad ejati
143 ye cainam upasarpanti ye ca dūraṃ paraṃ gatāḥ
    aham airāvata jyeṣṭhabhrātṛbhyo 'karavaṃ namaḥ
144 yasya vāsaḥ kurukṣetre khāṇḍave cābhavat sadā
    taṃ kādraveyam astauṣaṃ kuṇḍalārthāya takṣakam
145 takṣakaś cāśvasenaś ca nityaṃ sahacarāv ubhau
    kurukṣetre nivasatāṃ nadīm ikṣumatīm anu
146 jaghanyajas takṣakasya śrutaseneti yaḥ śrutaḥ
    avasadyo mahad dyumni prārthayan nāgamukhyatām
    karavāṇi sadā cāhaṃ namas tasmai mahātmane
147 evaṃ stuvann api nāgān yadā te kuṇḍale nālabhad athāpaśyat striyau tantre adhiropya paṭaṃ vayantyau
148 tasmiṃś ca tantre kṛṣṇāḥ sitāś ca tantavaḥ
    cakraṃ cāpaśyat ṣaḍbhiḥ kumāraiḥ parivartyamānam
    puruṣaṃ cāpaśyad darśanīyam
149 sa tān sarvās tuṣṭāvaibhir mantravādaślokaiḥ
150 trīṇy arpitāny atra śatāni madhye; ṣaṣṭiś ca nityaṃ carati dhruve 'smin
    cakre caturviṃśatiparva yoge ṣaḍ; yat kumārāḥ parivartayanti
151 tantraṃ cedaṃ viśvarūpaṃ yuvatyau; vayatas tantūn satataṃ vartayantyau
    kṛṣṇān sitāṃś caiva vivartayantyau; bhūtāny ajasraṃ bhuvanāni caiva
152 vajrasya bhartā bhuvanasya goptā; vṛtrasya hantā namucer nihantā
    kṛṣṇe vasāno vasane mahātmā; satyānṛte yo vivinakti loke
153 yo vājinaṃ garbham apāṃ purāṇaṃ; vaiśvānaraṃ vāhanam abhyupetaḥ
    namaḥ sadāsmai jagad īśvarāya; lokatrayeśāya puraṃdarāya
154 tataḥ sa enaṃ puruṣaḥ prāha
    prīto 'smi te 'ham anena stotreṇa
    kiṃ te priyaṃ karavāṇīti
155 sa tam uvāca
    nāgā me vaśam īyur iti
156 sa enaṃ puruṣaḥ punar uvāca
    etam aśvam apāne dhamasveti
157 sa tam aśvam apāne 'dhamat
    athāśvād dhamyamānāt sarvasrotobhyaḥ sadhūmā arciṣo 'gner niṣpetuḥ
158 tābhir nāgaloko dhūpitaḥ
159 atha sasaṃbhramas takṣako 'gnitejo bhayaviṣaṇṇas te kuṇḍale gṛhītvā sahasā svabhavanān niṣkramyottaṅkam uvāca
    ete kuṇḍale pratigṛhṇātu bhavān iti
160 sa te pratijagrāhottaṅkaḥ
    kuṇḍale pratigṛhyācintayat
    adya tat puṇyakam upādhyāyinyāḥ
    dūraṃ cāham abhyāgataḥ
    kathaṃ nu khalu saṃbhāvayeyam iti
161 tata enaṃ cintayānam eva sa puruṣa uvāca
    uttaṅka enam aśvam adhiroha
    eṣa tvāṃ kṣaṇād evopādhyāya kulaṃ prāpayiṣyatīti
162 sa tathety uktvā tam aśvam adhiruhya pratyājagāmopādhyāya kulam
    upādhyāyinī ca snātā keśān āvapayanty upaviṣṭottaṅko nāgacchatīti śāpāyāsya mano dadhe
163 athottaṅkaḥ praviśyopādhyāyinīm abhyavādayat
    te cāsyai kuṇḍale prāyacchat
164 sā cainaṃ pratyuvāca
    uttaṅka deśe kāle 'bhyāgataḥ
    svāgataṃ te vatsa
    manāg asi mayā na śaptaḥ
    śreyas tavopasthitam
    siddham āpnuhīti
165 athottaṅka upādhyāyam abhyavādayat
    tam upādhyāyaḥ pratyuvāca
    vatsottaṅka svāgataṃ te
    kiṃ ciraṃ kṛtam iti
166 tam uttaṅka upādhyāyaṃ pratyuvāca
    bhos takṣakeṇa nāgarājena vighnaḥ kṛto 'smin karmaṇi
    tenāsmi nāgalokaṃ nītaḥ
167 tatra ca mayā dṛṣṭe striyau tantre 'dhiropya paṭaṃ vayantyau
    tasmiṃś ca tantre kṛṣṇāḥ sitāś ca tantavaḥ
    kiṃ tat
168 tatra ca mayā cakraṃ dṛṣṭaṃ dvādaśāram
    ṣaṭ cainaṃ kumārāḥ parivartayanti
    tad api kim
169 puruṣaś cāpi mayā dṛṣṭaḥ
    sa punaḥ kaḥ
170 aśvaś cātipramāṇa yuktaḥ
    sa cāpi kaḥ
171 pathi gacchatā mayarṣabho dṛṣṭaḥ
    taṃ ca puruṣo 'dhirūḍhaḥ
    tenāsmi sopacāram uktaḥ
    uttaṅkāsyarṣabhasya purīṣaṃ bhakṣaya
    upādhyāyenāpi te bhakṣitam iti
    tatas tad vacanān mayā tad ṛṣabhasya purīṣam upayuktam
    tad icchāmi bhavatopadiṣṭaṃ kiṃ tad iti
172 tenaivam ukta upādhyāyaḥ pratyuvāca
    ye te striyau dhātā vidhātā ca
    ye ca te kṛṣṇāḥ sitāś ca tantavas te rātryahanī
173 yad api tac cakraṃ dvādaśāraṃ ṣaṭ kumārāḥ parivartayanti te ṛtavaḥ ṣaṭ saṃvatsaraś cakram
    yaḥ puruṣaḥ sa parjanyaḥ
    yo 'śvaḥ so 'gniḥ
174 ya ṛṣabhas tvayā pathi gacchatā dṛṣṭaḥ sa airāvato nāgarājaḥ
    yaś cainam adhirūḍhaḥ sendraḥ
    yad api te purīṣaṃ bhakṣitaṃ tasya ṛṣabhasya tad amṛtam
175 tena khalv asi na vyāpannas tasmin nāgabhavane
    sa cāpi mama sakhā indraḥ
176 tad anugrahāt kuṇḍale gṛhītvā punar abhyāgato 'si
    tat saumya gamyatām
    anujāne bhavantam
    śreyo 'vāpsyasīti
177 sa upādhyāyenānujñāta uttaṅkaḥ kruddhas takṣakasya praticikīrṣamāṇo hāstinapuraṃ pratasthe
178 sa hāstinapuraṃ prāpya nacirād dvijasattamaḥ
    samāgacchata rājānam uttaṅko janamejayam
179 purā takṣaśilātas taṃ nivṛttam aparājitam
    samyag vijayinaṃ dṛṣṭvā samantān mantribhir vṛtam
180 tasmai jayāśiṣaḥ pūrvaṃ yathānyāyaṃ prayujya saḥ
    uvācainaṃ vacaḥ kāle śabdasaṃpannayā girā
181 anyasmin karaṇīye tvaṃ kārye pārthiva sattama
    bālyād ivānyad eva tvaṃ kuruṣe nṛpasattama
182 evam uktas tu vipreṇa sa rājā pratyuvāca ha
    janamejayaḥ prasannātmā samyak saṃpūjya taṃ munim
183 āsāṃ prajānāṃ paripālanena; svaṃ kṣatradharmaṃ paripālayāmi
    prabrūhi vā kiṃ kriyatāṃ dvijendra; śuśrūṣur asmy adya vacas tvadīyam
184 sa evam uktas tu nṛpottamena; dvijottamaḥ puṇyakṛtāṃ variṣṭhaḥ
    uvāca rājānam adīnasattvaṃ; svam eva kāryaṃ nṛpateś ca yat tat
185 takṣakeṇa narendrendra yena te hiṃsitaḥ pitā
    tasmai pratikuruṣva tvaṃ pannagāya durātmane
186 kāryakālaṃ ca manye 'haṃ vidhidṛṣṭasya karmaṇaḥ
    tad gacchāpacitiṃ rājan pitus tasya mahātmanaḥ
187 tena hy anaparādhī sa daṣṭo duṣṭāntar ātmanā
    pañcatvam agamad rājā varjāhata iva drumaḥ
188 baladarpa samutsiktas takṣakaḥ pannagādhamaḥ
    akāryaṃ kṛtavān pāpo yo 'daśat pitaraṃ tava
189 rājarṣir vaṃśagoptāram amara pratimaṃ nṛpam
    jaghāna kāśyapaṃ caiva nyavartayata pāpakṛt
190 dagdhum arhasi taṃ pāpaṃ jvalite havyavāhane
    sarvasatre mahārāja tvayi tad dhi vidhīyate
191 evaṃ pituś cāpacitiṃ gatavāṃs tvaṃ bhaviṣyasi
    mama priyaṃ ca sumahat kṛtaṃ rājan bhaviṣyati
192 karmaṇaḥ pṛthivīpāla mama yena durātmanā
    vighnaḥ kṛto mahārāja gurvarthaṃ carato 'nagha
193 etac chrutvā tu nṛpatis takṣakasya cukopa ha
    uttaṅka vākyahaviṣā dīpto 'gnir haviṣā yathā
194 apṛcchac ca tadā rājā mantriṇaḥ svān suduḥkhitaḥ
    uttaṅkasyaiva sāṃnidhye pituḥ svargagatiṃ prati
195 tadaiva hi sa rājendro duḥkhaśokāpluto 'bhavat
    yadaiva pitaraṃ vṛttam uttaṅkād aśṛṇot tadā

Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'

"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.

"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.

"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.

"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'

"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'

"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.

"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!

"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.

"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:

'Ye have existed before the creation! Ye first-born beings, ye are displayed in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!

"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!

"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!

"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.

"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!

"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!

"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!

"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"

The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'

"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.

"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.

"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.

"After a certain time, Janamejaya and Paushya, both of the order of Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.

"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'

"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'

"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'

"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.

'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'

"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'

"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'

"And Utanka being told this, said unto the Queen, 'Lady, be under no apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'

"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.

"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.

"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:

"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.

"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.

"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:

"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'

"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.

"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.

"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'

"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'

"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'

"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"

"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'

"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on account of my preceptor."

"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.

And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata."

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