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Shloka 9

Ādi Parva, Adhyāya 47 — Janamejaya’s Sarpa-satra: Vow, Preparation, and the Onset of the Serpent Offering

त्यजेयं विप्रिये च त्वां कृते वासं च ते गृहे । एतद्‌ गृहाण वचनं मया यत्‌ समुदीरितम्‌,“तुमसे अप्रिय कार्य हो जानेपर मैं तुम्हें और तुम्हारे घरमें रहना छोड़ दूँगा। मैंने जो कुछ कहा है, मेरे इस वचनको दृढ़तापूर्वक धारण कर लो”

tyajeyaṁ vipriye ca tvāṁ kṛte vāsaṁ ca te gṛhe | etad gṛhāṇa vacanaṁ mayā yat samudīritam ||

“If anything displeasing to you should occur, I will leave you and also cease dwelling in your house. Hold firmly to this statement—this is the word I have spoken.”

त्यजेयम्I would abandon / I should leave
त्यजेयम्:
TypeVerb
Rootत्यज्
FormVidhi-linga, Optative (potential), 1st, Singular, Parasmaipada
विप्रियेin (the event of) something displeasing
विप्रिये:
Adhikarana
TypeAdjective
Rootविप्रिय
FormNeuter, Locative, Singular
and
:
TypeIndeclinable
Root
त्वाम्you
त्वाम्:
Karma
TypeNoun
Rootत्वद्
Form—, Accusative, Singular, 2nd (pronoun)
कृतेwhen (it is) done / upon (its) being done
कृते:
Adhikarana
TypeNoun
Rootकृत
FormNeuter, Locative, Singular
वासम्dwelling, residence
वासम्:
Karma
TypeNoun
Rootवास
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
तेyour
ते:
Sambandha
TypeNoun
Rootत्वद्
Form—, Genitive, Singular, 2nd (pronoun)
गृहेin (your) house
गृहे:
Adhikarana
TypeNoun
Rootगृह
FormNeuter, Locative, Singular
एतत्this
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Accusative, Singular
गृहाणaccept, take
गृहाण:
TypeVerb
Rootग्रह्
FormLot, Imperative, 2nd, Singular, Parasmaipada
वचनम्statement, word, promise
वचनम्:
Karma
TypeNoun
Rootवचन
FormNeuter, Accusative, Singular
मयाby me
मया:
Karana
TypeNoun
Rootअस्मद्
Form—, Instrumental, Singular, 1st (pronoun)
यत्which, that which
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Accusative, Singular
समुदीरितम्uttered, spoken
समुदीरितम्:
TypeVerb
Rootसम्-उद्-ईर्
Formक्त (past passive participle), Neuter, Accusative, Singular, Passive (PPP sense)

तक्षक उवाच

T
Takṣaka

Educational Q&A

The verse highlights the ethical weight of spoken commitments: one should state conditions clearly and expect the listener to remember them. It also frames residence and association as contingent on mutual satisfaction—when displeasure arises, separation is presented as the chosen course.

Takṣaka speaks a conditional warning: if an action displeasing to the other party occurs, he will leave both the person and that person’s house. He urges the listener to take his words firmly as a binding statement.