The Māhātmya of Kṛṣṇagaṅgodbhava, Kāliñjara, and the Five Sacred Baths: The Tale of Pāñcāla and Tilottamā
Uttara Bhāga · Tīrtha-māhātmya (Interrogation and self-identification)
इति चिन्तासमायुक्तस्तमपृच्छद्विशङ्कितः ॥ कस्त्वं कस्यासि सुभग का जातिः कश्च ते पिता ॥
iti cintāsamāyuktastamapṛcchadviśaṅkitaḥ || kastvaṃ kasyāsi subhaga kā jātiḥ kaśca te pitā
iti chintAsamAyuktastamapRRichChadvishaMkitaH || kastvaM kasyAsi subhaga kA jAtiH kashcha te pitA
वो कन्फ्यूज़ हो गया और पूछने लगा। कौन हो तुम, किसके घर के हो, तुम्हारी जात क्या है और तुम्हारा बाप कौन है।
Sumantu
Who are you—what is your affiliation (kasyāsi), your jāti, and your father’s identity?
Instruction depends on adhikāra (fitness/standing); knowing one’s background helps tailor remedies (prāyaścitta, vrata, dāna).
When seeking spiritual/ritual help, present truthful context (conduct, duties, background) so guidance matches one’s situation.
In āśrama discourse, identity is established through lineage and social-dharmic placement (jāti/pitṛ), enabling appropriate counsel and ritual guidance.
Proper disclosure supports correct instruction and reintegration into dharma; concealment/misrepresentation risks misapplied rites and social/ritual disorder.
Varāha Purāṇa 176.16 (answer: brāhmaṇa-suta turned trader)
It documents how Purāṇic narratives encode social identification categories (lineage, origin) within dialogue, offering material for historians of Sanskrit social vocabulary.
No explicit place-name appears in this verse; it functions as a conversational bridge to the youth’s origin described next.
It emphasizes inquiry and accountability—asking for background before interpreting unusual phenomena.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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