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Shloka 29

Jaratkāru’s Marital Compact and Departure (जरत्कारु–जरत्कारुणी संवादः)

तापसैरुपनीतानि फलानि सहिता मया । ततो राजा ससचिव: फलान्यादातुमैच्छत,तदनन्तर उन्हें पारितोषिक देने आदिका कार्य करके कहा--“'अब आपलोग जाय॑।' तपस्वियोंके वेषमें छिपे हुए उन नागोंके चले जानेपर राजाने अपने मन्त्रियों और सुहृदोंसे कहा--'ये सब तपस्वियोंद्वारा लाये हुए बड़े स्वादिष्ठ फल हैं। इन्हें मेरे साथ आपलोग भी खायेँ।” ऐसा कहकर मन्सत्रियोंसहित राजाने उन फलोंको लेनेकी इच्छा की

tāpasair upanītāni phalāni sahitā mayā | tato rājā sa-sacivaḥ phalāny ādātum aicchat |

タクシャカは言った。「我とともに、あの苦行者たちが果実を献じた。すると王は大臣らとともに、その果実を受け取ろうとした。」物語の文脈において、この偈は、聖性の外徴が信を得るために利用され得ること、そして統治者が無防備に受け入れ—しかも近臣と分かち合うとき—私的な見誤りがより大きな倫理的・政治的害へと広がり得ることを示している。

तापसैःby ascetics
तापसैः:
Karana
TypeNoun
Rootतापस
FormMasculine, Instrumental, Plural
उपनीतानिbrought/presented
उपनीतानि:
Karma
TypeVerb
Rootउप-नी
Formक्त (past passive participle), Neuter, Nominative, Plural
फलानिfruits
फलानि:
Karta
TypeNoun
Rootफल
FormNeuter, Nominative, Plural
सहिताaccompanied/along with
सहिता:
Karta
TypeAdjective
Rootसहित
Formक्त (past passive participle used adjectivally), Feminine, Nominative, Singular
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
Form—, Instrumental, Singular
ततःthen/thereupon
ततः:
TypeIndeclinable
Rootततः
Formtrue
राजाthe king
राजा:
Karta
TypeNoun
Rootराजन्
FormMasculine, Nominative, Singular
he
:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
सचिवःwith ministers / (his) minister
सचिवः:
Karta
TypeNoun
Rootसचिव
FormMasculine, Nominative, Singular
फलानिthe fruits
फलानि:
Karma
TypeNoun
Rootफल
FormNeuter, Accusative, Plural
आदातुम्to take
आदातुम्:
TypeVerb
Rootआ-दा
Formतुमुन् (infinitive)
ऐच्छत्desired/wished
ऐच्छत्:
TypeVerb
Rootइष्
FormImperfect (लङ्), 3rd, Singular, Parasmaipada
तत्that
तत्:
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
अनन्तरम्after that/thereafter
अनन्तरम्:
TypeIndeclinable
Rootअनन्तर
Formtrue

तक्षक उवाच

T
Takṣaka
T
the king (Parīkṣit, in context)
M
ministers (saciva)
A
ascetics (tāpasa)
F
fruits (phala)

Educational Q&A

The verse highlights the ethical need for discernment (viveka) in leadership: appearances of sanctity can be manipulated, and a ruler’s careless acceptance of gifts can expose not only himself but also his circle to danger and moral failure.

Takṣaka describes how, disguised through the agency of ascetics, fruits were presented to the king; the king, along with his ministers, then wished to take those fruits—setting the stage for the impending act of deception and harm.