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Shloka 41

Āstīka-stuti at Janamejaya’s Sacrifice (आस्तीकस्तुतिः / यज्ञप्रशंसा)

न बुध्येतामुभौ तौ च नगस्थं पन्नगद्वधिजौ । सह तेनैव वृक्षेण भस्मी भूतो5 भवन्नूप

janamejaya uvāca | na budhyetām ubhau tau ca nagasthaṃ pannagadvadhijau | saha tenaiva vṛkṣeṇa bhasmībhūto 'bhavan nṛpa ||

Janamejaya berkata: Kedua-duanya—Takṣaka, raja ular, dan Brahmana yang bertekad membunuh ular itu—tidak menyedari bahawa ada seorang lagi manusia yang duduk di atas pohon tersebut. Wahai raja, ketika Takṣaka menggigit, lelaki itu turut terbakar menjadi abu bersama pohon itu sendiri. Peristiwa ini menegaskan bahawa kebutaan akibat obsesi dan pembalasan boleh mencederakan yang tidak bersalah, menjadikan permusuhan peribadi sebagai kebinasaan sampingan.

not
:
TypeIndeclinable
Root
बुध्येताम्would know / would perceive
बुध्येताम्:
TypeVerb
Rootबुध्
FormVidhi-linga, present (injunctive/optative sense), 3rd, dual, Atmanepada
उभौboth
उभौ:
Karta
TypeAdjective
Rootउभ
Formmasculine, nominative, dual
तौthose two
तौ:
Karta
TypePronoun
Rootतद्
Formmasculine, nominative, dual
and
:
TypeIndeclinable
Root
नगस्थम्standing on/in the tree
नगस्थम्:
Karma
TypeAdjective
Rootनगस्थ
Formmasculine, accusative, singular
पन्नगद्वधिजौthe serpent and the brahmin (lit. snake and twice-born)
पन्नगद्वधिजौ:
Karta
TypeNoun
Rootपन्नग-द्वधिज
Formmasculine, nominative, dual
सहtogether with
सह:
TypeIndeclinable
Rootसह
तेनwith that
तेन:
Karana
TypePronoun
Rootतद्
Formmasculine/neuter, instrumental, singular
एवindeed/just
एव:
TypeIndeclinable
Rootएव
वृक्षेणwith the tree
वृक्षेण:
Karana
TypeNoun
Rootवृक्ष
Formmasculine, instrumental, singular
भस्मीभूतःbecome ashes / reduced to ashes
भस्मीभूतः:
TypeAdjective
Rootभस्मीभू
Formkta (past participle, passive sense), masculine, nominative, singular
अभवत्became / was
अभवत्:
TypeVerb
Rootभू
FormLan, imperfect (past), 3rd, singular, Parasmaipada
नृपO king
नृप:
TypeNoun
Rootनृप
Formmasculine, vocative, singular

जनमेजय उवाच

J
Janamejaya
T
Takṣaka
A
a Brahmin (serpent-slayer)
A
an unnamed man in the tree
T
tree

Educational Q&A

When actions are driven by vengeance and fixation, perception narrows; the uninvolved can suffer unintended consequences. Ethical restraint and awareness are implied as safeguards against such collateral harm.

Janamejaya reports that Takṣaka and the Brahmin intent on killing the serpent failed to notice another person sitting in the same tree; when Takṣaka bit and the tree was destroyed, that person was also burned to ashes along with it.