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Shloka 3

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

काश्यप उवाच दश नागेन्द्र वृक्ष॑ त्वं यद्येतदभिमन्यसे । अहमेनं त्वया दष्टं जीवयिष्ये भुजजड्रम,काश्यपने कहा--नागराज! यदि तुम्हें इतना अभिमान है तो इस वृक्षको डँसो। भुजंगम! तुम्हारे डँसे हुए इस वृक्षको मैं अभी जीवित कर दूँगा

kāśyapa uvāca daśa nāgendra vṛkṣaṁ tvaṁ yady etad abhimanyase | aham enaṁ tvayā daṣṭaṁ jīvayiṣye bhujaṅgama ||

กาศยปะกล่าวว่า “โอ นาคเอนทระ! หากเจ้าหยิ่งผยองนัก ก็จงกัดต้นไม้นี้เถิด โอ ภุชังคะ! ต้นไม้ที่เจ้ากัดนี้ เราจะชุบให้กลับมีชีวิตอีกครั้ง”

काश्यपःKāśyapa
काश्यपः:
Karta
TypeNoun
Rootकाश्यप
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3rd, Singular, Parasmaipada
दंशO biter (snake)
दंश:
TypeNoun
Rootदंश
FormMasculine, Vocative, Singular
नागेन्द्रO lord of serpents
नागेन्द्र:
TypeNoun
Rootनागेन्द्र
FormMasculine, Vocative, Singular
वृक्षम्tree
वृक्षम्:
Karma
TypeNoun
Rootवृक्ष
FormMasculine, Accusative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative, Singular
यदिif
यदि:
TypeIndeclinable
Rootयदि
एतत्this
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Accusative, Singular
अभिमन्यसेyou think / you presume
अभिमन्यसे:
TypeVerb
Rootअभि+मन्
FormPresent, 2nd, Singular, Atmanepada
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद्
FormNominative, Singular
एनम्this (him/it)
एनम्:
Karma
TypePronoun
Rootएतद्/इदम् (एनद्-प्रयोगः)
FormMasculine, Accusative, Singular
त्वयाby you
त्वया:
Karana
TypePronoun
Rootयुष्मद्
FormInstrumental, Singular
दष्टम्bitten
दष्टम्:
TypeVerb
Rootदंश्
Formक्त (past passive participle), Masculine, Accusative, Singular
जीवयिष्येI shall revive / make live
जीवयिष्ये:
TypeVerb
Rootजीव् (causative: जीवय्)
FormSimple Future, 1st, Singular, Atmanepada
भुजगO serpent
भुजग:
TypeNoun
Rootभुजग
FormMasculine, Vocative, Singular
द्रुमम्tree
द्रुमम्:
Karma
TypeNoun
Rootद्रुम
FormMasculine, Accusative, Singular

काश्यप उवाच

K
Kāśyapa
N
Nāgendra (lord of serpents)
V
Vṛkṣa (tree)

Educational Q&A

The verse contrasts arrogant display of destructive power with the higher dharmic ideal of protection and restoration. True superiority is shown not by harming, but by the capacity and intent to preserve life and undo harm.

Kāśyapa challenges the serpent-king to bite a tree as a test of its boastful power, and declares that he will immediately revive the tree after it is bitten—setting up a contest between lethal venom and ascetic life-restoring potency.