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Shloka 20

Vyāsa’s Arrival at Janamejaya’s Sarpasatra; Commissioning of Vaiśaṃpāyana’s Recital (व्यासागमनम्)

न मे वागनृतं प्राह स्वैरेष्वपि कुतोडन्यथा । त॑ वै नृपवरं गत्वा दीक्षितं जनमेजयम्‌,“मैंने कभी हँसी-मजाकमें भी झूठी बात नहीं कही है, फिर इस संकटके समय तो कह ही कैसे सकता हूँ। सत्पुरुषोंमें श्रेष्ठ मामाजी! सर्पयज्ञके लिये दीक्षित नृपश्रेष्ठ जनमेजयके पास जाकर अपनी मंगलमयी वाणीसे आज उन्हें ऐसा संतुष्ट करूँगा, जिससे राजाका वह यज्ञ बंद हो जायगा

na me vāg anṛtaṃ prāha svair eṣv api kuto 'nyathā | taṃ vai nṛpavaraṃ gatvā dīkṣitaṃ janamejayam ||

“วาจาของเราไม่เคยกล่าวเท็จ แม้ยามหยอกล้อ แล้วในคราวคับขันจะกล่าวเป็นอื่นได้อย่างไร ดังนั้นเราจักไปเฝ้าพระราชาผู้ประเสริฐ คือชนเมชยะ ผู้ได้ประกอบพิธีปวารณาเพื่อบูชายัญพญานาค”

not
:
TypeIndeclinable
Root
मेof me / my
मे:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
वाक्speech, word
वाक्:
Karta
TypeNoun
Rootवाच्
FormFeminine, Nominative, Singular
अनृतम्falsehood, untruth
अनृतम्:
Karma
TypeNoun
Rootअनृत
FormNeuter, Accusative, Singular
प्राहsaid / has said
प्राह:
TypeVerb
Rootप्र + अह्
FormPerfect, 3rd, Singular
स्वैरेषुin playful (matters) / in jest
स्वैरेषु:
Adhikarana
TypeAdjective
Rootस्वैर
FormMasculine/Neuter, Locative, Plural
अपिeven, also
अपि:
TypeIndeclinable
Rootअपि
कुतःhow then? whence?
कुतः:
TypeIndeclinable
Rootकुतः
अन्यथाotherwise, differently
अन्यथा:
TypeIndeclinable
Rootअन्यथा
तत्that (act/thing)
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
वैindeed
वै:
TypeIndeclinable
Rootवै
नृपवरम्the best of kings
नृपवरम्:
Karma
TypeNoun
Rootनृप-वर
FormMasculine, Accusative, Singular
गत्वाhaving gone
गत्वा:
TypeVerb
Rootगम्
Formक्त्वा (absolutive), Active
दीक्षितम्initiated, consecrated
दीक्षितम्:
Karma
TypeAdjective
Rootदीक्षित
FormMasculine, Accusative, Singular
जनमेजयम्Janamejaya
जनमेजयम्:
Karma
TypeNoun
Rootजनमेजय
FormMasculine, Accusative, Singular

आस्तीक उवाच

Ā
Āstīka
J
Janamejaya
S
Sarpa-yajña (serpent-sacrifice)

Educational Q&A

The verse foregrounds satya (truthfulness) as a non-negotiable ethical discipline: one who has trained speech to avoid falsehood even in jest is fit to use words as a dharmic instrument—here, to avert harm and restrain a destructive ritual.

Āstīka resolves to approach King Janamejaya, who is formally consecrated for the serpent-sacrifice, and to speak in an auspicious, persuasive manner so that the king becomes satisfied and the ongoing rite—threatening the serpents—comes to an end.