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Shloka 20

Kuntī–Karṇa Saṃvāda: Lineage Disclosure and Appeal to Fraternal Dharma

आद्ानं मन्त्रसंयुक्त वसन्त्या: पितृवेश्मनि । साहमन्त:पुरे राज्ञ: कुन्तिभोजपुरस्कृता

ādānaṃ mantrasaṃyuktaṃ vasantyāḥ pitṛveśmani | sāham antaḥpure rājñaḥ kuntibhojapuraskṛtā ||

毗舍波耶那说道:当我居于父家之时,得了一项以真言系缚的恩赐。那时我以虔诚侍奉使尊贵的仙人杜尔瓦萨欢喜,他赐我此福:若以真言召请,我便能令任何天神降临我前。父亲昆提菩阇对我极尽礼敬。然而我住在王宫内廷,心中渐生忧惧,反复思量真言之力与其祸患,以及婆罗门口中之言那可畏的效验——原为善意的赐予,若不明其后果,也会化作不安之源。

आदानम्taking/receiving (the boon/mantra)
आदानम्:
Karma
TypeNoun
Rootआदान (प्रातिपदिक; √दा + आ- उपसर्ग, भाव/कर्मणि-नपुंसक)
FormNeuter, Accusative, Singular
मन्त्र-संयुक्तम्joined/associated with a mantra
मन्त्र-संयुक्तम्:
Karma
TypeAdjective
Rootमन्त्र + संयुक्त (कृदन्त; √युज्, क्त)
FormNeuter, Accusative, Singular
वसन्त्याःof (me) dwelling / while residing
वसन्त्याः:
Adhikarana
TypeNoun
Rootवसन्ती (स्त्री; वर्तमानकृदन्त/नाम; √वस् 'to dwell')
FormFeminine, Genitive, Singular
पितृ-वेश्मनिin the father's house
पितृ-वेश्मनि:
Adhikarana
TypeNoun
Rootपितृ + वेश्मन्
FormNeuter, Locative, Singular
साshe / I (that woman)
सा:
Karta
TypeNoun
Rootतद् (सर्वनाम)
FormFeminine, Nominative, Singular
अहम्I
अहम्:
Karta
TypeNoun
Rootअस्मद् (सर्वनाम)
Form—, Nominative, Singular
अन्तः-पुरेin the inner apartments (harem/palace quarters)
अन्तः-पुरे:
Adhikarana
TypeNoun
Rootअन्तः + पुर
FormNeuter, Locative, Singular
राज्ञःof the king
राज्ञः:
Adhikarana
TypeNoun
Rootराजन्
FormMasculine, Genitive, Singular
कुन्ति-भोज-पुरस्कृताhonoured/esteemed by Kuntibhoja
कुन्ति-भोज-पुरस्कृता:
Karta
TypeAdjective
Rootकुन्तिभोज + पुरस्कृत (कृदन्त; √कृ, क्त; 'honoured/placed in front')
FormFeminine, Nominative, Singular

वैशम्पायन उवाच

V
Vaiśaṃpāyana
K
Kuntī
D
Durvāsā
K
Kuntibhoja
D
devas (gods/deities)
P
pitṛveśman (father’s house)
A
antaḥpura (inner palace)

Educational Q&A

Extraordinary powers gained through tapas, mantra, or boons demand discernment and restraint. The verse highlights ethical responsibility: even a legitimate gift can become dangerous if used without understanding its consequences, and it underscores the feared potency of a brāhmaṇa’s word.

Kuntī recounts that while living in her father’s house she served the sage Durvāsā and received a mantra-boon enabling her to summon any deity. Though honored in Kuntibhoja’s household and living in the royal inner palace, she becomes inwardly uneasy, contemplating the strength and risks of mantra-power and the efficacy of a brāhmaṇa’s speech.