तक्षक
यन्त्रोपारोपितकोशांशः
सम्पाद्यताम्कल्पद्रुमः
सम्पाद्यताम्
 पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
तक्षकः, पुं, (तक्षतीति । तक्ष + ण्वुल् ।) पातालस्थाष्टनागान्तर्गतनागविशेषः । स कश्य- पात् कद्रुगर्भे जातः इन्द्रसखः । अस्य वासः खाण्डववने आसीत् । अयं परीक्षितं दष्टवान् । इति श्रीभागवतम् ॥ (अयं हि क्षपणकरूपधारी उतङ्कस्य मुनेर्गुरुदक्षिणार्थमानीते कुण्डले ऽपहृत्य नागलोकं गतवान् । यथा, महा- भारते । १ । ३ । १२७ । “तस्य तंक्षको दृढमासन्नः स तं जग्राह । गृहीत- मात्रः स तद्रूपं विहाय तक्षकस्वरूपं कृत्वा सहसा घरण्यां विवृतं महाविलं प्रविवेश ॥ तक्ष तनूकरणे + “क्वुन् शिल्पिसंज्ञयोः ।” उणां । २ । ३२ । इति क्वुन् ।) त्वष्टा । इत्यमरः । ३ । ३ । ४ ॥ विश्वकर्म्मा । इति शब्दरत्नावली ॥ द्रुमभेदः । इति हेमचन्द्रः ॥ सूत्रधारः । इत्य- मरटीकासारसुन्दरी ॥ (स्वनामख्यातः प्रसेन- जित्-पुत्त्रः । यथा, भागवते । ९ । १२ । ८ । “ततः प्रसेनजित् तस्मात् तक्षको भविता पुनः ॥” छेदके, त्रि । यथा, रामायणे । २ । ८० । २ । “तथा वर्द्धकयश्चैव मार्गिणो वृक्षतक्षकाः ॥”)
अमरकोशः
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
तक्षक पुं।
नागः
समानार्थक:तक्षक
3।3।4।2।1
उत्सङ्गचिह्नयोरङ्कः कलङ्कोऽङ्कापवादयोः। तक्षको नागवर्द्धक्योरर्कः स्फटिकसूर्ययोः॥
पदार्थ-विभागः : , द्रव्यम्, पृथ्वी, चलसजीवः, मनुष्येतरः, जन्तुः, सरीसृपः
तक्षक पुं।
तक्षः
समानार्थक:तक्षन्,वर्धकि,त्वष्टृ,रथकार,काष्ठतक्ष,तक्षक,सूत
3।3।4।2।1
उत्सङ्गचिह्नयोरङ्कः कलङ्कोऽङ्कापवादयोः। तक्षको नागवर्द्धक्योरर्कः स्फटिकसूर्ययोः॥
वृत्ति : वृक्षमूलमारभ्य_शाखावधिभागः
: ग्रामतक्षः, कौटतक्षः
पदार्थ-विभागः : वृत्तिः, द्रव्यम्, पृथ्वी, चलसजीवः, मनुष्यः
वाचस्पत्यम्
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
तक्षक¦ पु॰ तक्ष--ण्वुल्।
१ विश्वकर्मणि शब्दर॰।
२ द्रुमभेदेहेमच॰।
“सूचकात् विप्रकन्यायां जातस्तक्षक उच्यते। उशनसोक्ते सङ्कीर्णजातिभेदे (छुतार)
३ सूत्रधारे कद्रु-गर्भे कश्यपात् जाते अष्टनागान्तर्गते
४ नागभेदे
“अनन्तोवासुकिः पद्मो महापद्मोऽथ तक्षकः। कुलीरः कर्कटः शङ्खोह्यष्टौ नागाः प्रकीर्त्तिताः” ति॰ त॰।
“काद्रवेयाश्च बलिनःसहस्रममितौजसः। सुपर्णवशगा नागा जज्ञिरेऽनेक-मस्तकाः। तेषां प्रधानाः सततं शेषवासुकितक्षकाः” हरिवं॰
३ अ॰।
“योऽसौ वृद्धस्य तातस्य तथा कृच्छ्र-गतस्य ह। स्कन्धे मृतं समास्राक्षीत् पन्नगं राजकि-ल्विषी। त पापमातसक्रुद्धस्तक्षकः पन्नगेश्वरः। आशी-विषन्तिग्मतेजा मद्वाक्यबलचीदितः। सप्तरात्रादितो नेतागमस्य सदनं प्रति। द्विजानामवमन्तारं कुरूणामयश-स्करम्” भा॰ आ॰
४१ । [Page3202-b+ 38] तेन च परीक्षितोदंशनकथा भा॰ आ॰
४३ अ॰ दृश्या यथा
“अथ शुश्राव गच्छन् स तक्षको जगतीपतिम्। मन्त्रै-र्गदैर्विषहरैरक्ष्यमाणं प्रयत्नतः। सूत उवाच। सचिन्तयामास तदा मायायोगेन पार्थिव!। मया वञ्च-यितव्योऽसौ क उपायो भवेदिति। ततस्तापसरूपेणप्राहिणोत् स भुजङ्गमान्। फलदर्भोदकं गृह्य राज्ञेनागोऽथ तक्षकः। तक्षक उवाच। गच्छध्वं यूयमव्यग्राराजानं कार्य्यवत्तया। फलपुष्पोदकं नाम प्रतिग्राहयितुं नृपम्। सौतिरुवाच। ते तक्षकसमादिष्टास्तथाचक्रुर्भुजङ्गमाः। उपनिन्युस्तथा राज्ञे दर्भानपःफलानि च। तच्च सर्वं स राजेन्द्रः प्रतिजग्राह वीर्य्य-वान्। कृत्वा तेषाञ्च कार्य्याणि गम्यतामित्युवाच तान्। गतेषु तेषु नागेषु तापसच्छद्मरूपिषु। अमात्यान्सुहृदश्चैव प्रोवाच स नराधिपः। भक्षयन्तु भवन्तो वैस्वादूनीमानि सर्वशः। तापसैरुपनीतानि फलानिसहिता मया। ततो राजा ससचिवः फलान्यादातु-मेच्छत। विधिना सम्प्रयुक्तो वै ऋषिवाक्येन तेन तु। यस्मिन्नेव फले नागस्तमेवाभक्षयत् स्वयम्। ततो भक्ष-यतस्तस्य फलात् कृमिरभूदणुः। ह्रस्वकः कृष्णनयन-स्ताम्रवर्णोऽथ शौनक!। स तं गृह्य नृपश्रेष्ठः सचिवा-निदमब्रवीत्। अस्तमभ्येति सविता विषादद्य न मेभयम्। सत्यवागस्तु स मुनिः कृमिर्मां दशतामयम्। तक्षको नाम भूत्वा वै तथा परिहृतं भवेत्। ते चैन-मन्ववर्त्तन्त मन्त्रिणः कालचोदिताः। एवमुक्त्वा सराजेन्द्रो ग्रीवायां संनिवेश्य ह। कृमिकं प्राहसत् तूर्णंमुमूर्षुर्नष्टचेतनः। प्रहसन्नेव भोगेन तक्षकेणान्ववेष्ट्यत। तस्मात् फलाद्विनिष्क्रम्य यद्राज्ञे विनिवेदितम्। वेष्ट-यित्वा च वेगेन विनद्य च महास्वनम्। अदशत् पृथि-वीपालं तक्षकः पन्नगेश्वरः” अधिकं कश्यपशब्दे उक्तम्
“मसूरं निम्बपत्रञ्च योऽत्ति मेषगते रवौ। अति-रोषान्वितस्तस्य तक्षकः किं करिष्यति” ति॰ त॰। तक्षकनागश्चैन्द्रस्य सखा खाण्डववनवासी अर्ज्जु-नेन खाण्डववनस्य दाहकाले न न्तम्य दाहः तत्कथा
“निवृत्तेष्वथ देवेषु वागुवाचाशरीरिणी। शतक्रतु स-माभाष्य महागम्भीरनिस्वना। न ते सखा स निहत-स्तक्षको भुजगोत्तमः। दाहकाले खाण्डवस्य कुरुक्षेत्रंगतो ह्यसौ” भा॰ आ॰
२२
८ अ॰।
५ काष्ठादितक्षणकर्त्तृ-मात्रे त्रि॰। [Page3203-a+ 38]
शब्दसागरः
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
तक्षक¦ m. (-कः)
1. A carpenter.
2. The Sutradhara, the manager and chief actor in the prelude of a drama.
3. One of the principal Nagas or serpents of Patala.
4. The divine artist, VISWAKARMA.
5. The name of a tree. E. तक्ष् to chip, to peel or plane, &c. affix ण्वुल्।
Apte
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
तक्षकः [takṣakḥ], [तक्ष् ण्वुल्]
A carpenter, wood-cutter (whether by caste or profession).
The chief actor in the prelude of a drama (i. e. the सूत्रधार).
N. of the architect of the gods.
N. of one of the principal Nāgas or serpents of the Pātāla, son of Kaśyapa and Kadru (saved at the intercession of the sage Āstika from being burnt down in the serpent-sacrifice performed by king Janamejaya, in which many others of his race were burnt down to ashes).
Monier-Williams
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
तक्षक m. ( Pa1n2. 8-2 , 29 Ka1s3. )" a cutter "See. काष्ठ-, वृक्ष-
तक्षक m. a carpenter L.
तक्षक m. विश्वकर्मन्L.
तक्षक m. the सूत्र-धारor speaker in the prelude of a drama L. Sch.
तक्षक m. N. of a tree L.
तक्षक m. of a नागprince(See. क्ष) AV. viii , 10 , 29 Ta1n2d2yaBr. xxv , 15 S3a1n3khGr2. iv , 18 , 1 Kaus3. MBh. etc.
तक्षक m. of a son of प्रसेन-जित्BhP. ix , 12 , 8
तक्षक m. See. also क्ष.
Purana index
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
(I)--a serpent chief; (नाग) of Sutalam and of the क्रोधवश group. फलकम्:F1: भा. V. २४. २९; Br. II. १७. ३४; २०. २४; III. 7. ३२; M. 6. ३९; 8. 7. वा. ३९. ५४; ५०. २३; ५४. ९१; ६९. ६९.फलकम्:/F Caused the death of परीक्षित् in consequence of the curse of the ब्रह्मण's son. परीक्षित् was informed beforehand by शुक and was not afraid. फलकम्:F2: भा. I. १२. २७; १८. 2 and ३७; १९. 4; IX. २२. ३६; XII. 5. १०; 6. 5.फलकम्:/F Met the sage कश्यप on his way to परीक्षित्'s place. फलकम्:F3: Ib. XII. 6. ११-12.फलकम्:/F When Janamejaya began his सर्प सत्र (याग), तक्षक sought shelter of Indra, and this resulted in Indra's fall; फलकम्:F4: Ib. XII. 6. १६-23.फलकम्:/F served as calf for नागस् to derive poison from the earth. फलकम्:F5: Ib. IV. १८. २२; Br. III. 8. १३; IV. २०. ५३; ३३. ३६; ३६. २१२; M. १०. १९.फलकम्:/F The नाग presiding over the month of शुक्र; फलकम्:F6: भा. XII. ११. ३५.फलकम्:/F on the neck of शिव; an ear ornament of शिव. फलकम्:F7: Br. II. २५. ८८; M. १५४. ४४४.फलकम्:/F Shaken by हिरण्यकशिपु; फलकम्:F8: M. १६३. ५६: ११४. ८३; १२६. 7; १३३. ३३.फलकम्:/F lived in the निषध hill; फलकम्:F9: वा. ४६. ३४; ५२. 6.फलकम्:/F sent along with others to fight प्रह्लाद; फलकम्:F१०: Vi. I. १७. ३८.फलकम्:/F a काद्रवेय; फलकम्:F११: Ib. I. २१. २१.फलकम्:/F in the sun's cha- riot in the month of Suci. फलकम्:F१२: Ib. II. १०. 7.फलकम्:/F
(II)--the son of Prasenajit and father of बृहद्बल. भा. IX. १२. 8.
(III)--the father of ज्वलना (s.v.). M. ४९. 6; वा. ९९. १२८. [page२-002+ २८]
Purana Encyclopedia
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
Takṣaka : m.: A mythical serpent.
A. Birth and family: One of the sons (very likely the fourth son) of Kadrū (and Kaśyapa), hence called kādraveya 1. 31. 5, 2; 1. 59. 40 (placed third); 1. 3. 144; his youngest brother (jaghanyaja) was Śrutasena 1. 3. 146; his son Aśvasena (1. 218. 5) was his constant companion 1. 3. 145; (by takṣakaputra 8. 65. 39 Aśvasena is probably alluded to); his daughter Jvālā married to Ṛkṣa born in the line of Pūru 1. 90. 24; serpents belonging to his kula, Pucchaṇḍaka and others, listed by Sūta among those offered in the snake sacrifice of Janamejaya 1. 52. 7-9; Takṣaka also named among the serpent-sons of Surasā and Kaśyapa 5. 101. 9, 4, 17.
B. Residence: Lived in Bhogavatī Purī in the southern direction; he, with Vāsuki, protected it 5. 107. 19; 5. 101. 9; he had his abode (niveśana) also in the Khāṇḍava forest where Asura Maya happened to stay at the time of the great fire 1. 215. 7; 1. 219. 35; Uttaṅka, in his praise of the nāgas, referred to Takṣaka as living in Khāṇḍava near Kurukṣetra, along the river Ikṣumatī 1. 3. 142-146.
C. Status: Second only to Vāsuki according to an enumeration based on eminence (yathāśreṣṭhān) 5. 101. 8; called the king of the serpents nāgarāja 1. 3. 119, 120, 166; sarparāja 1. 218. 4; chief of serpents nāgendra 1. 38. 34; 1. 39. 3; pannagendra 1. 38. 33, 35 etc.; best among serpents pannagottama 1. 37. 13, 19, etc.; bhujagottama 1. 48. 15, 18; pannagaśreṣṭha 1. 38. 32, 36; 1. 40. 3; uragasattama 1. 39. 16; however Uttaṅka called Takṣaka pannagādhama 1. 3. 188.
D. Description: He was of blazing lustre (tigmatejas), his poison acted like fire and burnt the being he bit (āśīviṣa) 1. 37. 13; lotus-coloured (padmavarcas) 1. 40. 3; he was called by Uttaṅka and Janamejaya ‘evil-minded’ (durātman 1. 46. 36, 40; duṣṭāntarātman 1. 3. 185, 187), and by Janamejaya ‘sinful’ (pāpa) 1. 46. 37.
E. Khāṇḍava incident: Since Takṣaka lived in the Khāṇḍava forest, whenever god Fire tried to burn it, Indra, being Takṣaka's friend, he immediately extinguished the fire 1. 215. 7; when the forest was finally on fire, Takṣaka was not in Khāṇḍava but was safe at Kurukṣetra 1. 218. 4; Indra was informed of this by an invisible voice 1. 219. 12-13.
F. Takṣaka and the kuṇḍalas: Uttaṅka informed by Pauṣyaś wife (kṣatriyā) while handing over her earrings to him that Takṣaka coveted them; Uttaṅka assured her that Takṣaka would not be able to attack him 1. 3. 119-120; Takṣaka assumed the form of a nacked mendicant (nagna śramaṇa) and followed Uttaṅka on way; he took the kuṇḍalas, placed by Uttaṅka on the ground, and ran away; when caught by Uttaṅka, Takṣaka assumed his original form and suddenly entered a big hole; on reaching nāgaloka he entered his residence (svabhavana); Uttaṅka went behind him 1. 3. 136-138; when the nāgaloka was filled with smoke issuing from the anus of a horse (really god Agni) the confused Takṣaka, frightened by the heat of fire, returned the kuṇḍalas to Uttaṅka 1. 3. 158-159; when asked by the teacher the cause for delay in getting the kuṇḍalas, Uttaṅka told him the hindrance caused by Takṣaka 1. 3. 165-166; angered by this incident Uttaṅka started for Hāstinapura to take revenge on Takṣaka 1. 3. 177.
G. Death of Parikṣit: Due to the curse pronounced by Śṛṅgin king Parikṣit was destined to die within a week due to the burning lustre of the eminent serpent Takṣaka 1. 37. 13-14, 19; 1. 46. 8-10; Śṛṅgin's father informed Parikṣit about his impending death at the hands of Takṣaka 1. 38. 19; 1. 46. 12-13; Kāśyapa, an eminent sage (munipuṁgava 1. 38. 35), who knew the cure for serpent bites started for Hāstinapura to save Parikṣit from Takṣaka and acquire wealth 1. 38. 31-33; Takṣaka, in disguise of an aged Brāhmaṇa, met Kāśyapa on way and asked him the reason for his hurrying on the way; Kāśyapa told Takṣaka that he wanted to cure Parikṣit when he would be burnt by the fire of Taṣaka's lustre (tejasā 'dya pradhakṣyati); then Takṣaka revealed his identity and told Kāśyapa that he would not be able to save Parikṣit from Takṣaka's bite; Kāśyapa retorted that he was confident about the strength of his science (vidyābala) 1. 38. 34-39; 1. 46. 15-17; Takṣaka challenged Kāśyapa to bring back to life a nyagrodha bitten and burnt by him; this was done by Kāśyapa by his vidyābala 1. 39. 1-10; astonished, Takṣaka promised to give Kāśyapa all the wealth he desired from Parikṣit, and even more, and begged him to return; he also told Kaśyapa that the curse of the sage was bound to come true, and if Kāśyapa was not able to save Parikṣit he would lose his reputation; having received from Takṣaka the wealth he wanted Kāśyapa turned back 1. 39. 11-19; 1. 46. 18-21; Takṣaka then started for Hāstinapura; on way he learnt about the arrangements made to save Parikṣit with the help of mantras and medicines which worked as cures for poison (mantrāgadair viṣaharaiḥ 1. 39. 21); Takṣaka planned to deceive Parikṣit with some trick (māyāyoga) and sent to the king serpents in the disguise of hermits with fruits, leaves, and water; when the seventh day since the curse was uttered was about to end Parikṣit felt himself secure; he found a small worm in the fruit held by him and said (in joke): “may this small worm turn into Takṣaka and bite me” (kṛmiko māṁ daśatv ayam takṣako nāma bhūtvā vai 1. 39. 31) and put it on his neck; immediately Takṣaka coiled around the king with his body (bhoga) 1. 39. 22-33; the ministers of the king cried and fled; they saw a wonderful (adbhuta) serpent rising up in the sky 1. 40. 1-3; the whole house was on fire due to the heat of the serpent's poison; Parikṣit died due to the fire (tejas) of Takṣaka's poison 1. 40. 4-5; (chadmenopetya takṣakaḥ…dagdhavān viṣavahninā 1. 46. 22-23).
H. Snakesacrifice: Uttaṅka, embittered by Takṣaka due to the obstacle put by him in Uttaṅka's way, reported to Janamejaya how Takṣaka was responsible for his father's death, and instigated him to burn Takṣaka in the fire of a sarpasatra 1. 3. 177-190; when Janamejaya enquired with his ministers they told him how his father was killed by Takṣaka (1. 45. 19-28; 1. 46. 1-25); Janamejaya again asked them how they could know the conversation between the Pannagendra (i. e. Takṣaka) and Kāśyapa when, apparently, it took place in a secluded place in the forest; if satisfied with their explanation he would think of the means to kill the serpents (vidhāsyāmi pannagāntakarīṁ matim) 1. 46. 26-27; the ministers reported that a man happened to mount the tree before it was burnt by Takṣaka; this man had heard the dialogue between Takṣaka and Kāśyapa; the man too was burnt with the tree; when brought back to life along with the tree the man returned to the town and reported the incident to others 1. 46. 28-31; Janamejaya, satisfied with this account, decided to avenge the death of his father by killing serpents for it was the evil-minded Takṣaka who had offered wealth to Kāśyapa and persuaded him not to go to Hāstinapura 1. 46. 35-41; Janamejaya wished to know from his house-priest if there was any rite by which he could get Takṣaka and his relatives in the kindled fire; just as Takṣaka had burnt Parikṣit by the fire of his poison (viṣāgni), so too Janamejaya wished to burn the serpent; priests informed Janamejaya about a rite known as sarpasatra, not performed by any one before; thereupon Janamejaya considered Takṣaka as good as burnt in the sacrificial fire 1. 47. 3-8; Takṣaka having come to know of the sarpasatra went to Indra and sought his shelter; Indra had already propitiated Pitāmaha on Takṣaka's behalf and therefore assured Takṣaka that there was no danger to his life from the fire of sarpasatra; Takṣaka then lived happily in Indra's dwelling 1. 48. 14-18; in the meantime when the snake sacrifice was in progress Āstīka appeared at the place of sacrifice where serpents were falling in the fire in large numbers; he praised king Janamejaya; pleased, Janamejaya desired to offer a boon to Āstīka and asked permission of the officiating priests; they gave the permission since Takṣaka was to arrive soon; but the hotṛ priest told Janamejaya that Takṣaka was not showing; Janamejaya asked the priests to spare no pains and get Takṣaka quickly; the priests told the king that as the Śāstras informed them and as the Fire narrated to them Takṣaka, out of fear, had taken shelter with Indra 1. 51. 1-5 (yathā śāstrāṇi naḥ prāhur yathā śaṁsati pāvakaḥ/indrasya bhavane rājaṁs takṣako bhayapīḍitaḥ); the king's bard Lohitākṣa, who knew what had transpired (paurāṇiko veditavān purastāt 1. 51. 6), confirmed what the priests had told the king; he said that Indra had asked Takṣaka to stay with him and feel free from any danger from fire; Janamejaya urged his hotṛ priest to proceed and the priest with his mantras called Indra himself; Indra appeared on the scene with the serpent tucked to his uttarīya; Janamejaya asked the priests to make Takṣaka fall in the fire with Indra if he sought shelter in Indra's residence; priests told Janamejaya, as they heard a thunderous roar, that Takṣaka was coming under the king's control, they were sure that the serpent was dropped down by Indra and was falling from his lap, the serpent's body was loosened by the mantras (mantravisrastakāyaḥ 1. 51. 13) and he had lost consciousness; they permitted Janamejaya to grant a boon to Āstīka since the rite was progressing according to the prescription and as Takṣaka was about to fall into the fire; Āstīka chose the boon: “let this sacrificial session come to an end, and let no more serpents fall (into the fire)” (satraṁ te viramatv etan na pateyur ihoragāḥ 1. 51. 17); in vain did Janamejaya try to persuade Āstīka to choose another boon; Janamejaya agreed to stop the session and granted freedom from risk to serpents 1. 51. 6-23; 1. 53. 8; Āstīka admitted that Takṣaka was somehow saved because Janamejaya followed the path of truth (and kept his word) (kathaṁcit takṣako muktaḥ satyatvāt tava pārthiva) 15. 43. 14; Sūta called it a great miracle of Āstīka that when Takṣaka slipped from Indra's hand, he remained in the sky and did not drop down in the fire; on Śaunaka's query whether Takṣaka's not falling down from the mid-region was due to the fact that the (suitable) mantras did not reveal themselves to the priests (mantragrāmo manīṣiṇām na pratyabhāt 1. 53. 4), Sūta replied that that happened because Āstīka thrice said to the serpent ‘stay’ (tiṣṭha) 1. 53. 1-6, and Takṣaka stayed. I. Upamāna: Bhīṣma with his sharp weapons compared with the big serpent Takṣaka having excess of poison (viṣolbaṇa) 6. 103. 15; a bow picked up by Aśvatthāman had the lustre of the body of Takṣaka 8. 57. 60.
J. Functions and Events:
(1) mentioned among the nāgas who, without feeling fatigue, wait on Varuṇa in his sabhā; described as marked with banner (patākin), round spots (maṇḍalin), and hooded (phaṇavant) 2. 9. 8, 10;
(2) he was among those who received the white snake issuing from the mouth of Balarāma and entering the ocean 16. 5. 14, 12;
(3) he was on the side of Arjuna when celestial beings in the sky took sides between Karṇa and Arjuna 8. 63. 36;
(4) Ghaṭotkaca and Alaṁbala assumed the shape of Garuḍa and Takṣaka while fighting with each other 7. 149. 26.
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Mahabharata Cultural Index
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
Takṣaka : m.: A mythical serpent.
A. Birth and family: One of the sons (very likely the fourth son) of Kadrū (and Kaśyapa), hence called kādraveya 1. 31. 5, 2; 1. 59. 40 (placed third); 1. 3. 144; his youngest brother (jaghanyaja) was Śrutasena 1. 3. 146; his son Aśvasena (1. 218. 5) was his constant companion 1. 3. 145; (by takṣakaputra 8. 65. 39 Aśvasena is probably alluded to); his daughter Jvālā married to Ṛkṣa born in the line of Pūru 1. 90. 24; serpents belonging to his kula, Pucchaṇḍaka and others, listed by Sūta among those offered in the snake sacrifice of Janamejaya 1. 52. 7-9; Takṣaka also named among the serpent-sons of Surasā and Kaśyapa 5. 101. 9, 4, 17.
B. Residence: Lived in Bhogavatī Purī in the southern direction; he, with Vāsuki, protected it 5. 107. 19; 5. 101. 9; he had his abode (niveśana) also in the Khāṇḍava forest where Asura Maya happened to stay at the time of the great fire 1. 215. 7; 1. 219. 35; Uttaṅka, in his praise of the nāgas, referred to Takṣaka as living in Khāṇḍava near Kurukṣetra, along the river Ikṣumatī 1. 3. 142-146.
C. Status: Second only to Vāsuki according to an enumeration based on eminence (yathāśreṣṭhān) 5. 101. 8; called the king of the serpents nāgarāja 1. 3. 119, 120, 166; sarparāja 1. 218. 4; chief of serpents nāgendra 1. 38. 34; 1. 39. 3; pannagendra 1. 38. 33, 35 etc.; best among serpents pannagottama 1. 37. 13, 19, etc.; bhujagottama 1. 48. 15, 18; pannagaśreṣṭha 1. 38. 32, 36; 1. 40. 3; uragasattama 1. 39. 16; however Uttaṅka called Takṣaka pannagādhama 1. 3. 188.
D. Description: He was of blazing lustre (tigmatejas), his poison acted like fire and burnt the being he bit (āśīviṣa) 1. 37. 13; lotus-coloured (padmavarcas) 1. 40. 3; he was called by Uttaṅka and Janamejaya ‘evil-minded’ (durātman 1. 46. 36, 40; duṣṭāntarātman 1. 3. 185, 187), and by Janamejaya ‘sinful’ (pāpa) 1. 46. 37.
E. Khāṇḍava incident: Since Takṣaka lived in the Khāṇḍava forest, whenever god Fire tried to burn it, Indra, being Takṣaka's friend, he immediately extinguished the fire 1. 215. 7; when the forest was finally on fire, Takṣaka was not in Khāṇḍava but was safe at Kurukṣetra 1. 218. 4; Indra was informed of this by an invisible voice 1. 219. 12-13.
F. Takṣaka and the kuṇḍalas: Uttaṅka informed by Pauṣyaś wife (kṣatriyā) while handing over her earrings to him that Takṣaka coveted them; Uttaṅka assured her that Takṣaka would not be able to attack him 1. 3. 119-120; Takṣaka assumed the form of a nacked mendicant (nagna śramaṇa) and followed Uttaṅka on way; he took the kuṇḍalas, placed by Uttaṅka on the ground, and ran away; when caught by Uttaṅka, Takṣaka assumed his original form and suddenly entered a big hole; on reaching nāgaloka he entered his residence (svabhavana); Uttaṅka went behind him 1. 3. 136-138; when the nāgaloka was filled with smoke issuing from the anus of a horse (really god Agni) the confused Takṣaka, frightened by the heat of fire, returned the kuṇḍalas to Uttaṅka 1. 3. 158-159; when asked by the teacher the cause for delay in getting the kuṇḍalas, Uttaṅka told him the hindrance caused by Takṣaka 1. 3. 165-166; angered by this incident Uttaṅka started for Hāstinapura to take revenge on Takṣaka 1. 3. 177.
G. Death of Parikṣit: Due to the curse pronounced by Śṛṅgin king Parikṣit was destined to die within a week due to the burning lustre of the eminent serpent Takṣaka 1. 37. 13-14, 19; 1. 46. 8-10; Śṛṅgin's father informed Parikṣit about his impending death at the hands of Takṣaka 1. 38. 19; 1. 46. 12-13; Kāśyapa, an eminent sage (munipuṁgava 1. 38. 35), who knew the cure for serpent bites started for Hāstinapura to save Parikṣit from Takṣaka and acquire wealth 1. 38. 31-33; Takṣaka, in disguise of an aged Brāhmaṇa, met Kāśyapa on way and asked him the reason for his hurrying on the way; Kāśyapa told Takṣaka that he wanted to cure Parikṣit when he would be burnt by the fire of Taṣaka's lustre (tejasā 'dya pradhakṣyati); then Takṣaka revealed his identity and told Kāśyapa that he would not be able to save Parikṣit from Takṣaka's bite; Kāśyapa retorted that he was confident about the strength of his science (vidyābala) 1. 38. 34-39; 1. 46. 15-17; Takṣaka challenged Kāśyapa to bring back to life a nyagrodha bitten and burnt by him; this was done by Kāśyapa by his vidyābala 1. 39. 1-10; astonished, Takṣaka promised to give Kāśyapa all the wealth he desired from Parikṣit, and even more, and begged him to return; he also told Kaśyapa that the curse of the sage was bound to come true, and if Kāśyapa was not able to save Parikṣit he would lose his reputation; having received from Takṣaka the wealth he wanted Kāśyapa turned back 1. 39. 11-19; 1. 46. 18-21; Takṣaka then started for Hāstinapura; on way he learnt about the arrangements made to save Parikṣit with the help of mantras and medicines which worked as cures for poison (mantrāgadair viṣaharaiḥ 1. 39. 21); Takṣaka planned to deceive Parikṣit with some trick (māyāyoga) and sent to the king serpents in the disguise of hermits with fruits, leaves, and water; when the seventh day since the curse was uttered was about to end Parikṣit felt himself secure; he found a small worm in the fruit held by him and said (in joke): “may this small worm turn into Takṣaka and bite me” (kṛmiko māṁ daśatv ayam takṣako nāma bhūtvā vai 1. 39. 31) and put it on his neck; immediately Takṣaka coiled around the king with his body (bhoga) 1. 39. 22-33; the ministers of the king cried and fled; they saw a wonderful (adbhuta) serpent rising up in the sky 1. 40. 1-3; the whole house was on fire due to the heat of the serpent's poison; Parikṣit died due to the fire (tejas) of Takṣaka's poison 1. 40. 4-5; (chadmenopetya takṣakaḥ…dagdhavān viṣavahninā 1. 46. 22-23).
H. Snakesacrifice: Uttaṅka, embittered by Takṣaka due to the obstacle put by him in Uttaṅka's way, reported to Janamejaya how Takṣaka was responsible for his father's death, and instigated him to burn Takṣaka in the fire of a sarpasatra 1. 3. 177-190; when Janamejaya enquired with his ministers they told him how his father was killed by Takṣaka (1. 45. 19-28; 1. 46. 1-25); Janamejaya again asked them how they could know the conversation between the Pannagendra (i. e. Takṣaka) and Kāśyapa when, apparently, it took place in a secluded place in the forest; if satisfied with their explanation he would think of the means to kill the serpents (vidhāsyāmi pannagāntakarīṁ matim) 1. 46. 26-27; the ministers reported that a man happened to mount the tree before it was burnt by Takṣaka; this man had heard the dialogue between Takṣaka and Kāśyapa; the man too was burnt with the tree; when brought back to life along with the tree the man returned to the town and reported the incident to others 1. 46. 28-31; Janamejaya, satisfied with this account, decided to avenge the death of his father by killing serpents for it was the evil-minded Takṣaka who had offered wealth to Kāśyapa and persuaded him not to go to Hāstinapura 1. 46. 35-41; Janamejaya wished to know from his house-priest if there was any rite by which he could get Takṣaka and his relatives in the kindled fire; just as Takṣaka had burnt Parikṣit by the fire of his poison (viṣāgni), so too Janamejaya wished to burn the serpent; priests informed Janamejaya about a rite known as sarpasatra, not performed by any one before; thereupon Janamejaya considered Takṣaka as good as burnt in the sacrificial fire 1. 47. 3-8; Takṣaka having come to know of the sarpasatra went to Indra and sought his shelter; Indra had already propitiated Pitāmaha on Takṣaka's behalf and therefore assured Takṣaka that there was no danger to his life from the fire of sarpasatra; Takṣaka then lived happily in Indra's dwelling 1. 48. 14-18; in the meantime when the snake sacrifice was in progress Āstīka appeared at the place of sacrifice where serpents were falling in the fire in large numbers; he praised king Janamejaya; pleased, Janamejaya desired to offer a boon to Āstīka and asked permission of the officiating priests; they gave the permission since Takṣaka was to arrive soon; but the hotṛ priest told Janamejaya that Takṣaka was not showing; Janamejaya asked the priests to spare no pains and get Takṣaka quickly; the priests told the king that as the Śāstras informed them and as the Fire narrated to them Takṣaka, out of fear, had taken shelter with Indra 1. 51. 1-5 (yathā śāstrāṇi naḥ prāhur yathā śaṁsati pāvakaḥ/indrasya bhavane rājaṁs takṣako bhayapīḍitaḥ); the king's bard Lohitākṣa, who knew what had transpired (paurāṇiko veditavān purastāt 1. 51. 6), confirmed what the priests had told the king; he said that Indra had asked Takṣaka to stay with him and feel free from any danger from fire; Janamejaya urged his hotṛ priest to proceed and the priest with his mantras called Indra himself; Indra appeared on the scene with the serpent tucked to his uttarīya; Janamejaya asked the priests to make Takṣaka fall in the fire with Indra if he sought shelter in Indra's residence; priests told Janamejaya, as they heard a thunderous roar, that Takṣaka was coming under the king's control, they were sure that the serpent was dropped down by Indra and was falling from his lap, the serpent's body was loosened by the mantras (mantravisrastakāyaḥ 1. 51. 13) and he had lost consciousness; they permitted Janamejaya to grant a boon to Āstīka since the rite was progressing according to the prescription and as Takṣaka was about to fall into the fire; Āstīka chose the boon: “let this sacrificial session come to an end, and let no more serpents fall (into the fire)” (satraṁ te viramatv etan na pateyur ihoragāḥ 1. 51. 17); in vain did Janamejaya try to persuade Āstīka to choose another boon; Janamejaya agreed to stop the session and granted freedom from risk to serpents 1. 51. 6-23; 1. 53. 8; Āstīka admitted that Takṣaka was somehow saved because Janamejaya followed the path of truth (and kept his word) (kathaṁcit takṣako muktaḥ satyatvāt tava pārthiva) 15. 43. 14; Sūta called it a great miracle of Āstīka that when Takṣaka slipped from Indra's hand, he remained in the sky and did not drop down in the fire; on Śaunaka's query whether Takṣaka's not falling down from the mid-region was due to the fact that the (suitable) mantras did not reveal themselves to the priests (mantragrāmo manīṣiṇām na pratyabhāt 1. 53. 4), Sūta replied that that happened because Āstīka thrice said to the serpent ‘stay’ (tiṣṭha) 1. 53. 1-6, and Takṣaka stayed. I. Upamāna: Bhīṣma with his sharp weapons compared with the big serpent Takṣaka having excess of poison (viṣolbaṇa) 6. 103. 15; a bow picked up by Aśvatthāman had the lustre of the body of Takṣaka 8. 57. 60.
J. Functions and Events:
(1) mentioned among the nāgas who, without feeling fatigue, wait on Varuṇa in his sabhā; described as marked with banner (patākin), round spots (maṇḍalin), and hooded (phaṇavant) 2. 9. 8, 10;
(2) he was among those who received the white snake issuing from the mouth of Balarāma and entering the ocean 16. 5. 14, 12;
(3) he was on the side of Arjuna when celestial beings in the sky took sides between Karṇa and Arjuna 8. 63. 36;
(4) Ghaṭotkaca and Alaṁbala assumed the shape of Garuḍa and Takṣaka while fighting with each other 7. 149. 26.
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