SánscritoIASTSignificado
वेदं ब्राह्मणं जनमेजयः पौष्यः च उपेत्य उपाध्यायं वरयां चक्रतुःvedaṃ brāhmaṇaṃ janamejayaḥ pauṣyaḥ ca upetya upādhyāyaṃ varayāṃ cakratuḥJanamejaya and Paushya chose the brahmin Veda as their priest-preceptor
याज्य-कार्येण अभिप्रस्थितः उत्तङ्कं शिष्यं नियोजयाम् आसyājya-kāryeṇa abhiprasthitaḥ uttaṅkaṃ śiṣyaṃ niyojayām āsasetting out on priestly business, he entrusted [his house] to his pupil Uttanka
यत् किं चित् अस्मद्-गृहे परिहीयते तत् अपरिहीणं भवता क्रियमाणम् इच्छामिyat kiṃ cit asmad-gṛhe parihīyate tat aparihīṇaṃ bhavatā kriyamāṇam icchāmi“whatever is lacking in the house, I wish you to supply”
वेदः प्रवासं जगामvedaḥ pravāsaṃ jagāmaVeda departed on his journey
उत्तङ्कः गुरु-शुश्रूषुः गुरु-नियोगम् अनुतिष्ठन् तत्र वसति स्मuttaṅkaḥ guru-śuśrūṣuḥ guru-niyogam anutiṣṭhan tatra vasati smaUttanka, serving his guru and carrying out his charge, lived there
उपाध्यायिनी ते ऋतुमती उपाध्यायः च प्रोषितःupādhyāyinī te ṛtumatī upādhyāyaḥ ca proṣitaḥ“the teacher's wife is in her fertile season, and the teacher is away”
अस्याः अयं ऋतुः वन्ध्यः न भवति तथा क्रियताम्asyāḥ ayaṃ ṛtuḥ vandhyaḥ na bhavati tathā kriyatām“see to it that her season does not pass in vain”
न मया स्त्रीणां वचनात् इदम् अकार्यं कार्यम्na mayā strīṇāṃ vacanāt idam akāryaṃ kāryam“I will not do this improper deed at the women's word”
न हि अहम् उपाध्यायेन संदिष्टः अकार्यम् अपि कार्यम् इतिna hi aham upādhyāyena saṃdiṣṭaḥ akāryam api kāryam iti“for the teacher never commanded me: 'do even what is improper'”
उपाध्यायः तद्वृत्तं अशेषम् उपलभ्य प्रीतिमान् अभूत्upādhyāyaḥ tadvṛttaṃ aśeṣam upalabhya prītimān abhūtthe teacher, learning all this, was pleased
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The story of Uttanka begins with the subtlest trial of virtue. When he is urged toward an improper act, the temptation cloaked in a plausible pretext and even seeming concern for the guru’s wife, Uttanka remains unbending: he will not commit a sin for which he has no direct sanction from his teacher. Here is revealed a deep principle of dharma: obedience to the guru is not unlimited or blind — it does not extend to adharma. The true disciple discerns that to serve one’s teacher means to carry out his righteous will, not to commit evil under the guise of service. Chastity (brahmacharya) and fidelity to principle stand higher than any outward pressure, even one coming from the guru’s own household. This quality is especially precious: the devotee is unwavering in moral purity and does not depart from it for gain, nor under the pretext of ‘a higher good.’ Veda’s joy at his pupil’s steadfastness confirms that a teacher values not compliance but righteousness and firmness in dharma.