स तु शप्तस् तदा तेन शक्तिना वै नृपोत्तमः ॥
जगाम शरणं शक्तिं प्रसादयितुम् अर्हयन् ॥
तस्य भावं विदित्वा स नृपतेः कुरुनन्दन ॥
विश्वामित्रस् ततो रक्ष आदिदेश नृपं प्रति ॥
स शापात् तस्य विप्रर्षेर् विश्वामित्रस्य चाज्ञया ॥
राक्षसः किंकरो नाम विवेश नृपतिं तदा ॥
sa tu śaptas tadā tena śaktinā vai nṛpottamaḥ ||
jagāma śaraṇaṃ śaktiṃ prasādayitum arhayan ||
tasya bhāvaṃ viditvā sa nṛpateḥ kurunandana ||
viśvāmitras tato rakṣa ādideśa nṛpaṃ prati ||
sa śāpāt tasya viprarṣer viśvāmitrasya cājñayā ||
rākṣasaḥ kiṃkaro nāma viveśa nṛpatiṃ tadā ||
"That best of kings, cursed then by Shakti, went to Shakti for refuge, to appease him, honoring him. But Vishvamitra, having learned that king's intention, O delight of the Kurus, directed a rakshasa against him; and by the curse of that brahmana-rishi and by Vishvamitra's command, a rakshasa named Kimkara then entered the king."
aeda023d169a · प्रकाशित 12 जुल॰ 2026, 5:29:43 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here malice cuts off repentance itself. It is significant that the king goes to Shakti "for refuge," to appease him — he repents and seeks reconciliation; but Vishvamitra, learning of this, deliberately sends the rakshasa, so as not to let the atonement take place. Here is the gravest cunning: to hinder a repentant man from setting things right is an evil worse than the original offense. Thus the scripture reveals how ruinous is an enmity that will not even tolerate the reconciliation of foes; and Vishvamitra's malice turns the king's repentance into an instrument of fresh ruin.