आस्तीक (AstIka)
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शब्दसागरः
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Wilson
EnglishApte
Englishआस्तीक [āstīka], Relating to, or treating of, the sage आस्तीक. -कः of an old saint, son of Jaratkāru
(at whose intercession King Janamejaya spared the Nāga Takṣaka from the destruction to which he had doomed the serpent race). gives the following etymology of the name
नाम चास्याभवत्ख्यातं लोकेष्वास्तीक इत्युत । अस्तीत्युक्त्वा गतो यस्मात्पिता गर्भस्थमेव तम् ॥ सर्पाप- सर्प भद्रं ते गच्छ सर्प वनान्तरम् । जनमेजयस्य यज्ञान्ते आस्तीकवचनं स्मर ॥ -कम् A section (पर्व) of the first book of the Mahābhārata. -अर्थदः of Janamejaya.
Apte 1890
Englishआस्तीक a. Relating to, or treating of, the sage आस्तीक.
कः N. of an old saint, son of Jaratkāru
(at whose intercession King Janamejaya spared the Nāga Takṣaka from the destruction to which he had doomed the serpent race). Mb. gives the following etymology of the name
नाम चास्याभवत्ख्यातं लोकेष्वास्तीक इत्युत । अस्तीत्युक्त्वा गतो यस्मात्पिता गर्भस्थमेव तम् ॥.
कं A section (पर्व) of the first book of the Mahābhārata.
Monier Williams Cologne
EnglishMonier Williams 1872
EnglishApte Hindi
Hindiआस्तीकः
- -
"एक प्राचीन मुनि, जरत्कारु का पुत्र"
Mahabharata
EnglishĀstīka(ḥ). § 3 (Anukr.): I, 1, 52: “Some read the Mahābhārata beginning with Ā.”--§ 25 (Paulomap.): I, 11, 1013: “The deliverance of the Serpents by the brahman Ā.
mighty in spiritual energy (tapovīrya-balopetād) and having mastered the Vedas and the Vedāṅgas (Veda-Vedāṅgapāragāt). I, 12, 1015 (v. Sahasrapād), 1016 (ºcaritaṃ).-§§ 26-69, cf. Āstīkaparvan.--§ 26: I, 13, 1021, 1024. (Āstīkasya purāṇarsher brāhmaṇasya). 1028 (his father was Jaratkāru, q.v.)
I, 15, 1060 (his mother was Jaratkāru, q.v.), 1063 (rescued the Serpents at the Snake-sacrifice of Janamejaya, etc.), 1067.--§ 27: I, 16, 1069: Āºsya kaveḥ sādhoḥ.--§ 49 (Vāsuki): I, 38, 1634: Destined by Brahmán to rescue the harmless (dharmacāriṇaḥ) among the Serpents. --§ 51 (Parikshit): I, 40, 1660.--§ 55, I, 48, 1929, 1930: Ā. was born and reared in Vāsuki's house
etymology of his name (astītyuktvā gato yasmāt pitā garbhastham eva taṃ| vanaṃ, tasmād idaṃ tasya nāmāstīketi viśrutaṃ).--§§ 60--62 (Sarpasattra): How he appeared at the Snake-sacrifice and rescued the remaining Serpents: I, 53, 2065
54, 2069 2083, 2089, 2090, 2093, 2094
55, 2097
56, 2135, 2138, 2139.--§ 68: The reason why Takshaka had not fallen into the fire was that Ā. had said thrice, “Stay.” Janamejaya let the sacrifice come to an end
he bestowed wealth upon Lohitāksha, etc. A. returned home after having promised that he would become a sadasya at Janamejaya's horsesacrifice
he obtained the boon from the Snakes that those, who in the morning or the evening cheerfully read the sacred account of his act, should have no fear from them
nor should those who recall Asita, Ārtimat, and Sunītha to their minds
nor those who would say, “I recall the famous Āstīka, etc., to my mind.” Ā. at last died, leaving sons and grandsons behind him. I, 58, 2166, 2170, 2172, 2173, 2174, 2180, 2182, 2184, 2186, 2189, 2190, 2191, 2196: Āstīkasya kaver caritaṃ.--§ 790 (Putradarśanap.): XV, 35 (on the occasion of the account how Dhṛtarāshṭra, obtaining eyesight, beheld his children, Vyāsa brought Parikshit from Heaven and showed him to Janamejaya
Janamejaya addressed Ā., who praised Vyāsa and mentioned the Snake-sacrifice, etc.)
XV, 35, 948 (Āºṃ Yāyāvarakulotpannaṃ Jaratkārusutaṃ), 949, 950.--§ 795b (Janamejaya): XVIII, 5, 179 (Sauti said: Hearing this (i.e. the Mahābhārata) at the intervals of sacrificial rites, king Janamejaya became filled with wonder. Ā., having rescued the Snakes, became filled with joy).
Āstīka(ṃ) = Āstīkaparvan: I, 1, 88 (Paulomāstīka-mūlavān, i.e. Bharatadrumaḥ)
2, 304, 312, 360, 365 (Āstīke sarvanāgānāṃ Garuḍasya ca sambhavaḥ|kshīroda-manthanañ caiva ianmocchaiḥśravasas tathā|yajataḥ sarpa-satreṇa rājñaḥ Pārīkshitasya ca). XVIII, 6, 266: “When the Ā. is being recited, [brahmans]
should be entertained with fruits and roots, and frumenty, and honey and clarified butter, and rice boiled with raw sugar (guḍandanaṃ).”
पुराणम्
Englishआस्तीक / ĀSTĪKA. The son of the Maharṣi jaratkāru and his wife, also named jaratkāru. He stopped King Janamejaya's sarpasatra and saved the nāgas.1) Birth. There is a story about Āstīka's birth in the devī bhāgavata. Long ago the people of the world were so much troubled by the serpents, that they sought protection from kaśyapa prajāpati. To find a remedy for this, kaśyapa discussed the matter with brahmā. To put an end to the troubles from the serpents, brahmā suggested that a number of mantras and a deity as the basis of those mantras should be created. Accordingly kaśyapa created many mantras and Manasā devī as the basic deity of those mantras. She is named “Manasādevī” because kaśyapa created her by his mental power. Manasādevī has eleven other names also, namely jaratkāru, Jagatgaurī, Siddhayoginī, Vaiṣṇavī, Nāgabhaginī, Śaivī, Nāgeśvarī, Jaratkārupriyā, Āstīkamātā, Viṣaharā and Mahājñānayutā.
Manasādevī (jaratkāru) when quite young, went to kailāsa for doing tapas (penance). There she did tapas to śiva for a thousand years. At last śiva appeared and blessed her with divine wisdom. She returned with great learning and devotion. (devī bhāgavata, Navama skandha).
At that time, a muni (sage) named jaratkāru, when travelling through the forest happened to see his pitṛs (souls of forefathers) hanging over a precipice at the end of a blade of grass. They were hanging precariously at the end of a reed grass, head downwards, about to fall into the abyss. jaratkāru enquired why they were lying in that condition. They explained that they were in that plight because their descendant jaratkāru had no children. As he is a bachelor there is no hope either, of his having any issue. Since he has no children, we will not get to heaven, they added. To save the pitṛs from their predicament, jaratkāru decided to marry. But he wished to marry a woman who had the same name as his. Once vāsuki met jaratkāru and told him that he had a sister named jaratkāru and that he would be very happy if jaratkāru married her. jaratkāru accepted the offer readily and married jaratkāru.
After their marriage, while they were living together in a place called puṣkara tīrtha, an unexpected event happened which interrupted the happy course of their life. One evening, the husband was sleeping with his head in the wife's lap, under a tree. The sun was about to set. As the Maharṣi did not wake up before sunset, the wife became anxious. It is believed that he who does not wake up before sunrise and he who does not offer prayers at dusk will be guilty of the sin of brahmahatyā (killing a Brahmin). Nor was it proper to wake him up from a sound sleep. But in the end, she did wake him up. The husband sprang up in great fury. He renounced the wife then and there. Weeping bitterly, she begged for his forgiveness. At last jaratkāru relented and told her: “You will have a very noble, brilliant, renowned, virtuous, scholarly and devout son who will be a devotee of viṣṇu and a preserver of the family”. After this Manasādevī set out to kailāsa. When she reached there Parama-śiva and pārvatī comforted her.
Manasādevī was pregnant. The precepts and spiritual advice given by jaratkāru, Parama-śiva and pārvatī were heard by the child in the womb and so even before his birth he became a Jñānī and a yogī. In due course Manasādevī gave birth to a son who was a part of nārāyaṇa (viṣṇu). Since he was the son of Manasādevī who had deep devotion to the guru and to the Gods, the boy was named āstīka.
The mahābhārata, Ādi Parva, gives another reason for giving this name to the boy. When the sage jaratkāru abandoned his wife, he had blessed her saying that the child in her womb would be a brilliant and devoted son. That is why this boy came to be called āstīka.2) Boyhood āstīka was taught veda, Vedāṁgas etc. by Parama-śiva himself. After receiving the blessings of Parama-śiva, āstīka went to puṣkara tīrtha and did tapas to viṣṇu for many years. Having received Viṣṇu's blessings also, he returned to kailāsa. After living there happily with his mother for some time, one day they started to the āśrama of kaśyapa prajāpati, the father of Manasādevī. kaśyapa was very much pleased to see his noble-hearted daughter and her brilliant son. To enhance the fame and accomplishments of the boy kaśyapa gave a sumptuous feast to ten crores of Brahmins. (devī bhāgavata, Navama skandha).
vāsuki was Manasādevī's brother. āstīka grew up there under the care of vāsuki. It was cyavana muni who taught Sāṁgavedas to āstīka, at this time. (M.B., Ādi Parva, Chapter 48, Verse 18).3) āstīka at the sarpasatra. Once King parīkṣit, the son of abhimanyu was travelling through the forest for hunting animals. He picked up a dead snake with the tip of his bow and put it on the shoulder of a sage named “Śamīka”. Śamīka's son, Śṛṁgī came to know of this. In his anger, Śṛṁgī pronounced a curse that King parīkṣit should die within seven days by the bite of takṣaka. When parīkṣit heard of this, he had a palace built on a single pillar in the middle of the ocean, quite inaccessible to takṣaka and took shelter there. The most famous physicians and wizards were engaged to ward off the approach of takṣaka to that place. Six days passed like this. On the seventh day, determined to make a final attempt, takṣaka disguised himself as an old brāhmaṇa and set out to the King's place of shelter. On his way he met dhanvantari who was proceeding to parīkṣit to protect him. They became friends and as a result of it, dhanvantari returned after receiving a large number of rare precious stones given to him by takṣaka. Assuming the form of a small worm, takṣaka secretly entered into a fruit which was to be presented to the King. As soon as the King took that fruit in his hand, takṣaka took his own shape and size and bit the King who died immediately. janamejaya was the son of this King parīkṣit.
janamejaya performed all the obsequies of his father. After that, in a spirit of revenge, with the object of annihilating the whole race of serpents, he summoned Brāhmaṇas to conduct a sarpa satra (snake sacrifice).
In the sacrificial fire specially prepared at that yāga, many serpents were being burnt up. It seemed that the whole race of serpents would shortly be wiped out. But takṣaka alone was not to be seen. The officiating priests were beginning to get angry. Impatient cries of Where is takṣaka rent the air. The frightened takṣaka fled for life to the palace of his friend indra and there lay down, curling round Indra's cot. When the priests understood this they decided to use their charms and mantras which would bring indra, his bed, cot and all, along with takṣaka to the sacrificial fire. At this stage, all the gods rushed to Manasādevī and fell at her feet and begged her to save the situation. The kindhearted devī called her son āstīka and advised him to persuade janamejaya to stop the sarpasatra. āstīka went to janamejaya and requested him to give him the lives of takṣaka and indra as a gift. janamejaya, after consulting the munis and priests and at their advice, agreed to do so. In this way, the sarpasatra was stopped and the remaining serpents escaped with their lives. (devī bhāgavata, Navama skandha, M.B., Ādi Parva).
वाचस्पत्यम्
Sanskritआस्तीक वासुकिभगिन्यां जरत्कारुनाम्न्यां जरत्का-रुमुनेःपुत्रे मुनिभेदे तदुत्पत्तिकथा यथा ।“तत्र तां भैक्षकत्कन्यां प्रादात्तस्मै महात्मने । नागेन्द्रोवासुकिर्ब्रह्मन्न स तां प्रत्यगृह्लत । अस्वनामेति वै मत्वाभरणे चाविचारिते । मोक्षभावे स्थितश्चापि द्वन्दभूतःपरिग्रहे । ततो नाम स कन्यायाः पप्रच्छमृगुनन्दन! ।वासुकिं भरणं चास्या न कुर्य्यामित्युवाच ह । भा०आ० ४६ अ० । “सौतिरुवाच । वासुकिस्त्वब्रवीद्वाक्यंजरत्कारुमृषिं तदा । सनाम्नी तव कन्येयं स्वसामे तपसाऽन्विता । भरिष्यामि च ते भार्य्यां प्रतीच्छेमांद्विजोत्तम । रक्षणञ्च करिष्येऽस्याः सर्वशक्त्या तपोधन! ।त्वदर्थं रक्ष्यते चैषा मया मुनिवरोत्तम! । ऋषिरुवाच ।न भरिष्येऽहमेतां वै एष वै समयः कृतः । अप्रियञ्च नकर्त्तव्यं कृते चैनां त्यजाम्यहम् । सौतिरुवाच । प्रतिश्रुतेतु नागेन भरिष्येभगिनीमिति । जरत्कारुस्तदा वेश्म भुज-गस्य जगाम ह” इत्युपक्रम्य । “उत्सङ्गेऽस्याः शिरः कृत्वासुष्वाप परिखिन्नवत् । तस्मिंश्च सुप्ते विप्रेन्द्रे सविताऽस्त-मियाद्गिरिम् । अह्नः परिक्षये ब्रह्मंस्ततः साऽचिन्तय-त्तदा । वासुकेर्भगिनी भीता धर्मलोपान्मनस्विनी ।किन्नु मे सुकृतं भूयाद्भर्त्तुरुत्थापनं न वा । दुःखशीलोहि धर्म्मात्मा कथं नास्यापराध्नुयाम् । कोपो वा धर्म्म-शीलस्य धर्म्मलोपोऽथवा पुनः । धर्म्म लोपो गरीयान्वैस्यादित्यत्राकरोन्मतिम् । उत्थापयिष्ये यद्येनं ध्रुवं कोपंकरिष्यति । धर्म्मलोपो भवेदस्य सन्ध्याऽतिक्रमणे ध्रु-वम् । इति निश्चित्य मनसा जरत्कारुर्भुजङ्गमा । तमृषिंदीप्ततपसं शयानमनलोपमम् । उवाचेदं वचः श्लक्ष्णंततो मधुरभाषिणी । उत्तिष्ठ त्वं महाभाग! सूर्य्योऽस्त-मुपगच्छति । सन्ध्यामुपास्स्व भगवन्नपः स्पृष्ट्वा यतव्रत! ।प्रादुष्कृताग्निहोत्रोऽयं मुहूर्त्तो रम्यदारुणः । सन्ध्याप्रवर्त्तते चेयं पश्चिमायां दिशि प्रभो! । एवमुक्तः स भगवान्जरत्कारुर्म्महातपाः । भार्यां प्रस्फुरमाणौष्ठ इदं वच-नमब्रवीत् । अवमानः प्रयुक्तोऽयं त्वया भम भुजङ्गमे! ।समीपे ते न वत्स्याभि गमिष्यामि यथागतम् । शक्तिरस्तिन वामोरु! मयि सुप्ते विभावसोः । अस्तं गन्तुं यथाकालमिति मे हृदि वर्त्तते । न वाऽप्यवमतस्येह वासो रोचेतकस्यचित् । किं पुनर्द्धर्मशीलस्य मम वा मद्विधस्य वा ।एवमुक्ता जरत्कारुर्भर्त्रा हृदयकम्पनम् । अब्रवीद्भगिनीतत्र वासुकेः सन्निवेशने । नावमानात्कृतवती तवाहंविप्रबोधनम् । धर्म्मलोपो न ते विप्र! स्यादित्ये तन्मयाकृतम् । उवाच भार्यामित्युक्तो जरत्कारुर्म्महातःपा ।ऋषिः कोपसमाविष्टस्त्यक्तुकामो भुजङ्गमाम् । न मे वाग-नृतं प्राह गमिष्येऽहं भुजङ्गमे! समयो ह्येष मे पूर्व्वंत्वया सह मिथः कृतः । सुखमस्म्युषितो भद्रे! ब्रूयास्त्वंभ्रातरं शुभे! । इतो मयि गते भीरु! गतः स भगवानिति ।त्वं चापि मयि निष्क्रान्ते न शोकं कर्त्तुमर्हसि । इत्युक्तासाऽनवद्याङ्गी प्रत्युवाच मुनिं तदा । जरत्कारुं जर-त्कारुश्चिन्ताशोकपरायणा । वाष्पगद्गदया वाचा मुखेनपरिशुष्यता । कृताञ्जलिर्व्वरारोहा पर्यश्रुनयना ततः ।धैर्यमालम्ब्य वामोरूर्हृदयेन प्रवेपता । न मामर्हसिधर्मज्ञां परित्यक्तुमनागसम् । धर्मे स्थितां स्थितो धर्मेसदा प्रियहिते रताम् । प्रदाने कारणं यच्च मम तुभ्यंद्विजोत्तम! । तदलब्धवतीं मन्दां किं मां वक्ष्यति वासुकिः ।मातृशापाभिभूतानां ज्ञातीनां मम सत्तम! । अपत्यमी-प्सितं त्वत्तस्तच्च तावन्न दृश्यते । त्वत्तोह्यपत्यलाभेन ज्ञा-तीनां मे शिवं भवेत् । संप्रयोगो भवेन्नायं मम मोघ-स्त्वया द्विज! । ज्ञातीनां हितमिच्छन्ती भगवंस्त्वां प्रसादये ।इममव्यक्तरूपं मे गर्भमाधाय सत्तम! । कथं त्यक्त्वा महात्मासन् गन्तुमिच्छस्यनागसम् । एवमुक्तस्तु स मुनिर्भार्य्यांवचनमब्रवीत् । यदुक्तमनुरूपञ्च जरत्कारुं तपोधनः ।अस्त्ययं सुभगे! गर्भस्तव वैश्वानरोपमः । ऋषिः परमध-र्म्मात्मा वेदवेदाङ्गपारगः । एवमुक्त्वा स धर्मात्मा जरत्का-रुर्महानृपिः । उग्राय तपसे भूयो जगाम कृतनिश्चयः” ।“ततः प्रववृधे गर्भो महातेजा महाप्रभः । यथा सोमोद्विजश्रेष्ठ! शुक्लपक्षोदितो दिवि । अथ काले तु सा ब्रह्मन्!प्रजज्ञे भुजगस्वसा । कुमारं देवगर्भाभं पितृमातृभयाप-हम् । ववृधे स तु तत्रैव नागराजनिवेशने । वेदांश्चाधि-जगे साङ्गान् भार्गवाच्च्यबनान्मुनेः । चीर्ण्णव्रतो बाल एवबुद्धिसत्त्वगुणान्वितः । नाम चास्याभवत् ख्यातं लोकेष्वा-स्तीक इत्युत । अस्तीत्युक्त्वा गतो यस्मात्पिता गर्भस्थमेवतम् । वनं तस्मादिदं तस्य नामास्तीकेति विश्रुतम्” ।भा० आ० ४७ अ० “यो जरत्कारुणा जातो जरत्कारौमहायशाः । आस्तीकः सर्पसत्रेवः पन्नगान् योऽभ्यरक्षत ।तं स्मरन्तं महाभागा! न मां हिंसितुमर्हथ । सर्पापसर्प-भद्रं ते गच्छ सर्प! महाविष! । जनमेजयस्य यज्ञान्तेआस्तीकवचनं स्मर । आस्तीकस्य वचः श्रुत्वा यः सर्पो ननिवर्त्तते । शतधा भिद्यते मूर्ध्नि शिंशवृक्षफलं यथा” तत्रैव ।“आस्तीकस्य कवेः साधोः सुश्रूषापरमास्तिनः” भा०आ० १५ अ० आस्तीकमधिकृत्य कृतोग्रन्थः अण् । २ आस्ती-कचरिताख्यापके भारतान्तर्गते अवान्तरपर्व्वभेदे । “पौष्यंपौलोममास्तीकमादिवंशावतारणम्” भा० आ० १ अ० ।“आयुष्मानिदमाख्यानमास्तीकं कथयामि ते” भा० आ०१५ अ० । आस्तीके भोजयेद्राजन्! दद्याच्चैव गुडौदनम्भा० स्वर्गा० प० ६ अ० ।
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