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Shloka 29

Kuvalāśva’s Lineage and Uttaṅka’s Petition concerning Dhundhu (धुन्धु-प्रसङ्गः)

प्रतिजानीहि नैतांस्त्व॑ प्राप्य क्रोधं विमोक्ष्यसि । अंल कृत्वा तवाधर्म मण्डूकै: कि हतैहि ते,"प्रतिज्ञा करें कि इन मेढकोंको पाकर आप क्रोध नहीं करेंगे; यह अधर्म करनेसे आपको कया लाभ है? मण्डूकोंकी हत्यासे आपको क्या मिलेगा?”

pratijānīhi naitāṁs tvam prāpya krodhaṁ vimokṣyasi | alaṁ kṛtvā tavādharmaṁ maṇḍūkaiḥ kiṁ hataiḥ te ||

«تعهّدْ بأنك، حتى بعد أن تقع هذه الضفادع في يدك، لن تُطلق العنان للغضب. كفى هذا الفعلَ الآثم—أيُّ نفعٍ يجلبه لك؟ وماذا تكسب من قتل الضفادع؟»

प्रतिजानीहिpromise / vow
प्रतिजानीहि:
TypeVerb
Rootप्रति-ज्ञा (धातु √ज्ञा)
Formलोट् (imperative), 2, singular, परस्मैपद
not
:
TypeIndeclinable
Root
एतान्these (ones)
एतान्:
Karma
TypePronoun
Rootएतद्
Formmasculine, accusative, plural
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Formnominative, singular
प्राप्यhaving obtained / after getting
प्राप्य:
TypeVerb
Rootप्र-आप् (धातु √आप्)
Formक्त्वान्त (absolutive/gerund), कर्तरि
क्रोधम्anger
क्रोधम्:
Karma
TypeNoun
Rootक्रोध
Formmasculine, accusative, singular
विमोक्ष्यसिyou will release / let go
विमोक्ष्यसि:
TypeVerb
Rootवि-मुच् (धातु √मुच्)
Formलृट् (simple future), 2, singular, परस्मैपद
अलम्enough; what use?
अलम्:
TypeIndeclinable
Rootअलम्
कृत्वाhaving done
कृत्वा:
TypeVerb
Rootकृ (धातु √कृ)
Formक्त्वान्त (absolutive/gerund), कर्तरि
तवof you / your
तव:
TypePronoun
Rootयुष्मद्
Formgenitive, singular
अधर्मम्unrighteous act / adharma
अधर्मम्:
Karma
TypeNoun
Rootअधर्म
Formmasculine, accusative, singular
मण्डूकैःby/with frogs
मण्डूकैः:
Karana
TypeNoun
Rootमण्डूक
Formmasculine, instrumental, plural
किम्what?
किम्:
TypePronoun
Rootकिम्
Formneuter, nominative/accusative, singular
हतैःkilled / slain
हतैः:
Karana
TypeAdjective
Rootहन् (धातु √हन्) → हत (ppp)
Formक्त (past passive participle), masculine, instrumental, plural
तेto you / for you
ते:
Sampradana
TypePronoun
Rootयुष्मद्
Formdative, singular

वैशम्पायन उवाच

V
Vaiśampāyana
M
maṇḍūka (frogs)

Educational Q&A

The verse warns against acting from anger and condemns needless harm as adharma, urging a vow of restraint and questioning the moral and practical value of violence toward harmless beings.

Vaiśampāyana reports an admonition directed at someone intent on harming frogs: the speaker demands a promise not to unleash anger upon obtaining them and challenges the purpose of such killing, framing it as unrighteous.