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Mahabharata 1.10.8Adi Parva, Adhyaya 10, Shloka 8

Ādi Parva, Adhyāya 10: Ruru’s Vow and Ḍuṇḍubha’s Appeal (रुरोः प्रतिज्ञा—डुण्डुभोपदेशः)

रुरुस्वाच किमर्थ शप्तवान्‌ क्रुद्धो द्विजस्त्वां भुजगोत्तम । कियन्तं चैव काल॑ ते वपुरेतद्‌ भविष्यति

rurur uvāca: kimarthaṁ śaptavān kruddho dvijas tvāṁ bhujagottama? kiyantaṁ caiva kālaṁ te vapur etad bhaviṣyati?

Ruru bertanya: “Atas sebab apakah brāhmaṇa itu, dalam kemarahannya, menyumpahmu, wahai yang terbaik antara ular? Dan berapa lamakah bentuk tubuhmu ini akan terus wujud?”

रुरुःRuru (the sage)
रुरुः:
Karta
TypeNoun
Rootरुरु
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3rd, Singular, Parasmaipada
किमर्थम्for what reason? why?
किमर्थम्:
TypeIndeclinable
Rootकिम्-अर्थ
शप्तवान्having cursed / (who) cursed
शप्तवान्:
TypeVerb
Rootशप्
FormMasculine, Nominative, Singular, क्तवतु (past active participle)
क्रुद्धःangry
क्रुद्धः:
TypeAdjective
Rootक्रुध्
FormMasculine, Nominative, Singular, क्त (past passive participle used adjectivally)
द्विजःthe brahmin (twice-born)
द्विजः:
Karta
TypeNoun
Rootद्विज
FormMasculine, Nominative, Singular
त्वाम्you
त्वाम्:
Karma
TypePronoun
Rootयुष्मद्
Form—, Accusative, Singular
भुजगोत्तमO best of serpents
भुजगोत्तम:
TypeNoun
Rootभुजग-उत्तम
FormMasculine, Vocative, Singular
कियन्तम्how much? how long?
कियन्तम्:
TypeAdjective
Rootकियन्त्
FormMasculine/Neuter, Accusative, Singular
and
:
TypeIndeclinable
Root
एवindeed / just
एव:
TypeIndeclinable
Rootएव
कालम्time, duration
कालम्:
Karma
TypeNoun
Rootकाल
FormMasculine, Accusative, Singular
तेof you / your
ते:
TypePronoun
Rootयुष्मद्
Form—, Genitive, Singular
वपुःbody, form
वपुः:
Karta
TypeNoun
Rootवपुस्
FormNeuter, Nominative, Singular
एतत्this
एतत्:
TypePronoun
Rootएतद्
FormNeuter, Nominative, Singular
भविष्यतिwill be / will remain
भविष्यति:
TypeVerb
Rootभू
FormFuture (simple), 3rd, Singular, Parasmaipada

डुण्ड्रुभ उवाच

R
Ruru
B
Bhujagottama (a serpent)
D
Dvija (a Brahmin)

Educational Q&A

The verse foregrounds ethical causality: anger can lead to harmful speech and curses, and such actions bind both the curser and the cursed to consequences over time. It also models inquiry before judgment—Ruru seeks the cause and the duration, implying that understanding context is part of righteous discernment.

Ruru addresses a serpent, asking why an angry Brahmin cursed it and how long the serpent must remain in its present bodily condition. The question sets up the backstory of the curse and frames the episode around accountability and the temporality of suffering.

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