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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 ||

“Hãy hứa rằng, dẫu đã nắm được những con ếch này, ngài cũng sẽ không buông mình theo cơn giận. Đủ rồi cho sự bất nghĩa ấy—nó đem lại lợi gì cho ngài? Giết ếch thì ngài được gì?”

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.