01.011
Library:Dundubha is freed from Kagama’s curse and becomes old Shatapata
डुण्डुभ उवाच॥
ḍuṇḍubha uvāca॥
[डुण्डुभ (ḍuṇḍubha) - Dundubha; उवाच (uvāca) - said;]
(Dundubha said.)
Dundubha spoke.
सखा बभूव मे पूर्वं खगमो नाम वै द्विजः । भृशं संशितवाक्तात तपोबलसमन्वितः ॥१-११-१॥
sakhā babhūva me pūrvaṃ khagamo nāma vai dvijaḥ । bhṛśaṃ saṃśitavāktāt tapobalasamanvitaḥ ॥1-11-1॥
[सखा (sakhā) - friend; बभूव (babhūva) - became; मे (me) - my; पूर्वं (pūrvaṃ) - before; खगमः (khagamaḥ) - Khagama; नाम (nāma) - by name; वै (vai) - indeed; द्विजः (dvijaḥ) - brahmin; भृशं (bhṛśam) - very; संशितवाक्तात (saṃśitavāktāt) - of firm speech; तपोबलसमन्वितः (tapobalasamanvitaḥ) - endowed with the strength of penance;]
(A friend became my Khagama by name indeed, a brahmin, very firm in speech, endowed with the strength of penance.)
Once, I had a friend named Khagama, who was a brahmin, very firm in his words and endowed with the strength of penance.
स मया क्रीडता बाल्ये कृत्वा तार्णमथोरगम् । अग्निहोत्रे प्रसक्तः सन्भीषितः प्रमुमोह वै ॥१-११-२॥
sa mayā krīḍatā bālye kṛtvā tārṇamathoragam । agnihotre prasaktaḥ sanbhīṣitaḥ pramumoha vai ॥1-11-2॥
[स (sa) - he; मया (mayā) - by me; क्रीडता (krīḍatā) - playing; बाल्ये (bālye) - in childhood; कृत्वा (kṛtvā) - having done; तार्णम् (tārṇam) - a grass mat; अथ (atha) - then; उरगम् (uragam) - a serpent; अग्निहोत्रे (agnihotre) - in the fire sacrifice; प्रसक्तः (prasaktaḥ) - engaged; सन् (san) - being; भीषितः (bhīṣitaḥ) - frightened; प्रमुमोह (pramumoha) - fainted; वै (vai) - indeed;]
(He, playing in childhood, having made a grass mat and then a serpent, engaged in the fire sacrifice, being frightened, indeed fainted.)
In his childhood, while playing, he made a grass mat and then a serpent. Engaged in the fire sacrifice, he became frightened and indeed fainted.
लब्ध्वा च स पुनः सञ्ज्ञां मामुवाच तपोधनः । निर्दहन्निव कोपेन सत्यवाक्संशितव्रतः ॥१-११-३॥
labdhvā ca sa punaḥ sañjñāṃ māmuvāca tapodhanaḥ । nirdahanniva kopena satyavāksaṃśitavrataḥ ॥1-11-3॥
[लब्ध्वा (labdhvā) - having obtained; च (ca) - and; सः (saḥ) - he; पुनः (punaḥ) - again; सञ्ज्ञाम् (sañjñām) - consciousness; माम् (mām) - me; उवाच (uvāca) - said; तपोधनः (tapodhanaḥ) - sage; निर्दहन् (nirdahan) - burning; इव (iva) - as if; कोपेन (kopena) - with anger; सत्यवाक् (satyavāk) - truthful; संशितव्रतः (saṃśitavrataḥ) - firm in vows;]
(Having obtained consciousness again, he, the sage, said to me, as if burning with anger, truthful and firm in vows.)
The sage, having regained his consciousness, spoke to me with a burning anger, being truthful and steadfast in his vows.
यथावीर्यस्त्वया सर्पः कृतोऽयं मद्बिभीषया । तथावीर्यो भुजङ्गस्त्वं मम कोपाद्भविष्यसि ॥१-११-४॥
yathāvīryastvayā sarpaḥ kṛto'yaṃ madbibhīṣayā । tathāvīryo bhujaṅgastvaṃ mama kopādbhaviṣyasi ॥1-11-4॥
[यथा (yathā) - as; वीर्यः (vīryaḥ) - strength; त्वया (tvayā) - by you; सर्पः (sarpaḥ) - serpent; कृतः (kṛtaḥ) - made; अयम् (ayam) - this; मत् (mat) - my; बिभीषया (bibhīṣayā) - fear; तथा (tathā) - so; वीर्यः (vīryaḥ) - strength; भुजङ्गः (bhujaṅgaḥ) - serpent; त्वम् (tvam) - you; मम (mama) - my; कोपात् (kopāt) - from anger; भविष्यसि (bhaviṣyasi) - will become;]
(As the serpent was made strong by you out of fear of me, so you, O serpent, will become strong from my anger.)
Just as you have made this serpent powerful out of fear of me, so too, O serpent, you shall become powerful due to my wrath.
तस्याहं तपसो वीर्यं जानमानस्तपोधन । भृशमुद्विग्नहृदयस्तमवोचं वनौकसम् ॥१-११-५॥
tasyāhaṃ tapaso vīryaṃ jānamānastapodhana । bhṛśamudvignahṛdayastamavocaṃ vanaukasaṃ ॥1-11-5॥
[तस्य (tasya) - his; अहम् (aham) - I; तपसः (tapasaḥ) - of penance; वीर्यम् (vīryam) - strength; जानमानः (jānamānaḥ) - knowing; तपोधन (tapodhana) - O sage; भृशम् (bhṛśam) - greatly; उद्विग्नहृदयः (udvignahṛdayaḥ) - disturbed in heart; तम् (tam) - him; अवोचम् (avocam) - I spoke; वनौकसम् (vanaukasaṃ) - to the forest dweller;]
(Knowing his strength of penance, O sage, I, greatly disturbed in heart, spoke to him, the forest dweller.)
Knowing the strength of his penance, I, with a greatly disturbed heart, addressed him, the sage dwelling in the forest.
प्रयतः सम्भ्रमाच्चैव प्राञ्जलिः प्रणतः स्थितः । सखेति हसतेदं ते नर्मार्थं वै कृतं मया ॥१-११-६॥
prayataḥ sambhramāccaiva prāñjaliḥ praṇataḥ sthitaḥ । sakheti hasatedaṃ te narmārthaṃ vai kṛtaṃ mayā ॥1-11-6॥
[प्रयतः (prayataḥ) - attentive; सम्भ्रमात् (sambhramāt) - with respect; च (ca) - and; एव (eva) - indeed; प्राञ्जलिः (prāñjaliḥ) - with folded hands; प्रणतः (praṇataḥ) - bowed; स्थितः (sthitaḥ) - standing; सखे (sakhe) - O friend; इति (iti) - thus; हसते (hasate) - smiling; इदं (idaṃ) - this; ते (te) - your; नर्मार्थं (narmārthaṃ) - in jest; वै (vai) - indeed; कृतं (kṛtaṃ) - done; मया (mayā) - by me;]
(Attentive, with respect and indeed, with folded hands, bowed, standing, O friend, thus smiling, this your in jest indeed done by me.)
Standing attentively with folded hands and respect, I bowed and said, 'O friend, this was done by me in jest, indeed.'
क्षन्तुमर्हसि मे ब्रह्मञ्शापोऽयं विनिवर्त्यताम् । सोऽथ मामब्रवीद्दृष्ट्वा भृशमुद्विग्नचेतसम् ॥१-११-७॥
kṣantum arhasi me brahmañ śāpo'yaṃ vinivartyatām । so'tha mām abravīd dṛṣṭvā bhṛśam udvigna-cetasam ॥1-11-7॥
[क्षन्तुम् (kṣantum) - to forgive; अर्हसि (arhasi) - you should; मे (me) - my; ब्रह्मन् (brahman) - O Brahman; शापः (śāpaḥ) - curse; अयम् (ayam) - this; विनिवर्त्यताम् (vinivartyatām) - be reversed; सः (saḥ) - he; अथ (atha) - then; माम् (mām) - me; अब्रवीत् (abravīt) - said; दृष्ट्वा (dṛṣṭvā) - seeing; भृशम् (bhṛśam) - greatly; उद्विग्न (udvigna) - agitated; चेतसम् (cetasam) - mind;]
(You should forgive me, O Brahman, let this curse be reversed. Then he said to me, seeing my greatly agitated mind.)
Please forgive me, O Brahman, and let this curse be undone. Then he saw me and said, noticing my deeply troubled mind.
मुहुरुष्णं विनिःश्वस्य सुसम्भ्रान्तस्तपोधनः । नानृतं वै मया प्रोक्तं भवितेदं कथञ्चन ॥१-११-८॥
muhuruṣṇaṃ viniḥśvasya susambhrāntastapodhanaḥ । nānṛtaṃ vai mayā proktaṃ bhavitedaṃ kathaṃcana ॥1-11-8॥
[मुहुः (muhuḥ) - repeatedly; उष्णम् (uṣṇam) - warmly; विनिःश्वस्य (viniḥśvasya) - sighing; सुसम्भ्रान्तः (susambhrāntaḥ) - very agitated; तपोधनः (tapodhanaḥ) - sage; न (na) - not; अनृतम् (anṛtam) - falsehood; वै (vai) - indeed; मया (mayā) - by me; प्रोक्तम् (proktam) - spoken; भवित (bhavita) - will be; इदम् (idam) - this; कथञ्चन (kathaṃcana) - in any way;]
(The sage, very agitated, repeatedly sighing warmly, indeed, by me, not falsehood spoken, this will be in any way.)
The sage, very agitated and repeatedly sighing warmly, declared that he had not spoken any falsehood in any way.
यत्तु वक्ष्यामि ते वाक्यं शृणु तन्मे धृतव्रत । श्रुत्वा च हृदि ते वाक्यमिदमस्तु तपोधन ॥१-११-९॥
yattu vakṣyāmi te vākyaṃ śṛṇu tanme dhṛtavrata । śrutvā ca hṛdi te vākyamidamastu tapodhana ॥1-11-9॥
[यत् (yat) - that; तु (tu) - but; वक्ष्यामि (vakṣyāmi) - I will speak; ते (te) - to you; वाक्यं (vākyaṃ) - sentence; शृणु (śṛṇu) - listen; तत् (tat) - that; मे (me) - my; धृतव्रत (dhṛtavrata) - steadfast; श्रुत्वा (śrutvā) - having heard; च (ca) - and; हृदि (hṛdi) - in the heart; ते (te) - your; वाक्यम् (vākyam) - sentence; इदम् (idam) - this; अस्तु (astu) - let it be; तपोधन (tapodhana) - O ascetic sage;]
(But listen to the sentence that I will speak to you, O steadfast one. Having heard, let this sentence be in your heart, O ascetic sage.)
Listen carefully to what I am about to tell you, O steadfast one. Let these words remain in your heart, O ascetic sage, after you have heard them.
उत्पत्स्यति रुरुर्नाम प्रमतेरात्मजः शुचिः । तं दृष्ट्वा शापमोक्षस्ते भविता नचिरादिव ॥१-११-१०॥
utpatsyati rururnāma pramaterātmajaḥ śuciḥ । taṃ dṛṣṭvā śāpamokṣaste bhavitā nacirādiva ॥1-11-10॥
[उत्पत्स्यति (utpatsyati) - will be born; रुरुः (ruruḥ) - Ruru; नाम (nāma) - named; प्रमतेः (pramateḥ) - of Pramati; आत्मजः (ātmajaḥ) - son; शुचिः (śuciḥ) - pure; तं (taṃ) - him; दृष्ट्वा (dṛṣṭvā) - seeing; शापमोक्षः (śāpamokṣaḥ) - release from curse; ते (te) - your; भविता (bhavitā) - will be; नचिरात् (nacirāt) - soon; इव (iva) - like;]
(A pure son named Ruru will be born to Pramati. Seeing him, your release from the curse will be soon like.)
A pure son named Ruru will be born to Pramati. Upon seeing him, you will soon be released from the curse.
स त्वं रुरुरिति ख्यातः प्रमतेरात्मजः शुचिः । स्वरूपं प्रतिलभ्याहमद्य वक्ष्यामि ते हितम् ॥१-११-११॥
sa tvaṁ rururiti khyātaḥ pramaterātmajaḥ śuciḥ । svarūpaṁ pratilabhyāhamadya vakṣyāmi te hitam ॥1-11-11॥
[स (sa) - you; त्वं (tvaṁ) - you; रुरुः (ruruḥ) - Ruru; इति (iti) - thus; ख्यातः (khyātaḥ) - known; प्रमतेः (pramateḥ) - of Pramati; आत्मजः (ātmajaḥ) - son; शुचिः (śuciḥ) - pure; स्वरूपं (svarūpam) - true form; प्रतिलभ्य (pratilabhya) - having attained; अहम् (aham) - I; अद्य (adya) - today; वक्ष्यामि (vakṣyāmi) - will speak; ते (te) - to you; हितम् (hitam) - benefit;]
(You, known as Ruru, the pure son of Pramati, having attained your true form, I will speak to you today for your benefit.)
You, who are known as Ruru, the pure son of Pramati, having regained your true form, I will tell you today what is beneficial for you.
अहिंसा परमो धर्मः सर्वप्राणभृतां स्मृतः । तस्मात्प्राणभृतः सर्वान्न हिंस्याद्ब्राह्मणः क्वचित् ॥१-११-१२॥
ahiṁsā paramo dharmaḥ sarvaprāṇabhṛtāṁ smṛtaḥ । tasmātprāṇabhṛtaḥ sarvānna hiṁsyādbrāhmaṇaḥ kvacit ॥1-11-12॥
[अहिंसा (ahiṁsā) - non-violence; परमः (paramaḥ) - supreme; धर्मः (dharmaḥ) - duty; सर्वप्राणभृताम् (sarvaprāṇabhṛtām) - of all living beings; स्मृतः (smṛtaḥ) - is considered; तस्मात् (tasmāt) - therefore; प्राणभृतः (prāṇabhṛtaḥ) - living beings; सर्वान् (sarvān) - all; न (na) - not; हिंस्यात् (hiṁsyāt) - should harm; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; क्वचित् (kvacit) - at any time;]
(Non-violence is the supreme duty, considered for all living beings. Therefore, a Brahmin should not harm any living beings at any time.)
Non-violence is regarded as the highest duty of all living beings. Therefore, a Brahmin should never harm any living creature.
ब्राह्मणः सौम्य एवेह जायतेति परा श्रुतिः । वेदवेदाङ्गवित्तात सर्वभूताभयप्रदः ॥१-११-१३॥
brāhmaṇaḥ saumya eveha jāyateti parā śrutiḥ । vedavedāṅgavittāta sarvabhūtābhayapradaḥ ॥1-11-13॥
[ब्राह्मणः (brāhmaṇaḥ) - Brahmin; सौम्य (saumya) - gentle; एव (eva) - indeed; इह (iha) - here; जायते (jāyate) - is born; इति (iti) - thus; परा (parā) - supreme; श्रुतिः (śrutiḥ) - revelation; वेदवेदाङ्गवित्तात् (vedavedāṅgavittāt) - from the knower of Vedas and Vedangas; सर्वभूत (sarvabhūta) - all beings; अभयप्रदः (abhayapradaḥ) - giver of fearlessness;]
(The Brahmin, gentle indeed, is born here, thus says the supreme revelation. From the knower of Vedas and Vedangas, the giver of fearlessness to all beings.)
The gentle Brahmin is born here, as declared by the supreme revelation. He is the one who, through his knowledge of the Vedas and Vedangas, provides fearlessness to all beings.
अहिंसा सत्यवचनं क्षमा चेति विनिश्चितम् । ब्राह्मणस्य परो धर्मो वेदानां धरणादपि ॥१-११-१४॥
ahiṁsā satyavacanaṁ kṣamā ceti viniścitam । brāhmaṇasya paro dharmo vedānāṁ dharaṇādapi ॥1-11-14॥
[अहिंसा (ahiṁsā) - non-violence; सत्यवचनं (satyavacanaṁ) - truthful speech; क्षमा (kṣamā) - forgiveness; च (ca) - and; इति (iti) - thus; विनिश्चितम् (viniścitam) - determined; ब्राह्मणस्य (brāhmaṇasya) - of a Brahmin; परः (paraḥ) - supreme; धर्मः (dharmaḥ) - duty; वेदानाम् (vedānām) - of the Vedas; धरणात् (dharaṇāt) - than the study; अपि (api) - even; ॥१-११-१४॥ (॥1-11-14॥) - (verse number);]
(Non-violence, truthful speech, and forgiveness are thus determined as the supreme duty of a Brahmin, even more than the study of the Vedas.)
Non-violence, truthful speech, and forgiveness are considered the highest duties of a Brahmin, surpassing even the study of the Vedas.
क्षत्रियस्य तु यो धर्मः स नेहेष्यति वै तव । दण्डधारणमुग्रत्वं प्रजानां परिपालनम् ॥१-११-१५॥
kṣatriyasya tu yo dharmaḥ sa neheṣyati vai tava । daṇḍadhāraṇamugratvaṃ prajānāṃ paripālanam ॥1-11-15॥
[क्षत्रियस्य (kṣatriyasya) - of the Kshatriya; तु (tu) - but; यः (yaḥ) - which; धर्मः (dharmaḥ) - duty; सः (saḥ) - that; न (na) - not; इहेष्यति (iheṣyati) - will seek; वै (vai) - indeed; तव (tava) - your; दण्डधारणम् (daṇḍadhāraṇam) - bearing of the rod; उग्रत्वम् (ugratvam) - fierceness; प्रजानाम् (prajānām) - of the subjects; परिपालनम् (paripālanam) - protection;]
(But the duty of the Kshatriya, which indeed will not seek you, is the bearing of the rod, fierceness, and protection of the subjects.)
The duty of a Kshatriya, which you will not seek, is indeed to bear the rod, to be fierce, and to protect the subjects.
तदिदं क्षत्रियस्यासीत्कर्म वै शृणु मे रुरो । जनमेजयस्य धर्मात्मन्सर्पाणां हिंसनं पुरा ॥१-११-१६॥
tadidaṃ kṣatriyasyāsītkarma vai śṛṇu me ruro । janamejayasya dharmātman sarpāṇāṃ hiṃsanaṃ purā ॥1-11-16॥
[तत् (tat) - that; इदं (idaṃ) - this; क्षत्रियस्य (kṣatriyasya) - of the kshatriya; आसीत् (āsīt) - was; कर्म (karma) - act; वै (vai) - indeed; शृणु (śṛṇu) - hear; मे (me) - my; रुरः (ruraḥ) - O Ruru; जनमेजयस्य (janamejayasya) - of Janamejaya; धर्मात्मन् (dharmātman) - O virtuous one; सर्पाणाम् (sarpāṇām) - of the serpents; हिंसनम् (hiṃsanam) - killing; पुरा (purā) - formerly;]
(That was indeed the act of the kshatriya; hear my, O Ruru, of Janamejaya, O virtuous one, the killing of the serpents formerly.)
This was the act of the kshatriya; listen, O Ruru, to my account of Janamejaya, the virtuous one, and the ancient killing of the serpents.
परित्राणं च भीतानां सर्पाणां ब्राह्मणादपि । तपोवीर्यबलोपेताद्वेदवेदाङ्गपारगात् ॥ आस्तीकाद्द्विजमुख्याद्वै सर्पसत्रे द्विजोत्तम ॥१-११-१७॥
paritrāṇaṃ ca bhītānāṃ sarpāṇāṃ brāhmaṇādapi । tapovīryabalopetādvedavedāṅgapāragāt ॥ āstīkāddvijamukhyādvai sarpasatre dvijottama ॥1-11-17॥
[परित्राणं (paritrāṇam) - protection; च (ca) - and; भीतानां (bhītānām) - of the frightened; सर्पाणां (sarpāṇām) - of the serpents; ब्राह्मणादपि (brāhmaṇādapi) - even from the Brahmin; तपोवीर्यबलोपेतात् (tapovīryabalopetāt) - endowed with the power of penance and strength; वेदवेदाङ्गपारगात् (vedavedāṅgapāragāt) - versed in the Vedas and Vedangas; आस्तीकात् (āstīkāt) - from Astika; द्विजमुख्यात् (dvijamukhyāt) - from the foremost of the twice-born; वै (vai) - indeed; सर्पसत्रे (sarpasatre) - in the serpent sacrifice; द्विजोत्तम (dvijottama) - O best of the twice-born;]
(Protection of the frightened serpents even from the Brahmin, endowed with the power of penance and strength, versed in the Vedas and Vedangas, from Astika, from the foremost of the twice-born, indeed, in the serpent sacrifice, O best of the twice-born.)
O best of the twice-born, in the serpent sacrifice, protection was given to the frightened serpents even from the Brahmin, who was endowed with the power of penance and strength and was well-versed in the Vedas and Vedangas, by Astika, the foremost of the twice-born.
