Shloka 33

Post–Baka-vadha Residence and the Introduction of Yājñasenī’s Svayaṃvara (आदि पर्व, अध्याय १५३)

Devanagari script

निराबाधास्त्वयि हते मया राक्षसपांसन | वनमेतच्चरिष्यन्ति पुरुषा वनचारिण:,'राक्षसकुलांगार! मेरे द्वारा तेरे मारे जानेपर वनवासी मनुष्य बिना किसी विधघ्न-बाधाके इस वनमें विचरण करेंगे”

Transliteration

nirābādhās tvayi hate mayā rākṣasapāṁsana | vanam etac cariṣyanti puruṣā vanacāriṇaḥ ||

Translation

قال فايشَمبايانا: «الآن وقد قتلتُك، يا أحقرَ الرّاكشسا، سيتمكّن رجالُ الغابة من التجوّل في هذا الغاب بعينه بلا عائق ولا أذى».

Word by Word

निराबाधाःunobstructed, free from hindrance

त्वयिin/with regard to you

हतेwhen (you are) slain

मयाby me

राक्षसपांसनO worst of the rakshasas (scoundrel among rakshasas)

वनम्forest

एतत्this

चरिष्यन्तिwill roam/will move about

पुरुषाःmen, people

वनचारिणःforest-dwellers, those who move in the forest

Speaker

वैशग्पायन उवाच

Characters & Entities

Vaiśaṃpāyana

rākṣasa (unnamed)

forest (vana)

forest-dwelling men (vanacāriṇaḥ puruṣāḥ)

Character Dynamics

Dharma Sankata (Moral Dilemma)

War Context

Verse Rasa (Emotional Essence)

Philosophical Teaching

Political Layer

Geographic Context

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

The verse presents violence as ethically justified only when it removes a harmful force and restores safety for ordinary people—especially the vulnerable who must live in the forest. The moral emphasis is on protection and the re-establishment of unhindered, lawful living.

What is happening in the narrative?

After a rākṣasa has been killed, the speaker declares that the forest will now be safe: forest-dwelling men can move about without fear or obstruction. The slain rākṣasa is addressed with a harsh epithet to underline his predatory nature.