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Shloka 31

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

क्षणेनाद्य करिष्येडहमिदं वनमराक्षसम्‌ । पुरा यद्‌ दूषितं नित्यं त्वया भक्षयता नरान्‌,“आजसे पहले सदा मनुष्योंको खा-खाकर तूने जिसे अपवित्र कर दिया है, उसी वनको आज मैं क्षणभरमें राक्षसोंसे सूना कर दूँगा

kṣaṇenādya kariṣyed aham idaṃ vanam arākṣasam | purā yad dūṣitaṃ nityaṃ tvayā bhakṣayatā narān ||

Vaiśaṃpāyana sprach: „Noch heute, in einem einzigen Augenblick, werde ich diesen Wald von Rākṣasas befreien. Seit langem — und unablässig — hast du ihn entweiht, indem du Menschen fraßest; heute werde ich ihn von diesem Schrecken reinigen.“

क्षणेनin a moment / by a moment
क्षणेन:
Karana
TypeNoun
Rootक्षण
FormMasculine, Instrumental, Singular
अद्यtoday / now
अद्य:
Adhikarana
TypeIndeclinable
Rootअद्य
करिष्येI will do / I will make
करिष्ये:
Karta
TypeVerb
Rootकृ
FormSimple Future (Luṭ), First, Singular, Parasmaipada
अहम्I
अहम्:
Karta
TypePronoun
Rootअहम्
Form—, Nominative, Singular
इदम्this
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
वनम्forest
वनम्:
Karma
TypeNoun
Rootवन
FormNeuter, Accusative, Singular
अराक्षसम्free of rakshasas / without rakshasas
अराक्षसम्:
Karma
TypeAdjective
Rootअ-राक्षस
FormNeuter, Accusative, Singular
पुराformerly / earlier
पुरा:
Adhikarana
TypeIndeclinable
Rootपुरा
यत्which (that)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Accusative, Singular
दूषितम्defiled / polluted
दूषितम्:
Karma
TypeVerb
Rootदूषित
FormPast Passive Participle (क्त), Neuter, Accusative, Singular
नित्यम्always / constantly
नित्यम्:
Adhikarana
TypeIndeclinable
Rootनित्य
त्वयाby you
त्वया:
Karana
TypePronoun
Rootयुष्मद्
Form—, Instrumental, Singular
भक्षयताwhile eating / by (you) eating
भक्षयता:
Karana
TypeVerb
Rootभक्ष्
FormPresent active participle (शतृ), Masculine, Instrumental, Singular
नरान्men / humans
नरान्:
Karma
TypeNoun
Rootनर
FormMasculine, Accusative, Plural

वैशग्पायन उवाच

V
Vaiśaṃpāyana
F
forest (vana)
R
rākṣasas
H
humans (narāḥ)

Educational Q&A

Predation upon the innocent is portrayed as a moral pollution of the land; restoring safety is framed as a righteous act that re-establishes dharma and social order.

A speaker vows immediate action: the forest that has long been tainted by a rākṣasa’s habit of eating humans will be made ‘rākṣasa-free’ at once, signaling an impending confrontation and the removal of a threat.