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

Vaiśaṃpāyana sprach: „Nun, da ich dich erschlagen habe, o der niederträchtigste der Rākṣasas, werden die Waldmenschen in eben diesem Wald ohne Hindernis und ohne Schaden umherziehen können.“

Word by Word

• निराबाधाः: unobstructed, free from hindrance
• निराबाधाः: Karta
• Type: Adjective
• Root: निराबाधा
• Form: Masculine, Nominative, Plural

• त्वयि: in/with regard to you
• त्वयि: Adhikarana
• Type: Noun
• Root: युष्मद्
• Form: —, Locative, Singular

• हते: when (you are) slain
• हते: Adhikarana
• Type: Verb
• Root: हन्
• Form: Masculine, Locative, Singular

• मया: by me
• मया: Karana
• Type: Noun
• Root: अस्मद्
• Form: —, Instrumental, Singular

• राक्षसपांसन: O worst of the rakshasas (scoundrel among rakshasas)
• Type: Noun
• Root: राक्षसपांसन
• Form: Masculine, Vocative, Singular

• वनम्: forest
• वनम्: Karma
• Type: Noun
• Root: वन
• Form: Neuter, Accusative, Singular

• एतत्: this
• Type: Adjective
• Root: एतद्
• Form: Neuter, Accusative, Singular

• चरिष्यन्ति: will roam/will move about
• Type: Verb
• Root: चर्
• Form: Simple Future (Luṭ), Third, Plural

• पुरुषाः: men, people
• पुरुषाः: Karta
• Type: Noun
• Root: पुरुष
• Form: Masculine, Nominative, Plural

• वनचारिणः: forest-dwellers, those who move in the forest
• Type: Noun
• Root: वनचारिन्
• Form: Masculine, Nominative, Plural

Speaker

वैशग्पायन उवाच

Characters & Entities

• Vaiśaṃpāyana
• rākṣasa (unnamed)
• forest (vana)
• forest-dwelling men (vanacāriṇaḥ puruṣāḥ)

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.