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Skanda Purana — Nagara Khanda, Shloka 24

ततो वैराग्यमापन्नः स नृपो द्विजसत्तमाः । पुत्रं राज्येऽथ संस्थाप्य वांछयामास पावकम् । निषिद्धोऽपि हि तैः सर्वैः कलत्रैराप्तसेवकैः

tato vairāgyamāpannaḥ sa nṛpo dvijasattamāḥ | putraṃ rājye'tha saṃsthāpya vāṃchayāmāsa pāvakam | niṣiddho'pi hi taiḥ sarvaiḥ kalatrairāptasevakaiḥ

Da verfiel jener König, o Beste der Zweimalgeborenen, in Vairāgya, in Entsagung. Nachdem er seinen Sohn auf den Thron gesetzt hatte, begehrte er das Feuer, das heißt, den Scheiterhaufen zu betreten. Obgleich alle—seine Gemahlinnen und treuen Diener—ihn davon abhielten, sehnte er sich dennoch danach.

tataḥthen
tataḥ:
Kriyāviśeṣaṇa (Adverbial)
TypeIndeclinable
Roottataḥ (अव्यय)
Formक्रम/हेतुवाचक-अव्ययम् (adverb: then/thereupon)
vairāgyamdispassion
vairāgyam:
Karma (Object)
TypeNoun
Rootvairāgya (प्रातिपदिक)
Formनपुंसकलिङ्गे द्वितीया एकवचनम् (Neuter Acc Sg)
āpannaḥhaving attained/entered
āpannaḥ:
Kriyā (Predicate)
TypeVerb
Root√āp (धा) → āpanna (कृदन्त, क्त)
Formक्त-प्रत्ययान्तः कर्तरि कृदन्तः; पुल्लिङ्गे प्रथमा एकवचनम् (Past participle, Masc Nom Sg)
saḥhe
saḥ:
Karta (Subject)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुल्लिङ्गे प्रथमा एकवचनम् (Masc Nom Sg)
nṛpaḥking
nṛpaḥ:
Karta (Apposition)
TypeNoun
Rootnṛpa (प्रातिपदिक)
Formपुल्लिङ्गे प्रथमा एकवचनम् (Masc Nom Sg)
dvija-sattamāḥO best of Brahmins
dvija-sattamāḥ:
Sambodhana (Address)
TypeNoun
Rootdvija (प्रातिपदिक) + sat-tama (प्रातिपदिक; superlative)
Formपुल्लिङ्गे प्रथमा बहुवचनम् (Masc Nom Pl); संबोधनार्थे प्रयोगः (vocative sense intended)
putramson
putram:
Karma (Object)
TypeNoun
Rootputra (प्रातिपदिक)
Formपुल्लिङ्गे द्वितीया एकवचनम् (Masc Acc Sg)
rājyein the kingdom
rājye:
Adhikaraṇa (Location/Domain)
TypeNoun
Rootrājya (प्रातिपदिक)
Formनपुंसकलिङ्गे सप्तमी एकवचनम् (Neuter Loc Sg)
athathen
atha:
Sambandha (Connector)
TypeIndeclinable
Rootatha (अव्यय)
Formअनन्तर/आरम्भसूचक-अव्ययम् (particle: then/now)
saṃsthāpyahaving installed/appointed
saṃsthāpya:
Pūrvakāla-kriyā (Prior action)
TypeVerb
Root√sthā (धा) + sam- (उपसर्ग) + ṇic → saṃsthāpya (क्त्वान्त)
Formक्त्वान्त-अव्ययम् (gerund/absolutive)
vāṃchayāmāsadesired
vāṃchayāmāsa:
Kriyā (Action)
TypeVerb
Root√vāñch (धा)
Formलिट्-लकारः (परिप्रासे भूतार्थे); परस्मैपदम्; प्रथमपुरुषः एकवचनम् (Perfect, 3rd sg)
pāvakamfire
pāvakam:
Karma (Object)
TypeNoun
Rootpāvaka (प्रातिपदिक)
Formपुल्लिङ्गे द्वितीया एकवचनम् (Masc Acc Sg)
niṣiddhaḥwas forbidden
niṣiddhaḥ:
Kriyā (Predicate; passive participle)
TypeVerb
Root√sidh/√ṣidh (धा) + niṣ- (उपसर्ग) → niṣiddha (कृदन्त, क्त)
Formक्त-प्रत्ययान्तः भूतकर्मणि कृदन्तः; पुल्लिङ्गे प्रथमा एकवचनम् (PPP, Masc Nom Sg)
apithough
api:
Sambandha (Concessive particle)
TypeIndeclinable
Rootapi (अव्यय)
Formअपि-भावक-अव्ययम् (particle: even/though)
hiindeed
hi:
Sambandha (Particle)
TypeIndeclinable
Roothi (अव्यय)
Formनिश्चय/हेतुवाचक-अव्ययम् (particle: indeed/for)
taiḥby them
taiḥ:
Karaṇa (Agent in passive)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुल्लिङ्गे तृतीया बहुवचनम् (Masc Instr Pl)
sarvaiḥall
sarvaiḥ:
Viśeṣaṇa (Qualifier)
TypeAdjective
Rootsarva (प्रातिपदिक)
Formपुल्लिङ्गे तृतीया बहुवचनम् (Masc Instr Pl); विशेषणम्
kalatraiḥby (his) wives
kalatraiḥ:
Karaṇa (Agent in passive; with)
TypeNoun
Rootkalatra (प्रातिपदिक)
Formनपुंसकलिङ्गे तृतीया बहुवचनम् (Neuter Instr Pl)
āpta-sevakaiḥby trusted servants
āpta-sevakaiḥ:
Karaṇa (Agent in passive; with)
TypeNoun
Rootāpta (प्रातिपदिक) + sevaka (प्रातिपदिक)
Formपुल्लिङ्गे तृतीया बहुवचनम् (Masc Instr Pl)

Narrator (Purāṇic narrator within Nāgarakhaṇḍa context; specific speaker not explicit in this excerpt)

Listener: dvija-sattamāḥ (addressed audience)

Scene: A diseased king, eyes fixed on a blazing fire, hands trembling; queens and loyal attendants restrain him as he installs his son—an intense moment of renunciation mixed with despair.

N
nṛpa (king)
D
dvija (Brāhmaṇas)
P
putra (son)
K
kalatra (wives)
P
pāvaka (fire)

FAQs

Even royal power is impermanent; when suffering awakens vairāgya, one turns toward higher dharma rather than worldly attachment.

The excerpt sets up the narrative that will direct the king toward a disease-destroying tīrtha described later in this adhyāya.

No direct rite is prescribed here; it introduces renunciation and the king’s intention toward self-immolation, which is later redirected toward tīrtha-based healing.