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Shloka 24

Bhṛgu Tests the Trimūrti; Kṛṣṇa and Arjuna Visit Mahā-Viṣṇu and Recover the Brāhmaṇa’s Sons

हिंसाविहारं नृपतिं दु:शीलमजितेन्द्रियम् । प्रजा भजन्त्य: सीदन्ति दरिद्रा नित्यदु:खिता: ॥ २४ ॥

hiṁsā-vihāraṁ nṛpatiṁ duḥśīlam ajitendriyam prajā bhajantyaḥ sīdanti daridrā nitya-duḥkhitāḥ

Citizens who serve a wicked king—one who delights in violence and cannot master his senses—are doomed to poverty and unceasing misery.

हिंसाविहारम्one who sports in violence
हिंसाविहारम्:
Visheshana (विशेषण)
TypeAdjective
Rootहिंसा-विहार (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (Accusative), एकवचन; विशेषण (नृपतिम्); तत्पुरुष-समास (हिंसायाः विहारः)
नृपतिम्the king
नृपतिम्:
Karma (कर्म)
TypeNoun
Rootनृपति (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; तत्पुरुष-समास (नॄणां पतिः)
दुःशीलम्ill-natured
दुःशीलम्:
Visheshana (विशेषण)
TypeAdjective
Rootदुः-शील (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; विशेषण; उपपद-तत्पुरुष (दुष्टं शीलं यस्य)
अजितेन्द्रियम्one who has not conquered his senses
अजितेन्द्रियम्:
Visheshana (विशेषण)
TypeAdjective
Rootअ-जित-इन्द्रिय (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; विशेषण; नञ्-तत्पुरुष (अजितानि इन्द्रियाणि यस्य)
प्रजाःthe subjects/people
प्रजाः:
Karta (कर्ता)
TypeNoun
Rootप्रजा (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, बहुवचन
भजन्त्यःserving/worshipping
भजन्त्यः:
Karta (कर्ता)
TypeVerb
Rootभज् (धातु)
Formशतृ-प्रत्ययान्त वर्तमान-कृदन्त (present active participle), स्त्रीलिङ्ग, प्रथमा, बहुवचन; प्रजाः इति कर्तृविशेषण (while serving)
सीदन्तिsuffer/decline
सीदन्ति:
Kriya (क्रिया)
TypeVerb
Rootसद् (धातु)
Formलट्-लकार (Present), प्रथम-पुरुष, बहुवचन; परस्मैपद
दरिद्राःpoor
दरिद्राः:
Visheshana (विशेषण)
TypeAdjective
Rootदरिद्र (प्रातिपदिक)
Formपुंलिङ्ग (प्रजाः इत्यत्र स्त्रीलिङ्गेऽपि सामान्यविशेषण-प्रयोगः), प्रथमा, बहुवचन; विशेषण
नित्यदुःखिताःalways distressed
नित्यदुःखिताः:
Visheshana (विशेषण)
TypeAdjective
Rootनित्य-दुःखित (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, बहुवचन; विशेषण; कर्मधारय-समास (नित्यं दुःखिताः)

FAQs

It warns that when a ruler delights in violence, lacks good conduct, and cannot control his senses, the people who depend on him become degraded—falling into poverty and constant misery.

To highlight rajadharma: the king’s character directly shapes the welfare of society. When leadership is driven by cruelty and sense-gratification, the subjects inevitably suffer.

Choose and support leadership—personal or societal—that is self-controlled and nonviolent in intent; otherwise, collective well-being declines and suffering increases.