HomeMatsya PuranaAdh. 44Shloka 2
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Shloka 2

Matsya Purana — Kārtavīrya Arjuna’s Solar Boon and the Genealogy from Kroṣṭu to the Yādava Lines

रक्षिता स तु राजर्षिः प्रजानामिति नः श्रुतम् स कथं रक्षिता भूत्वा अदहत्तत्तपोवनम् //

rakṣitā sa tu rājarṣiḥ prajānāmiti naḥ śrutam sa kathaṃ rakṣitā bhūtvā adahattattapovanam //

We have heard that this royal sage was a protector of the people. How then, having become their guardian, did he burn that grove of ascetics’ penance?

रक्षिता (rakṣitā)protector/guardian
रक्षिता (rakṣitā):
स (sa)he/that one
स (sa):
तु (tu)indeed/however
तु (tu):
राजर्षिः (rājarṣiḥ)royal sage, kingly seer
राजर्षिः (rājarṣiḥ):
प्रजानाम् (prajānām)of the subjects/people
प्रजानाम् (prajānām):
इति (iti)thus
इति (iti):
नः (naḥ)by us/for us
नः (naḥ):
श्रुतम् (śrutam)heard, traditionally known
श्रुतम् (śrutam):
स (sa)he
स (sa):
कथम् (katham)how?
कथम् (katham):
रक्षिता (rakṣitā)protector
रक्षिता (rakṣitā):
भूत्वा (bhūtvā)having become/being
भूत्वा (bhūtvā):
अदहत् (adahat)burned
अदहत् (adahat):
तत् (tat)that
तत् (tat):
तपोवनम् (tapo-vanam)forest/grove of austerity, hermitage-grove
तपोवनम् (tapo-vanam):
Vaivasvata Manu (inquiry within the Matsya–Manu dialogue tradition)
Rajarshi (royal sage/king)Prajā (subjects)Tapovana (ascetics’ grove)
RajadharmaKingshipProtection of subjectsAbuse of powerTapas

FAQs

This verse does not address pralaya; it focuses on moral governance—questioning how a king famed as a protector could commit a destructive act against a sacred ascetic grove.

It highlights the core Rajadharma principle that a ruler’s identity is ‘protector of the people’; harming a tapovana is portrayed as a contradiction of that duty, implying accountability and the need to restrain royal power with dharma.

No Vastu or temple-construction rule is stated; the verse’s ritual implication is the sanctity of a tapovana (a space charged by tapas), which should be preserved rather than violated by force.