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Shloka 16

मित्रसह-राज्ञो रक्षत्व-शापकथा — The Curse that Turns King Mitrasaha into a Rakshasa

Vasiṣṭha’s Śāpa Narrative

राजा मित्रसहः शापाद्गुरो ऋषिवरस्य हि । बभूव राक्षसो घोरो हिंसको वनगोचरः

rājā mitrasahaḥ śāpādguro ṛṣivarasya hi | babhūva rākṣaso ghoro hiṃsako vanagocaraḥ

By the curse of his venerable guru—an excellent sage—King Mitrasaha became a dreadful rākṣasa, a violent killer who roamed the forest.

राजाthe king
राजा:
Karta (कर्ता)
TypeNoun
Rootrājan (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा; एकवचन
मित्रसहःMitrasaha (name)
मित्रसहः:
Karta (कर्ता)
TypeNoun
Rootmitra + saha (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा; एकवचन; उपपद-तत्पुरुष/षष्ठी-तत्पुरुष: 'companion of Mitra' / proper name 'Mitrasaha'
शापात्from/owing to a curse
शापात्:
Hetu (हेतु)
TypeNoun
Rootśāpa (प्रातिपदिक)
Formपुंलिङ्ग; पञ्चमी (Ablative); एकवचन
गुरोःof the teacher
गुरोः:
Sambandha (सम्बन्ध)
TypeNoun
Rootguru (प्रातिपदिक)
Formपुंलिङ्ग; षष्ठी (Genitive); एकवचन
ऋषिवरस्यof the best sage
ऋषिवरस्य:
Sambandha (सम्बन्ध)
TypeNoun
Rootṛṣi + vara (प्रातिपदिक)
Formपुंलिङ्ग; षष्ठी (Genitive); एकवचन; कर्मधारय: 'excellent sage'
हिindeed
हि:
Sambandha (सम्बन्ध)
TypeIndeclinable
Roothi (अव्यय)
Formअव्यय; निपात (emphatic particle)
बभूवbecame
बभूव:
Kriyā (क्रिया)
TypeVerb
Root√bhū (धातु)
Formलिट् (Perfect); परस्मैपद; प्रथमपुरुष; एकवचन
राक्षसःa demon
राक्षसः:
Karta (कर्ता)
TypeNoun
Rootrākṣasa (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा; एकवचन
घोरःterrible
घोरः:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootghora (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा; एकवचन; विशेषण (qualifying rākṣasaḥ)
हिंसकःviolent/killer
हिंसकः:
Viśeṣaṇa (विशेषण)
TypeAdjective
Roothiṃsaka (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा; एकवचन; विशेषण
वनगोचरःforest-roaming
वनगोचरः:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootvana + gocara (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा; एकवचन; सप्तमी-तत्पुरुष: 'moving in the forest'

Suta Goswami

Tattva Level: pasha

Shiva Form: Bhairava

M
Mitrasaha
G
Guru
R
Rishi

FAQs

It highlights the binding power of karma and speech (vāk) embodied in a realized guru’s curse, showing how adharma can precipitate a fall into tamasic, violent states—urging the seeker toward humility, restraint, and Shaiva devotion for purification.

In Kotirudra narratives, such moral downfalls frame the need for taking refuge in Saguna Shiva—often through Jyotirlinga darśana, prayer, and repentance—so that the soul (paśu) can be released from bonds (pāśa) and restored to dharmic conduct.

A practical takeaway is disciplined japa of the Panchakshara mantra “Om Namah Shivaya,” coupled with purificatory observances like Tripuṇḍra (bhasma) and a vow of ahiṃsā, to counter violent tendencies and reorient the mind toward Shiva.