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Shloka 7

Rahūgaṇa Instructed by Jaḍa Bharata — Dehātma-buddhi, Nondual Truth, and the Mercy of Devotees

शोच्यानिमांस्त्वमधिकष्टदीनान् विष्ट्या निगृह्णन्निरनुग्रहोऽसि । जनस्य गोप्तास्मि विकत्थमानो न शोभसे वृद्धसभासु धृष्ट: ॥ ७ ॥

śocyān imāṁs tvam adhikaṣṭa-dīnān viṣṭyā nigṛhṇan niranugraho ’si janasya goptāsmi vikatthamāno na śobhase vṛddha-sabhāsu dhṛṣṭaḥ

ഈ നിർദോഷ പല്ലക്കി വഹിക്കുന്നവർ അത്യന്തം ദീനരാണ്; അവരെ ബലമായി പിടിച്ചുകെട്ടി നീ കരുണയില്ലാത്തവനായി. ‘ഞാൻ ജനങ്ങളുടെ രക്ഷകൻ’ എന്ന് പൊങ്ങിച്ചൊല്ലിയാലും ജ്ഞാനികളുടെ സഭയിൽ നീ ശോഭിക്കുകയില്ല.

śocyānpitiable (people)
śocyān:
Karma (कर्म/Object)
TypeAdjective
Rootśocya (प्रातिपदिक)
FormPuṁliṅga, Dvitīyā vibhakti (Accusative, 2nd), Bahuvacana; used substantively
imānthese
imān:
Karma-viśeṣaṇa (कर्म-विशेषण)
TypeAdjective
Rootidam (सर्वनाम-प्रातिपदिक)
FormPuṁliṅga, Dvitīyā, Bahuvacana; demonstrative pronoun used adjectivally
tvamyou
tvam:
Karta (कर्ता/Subject)
TypeNoun
Roottvad (सर्वनाम-प्रातिपदिक)
FormPuṁliṅga, Prathamā, Ekavacana; 2nd-person pronoun
adhikaṣṭa-dīnānvery distressed and miserable
adhikaṣṭa-dīnān:
Karma-viśeṣaṇa (कर्म-विशेषण)
TypeAdjective
Rootadhikaṣṭa + dīna (प्रातिपदिक)
FormKarmadhāraya ‘adhikaṣṭaḥ (greatly afflicted) dīnaḥ (wretched)’; Puṁliṅga, Dvitīyā, Bahuvacana
viṣṭyāby forced labor
viṣṭyā:
Karaṇa (करण/Instrument/means)
TypeNoun
Rootviṣṭi (प्रातिपदिक)
FormStrīliṅga, Tṛtīyā vibhakti (Instrumental, 3rd), Ekavacana; ‘forced labor/compulsion’
nigṛhṇanrestraining/oppressing
nigṛhṇan:
Karta-viśeṣaṇa (कर्तृ-विशेषण)
TypeVerb
Rootni + grah (धातु)
FormŚatṛ present active participle; Puṁliṅga, Prathamā, Ekavacana; with upasarga ni-
niranugrahaḥmerciless
niranugrahaḥ:
Karta-viśeṣaṇa (कर्तृ-विशेषण)
TypeAdjective
Rootnir-anugraha (प्रातिपदिक)
FormNañ/tatpuruṣa-like with nir- (privative) ‘without favor/mercy’; Puṁliṅga, Prathamā, Ekavacana
asiare
asi:
Kriyā (क्रिया/copula)
TypeVerb
Rootas (धातु)
FormLaṭ-lakāra (Present), Madhyama-puruṣa (2nd), Ekavacana, Parasmaipada
janasyaof the people
janasya:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootjana (प्रातिपदिक)
FormPuṁliṅga, Ṣaṣṭhī (Genitive, 6th), Ekavacana
goptāprotector
goptā:
Pratijñā-pada (प्रतिज्ञा/Predicate nominal)
TypeNoun
Rootgoptṛ (प्रातिपदिक)
FormPuṁliṅga, Prathamā, Ekavacana; agent noun ‘protector’
asmiam
asmi:
Kriyā (क्रिया/copula)
TypeVerb
Rootas (धातु)
FormLaṭ-lakāra, Uttama-puruṣa (1st), Ekavacana, Parasmaipada
vikatthamānaḥboasting
vikatthamānaḥ:
Karta-viśeṣaṇa (कर्तृ-विशेषण)
TypeVerb
Rootvi + katth (धातु)
FormŚānac/āna present middle participle (वर्तमानकाले शानच्), Puṁliṅga, Prathamā, Ekavacana; ‘boasting’
nanot
na:
Niṣedha (निषेध/Negation)
TypeIndeclinable
Rootna (अव्यय)
FormAvyaya; niṣedha (negation particle)
śobhaseyou shine/appear fitting
śobhase:
Kriyā (क्रिया)
TypeVerb
Rootśubh (धातु)
FormLaṭ-lakāra (Present), Madhyama-puruṣa (2nd), Ekavacana, Ātmanepada
vṛddha-sabhāsuin assemblies of elders
vṛddha-sabhāsu:
Adhikaraṇa (अधिकरण/Location)
TypeNoun
Rootvṛddha + sabhā (प्रातिपदिक)
FormTatpuruṣa ‘vṛddhānāṁ sabhā’ (assembly of elders); Strīliṅga, Saptamī (Locative, 7th), Bahuvacana
dhṛṣṭaḥimpudent
dhṛṣṭaḥ:
Karta-viśeṣaṇa (कर्तृ-विशेषण)
TypeAdjective
Rootdhṛṣṭa (प्रातिपदिक)
FormPuṁliṅga, Prathamā, Ekavacana; past participle used adjectivally ‘impudent’

King Rahūgaṇa was proud of being king, and he felt he had the right to control the citizens as he liked, but actually he was engaging men in carrying his palanquin without payment, and therefore he was causing them trouble without reason. Nonetheless, the King was thinking that he was the protector of the citizens. Actually the king should be the representative of the Supreme Personality of Godhead. For this reason he is called nara-devatā, the Lord among human beings. However, when a king thinks that because he is the head of the state he can utilize the citizens for his sense gratification, he is in error. Such an attitude is not appreciated by learned scholars. According to the Vedic principles, the king should be advised by learned sages, brāhmaṇas and scholars, who advise him according to the injunctions given in the dharma-śāstra. The duty of the king is to follow these instructions. Learned circles do not appreciate the king’s utilizing public endeavor for his own benefit. His duty is to give protection to the citizens instead. The king should not become such a rogue that he exploits the citizens for his own benefit.

J
Jaḍa Bharata
R
Rahūgaṇa

FAQs

This verse criticizes a ruler who claims to protect the people yet mercilessly oppresses the afflicted, teaching that true kingship must be guided by compassion and dharma, not pride.

Rahūgaṇa had arrogantly mistreated Bharata and forced suffering onto others; Bharata exposes the king’s hypocrisy—boasting of protection while acting without mercy.

Avoid ego-based authority: lead or manage others with empathy, do not justify harshness as ‘duty,’ and seek the counsel of the wise before acting.