Shloka 14

Āyuḥ-kṣaya by Vikarma; Impermanence of the Body; Aśauca and Child Śrāddha Procedures; Dāna as Remedy

Devanagari script

अरक्षितारं राजानं नित्यं धर्मविवर्जितम् / क्रूरं व्यसनिनं मूर्खं वेदवादबहिष्कृतम् / प्रजापीडनकर्तारं राजानं यमशासनम्

Transliteration

arakṣitāraṃ rājānaṃ nityaṃ dharmavivarjitam / krūraṃ vyasaninaṃ mūrkhaṃ vedavādabahiṣkṛtam / prajāpīḍanakartāraṃ rājānaṃ yamaśāsanam

Translation

กษัตริย์ผู้ไม่คุ้มครอง ปราศจากธรรมเป็นนิตย์ โหดร้าย ติดอบายมุข โง่เขลา ถูกตัดขาดจากคำปรึกษาแห่งพระเวท และกดขี่ประชาชน—กษัตริย์เช่นนั้นย่อมอยู่ใต้ทัณฑบัญชาของพระยม

Word by Word

• अरक्षितारम्: one who does not protect
• अरक्षितारम्: Visheshana (to राजानम्)
• Type: Noun
• Root: रक्ष् (धातु) + तृ (कृदन्त) with अ- (निषेध)
• Form: कर्तृवाचक तृ-प्रत्ययान्त (agent noun), पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; विशेषण

• राजानम्: a king
• राजानम्: Karma (Object/कर्म)
• Type: Noun
• Root: राजन् (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन

• नित्यम्: always
• नित्यम्: Kriya-visheshana (Adverbial)
• Type: Indeclinable
• Root: नित्य (प्रातिपदिक/अव्ययवत्)
• Form: क्रियाविशेषण अव्यय (adverb: always)

• धर्मविवर्जितम्: devoid of dharma
• धर्मविवर्जितम्: Visheshana (to राजानम्)
• Type: Adjective
• Root: धर्म + विवर्जित (प्रातिपदिक; क्त-कृदन्त from √वृज्/√वर्ज् with वि-)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; विशेषण

• क्रूरम्: cruel
• क्रूरम्: Visheshana
• Type: Adjective
• Root: क्रूर (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; विशेषण

• व्यसनिनम्: addicted, given to vices
• व्यसनिनम्: Visheshana
• Type: Adjective
• Root: व्यसनिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; विशेषण

• मूर्खम्: foolish
• मूर्खम्: Visheshana
• Type: Adjective
• Root: मूर्ख (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; विशेषण

• वेदवादबहिष्कृतम्: excluded from Vedic discourse/authority
• वेदवादबहिष्कृतम्: Visheshana
• Type: Adjective
• Root: वेदवाद + बहिष्कृत (प्रातिपदिक; क्त-कृदन्त from √कृ with बहिस्- उपसर्ग/निपात)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; विशेषण

• प्रजापीडनकर्तारम्: one who oppresses the subjects
• प्रजापीडनकर्तारम्: Visheshana (to राजानम्)
• Type: Noun
• Root: प्रजा + पीडन + कर्तृ (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; कर्तृवाचक (agent)

• राजानम्: a king
• राजानम्: Karma (Object/कर्म)
• Type: Noun
• Root: राजन् (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन

• यमशासनम्: (like) Yama's punishment/ordinance
• यमशासनम्: Visheshana (to राजानम्)
• Type: Noun
• Root: यम + शासन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), एकवचन; उपमेय/विशेषणवत् (as Yama's punishment)

Speaker

Lord Vishnu (in instruction to Garuda/Vinata-putra)

Pretakalpa Layer

Afterlife Stage: Yamaloka Journey

Philosophical Teaching

Concept: A king who fails to protect, abandons dharma, indulges in vice, rejects Vedic counsel, and oppresses subjects is liable to Yama’s chastisement.

Vedantic Theme: Rājadharma as loka-saṅgraha; misuse of power accrues heavy pāpa and binds the ruler to punitive karma.

Application: Leaders must prioritize protection, justice, sobriety, and wise counsel; institutions should restrain cruelty and corruption.

Verse Rasa

Primary Rasa: raudra

Secondary Rasa: bhayanaka

Geographic Context

Type: political realm/court

Cross References

Related Themes: Garuda Purana: Yama as enforcer of moral order; condemnation of oppression and adharma by rulers (thematic parallel)

Characters & Entities

• Yama

FAQs

What is the importance of dharmic kingship in the Garuda Purana?

This verse frames protection of subjects as a ruler’s core dharma; when a king becomes cruel, vice-driven, and oppressive, he becomes liable to Yama’s punitive order in the afterlife.

How does this verse connect wrongdoing in life to Yama’s judgment?

It explicitly links social harm—failure to protect and active oppression of prajā—with post-death accountability, stating that such a ruler is subject to Yama’s chastisement.

Practical application of this wisdom today?

For leaders: prioritize protection, fairness, and self-restraint; for individuals: support governance rooted in dharma and avoid enabling cruelty, addiction, and oppression.