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Shloka 20

Dhūpa–Dīpa–Bali Phala Praśna; Nahūṣa–Agastya–Bhṛgu Saṃvāda

Incense, Lamp, and Bali Offerings; the Nahūṣa Dialogue

प्रायच्छत वरं देव: प्रजानां दुःखकारणम्‌ । द्विजेष्वधर्मयुक्तानि स करोति नराधम:

prāyacchata varaṃ devaḥ prajānāṃ duḥkha-kāraṇam | dvijeṣv adharma-yuktāni sa karoti narādhamaḥ ||

พรที่พระพรหมประทานแก่เขา กลับกลายเป็นเหตุแห่งความทุกข์ของปวงประชา ชายชั่วผู้นั้นบัดนี้ประพฤติต่อเหล่าทวิชะ (พราหมณ์) ด้วยการกระทำอันประกอบด้วยอธรรม

प्रायच्छत्gave, granted
प्रायच्छत्:
TypeVerb
Rootप्र-दा (धातु: दा)
FormLan (Imperfect), Parasmaipada, 3, Singular
वरम्a boon
वरम्:
Karma
TypeNoun
Rootवर
FormMasculine, Accusative, Singular
देवःthe god
देवः:
Karta
TypeNoun
Rootदेव
FormMasculine, Nominative, Singular
प्रजानाम्of the subjects/creatures
प्रजानाम्:
TypeNoun
Rootप्रजा
FormFeminine, Genitive, Plural
दुःख-कारणम्cause of suffering
दुःख-कारणम्:
TypeNoun
Rootदुःखकारण
FormNeuter, Accusative, Singular
द्विजेषुamong/with regard to brahmins (twice-born)
द्विजेषु:
Adhikarana
TypeNoun
Rootद्विज
FormMasculine, Locative, Plural
अधर्म-युक्तानिendowed with unrighteousness; unrighteous (acts)
अधर्म-युक्तानि:
Karma
TypeAdjective
Rootअधर्मयुक्त
FormNeuter, Accusative, Plural
सःhe
सः:
Karta
TypeNoun
Rootतद् (सर्वनाम)
FormMasculine, Nominative, Singular
करोतिdoes, commits
करोति:
TypeVerb
Rootकृ
FormLat (Present), Parasmaipada, 3, Singular
नर-अधमःthe vilest of men
नर-अधमः:
Karta
TypeNoun
Rootनराधम
FormMasculine, Nominative, Singular

अगस्त्य उवाच

A
Agastya
D
deva (a god)
D
dvija (Brahmins/twice-born)
P
prajā (subjects/people)

Educational Q&A

A boon or power is not inherently beneficial; when wielded without dharma it turns into a cause of public suffering. Ethical conduct—especially restraint and proper regard for the twice-born and social norms—is presented as the true measure of worth.

Agastya is describing a person who, despite having received a divine boon, has become oppressive to the people and is acting unrighteously toward Brahmins. The verse frames this as moral degeneration: divine favor has been misused, producing harm and adharma.