Shloka 33

Post–Baka-vadha Residence and the Introduction of Yājñasenī’s Svayaṃvara (आदि पर्व, अध्याय १५३)

Devanagari script

निराबाधास्त्वयि हते मया राक्षसपांसन | वनमेतच्चरिष्यन्ति पुरुषा वनचारिण:,'राक्षसकुलांगार! मेरे द्वारा तेरे मारे जानेपर वनवासी मनुष्य बिना किसी विधघ्न-बाधाके इस वनमें विचरण करेंगे”

Transliteration

nirābādhās tvayi hate mayā rākṣasapāṁsana | vanam etac cariṣyanti puruṣā vanacāriṇaḥ ||

Translation

Vaiśaṃpāyana nói: “Nay ngươi đã bị ta giết, hỡi kẻ hèn mạt nhất trong loài rākṣasa, những người sống nơi rừng thẳm sẽ có thể đi lại trong chính khu rừng này mà không còn bị ngăn trở hay tổn hại.”

Word by Word

निराबाधाःunobstructed, free from hindrance

त्वयिin/with regard to you

हतेwhen (you are) slain

मयाby me

राक्षसपांसनO worst of the rakshasas (scoundrel among rakshasas)

वनम्forest

एतत्this

चरिष्यन्तिwill roam/will move about

पुरुषाःmen, people

वनचारिणःforest-dwellers, those who move in the forest

Speaker

वैशग्पायन उवाच

Characters & Entities

Vaiśaṃpāyana

rākṣasa (unnamed)

forest (vana)

forest-dwelling men (vanacāriṇaḥ puruṣāḥ)

Character Dynamics

Dharma Sankata (Moral Dilemma)

War Context

Verse Rasa (Emotional Essence)

Philosophical Teaching

Political Layer

Geographic Context

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

The verse presents violence as ethically justified only when it removes a harmful force and restores safety for ordinary people—especially the vulnerable who must live in the forest. The moral emphasis is on protection and the re-establishment of unhindered, lawful living.

What is happening in the narrative?

After a rākṣasa has been killed, the speaker declares that the forest will now be safe: forest-dwelling men can move about without fear or obstruction. The slain rākṣasa is addressed with a harsh epithet to underline his predatory nature.