Shloka 73
The Account of Women
Householder Ethics, Fault, Merit, and Govinda-Nāma as Purification
निःशेषेस्या वधं कृत्वा स नरो ब्रह्महा भवेत् । तस्माद्ब्राह्मणजातीया विप्रया च व्रतं चरेत्
niḥśeṣesyā vadhaṃ kṛtvā sa naro brahmahā bhavet | tasmādbrāhmaṇajātīyā viprayā ca vrataṃ caret
إذا قتلها قتلاً لا يُبقي شيئاً، صار ذلك الرجل قاتلَ براهمن (برهمها). لذلك ينبغي للمرأة المولودة في جنس البراهمن، وكذلك للبراهمنية، أن تلتزم بالنذر المقرر.
Unspecified (context-dependent within Adhyaya 52; likely a narrator/teacher voice in the dialogue frame)
Concept: Certain acts incur brahmahatyā-level demerit; therefore one should adopt a protective/expiratory vow, especially within brāhmaṇa social-ritual duty.
Application: Treat life and ritual obligations with non-violence and conscientious restraint; when in doubt, choose the path that minimizes harm and strengthens daily discipline (niyama).
Primary Rasa: bhayanaka
Secondary Rasa: karuna
Visual Art Cues: {"scene_description":"A solemn dharma-teaching scene: a venerable sage instructs a veiled brāhmaṇa woman beside a small altar, where a vow-thread and a water-pot rest. In the background, a shadowy silhouette of a transgression dissolves into smoke, while a lotus-emblem of Viṣṇu glows faintly, suggesting refuge through vrata.","primary_figures":["a teaching sage (ṛṣi)","brāhmaṇa woman (viprā)","Viṣṇu symbol (lotus/chakra aura)"],"setting":"Forest hermitage with a simple yajña-kuṇḍa, kusa grass seat, water pot (kalaśa), and vow implements.","lighting_mood":"temple lamp-lit","color_palette":["smoke gray","saffron ochre","lotus pink","deep indigo","gold leaf"],"tanjore_prompt":"Tanjore painting style: a seated ṛṣi teaching a modestly adorned brāhmaṇa woman near a small altar with kalaśa and vow-thread; a subtle Viṣṇu lotus-and-chakra aureole in the upper corner; heavy gold leaf halos, rich maroon and emerald textiles, gem-studded ornaments, crisp South Indian iconographic symmetry.","pahari_prompt":"Pahari miniature style: a quiet āśrama scene with delicate linework; the sage gestures toward a vow-altar while the brāhmaṇa woman listens with folded hands; misty trees and a small stream; cool blues and soft greens with lyrical naturalism and refined faces.","kerala_mural_prompt":"Kerala mural style: bold black outlines and warm natural pigments; the sage and the woman in frontal-three-quarter poses; stylized lotus motif of Viṣṇu above; red-yellow-green palette with temple-wall texture and large expressive eyes.","pichwai_prompt":"Pichwai cloth painting style: central vow-altar framed by lotus borders; a small Viṣṇu emblem above, surrounded by floral motifs; attendants with water pots; intricate white-on-indigo patterns, gold highlights, and symmetrical decorative borders."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["low temple bells","hushed silence","soft conch drone","crackling lamp flame"]}
Sandhi Resolution Notes: niḥśeṣesyā → niḥśeṣasyāḥ (gen.sg.f.); tasmādbrāhmaṇajātīyā → tasmāt brāhmaṇajātīyā; ceṣṭa- not in this verse.
FAQs
It warns that killing in a fully destructive way is treated as the grave sin of brahma-hatyā (slaying a brāhmaṇa), emphasizing strict non-violence and accountability.
It recommends observing a vrata (religious vow/discipline), specifically directed here toward those of brāhmaṇa birth, including brāhmaṇa women.
No. This verse is primarily a dharma-ethical statement about sin (brahma-hatyā) and the observance of vows (vrata), not a description of sacred places.