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Shloka 1

Gaṅgā-māhātmya: Siddha–Śilavṛtti-saṃvāda and Gaṅgā-stava (गङ्गामाहात्म्यं—सिद्ध-शिलवृत्ति-संवादः)

(दाक्षिणात्य अधिक पाठके ८३ श्लोक मिलाकर कुल १११३ “लोक हैं) न२्च्स्स्््तसािस्सि (9) ४२ >>

Yudhiṣṭhira uvāca | idaṃ me tattvato rājan vaktum arhasi bhārata | ahiṃsayitvāpi kathaṃ brahmahatyā vidhīyate ||

Yudhiṣṭhira sprach: „O König, Nachkomme Bharatas, du musst mir dies in seinem wahren Wesen erklären: Wie kann die Sünde namens brahmahatyā (die schwerste Schuld, die mit dem Tod eines Brāhmaṇa verbunden ist) entstehen, selbst wenn man keine Gewalt verübt hat?“

युधिष्ठिरःYudhiṣṭhira
युधिष्ठिरः:
Karta
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
इदम्this
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
मेto me / for me
मे:
Sampradana
TypePronoun
Rootअस्मद्
FormDative, Singular
तत्त्वतःin truth; accurately
तत्त्वतः:
TypeIndeclinable
Rootतत्त्व
राजन्O king
राजन्:
TypeNoun
Rootराजन्
FormMasculine, Vocative, Singular
वक्तुम्to tell; to explain
वक्तुम्:
TypeVerb
Rootवच्
FormTumun (infinitive)
अर्हसिyou ought / you are able
अर्हसि:
TypeVerb
Rootअर्ह्
FormPresent, Second, Singular, Parasmaipada
भारतO Bhārata (descendant of Bharata)
भारत:
TypeNoun
Rootभारत
FormMasculine, Vocative, Singular
अहिंसयित्वाhaving not harmed; without killing
अहिंसयित्वा:
TypeVerb
Rootहिंस्
FormKtvā (absolutive), a- (negation), Parasmaipada (absolutive usage)
अपिeven; although
अपि:
TypeIndeclinable
Rootअपि
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
ब्रह्महत्याbrahmin-slaying (the sin of killing a Brahmin)
ब्रह्महत्या:
Karta
TypeNoun
Rootब्रह्महत्या
FormFeminine, Nominative, Singular
विधीयतेis enjoined / is incurred / is assigned
विधीयते:
TypeVerb
Rootधा
FormPresent, Third, Singular, Atmanepada (passive)

युधिछिर उवाच

Y
Yudhiṣṭhira
B
Bhārata (addressee: the king, i.e., Bhīṣma in context)

Educational Q&A

The verse frames a dharma inquiry: moral guilt (here, brahmahatyā) is not limited to direct physical killing; Yudhiṣṭhira asks how grave sin can be attributed even when overt violence is absent, opening discussion on indirect agency, intention, complicity, and dharma-defined responsibility.

In the Anuśāsana Parva’s instructional dialogue, Yudhiṣṭhira addresses the elder authority (Bhīṣma) and requests a precise explanation about the conditions under which brahmahatyā is considered to arise, even for someone who has not personally committed harm.