Shloka 15
मोक्षोपाय-निर्णयः
Determination of the Means to Liberation
तदा विसर्गमर्हा: स्युरितीदं धातृशासनम् | बिभ्रद् दण्डाजिन मुण्डो ब्राह्मणो5हति शासनम्,यदि शरण चाहनेवाले डाकू या दुष्ट पुरुष पुरोहितकी शरणमें चले जायँँ और यह प्रतिज्ञा करें कि 'ब्रह्मम! अब हम फिर ऐसा पाप नहीं करेंगे" तो उन्हें छोड़ देना चाहिये। यह ब्रह्माजीका उपदेश है। सिर मुड़ाकर दण्ड और मृगचर्म धारण करनेवाला संन्यासी ब्राह्मण भी यदि पाप करे तो दण्ड पानेका अधिकारी है
tadā visargam arhāḥ syur itīdaṃ dhātṛśāsanam | bibhrad daṇḍājina-muṇḍo brāhmaṇo 'pi hi śāsanam ||
Then they should be released—this is the ordinance of the Creator. Even a Brahmin renunciant, with shaven head and bearing the staff and deerskin, if he commits wrongdoing, is still subject to punishment under the rule of law. The ethical point is that refuge and repentance can warrant mercy for offenders, yet religious appearance does not exempt anyone from accountability.
इुमत्सेन उवाच
Educational Q&A
Mercy may be shown by releasing those who seek refuge with sincere resolve to abandon wrongdoing, as taught by the Creator; however, outward religious status or ascetic dress does not grant immunity—wrongdoing remains punishable.
Umatsena states a dharma-rule: certain offenders can be spared when they come under protection and vow reform, but he immediately adds a balancing principle—an ascetic Brahmin, despite renunciant marks (staff, deerskin, shaven head), is still liable to discipline if he commits sin.