Shloka 51
Pitṛ-tīrtha Context: Marks of Sin, Śrāddha Discipline, and Karmic Ripening
in Yayāti’s Narrative
क्रोधाद्द्वेषाद्भयाल्लोभाद्ब्राह्मणस्य विशेषतः । मर्मातिकृन्तको यश्च ब्रह्मघ्नः स प्रकीर्तितः
krodhāddveṣādbhayāllobhādbrāhmaṇasya viśeṣataḥ | marmātikṛntako yaśca brahmaghnaḥ sa prakīrtitaḥ
Karena amarah, kebencian, takut, atau loba—terutama bila ditujukan kepada seorang brāhmaṇa—siapa pun yang melukai titik vital (marma) dinyatakan sebagai brahma-ghna, pembunuh brāhmaṇa.
Not explicitly identifiable from the single verse (context needed from surrounding dialogue).
Concept: Passion-driven harm—anger, hatred, fear, greed—especially against a brāhmaṇa, can constitute brahmahatyā; intention and targeted violence intensify sin.
Application: Interrupt anger cycles; avoid retaliatory speech/acts; practice restraint and seek reconciliation—especially with those who guide, teach, or uphold ethical learning.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A tense moment frozen in time: a weapon-bearing figure, eyes clouded by anger and greed, is halted just before striking a brāhmaṇa at a vital point, while invisible currents of krodha, dveṣa, bhaya, and lobha swirl as dark ribbons around him. Behind the brāhmaṇa, a faint aura of Vedic fire and mantra-glyphs rises, showing why the act is judged as brahmahatyā.","primary_figures":["Brāhmaṇa (as dharma-bearer)","Aggressor embodying krodha/dveṣa/bhaya/lobha","Optional: Dharma/Yama emblem as witness"],"setting":"Edge of a village/forest path near a small yajña-śālā or hermitage boundary","lighting_mood":"stormy tension with a protective sacred glow","color_palette":["storm blue","smoke black","sacred fire orange","pale ash-white","aura gold"],"tanjore_prompt":"Tanjore painting style: brāhmaṇa with gold-leaf aura and stylized yajña-fire behind; aggressor in dynamic pose restrained by an unseen moral force; gold leaf for mantra-glyphs and halo; rich reds/greens in garments; ornate border emphasizing dharma’s protective radiance.","pahari_prompt":"Pahari miniature style: dramatic yet refined action scene; delicate depiction of swirling ‘emotion ribbons’; Himalayan-like forest palette; expressive faces; subtle mantra script in the air near the brāhmaṇa, painted with fine brushwork.","kerala_mural_prompt":"Kerala mural style: bold outlines; intense eyes; swirling bands representing passions; yajña-fire motif behind the brāhmaṇa; strong red/yellow/green pigments with dark storm background for contrast.","pichwai_prompt":"Pichwai cloth painting style: allegorical composition with central brāhmaṇa figure framed by lotus and flame motifs; passions as decorative swirling patterns; deep blue ground with gold highlights; floral borders turning ethical restraint into sacred iconography."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Bhairavi","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["thunder-like drum roll","sharp bell strike","wind rush","sudden silence at the moral verdict"]}
Sandhi Resolution Notes: क्रोधाद्द्वेषाद्भयाल्लोभाद् = क्रोधात् + द्वेषात् + भयात् + लोभात् (द्-संधि); मर्मातिकृन्तको = मर्म + अति + कृन्तकः.
FAQs
It warns that violence motivated by anger, hatred, fear, or greed—particularly against a brāhmaṇa—carries grave moral weight, even equated here with brahmahatyā when it involves a lethal/vital injury.
Marma refers to a vital or vulnerable point of the body; injuring it implies severe harm that can be life-threatening, hence the verse’s strong ethical classification.
Within Purāṇic dharma discourse, brāhmaṇas are treated as protectors of Vedic learning and ritual order; therefore, harming them is framed as a particularly serious disruption of dharma.