Shloka 12

ततः परावसूुर्दष्टवा भ्रातरं समुपस्थितम्‌ । बृहद्द्युम्नमुवाचेदं वचन हर्षगद्गदम्‌,लोमशजी कहते हैं--युधिष्ठिर! अर्वावसु मुनि भाईके लिये ब्रह्महत्याका प्रायश्ित्त पूरा करके पुनः उस यज्ञमें आये। परावसुने अपने भाईको वहाँ उपस्थित देखकर राजा बृहद्द्युम्नसे हर्षगदगद वाणीमें कहा--'राजन! यह ब्रह्महत्यारा है। अतः इसे आपका यज्ञ देखनेके लिये इस मण्डपमें प्रवेश नहीं करना चाहिये। ब्रह्मघाती मनुष्य अपनी दृष्टिमात्रसे भी आपको महान्‌ कष्टमें डाल सकता है, इसमें संशय नहीं है”

tataḥ parāvasur dṛṣṭvā bhrātaraṃ samupasthitam | bṛhaddyumnam uvācedaṃ vacanaṃ harṣa-gadgadam ||

Lomaśa said: Then Parāvasu, seeing his brother standing there before him, addressed King Bṛhaddyumna in a voice choked with excited emotion: “O King, this man is a slayer of a brāhmaṇa. Therefore he should not be allowed to enter this sacrificial pavilion to witness your rite. A brahma-slayer can bring great calamity upon you even by his mere glance—of this there is no doubt.”

ततःthen, thereafter
ततः:
TypeIndeclinable
Rootततः
परावसुःParāvasu (name)
परावसुः:
Karta
TypeNoun
Rootपरावसु
FormMasculine, Nominative, Singular
दृष्ट्वाhaving seen
दृष्ट्वा:
TypeVerb
Rootदृश्
Formक्त्वा (absolutive/gerund)
भ्रातरम्brother
भ्रातरम्:
Karma
TypeNoun
Rootभ्रातृ
FormMasculine, Accusative, Singular
समुपस्थितम्present, having come/arrived
समुपस्थितम्:
TypeVerb
Rootसम्-उप-स्था
Formक्त (past passive participle), Masculine, Accusative, Singular
बृहद्द्युम्नम्Bṛhaddyumna (name)
बृहद्द्युम्नम्:
Karma
TypeNoun
Rootबृहद्द्युम्न
FormMasculine, Accusative, Singular
उवाचsaid, spoke
उवाच:
TypeVerb
Rootवच्
FormPerfect (लिट्), 3rd, Singular, Parasmaipada
इदम्this
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
वचनम्speech, words
वचनम्:
Karma
TypeNoun
Rootवचन
FormNeuter, Accusative, Singular
हर्षगद्गदम्stammering with joy (joy-choked)
हर्षगद्गदम्:
TypeAdjective
Rootहर्ष-गद्गद
FormNeuter, Accusative, Singular

लोगश उवाच

L
Lomaśa
Y
Yudhiṣṭhira
A
Arvāvasu
P
Parāvasu
B
Bṛhaddyumna
Y
yajña
M
maṇḍapa
B
brahmahatyā

Educational Q&A

The passage highlights the dharmic concern for ritual purity and the perceived social-spiritual danger of grave sin (brahmahatyā) contaminating a sacred rite. It also shows how accusations of impurity can be used to exclude someone from religious space, raising ethical questions about judgment, atonement, and reintegration.

After Arvāvasu returns to the sacrifice having completed expiation for brahmahatyā, Parāvasu sees him present and urgently tells King Bṛhaddyumna that Arvāvasu is a brahma-slayer and should not be permitted to enter the sacrificial pavilion, warning that even his gaze could bring harm.