Shloka 9
Rukmāṅgada–Vāmadeva Saṃvāda: Ahimsa, Hunting, and the Fruit of Dvādaśī-Bhakti
अनुमोदयिता पूर्वं द्वितीयो घातकः स्मृतः । विश्वासकस्तृतीयोऽपि चतुर्थो भक्षकस्तथा । पंचमः पाचकः प्रोक्तः षष्ठो भूपात्र विग्रही । हिं सया संयुतं धर्ममधर्मं च विदुर्बुधाः ॥ ९ ॥
anumodayitā pūrvaṃ dvitīyo ghātakaḥ smṛtaḥ | viśvāsakastṛtīyo'pi caturtho bhakṣakastathā | paṃcamaḥ pācakaḥ proktaḥ ṣaṣṭho bhūpātra vigrahī | hiṃ sayā saṃyutaṃ dharmamadharmaṃ ca vidurbudhāḥ || 9 ||
ಮೊದಲನೆಯವನು ಅನುಮೋದಿಸುವವನು; ಎರಡನೆಯವನು ಘಾತಕ (ಕೊಲ್ಲುವವನು). ಮೂರನೆಯವನು ಪ್ರೇರೇಪಿಸುವ/ವಿಶ್ವಾಸ ಗೆದ್ದು ಮಾಡಿಸುವವನು; ನಾಲ್ಕನೆಯವನು ಭಕ್ಷಕ (ತಿನ್ನುವವನು). ಐದನೆಯವನು ಪಾಚಕ (ಅಡುಗೆ ಮಾಡುವವನು); ಆರನೆಯವನು ಭೂಮಿ ಮತ್ತು ಪಾತ್ರವನ್ನು ಕಬಳಿಸುವವನು. ಜ್ಞಾನಿಗಳು ಹೇಳುತ್ತಾರೆ—ಹಿಂಸೆಯೊಂದಿಗೆ ಸೇರಿದರೆ ಧರ್ಮವೂ ಅಧರ್ಮವೂ ಎರಡೂ ಕಲుషಿತವಾಗುತ್ತವೆ.
Sanatkumāra (teaching to Nārada in dialogue)
Vrata: none
Rasa: {"primary_rasa":"shanta","secondary_rasa":"raudra","emotional_journey":"A calm, analytical enumeration of sixfold complicity in violence, culminating in a sharp moral verdict that violence contaminates both dharma and adharma alike."}
FAQs
It expands karmic accountability beyond the direct doer: even approving, enabling, benefiting from, or materially supporting a violent act carries moral weight, showing how dharma is weakened when mixed with hiṁsā.
Bhakti is grounded in purity of conduct; the verse implies that a devotee should avoid not only violence but also indirect participation—approval, procurement, or enjoyment—so that worship and merit are not tainted by adharma.
Primarily Dharma-śāstric ethics rather than a specific Vedāṅga; practically, it trains discernment (viveka) about agency and complicity—who counts as a participant in a sinful act and why.