Shloka 37
Varṇa-adhikāra, Karma, and the Protection of One’s Attained Spiritual Status (वर्णाधिकारः कर्म च स्वस्थानरक्षणम्)
व्याधितं दुर्बलं बालं स्त्र्यनाथौ कृपणं ध्रुवम् । धनुर्भग्नं छिन्नगुणं हत्वा वै ब्रह्महा भवेत्
vyādhitaṃ durbalaṃ bālaṃ stryanāthau kṛpaṇaṃ dhruvam | dhanurbhagnaṃ chinnaguṇaṃ hatvā vai brahmahā bhavet
ರೋಗಗ್ರಸ್ತ, ದುರ್ಬಲ, ಬಾಲಕ, ಆಶ್ರಯವಿಲ್ಲದ ಸ್ತ್ರೀ ಅಥವಾ ಅನಾಥ, ದೀನ-ದರಿದ್ರ, ಹಾಗೆಯೇ ಧನುಸ್ಸು ಮುರಿದವನೂ ನಾಡಿ ಕತ್ತರಿಸಿದವನೂ ಆದ ನಿರಾಯುಧನನ್ನು ಕೊಂದರೆ, ಅವನು ನಿಶ್ಚಯವಾಗಿ ಬ್ರಹ್ಮಹತ್ಯಾಸಮಾನ ಮಹಾಪಾಪಿಗೆ ಆಗುತ್ತಾನೆ।
Narratorial/śāstric voice (didactic statement within the Purāṇic discourse; specific speaker not identifiable from the single verse alone)
Tattva Level: pasha
Shiva Form: Paśupatinātha
FAQs
In Purāṇic and Dharmaśāstra moral reasoning, brahmahatyā functions as a paradigmatic ‘mahāpātaka’ (great sin). By invoking brahmahā here, the text stresses the extreme spiritual gravity of harming those who are vulnerable or incapable of defense, framing such violence as a profound violation of dharma and compassion rather than merely a social offense.