Shloka 34

Prāyaścitta: Catalogue of Sins, Narakas, and Graded Expiations

Kṛcchra–Cāndrāyaṇa–Japa

Devanagari script

षण्मासाच्छूद्रहा चैतद्दद्याद्वा धेनवो दश / अप्रदुष्टां स्त्रियं हत्वा शूद्रहत्याव्रतं चरेत्

Transliteration

ṣaṇmāsācchūdrahā caitaddadyādvā dhenavo daśa / apraduṣṭāṃ striyaṃ hatvā śūdrahatyāvrataṃ caret

Translation

ശൂദ്രവധം ചെയ്തവൻ ആറുമാസം ഈ പ്രായശ്ചിത്തം അനുഷ്ഠിക്കണം, അല്ലെങ്കിൽ പത്ത് പശുക്കൾ ദാനം ചെയ്യണം. നിർദോഷയായ (അപ്രദുഷ്ട) സ്ത്രീയെ കൊന്നാൽ ശൂദ്രഹത്യാ-വ്രതം തന്നേ അനുഷ്ഠിക്കണം।

Word by Word

• षण्मासात्: from/for six months
• षण्मासात्: Apadana (Source/अपादान)
• Type: Noun
• Root: षण् (प्रातिपदिक) + मास (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी-विभक्ति (अपादान/Ablative), एकवचन; द्विगु-समास: 'from six months' (duration as limit)

• शूद्रहा: one who killed a śūdra
• शूद्रहा: Karta (Subject/कर्ता)
• Type: Noun
• Root: शूद्र (प्रातिपदिक) + हन् (धातु)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; 'हा' (killer) कृदन्त-प्रातिपदिक; षष्ठी-तत्पुरुष: 'killer of a śūdra'

• च: and
• च: Sambandha (Conjunction/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-अव्यय

• एतत्: this
• एतत्: Karma (Object/कर्म)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; सर्वनाम

• दद्यात्: should give
• दद्यात्: Kriya (Action/क्रिया)
• Type: Verb
• Root: दा (धातु)
• Form: विधिलिङ्, प्रथमपुरुष, एकवचन; परस्मैपद

• वा: or
• वा: Sambandha (Particle/सम्बन्ध)
• Type: Indeclinable
• Root: वा (अव्यय)
• Form: विकल्पार्थक-निपात

• धेनवः: milch-cows
• धेनवः: Karma (Object/कर्म)
• Type: Noun
• Root: धेनु (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति (कर्ता/Subject), बहुवचन; (अत्र दान-वस्तु-रूपेण द्वितीया अपेक्षा, किन्तु पाठे प्रथमा)

• दश: ten
• दश: Visheshana (Qualifier/विशेषण)
• Type: Noun
• Root: दशन् (प्रातिपदिक/संख्या)
• Form: अव्ययवत् संख्याशब्द; (धेनवः इत्यस्य विशेषणम्)

• अप्रदुष्टाम्: untainted/innocent
• अप्रदुष्टाम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: अ- (उपसर्ग/निषेध) + प्रदुष्ट (प्रातिपदिक; √दुष्)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति (कर्म/Object), एकवचन; विशेषण

• स्त्रियम्: a woman
• स्त्रियम्: Karma (Object/कर्म)
• Type: Noun
• Root: स्त्री (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति (कर्म/Object), एकवचन

• हत्वा: having killed
• हत्वा: Purvakala (Prior action/पूर्वकाल)
• Type: Verb
• Root: हन् (धातु)
• Form: क्त्वान्त-अव्यय (gerund/absolutive), 'having killed'

• शूद्रहत्याव्रतम्: the śūdra-killing penance
• शूद्रहत्याव्रतम्: Karma (Object/कर्म)
• Type: Noun
• Root: शूद्रहत्या (प्रातिपदिक) + व्रत (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति (कर्म/Object), एकवचन; षष्ठी-तत्पुरुष: 'penance for śūdra-killing'

• चरेत्: should practice
• चरेत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: चर् (धातु)
• Form: विधिलिङ्, प्रथमपुरुष, एकवचन; परस्मैपद

Speaker

Lord Vishnu (speaking to Garuda/Vainateya)

Philosophical Teaching

Concept: Even ‘lesser’ graded offenses require real purification; killing an innocent woman is treated with the seriousness of śūdra-hatyā expiation here.

Vedantic Theme: Ahimsa as a sattvic foundation; purification of antaḥkaraṇa through tapas and dāna to reduce rajas/tamas after violence.

Application: Adopt nonviolence and safeguarding practices; when harm occurs, pursue structured accountability and tangible restitution.

Verse Rasa

Primary Rasa: karuna

Secondary Rasa: shanta

Cross References

Related Themes: Garuda Purana 1.105 (rules for śūdra-vadha and special cases like strī-vadha)

Characters & Entities

• Śūdra
• strī (woman)
• dhenu (cow)

FAQs

What is the importance of prāyaścitta (expiation) in the Garuda Purana?

This verse shows that the Garuda Purana treats prāyaścitta as a dharmic remedy: specific sins have defined observances (vrata) or compensatory gifts (like go-dāna) meant to address moral and ritual consequences.

How does this verse explain the path of the soul?

While not describing the after-death journey directly, it implies that actions (karma) create consequences that can be mitigated through prescribed expiations, shaping one’s post-mortem condition and moral accountability.

Practical application of this wisdom today?

Treat harm to others as gravely consequential, prioritize non-violence, and when wrongdoing occurs, pursue sincere accountability and restitution through ethical repair and disciplined corrective practice.