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Shloka 6

Brāhmaṇa-mahattva and Atithi-Dharma

Brahmagītā: Praise of Brāhmaṇas and norms of honor

भयं ते सुमहत्‌ कस्मात्‌ कुत्र कि वा कृत॑ त्वया । येन त्वमिह सम्प्राप्तो विसंज्ञो भ्रान्तचेतन:,“बता, तुझे यह महान्‌ भय कहाँ और किससे प्राप्त हुआ है? तूने क्या अपराध किया है? जिससे तेरी चेतना भ्रान्त-सी हो रही है तथा तू यहाँ बेसुध-सा होकर आया है

bhayaṁ te sumahat kasmāt kutra ki vā kṛtaṁ tvayā | yena tvam iha samprāpto visaṁjño bhrāntacetanaḥ ||

ภีษมะกล่าวว่า—“เหตุใดความหวาดกลัวอันใหญ่หลวงจึงครอบงำเจ้า? มันเกิดจากที่ใด และจากผู้ใด? เจ้ากระทำความผิดสิ่งใดหรือ จึงมาถึงที่นี่ราวกับสิ้นสติ ใจสับสน?”

भयम्fear
भयम्:
Karta
TypeNoun
Rootभय
FormNeuter, Nominative, Singular
तेof you/your
ते:
Adhikarana
TypePronoun
Rootयुष्मद्
Form—, Genitive, Singular
सुमहत्very great
सुमहत्:
Karta
TypeAdjective
Rootसुमहत्
FormNeuter, Nominative, Singular
कस्मात्from what cause?/why?
कस्मात्:
Apadana
TypePronoun
Rootकिम्
FormMasculine/Neuter, Ablative, Singular
कुत्रwhere?
कुत्र:
Adhikarana
TypeIndeclinable
Rootकुत्र
Formtrue
किम्what?
किम्:
Karma
TypePronoun
Rootकिम्
FormNeuter, Accusative, Singular
वाor
वा:
Adhikarana
TypeIndeclinable
Rootवा
Formtrue
कृतम्done (deed)
कृतम्:
Karma
TypeVerb
Rootकृ
FormPast passive participle (क्त), Neuter, Nominative/Accusative, Singular
त्वयाby you
त्वया:
Karana
TypePronoun
Rootयुष्मद्
Form—, Instrumental, Singular
येनby which/whereby
येन:
Karana
TypePronoun
Rootयद्
FormMasculine/Neuter, Instrumental, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Form—, Nominative, Singular
इहhere
इह:
Adhikarana
TypeIndeclinable
Rootइह
Formtrue
सम्प्राप्तःarrived/come
सम्प्राप्तः:
Karta
TypeVerb
Rootसम्-प्र-आप्
FormPast active participle (क्तवतु), Masculine, Nominative, Singular
विसंज्ञःunconscious/senseless
विसंज्ञः:
Karta
TypeAdjective
Rootविसंज्ञ
FormMasculine, Nominative, Singular
भ्रान्तचेतनःwith bewildered mind
भ्रान्तचेतनः:
Karta
TypeAdjective
Rootभ्रान्त-चेतन
FormMasculine, Nominative, Singular

भीष्म उवाच

B
Bhishma

Educational Q&A

Bhishma frames moral inquiry as the first response to fear and mental collapse: identify the cause, examine one’s actions, and consider whether wrongdoing (adharma) or inner guilt is driving confusion. Ethical clarity is presented as the remedy to panic and delusion.

Bhishma addresses a person who has arrived in a distressed condition—apparently overwhelmed by fear and mentally disoriented. He questions them closely about the source of their fear and whether they have committed some offense that has led to this shaken state.