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Shloka 28

ब्रह्मस्वहरण-निषेधः — Prohibition of Appropriating Brahmin Property

Brahmasva

भीष्म उवाच इत्युक्त: स तदा तेन ब्रह्मास्वार्थ परंतप । हुत्वा रणमुखे प्राणान्‌ गतिमिष्टामवाप ह

bhīṣma uvāca | ity uktaḥ sa tadā tena brahmārtha-parantapa | hutvā raṇamukhe prāṇān gatim iṣṭām avāpa ha ||

بھیشم نے کہا: “اے پرنتپ! جب کشatriya نے یوں کہا تو اس چانڈال نے برہمن کے مال کی حفاظت کے لیے میدانِ جنگ کے دہانے پر اپنی جان نذر کی اور مطلوبہ گتی (برتر انجام) پا لیا۔”

भीष्मःBhishma
भीष्मः:
Karta
TypeNoun
Rootभीष्म
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect (Paroksha-bhuta), 3rd, Singular, Parasmaipada
इतिthus
इति:
TypeIndeclinable
Rootइति
उक्तःhaving been told / addressed
उक्तः:
TypeVerb
Rootवच्
Formkta (past passive participle), Masculine, Nominative, Singular
सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
तदाthen
तदा:
Adhikarana
TypeIndeclinable
Rootतदा
तेनby him
तेन:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Singular
ब्रह्मस्वार्थेfor the sake of the Brahmin's property/interest
ब्रह्मस्वार्थे:
Adhikarana
TypeNoun
Rootब्रह्मस्वार्थ
FormMasculine, Locative, Singular
परंतपO scorcher of foes
परंतप:
TypeNoun
Rootपरंतप
FormMasculine, Vocative, Singular
हुत्वाhaving offered/sacrificed
हुत्वा:
TypeVerb
Rootहु
Formktvā (absolutive), Parasmaipada (usage)
रणमुखेat the front of battle
रणमुखे:
Adhikarana
TypeNoun
Rootरणमुख
FormNeuter, Locative, Singular
प्राणान्life-breaths / lives
प्राणान्:
Karma
TypeNoun
Rootप्राण
FormMasculine, Accusative, Plural
गतिम्state/goal (after death)
गतिम्:
Karma
TypeNoun
Rootगति
FormFeminine, Accusative, Singular
इष्टाम्desired
इष्टाम्:
TypeAdjective
Rootइष्ट
Formkta (from √इष्/इच्छ् in sense 'desired'), Feminine, Accusative, Singular
अवापattained
अवाप:
TypeVerb
Rootआप्
FormPerfect (Paroksha-bhuta), 3rd, Singular, Parasmaipada
indeed (emphatic particle)
:
TypeIndeclinable
Root

भीष्म उवाच

B
Bhishma
P
Parantapa (epithet addressed)
K
Kshatriya
C
Chandala
B
Brahmin
B
Brahmin’s wealth (brahmārtha)

Educational Q&A

The verse teaches that the moral quality of an act in war depends on intention and dharmic purpose: giving one’s life to protect another’s rightful property—especially a Brahmin’s entrusted wealth—is portrayed as a meritorious sacrifice leading to an auspicious destiny (iṣṭā gati).

After being addressed by a Kshatriya, a Chandala resolves to protect the Brahmin’s wealth; he enters the battle-front and sacrifices his life there, and Bhishma reports that he attains the desired posthumous state.