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Skanda Purana — Nagara Khanda, Shloka 32

Devanagari script

ब्रह्मघातोद्भवेनैव बालभावेऽपि संस्थिते । येऽत्र कुष्ठसमायुक्ता दृश्यंते मानवा भुवि । तैर्नूनं ब्राह्मणाघातो विहितश्चान्यजन्मनि

Transliteration

brahmaghātodbhavenaiva bālabhāve'pi saṃsthite | ye'tra kuṣṭhasamāyuktā dṛśyaṃte mānavā bhuvi | tairnūnaṃ brāhmaṇāghāto vihitaścānyajanmani

Translation

یہ صرف برہماہتیا کے پھل سے ہے کہ—بچپن ہی میں بھی—جو لوگ اس دھرتی پر کوڑھ میں مبتلا دکھائی دیتے ہیں؛ یقیناً انہوں نے پچھلے جنم میں برہمن کا قتل کیا تھا۔

Word by Word
ब्रह्मघातोद्भवेनby (a cause) arising from brahmin-slaying
ब्रह्मघातोद्भवेन:
Karana (Instrument/करण)
TypeNoun
Rootब्रह्मघात (प्रातिपदिक) + उद्भव (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/करण), एकवचन — तत्पुरुषः (ब्रह्मघातात् उद्भवः) ‘ब्रह्मघातोद्भवेन’ (by that which arises from brahmin-slaying)
एवindeed
एव:
Sambandha (Particle/निपात)
TypeIndeclinable
Rootएव (अव्यय)
Formअव्यय (निपात; अवधारण) — ‘एव’ (indeed/only)
बालभावेin childhood
बालभावे:
Adhikarana (Locus/अधिकरण)
TypeNoun
Rootबालभाव (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (7th/अधिकरण), एकवचन — तत्पुरुषः (बालस्य भावः) ‘बालभावे’ (in childhood)
अपिeven
अपि:
Sambandha (Particle/निपात)
TypeIndeclinable
Rootअपि (अव्यय)
Formअव्यय (निपात) — ‘अपि’ (even/also)
संस्थितेwhen present
संस्थिते:
Adhikarana (Locus/अधिकरण)
TypeVerb
Rootसम्-स्था (धातु) + क्त (कृदन्त)
Formभूतकृदन्त (क्त), पुंलिङ्ग/नपुंसकलिङ्ग, सप्तमी (7th), एकवचन — ‘संस्थिते’ (when situated/being present)
येthose who
ये:
Karta (Subject/कर्ता)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन — ‘ये’ (those who)
अत्रhere
अत्र:
Adhikarana (Location/अधिकरण)
TypeIndeclinable
Rootअत्र (अव्यय)
Formअव्यय (देशवाचक) — ‘अत्र’ (here)
कुष्ठसमायुक्ताःafflicted with leprosy
कुष्ठसमायुक्ताः:
Karta (Subject/कर्ता)
TypeAdjective
Rootकुष्ठ (प्रातिपदिक) + सम्-आ-युज् (धातु) + क्त (कृदन्त)
Formभूतकृदन्त (क्त), पुंलिङ्ग, प्रथमा (1st), बहुवचन — ‘समायुक्त’ (afflicted/associated) with ‘कुष्ठ’ (leprosy)
दृश्यन्तेare seen
दृश्यन्ते:
Kriya (Action/क्रिया)
TypeVerb
Rootदृश् (धातु)
Formलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, बहुवचन — ‘दृश्यन्ते’ (are seen/appear)
मानवाःpeople
मानवाः:
Karta (Subject/कर्ता)
TypeNoun
Rootमानव (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन — ‘मानवाः’ (humans/men)
भुविon earth
भुवि:
Adhikarana (Location/अधिकरण)
TypeNoun
Rootभू (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी (7th/अधिकरण), एकवचन — ‘भुवि’ (on earth/in the world)
तैःby them
तैः:
Karana (Instrument/करण)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/करण), बहुवचन — ‘तैः’ (by them)
नूनम्surely
नूनम्:
Sambandha (Adverb/क्रियाविशेषण)
TypeIndeclinable
Rootनूनम् (अव्यय)
Formअव्यय (निश्चयार्थक) — ‘नूनम्’ (surely)
ब्राह्मणाघातःbrahmin-slaying
ब्राह्मणाघातः:
Karta (Subject/कर्ता)
TypeNoun
Rootब्राह्मण (प्रातिपदिक) + घात (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन — षष्ठी-तत्पुरुषः (ब्राह्मणस्य घातः) (killing of a brahmin)
विहितःwas committed
विहितः:
Kriya (Action/क्रिया)
TypeVerb
Rootवि-धा (धातु) + क्त (कृदन्त)
Formभूतकृदन्त (क्त), पुंलिङ्ग, प्रथमा (1st), एकवचन — ‘विहितः’ (done/committed/ordained)
चand
च:
Sambandha (Conjunction/समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय (समुच्चयबोधक) — ‘च’ (and)
अन्यजन्मनिin another birth
अन्यजन्मनि:
Adhikarana (Locus/अधिकरण)
TypeNoun
Rootअन्य (प्रातिपदिक) + जन्मन् (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (7th/अधिकरण), एकवचन — तत्पुरुषः (अन्यं जन्म) ‘अन्यजन्मनि’ (in another birth)
Speaker

Narrative voice within the Tīrthamāhātmya (speaker not explicit in this snippet)

Tirtha Mahatmya

Tirtha: Hāṭakeśvara-kṣetra (implied by surrounding verses)

Type: kshetra

Skanda Dialogue

Listener: bhūpati (king)

Visual Art Cues

Scene: A teacher-figure explains to a king that childhood leprosy seen among people is the karmic consequence of brahmahatyā in a former birth.

Characters & Entities
B
Brāhmaṇa (as a class)
B
Brahmahatyā (sin of brahma-slaughter)

FAQs

Actions (karma), especially grave sins like brāhmaṇa-hatyā, ripen into suffering; dharma and atonement are therefore essential.

The surrounding Adhyāya context points to the Hāṭakeśvara-kṣetra and the purifying Jāhnavī waters mentioned shortly after.

No direct ritual is prescribed in this verse; it sets the karmic diagnosis that later verses address through tīrtha-snānā and related rites.

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