आगतस्य गृहे त्यागस् तथैव शरणार्थिनः ॥
याचमानस्य च वधो नृशंसं परमं मतम् ॥
कुर्यान् न निन्दितं कर्म न नृशंसं कदा चन ॥
इति पूर्वे महात्मान आपद्धर्मविदो विदुः ॥
श्रेयांस् तु सहदारस्य विनाशो ऽद्य मम स्वयम् ॥
ब्राह्मणस्य वधं नाहम् अनुमंस्ये कथं चन ॥
āgatasya gṛhe tyāgas tathaiva śaraṇārthinaḥ ||
yācamānasya ca vadho nṛśaṃsaṃ paramaṃ matam ||
kuryān na ninditaṃ karma na nṛśaṃsaṃ kadā cana ||
iti pūrve mahātmāna āpaddharmavido viduḥ ||
śreyāṃs tu sahadārasya vināśo 'dya mama svayam ||
brāhmaṇasya vadhaṃ nāham anumaṃsye kathaṃ cana ||
«To abandon one who has come to the house, and likewise one seeking refuge, and to kill one who pleads for protection — this is held to be the utmost cruelty. “One must never commit a blameworthy or a cruel deed” — so knew the great souls of old, versed in the dharma of adversity. Better let my own destruction come now, together with my wife, but the killing of a brahmin I will never permit.»
84e25a56898d · publicado 12 jul 2026, 17:09:57 UTC
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Here the brahmin raises the protection of one who has taken refuge to the highest law. Telling is the threefold statement: to abandon a guest, to betray one seeking refuge, to strike down one who pleads — these are ‘the utmost cruelty’; the protection of the one who has entrusted himself is holy and inviolable. Here is revealed the dharma of refuge (śaraṇa), honored by every pious tradition: to take under one's protection is to answer for the fate of the one who has taken refuge. Telling, too, is that the brahmin is ready to perish with his wife sooner than violate this: fidelity to refuge is for him above life itself. Thus the scripture reveals the sanctity of protecting the defenseless; and the image of one who guards the one who has entrusted himself at the cost of his own life is a reflection of the Lord, who does not abandon those surrendered to Him.