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Shloka 10

यज्वा दानपति: क्षान्तो वृत्ते च परमे स्थित: । सत्यवागनसूयुश्च शीलवाजन्नियतेन्द्रिय:

yajvā dānapatiḥ kṣānto vṛtte ca parame sthitaḥ | satyavāg anasūyuś ca śīlavān niyatendriyaḥ ||

બ્રાહ્મણે કહ્યું— તે વિધિપૂર્વક યજ્ઞ કરનાર, દાનનો અગ્રણી પોષક, ક્ષમાશીલ અને પરમ સદાચારમાં દૃઢ સ્થિત છે. તે સત્ય બોલે છે, દોષદૃષ્ટિ તથા ઈર્ષ્યાથી રહિત છે, શીલવાન છે અને નિયમથી ઇન્દ્રિયો વશમાં રાખે છે.

यज्वाa sacrificer; one who performs yajña
यज्वा:
Karta
TypeNoun
Rootयज्वन्
FormMasculine, Nominative, Singular
दानपतिःlord of gifts; foremost donor
दानपतिः:
Karta
TypeNoun
Rootदानपति
FormMasculine, Nominative, Singular
क्षान्तःpatient; forbearing
क्षान्तः:
Karta
TypeAdjective
Rootक्षान्त
FormMasculine, Nominative, Singular
वृत्तेin conduct; in behavior
वृत्ते:
Adhikarana
TypeNoun
Rootवृत्त
FormNeuter, Locative, Singular
and
:
TypeIndeclinable
Root
परमेin the highest (state/standard)
परमे:
Adhikarana
TypeAdjective
Rootपरम
FormNeuter, Locative, Singular
स्थितःstanding; established
स्थितः:
Karta
TypeAdjective
Rootस्था
FormMasculine, Nominative, Singular
सत्यवाक्truth-speaking
सत्यवाक्:
Karta
TypeAdjective
Rootसत्यवाच्
FormMasculine, Nominative, Singular
अनसूयुःfree from envy; non-censorious
अनसूयुः:
Karta
TypeAdjective
Rootअनसूयु
FormMasculine, Nominative, Singular
and
:
TypeIndeclinable
Root
शीलवान्virtuous; of good character
शीलवान्:
Karta
TypeAdjective
Rootशीलवत्
FormMasculine, Nominative, Singular
अजन्a goat (as sacrificial animal)
अजन्:
Karta
TypeNoun
Rootअज
FormMasculine, Nominative, Singular
नियत-इन्द्रियःself-controlled; with restrained senses
नियत-इन्द्रियः:
Karta
TypeAdjective
Rootनियत + इन्द्रिय
FormMasculine, Nominative, Singular

ब्राह्मण उवाच

ब्राह्मण (Brāhmaṇa speaker)

Educational Q&A

The verse presents an ethical ideal: true excellence is marked by sacrificial responsibility, generosity, patience, adherence to the highest conduct, truthful speech, freedom from envious fault-finding, good character, and disciplined senses.

A brāhmaṇa speaker is describing (or praising) a model person by listing defining virtues—framing dharma not as theory but as recognizable qualities embodied in conduct and speech.