Shloka 10
स्वदत्तां परदत्तां च मेदिनीं यो हरेद्द्विज । युक्तः कोटिकुलैर्याति नरकं चातिदारुणम्
svadattāṃ paradattāṃ ca medinīṃ yo hareddvija | yuktaḥ koṭikulairyāti narakaṃ cātidāruṇam
โอ้พราหมณ์ ผู้ใดฉกชิงที่ดิน ไม่ว่าจะเป็นที่ตนเคยถวายเองหรือที่ผู้อื่นถวายไว้ ผู้นั้นย่อมไปสู่นรกอันน่าสยดสยอง ถูกผูกพันไปพร้อมกับตระกูลนับโกฏิ
Unspecified (narratorial/dharmic injunction within the Brahma-khaṇḍa context)
Concept: Seizing land—whether one’s own donated land (retracting a gift) or land donated by another—is a grave adharma that drags the offender and vast lineages into dreadful hell.
Application: Do not retract donations, encroach on endowed/temple/charitable lands, or exploit legal loopholes; maintain clean property records; treat inherited endowments as sacred trusts; resolve disputes through dharmic arbitration rather than force.
Primary Rasa: bhayanaka
Secondary Rasa: raudra
Type: celestial_realm
Visual Art Cues: {"scene_description":"A grim vision shows a man tearing boundary stones from a donated field while spectral ancestors appear chained behind him, pulled toward a yawning, fiery abyss. Yama’s messengers with nooses emerge from smoke, and the stolen land is depicted as bleeding cracks in the earth, signaling cosmic violation.","primary_figures":["Offender seizing land","Yama-dūtas (messengers of Yama)","Chained ancestors/lineage spirits","Yama (implied or distant throne)"],"setting":"Field boundary dissolving into a hell-mouth; scorched ground, broken markers, smoke and iron chains.","lighting_mood":"thunder","color_palette":["charcoal black","blood red","smoke gray","rust orange","ashen white"],"tanjore_prompt":"Tanjore painting style: dramatic moral tableau with a central figure uprooting boundary stones, Yama-dūtas with gold-accented weapons and nooses, a stylized naraka pit below; heavy gold leaf used ironically on demonic ornaments and borders, intense reds and blacks, high-contrast didactic composition.","pahari_prompt":"Pahari miniature style: narrative split—foreground land encroachment with delicate detail, background transforming into a dark ravine with chained ancestral silhouettes; cool-to-warm gradient, fine brushwork on smoke and figures, restrained yet ominous palette.","kerala_mural_prompt":"Kerala mural style: bold outlined Yama-dūtas flanking the offender, circular border motifs like chains, flat fiery naraka below; strong reds/yellows with black outlines, temple-wall moral instruction aesthetic.","pichwai_prompt":"Pichwai cloth painting style: allegorical warning framed by ornate floral borders; central theft scene contrasted with a lower register of naraka flames and noose-bearing attendants; deep maroons and indigos with gold detailing, patterned textiles emphasizing the gravity of adharma."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["thunder rumble","sharp bell strikes","conch blast (warning)","chain clinks","fire crackle"]}
Sandhi Resolution Notes: हरेद्द्विज → हरेत् द्विज; कोटिकुलैर्याति → कोटिकुलैः याति; चातिदारुणम् → च अतिदारुणम्.
FAQs
It condemns the seizure of land—especially land connected with a gift or grant—and frames it as a grave adharma with severe karmic consequences.
“Svadattāṃ” refers to land one has granted (and then wrongfully reclaims), while “paradattāṃ” refers to land granted by someone else (and then wrongfully taken).
It emphasizes the social and karmic gravity of violating land-gifts: such acts are portrayed as far-reaching harms that implicate one’s family line through inherited consequences and collective dishonor.