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Shloka 8

Dharma-vyādha’s Analysis of Moral Decline and the Mahābhūta–Guṇa Schema (धर्मव्याधोपदेशः)

ब्रह्मबन्धुषु यद्‌ दत्तं यद्‌ दत्तं वृषलीपतौ । स्त्रीजनेषु च यद्‌ दत्तं व्यालग्राहे तथैव च

brahmabandhuṣu yad dattaṃ yad dattaṃ vṛṣalīpatau | strījaneṣu ca yad dattaṃ vyālagrāhe tathaiva ca

马尔坎德耶说道:“凡施与徒有‘婆罗门之名’而无婆罗门真实行持者之物,凡施与出身卑下之妇的丈夫者之物,凡不加甄别而施与妇女群体者之物,亦复如是,凡在被猛兽或劫掠者所制之时而施与者——此等布施皆被视为德行有缺,因为未审受者之可受、施之所为、以及时地因缘之正当。”

ब्रह्मबन्धुषुamong/with brahma-bandhus (unworthy Brahmins)
ब्रह्मबन्धुषु:
Adhikarana
TypeNoun
Rootब्रह्मबन्धु
FormMasculine, Locative, Plural
यत्whatever (that which)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
दत्तम्given
दत्तम्:
Karma
TypeVerb
Rootदा
Formक्त (past passive participle), Neuter, Nominative/Accusative, Singular
यत्whatever (that which)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
दत्तम्given
दत्तम्:
Karma
TypeVerb
Rootदा
Formक्त (past passive participle), Neuter, Nominative/Accusative, Singular
वृषलीपतौin/with the husband of a śūdra-woman (low-born man)
वृषलीपतौ:
Adhikarana
TypeNoun
Rootवृषलीपति
FormMasculine, Locative, Singular
स्त्रीजनेषुamong womenfolk
स्त्रीजनेषु:
Adhikarana
TypeNoun
Rootस्त्रीजन
FormMasculine, Locative, Plural
and
:
TypeIndeclinable
Root
यत्whatever (that which)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
दत्तम्given
दत्तम्:
Karma
TypeVerb
Rootदा
Formक्त (past passive participle), Neuter, Nominative/Accusative, Singular
व्यालग्राहेin/at the seizing by a beast (danger from wild animals)
व्यालग्राहे:
Adhikarana
TypeNoun
Rootव्यालग्राह
FormMasculine, Locative, Singular
तथाthus/so
तथा:
TypeIndeclinable
Rootतथा
एवindeed/just
एव:
TypeIndeclinable
Rootएव
and
:
TypeIndeclinable
Root

मार्कण्डेय उवाच

M
Mārkaṇḍeya (speaker)
B
brahmabandhu (unworthy Brahmin by conduct)
V
vṛṣalīpati (husband of a vṛṣalī)
S
strījana (womenfolk)
V
vyāla (wild beast/predator)

Educational Q&A

Charity (dāna) must be guided by discernment: the recipient’s worthiness and the context of giving matter. Gifts made to improper recipients or under coercive, fear-driven circumstances are portrayed as ethically flawed and spiritually unfruitful.

Mārkaṇḍeya is instructing his listeners on standards of dharma, specifically evaluating types of giving. He lists examples of donations considered misdirected—given to unworthy persons or in compromised situations—within a broader didactic passage on righteous conduct.