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मनु-स्मृतिः       manu-smṛtiḥ - chapter-3

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षट त्रिंशदाब्दिकं चर्यं गुरौ त्रैवेदिकं व्रतम ।
तदर्धिकं पादिकं वा ग्रहणान्तिकमेव वा ॥१॥
1. ṣaṭ triṁśadābdikaṁ caryaṁ gurau traivedikaṁ vratam ,
tadardhikaṁ pādikaṁ vā grahaṇāntikameva vā.
वेदानधीत्य वेदौ वा वेदं वाऽपि यथाक्रमम ।
अविप्लुतब्रह्मचर्यो गृहस्थाश्रममावसेत ॥२॥
2. vedānadhītya vedau vā vedaṁ vā'pi yathākramam ,
aviplutabrahmacaryo gṛhasthāśramamāvaset.
तं प्रतीतं स्वधर्मेण ब्रह्मदायहरं पितुः ।
स्रग्विणं तल्प आसीनमर्हयेत प्रथमं गवा ॥३॥
3. taṁ pratītaṁ svadharmeṇa brahmadāyaharaṁ pituḥ ,
sragviṇaṁ talpa āsīnamarhayet prathamaṁ gavā.
गुरुणानुमतः स्नात्वा समावृत्तो यथाविधि ।
उद्वहेत द्विजो भार्यां सवर्णां लक्षणान्विताम ॥४॥
4. guruṇānumataḥ snātvā samāvṛtto yathāvidhi ,
udvaheta dvijo bhāryāṁ savarṇāṁ lakṣaṇānvitām.
असपिण्डा च या मातुरसगोत्रा च या पितुः ।
सा प्रशस्ता द्विजातीनां दारकर्मणि मैथुने ॥५॥
5. asapiṇḍā ca yā māturasagotrā ca yā pituḥ ,
sā praśastā dvijātīnāṁ dārakarmaṇi maithune.
महान्त्यपि समृद्धानि गोऽजाविधनधान्यतः ।
स्त्रीसंबन्धे दशैतानि कुलानि परिवर्जयेत ॥६॥
6. mahāntyapi samṛddhāni go'jāvidhanadhānyataḥ ,
strīsaṁbandhe daśaitāni kulāni parivarjayet.
हीनक्रियं निश्पुरुषं निश्छन्दो रोमशार्शसम ??।
क्षयामयाव्यऽपस्मारिश्वित्रिकुष्ठिकुलानि च ॥७॥
7. hīnakriyaṁ niśpuruṣaṁ niśchando romaśārśasam ??,
kṣayāmayāvy'pasmāriśvitrikuṣṭhikulāni ca.
नोद्वहेत कपिलां कन्यां नाधिकाङ्गीं न रोगिणीम ।
नालोमिकां नातिलोमां न वाचाटां न पिङ्गलाम ॥८॥
8. nodvahet kapilāṁ kanyāṁ nādhikāṅgīṁ na rogiṇīm ,
nālomikāṁ nātilomāṁ na vācāṭāṁ na piṅgalām.
नऋक्षवृक्षनदीनाम्नीं नान्त्यपर्वतनामिकाम ।
न पक्ष्यहिप्रेष्यनाम्नीं न च भीषणनामिकाम ॥९॥
9. naṛkṣavṛkṣanadīnāmnīṁ nāntyaparvatanāmikām ,
na pakṣyahipreṣyanāmnīṁ na ca bhīṣaṇanāmikām.
अव्यङ्गाङ्गीं सौम्यनाम्नीं हंसवारणगामिनीम ।
तनुलोमकेशदशनां मृद्वङ्गीमुद्वहेत स्त्रियम ॥१०॥
10. avyaṅgāṅgīṁ soṁyanāmnīṁ haṁsavāraṇagāminīm ,
tanulomakeśadaśanāṁ mṛdvaṅgīmudvahet striyam.
यस्यास्तु न भवेद भ्राता न विज्ञायेत वा पिता ।
नौपयच्छेत तां प्राज्ञः पुत्रिकाऽधर्मशङ्कया ॥११॥
11. yasyāstu na bhaved bhrātā na vijñāyeta vā pitā ,
naupayaccheta tāṁ prājñaḥ putrikā'dharmaśaṅkayā.
सवर्णाऽग्रे द्विजातीनां प्रशस्ता दारकर्मणि ।
कामतस्तु प्रवृत्तानामिमाः स्युः क्रमशोऽवराः ॥१२॥
12. savarṇā'gre dvijātīnāṁ praśastā dārakarmaṇi ,
kāmatastu pravṛttānāmimāḥ syuḥ kramaśo'varāḥ.
शूद्रैव भार्या शूद्रस्य सा च स्वा च विशः स्मृते ।
ते च स्वा चैव राज्ञश्च ताश्च स्वा चाग्रजन्मनः ॥१३॥
13. śūdraiva bhāryā śūdrasya sā ca svā ca viśaḥ smṛte ,
te ca svā caiva rājñaśca tāśca svā cāgrajanmanaḥ.
न ब्राह्मणक्षत्रिययोरापद्यपि हि तिष्ठतोः ।
कस्मिंश्चिदपि वृत्तान्ते शूद्रा भार्यौपदिश्यते ॥१४॥
14. na brāhmaṇakṣatriyayorāpadyapi hi tiṣṭhatoḥ ,
kasmiṁścidapi vṛttānte śūdrā bhāryaupadiśyate.
हीनजातिस्त्रियं मोहादुद्वहन्तो द्विजातयः ।
कुलान्येव नयन्त्याशु ससन्तानानि शूद्रताम ॥१५॥
15. hīnajātistriyaṁ mohādudvahanto dvijātayaḥ ,
kulānyeva nayantyāśu sasantānāni śūdratām.
शूद्रावेदी पतत्यत्रेरुतथ्यतनयस्य च ।
शौनकस्य सुतोत्पत्त्या तदपत्यतया भृगोः ॥१६॥
16. śūdrāvedī patatyatrerutathyatanayasya ca ,
śaunakasya sutotpattyā tadapatyatayā bhṛgoḥ.
शूद्रां शयनमारोप्य ब्राह्मणो यात्यधोगतिम ।
जनयित्वा सुतं तस्यां ब्राह्मण्यादेव हीयते ॥१७॥
17. śūdrāṁ śayanamāropya brāhmaṇo yātyadhogatim ,
janayitvā sutaṁ tasyāṁ brāhmaṇyādeva hīyate.
दैवपित्र्यातिथेयानि तत्प्रधानानि यस्य तु ।
नाश्नन्ति पितृदेवास्तन्न च स्वर्गं स गच्छति ॥१८॥
18. daivapitryātitheyāni tatpradhānāni yasya tu ,
nāśnanti pitṛdevāstanna ca svargaṁ sa gacchati.
वृषलीफेनपीतस्य निःश्वासोपहतस्य च ।
तस्यां चैव प्रसूतस्य निष्कृतिर्न विधीयते ॥१९॥
19. vṛṣalīphenapītasya niḥśvāsopahatasya ca ,
tasyāṁ caiva prasūtasya niṣkṛtirna vidhīyate.
चतुर्णामपि वर्णानं प्रेत्य चैह हिताहितान ।
अष्टाविमान समासेन स्त्रीविवाहान्निबोधत ॥२०॥
20. caturṇāmapi varṇānaṁ pretya caiha hitāhitān ,
aṣṭāvimān samāsena strīvivāhānnibodhata.
ब्राह्मो दैवस्तथैवार्षः प्राजापत्यस्तथाऽसुरः ।
गान्धर्वो राक्षसश्चैव पैशाचश्चाष्टमोऽधमः ॥२१॥
21. brāhmo daivastathaivārṣaḥ prājāpatyastathā'suraḥ ,
gāndharvo rākṣasaścaiva paiśācaścāṣṭamo'dhamaḥ.
यो यस्य धर्म्यो वर्णस्य गुणदोषौ च यस्य यौ ।
तद वः सर्वं प्रवक्ष्यामि प्रसवे च गुणागुणान ॥२२॥
22. yo yasya dharmyo varṇasya guṇadoṣau ca yasya yau ,
tad vaḥ sarvaṁ pravakṣyāmi prasave ca guṇāguṇān.
षडानुपूर्व्या विप्रस्य क्षत्रस्य चतुरोऽवरान ।
विश ॥२३॥
23. ṣaḍānupūrvyā viprasya kṣatrasya caturo'varān ,
viś.
चतुरो ब्राह्मणस्याद्यान प्रशस्तान कवयो विदुः ।
राक्षसं क्षत्रियस्यैकमासुरं वैश्यशूद्रयोः ॥२४॥
24. caturo brāhmaṇasyādyān praśastān kavayo viduḥ ,
rākṣasaṁ kṣatriyasyaikamāsuraṁ vaiśyaśūdrayoḥ.
पञ्चानां तु त्रयो धर्म्या द्वावधर्म्यौ स्मृताविह ।
पैशाचश्चासुरश्चैव न कर्तव्यौ कदा चन ॥२५॥
25. pañcānāṁ tu trayo dharmyā dvāvadharmyau smṛtāviha ,
paiśācaścāsuraścaiva na kartavyau kadā cana.
25. pañcānāṃ tu trayaḥ dharmyā dvāvadharmau smṛtāv iha
paiśācaḥ ca asuraḥ ca eva na kartavyau kadā ca na
25. Of the five, three are considered righteous, and two are known here as unrighteous. The Paisacha (marriage) and Asura (marriage) should never be performed.
पृथक पृथग वा मिश्रौ वा विवाहौ पूर्वचोदितौ ।
गान्धर्वो राक्षसश्चैव धर्म्यौ क्षत्रस्य तौ स्मृतौ ॥२६॥
26. pṛthak pṛthag vā miśrau vā vivāhau pūrvacoditau ,
gāndharvo rākṣasaścaiva dharmyau kṣatrasya tau smṛtau.
26. pṛthak pṛthag vā miśrau vā vivāhau pūrvac oditau
gāndharvaḥ ca asuraḥ ca eva dharmyau kṣatrasya tau smṛtau
26. Whether separately or mixed, the two aforementioned marriages (Gandharva and Rakshasa) are considered righteous for the Kshatriya.
आच्छाद्य चार्चयित्वा च श्रुतशीलवते स्वयम ।
आहूय दानं कन्याया ब्राह्मो धर्मः प्रकीर्तितः ॥२७॥
27. ācchādya cārcayitvā ca śrutaśīlavate svayam ,
āhūya dānaṁ kanyāyā brāhmo dharmaḥ prakīrtitaḥ.
27. ācchādya ca arcayitvā ca śrutuśīlavate svayam
āhūya dānaṃ kanyāyā brāhmo dharmaḥ prakīrtitaḥ
27. The Brahma (marriage) is declared as the righteous way when, after adorning and honoring the bride and inviting the groom who is learned and of good character, the daughter is given (in marriage).
यज्ञे तु वितते सम्यग ऋत्विजे कर्म कुर्वते ।
अलङ्कृत्य सुतादानं दैवं धर्मं प्रचक्षते ॥२८॥
28. yajñe tu vitate samyag ṛtvije karma kurvate ,
alaṅkṛtya sutādānaṁ daivaṁ dharmaṁ pracakṣate.
28. yajñe tu vitate samyag ṛtvije karma kurvate
alaṅkr̥tya sutādānaṃ daivaṃ dharmaṃ pracakṣate
28. When a Vedic ritual (yajña) is properly performed, the giving of a daughter, adorned and to the priest performing the rites, is called the divine (Daiva) righteous way.
एकं गोमिथुनं द्वे वा वरादादाय धर्मतः ।
कन्याप्रदानं विधिवदार्षो धर्मः स उच्यते ॥२९॥
29. ekaṁ gomithunaṁ dve vā varādādāya dharmataḥ ,
kanyāpradānaṁ vidhivadārṣo dharmaḥ sa ucyate.
सहौभौ चरतां धर्ममिति वाचाऽनुभाष्य च ।
कन्याप्रदानमभ्यर्च्य प्राजापत्यो विधिः स्मृतः ॥३०॥
30. sahaubhau caratāṁ dharmamiti vācā'nubhāṣya ca ,
kanyāpradānamabhyarcya prājāpatyo vidhiḥ smṛtaḥ.
ज्ञातिभ्यो द्रविणं दत्त्वा कन्यायै चैव शक्तितः ।
कन्याप्रदानं स्वाच्छन्द्यादासुरो धर्म उच्यते ॥३१॥
31. jñātibhyo draviṇaṁ dattvā kanyāyai caiva śaktitaḥ ,
kanyāpradānaṁ svācchandyādāsuro dharma ucyate.
इच्छयाऽन्योन्यसंयोगः कन्यायाश्च वरस्य च ।
गान्धर्वः स तु विज्ञेयो मैथुन्यः कामसंभवः ॥३२॥
32. icchayā'nyonyasaṁyogaḥ kanyāyāśca varasya ca ,
gāndharvaḥ sa tu vijñeyo maithunyaḥ kāmasaṁbhavaḥ.
हत्वा छित्त्वा च भित्त्वा च क्रोशन्तीं रुदतीं गृहात ।
प्रसह्य कन्याहरणं राक्षसो विधिरुच्यते ॥३३॥
33. hatvā chittvā ca bhittvā ca krośantīṁ rudatīṁ gṛhāt ,
prasahya kanyāharaṇaṁ rākṣaso vidhirucyate.
सुप्तां मत्तां प्रमत्तां वा रहो यत्रोपगच्छति ।
स पापिष्ठो विवाहानां पैशाचश्चाष्टमोऽधमः ॥३४॥
34. suptāṁ mattāṁ pramattāṁ vā raho yatropagacchati ,
sa pāpiṣṭho vivāhānāṁ paiśācaścāṣṭamo'dhamaḥ.
अद्भिरेव द्विजाग्र्याणां कन्यादानं विशिष्यते ।
इतरेषां तु वर्णानामितरेतरकाम्यया ॥३५॥
35. adbhireva dvijāgryāṇāṁ kanyādānaṁ viśiṣyate ,
itareṣāṁ tu varṇānāmitaretarakāmyayā.
यो यस्यैषां विवाहानां मनुना कीर्तितो गुणः ।
सर्वं शृणुत तं विप्राः सर्वं कीर्तयतो मम ॥३६॥
36. yo yasyaiṣāṁ vivāhānāṁ manunā kīrtito guṇaḥ ,
sarvaṁ śṛṇuta taṁ viprāḥ sarvaṁ kīrtayato mama.
दश पूर्वान परान वंश्यानात्मानं चैकविंशकम ।
ब्राह्मीपुत्रः सुकृतकृत्मोचयत्येनसः पितॄन ॥३७॥
37. daśa pūrvān parān vaṁśyānātmānaṁ caikaviṁśakam ,
brāhmīputraḥ sukṛtakṛtmocayatyenasaḥ pitṝn.
दैवौढाजः सुतश्चैव सप्त सप्त परावरान ।
आर्षौढाजः सुतस्त्रींस्त्रीन षट षट कायौढजः सुतः ॥३८॥
38. daivauḍhājaḥ sutaścaiva sapta sapta parāvarān ,
ārṣauḍhājaḥ sutastrīṁstrīn ṣaṭ ṣaṭ kāyauḍhajaḥ sutaḥ.
ब्राह्मादिषु विवाहेषु चतुर्ष्वेवानुपूर्वशः ।
ब्रह्मवर्चस्विनः पुत्रा जायन्ते शिष्टसम्मताः ॥३९॥
39. brāhmādiṣu vivāheṣu caturṣvevānupūrvaśaḥ ,
brahmavarcasvinaḥ putrā jāyante śiṣṭasammatāḥ.
रूपसत्त्वगुणोपेता धनवन्तो यशस्विनः ।
पर्याप्तभोगा धर्मिष्ठा जीवन्ति च शतं समाः ॥४०॥
40. rūpasattvaguṇopetā dhanavanto yaśasvinaḥ ,
paryāptabhogā dharmiṣṭhā jīvanti ca śataṁ samāḥ.
इतरेषु तु शिष्टेषु नृशंसाऽनृतवादिनः ।
जायन्ते दुर्विवाहेषु ब्रह्मधर्मद्विषः सुताः ॥४१॥
41. itareṣu tu śiṣṭeṣu nṛśaṁsā'nṛtavādinaḥ ,
jāyante durvivāheṣu brahmadharmadviṣaḥ sutāḥ.
41. itarēṣu tu śiṣṭēṣu nr̥śaṁsā anr̥tavādinaḥ
jayantē durvivāhēṣu brahmadharmadviṣaḥ sutāḥ
41. tu itarēṣu śiṣṭēṣu brahmadharmadviṣaḥ nr̥śaṁsā
anr̥tavādinaḥ sutāḥ durvivāhēṣu jayantē
41. Among other well-behaved people, in unfortunate marriages, cruel, untruthful sons are born, who are haters of the (Brahmanical) law and (its) order (dharma).
अनिन्दितैः स्त्रीविवाहैरनिन्द्या भवति प्रजा ।
निन्दितैर्निन्दिता नॄणां तस्मान्निन्द्यान विवर्जयेत ॥४२॥
42. aninditaiḥ strīvivāhairanindyā bhavati prajā ,
ninditairninditā nṝṇāṁ tasmānnindyān vivarjayet.
42. aninditaiḥ strīvivāhairanindyā bhavati prajā
ninditaiḥ ninditā nr̥ṇāṁ tasmānnindyān vivarjayēta
42. prajā aninditaiḥ strīvivāhaiḥ anindyā bhavati nr̥ṇāṁ
ninditaiḥ ninditā bhavati tasmāt nindyān vivarjayēta
42. From blameless marriages, the offspring become blameless. From blameworthy marriages, humans' offspring become blameworthy. Therefore, one should avoid blameworthy unions.
पाणिग्रहणसंस्कारः सवर्णासूपदिश्यते ।
असवर्णास्वयं ज्ञेयो विधिरुद्वाहकर्मणि ॥४३॥
43. pāṇigrahaṇasaṁskāraḥ savarṇāsūpadiśyate ,
asavarṇāsvayaṁ jñeyo vidhirudvāhakarmaṇi.
43. pāṇigrahaṇasaṁskāraḥ savarṇāsu upadiśyatē
asavarṇāsu ayaṁ jñēyaḥ vidhiḥ udvāhakarmaṇi
43. pāṇigrahaṇasaṁskāraḥ savarṇāsu upadiśyatē
asavarṇāsu ayaṁ vidhiḥ udvāhakarmaṇi jñēyaḥ
43. The ritual of taking hands (pāṇigrahaṇa) is prescribed for women of the same caste (savarṇā). For women of different castes (asavarṇā), the procedure for the wedding ceremony (vivāhakarmaṇi) should be known by oneself.
शरः क्षत्रियया ग्राह्यः प्रतोदो वैश्यकन्यया ।
वसनस्य दशा ग्राह्या शूद्रयोत्कृष्टवेदने ॥४४॥
44. śaraḥ kṣatriyayā grāhyaḥ pratodo vaiśyakanyayā ,
vasanasya daśā grāhyā śūdrayotkṛṣṭavedane.
44. śaraḥ kṣatriyayā grāhyaḥ pratōdō vaiśyakanyayā
vasanasya daśā grāhyā śūdrāyā utkruṣṭavēdanē
44. śaraḥ kṣatriyayā grāhyaḥ pratōdaḥ vaiśyakanyayā
grāhyaḥ vasanasya daśā śūdrāyā utkruṣṭavēdanē grāhyā
44. A bow is to be accepted by a Kshatriya woman, a whip by a Vaishya woman. A measure of cloth is to be accepted by a Shudra woman (depending on the quality of the garment).
ऋतुकालाभिगामी स्यात स्वदारनिरतः सदा ।
पर्ववर्जं व्रजेच्चैनां तद्व्रतो रतिकाम्यया ॥४५॥
45. ṛtukālābhigāmī syāt svadāranirataḥ sadā ,
parvavarjaṁ vrajeccaināṁ tadvrato ratikāmyayā.
ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः ।
चतुर्भिरितरैः सार्धमहोभिः सद्विगर्हितैः ॥४६॥
46. ṛtuḥ svābhāvikaḥ strīṇāṁ rātrayaḥ ṣoḍaśa smṛtāḥ ,
caturbhiritaraiḥ sārdhamahobhiḥ sadvigarhitaiḥ.
तासामाद्याश्चतस्रस्तु निन्दितैकादशी च या ।
त्रयोदशी च शेषास्तु प्रशस्ता दशरात्रयः ॥४७॥
47. tāsāmādyāścatasrastu ninditaikādaśī ca yā ,
trayodaśī ca śeṣāstu praśastā daśarātrayaḥ.
युग्मासु पुत्रा जायन्ते स्त्रियोऽयुग्मासु रात्रिषु ।
तस्माद युग्मासु पुत्रार्थी संविशेदार्तवे स्त्रियम ॥४८॥
48. yugmāsu putrā jāyante striyo'yugmāsu rātriṣu ,
tasmād yugmāsu putrārthī saṁviśedārtave striyam.
पुमान पुंसोऽधिके शुक्रे स्त्री भवत्यधिके स्त्रियाः ।
समेऽपुमान पुं ॥४९॥
49. pumān puṁso'dhike śukre strī bhavatyadhike striyāḥ ,
same'pumān puṁ.
निन्द्यास्वष्टासु चान्यासु स्त्रियो रात्रिषु वर्जयन ।
ब्रह्मचार्येव भवति यत्र तत्राश्रमे वसन ॥५०॥
50. nindyāsvaṣṭāsu cānyāsu striyo rātriṣu varjayan ,
brahmacāryeva bhavati yatra tatrāśrame vasan.
न कन्यायाः पिता विद्वान गृह्णीयात शुल्कमण्वपि ।
गृह्णंशुल्कं हि लोभेन स्यान्नरोऽपत्यविक्रयी ॥५१॥
51. na kanyāyāḥ pitā vidvān gṛhṇīyāt śulkamaṇvapi ,
gṛhṇaṁśulkaṁ hi lobhena syānnaro'patyavikrayī.
स्त्रीधनानि तु ये मोहादुपजीवन्ति बान्धवाः ।
नारीयानानि वस्त्रं वा ते पापा यान्त्यधोगतिम ॥५२॥
52. strīdhanāni tu ye mohādupajīvanti bāndhavāḥ ,
nārīyānāni vastraṁ vā te pāpā yāntyadhogatim.
आर्षे गोमिथुनं शुल्कं के चिदाहुर्मृषैव तत ।
अल्पोऽप्येवं महान वाऽपि विक्रयस्तावदेव सः ॥५३॥
53. ārṣe gomithunaṁ śulkaṁ ke cidāhurmṛṣaiva tat ,
alpo'pyevaṁ mahān vā'pi vikrayastāvadeva saḥ.
यासां नाददते शुल्कं ज्ञातयो न स विक्रयः ।
अर्हणं तत कुमारीणामानृशंस्यं च केवलम ॥५४॥
54. yāsāṁ nādadate śulkaṁ jñātayo na sa vikrayaḥ ,
arhaṇaṁ tat kumārīṇāmānṛśaṁsyaṁ ca kevalam.
पितृभिर्भ्रातृभिश्चैताः पतिभिर्देवरैस्तथा ।
पूज्या भूषयितव्याश्च बहुकल्याणमीप्सुभिः ॥५५॥
55. pitṛbhirbhrātṛbhiścaitāḥ patibhirdevaraistathā ,
pūjyā bhūṣayitavyāśca bahukalyāṇamīpsubhiḥ.
यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः ।
यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः ॥५६॥
56. yatra nāryastu pūjyante ramante tatra devatāḥ ,
yatraitāstu na pūjyante sarvāstatrāphalāḥ kriyāḥ.
शोचन्ति जामयो यत्र विनश्यत्याशु तत कुलम ।
न शोचन्ति तु यत्रैता वर्धते तद हि सर्वदा ॥५७॥
57. śocanti jāmayo yatra vinaśyatyāśu tat kulam ,
na śocanti tu yatraitā vardhate tad hi sarvadā.
जामयो यानि गेहानि शपन्त्यप्रतिपूजिताः
तानि कृत्याहतानीव विनश्यन्ति समन्ततः ॥५८॥
58. jāmayo yāni gehāni śapantyapratipūjitāḥ
tāni kṛtyāhatānīva vinaśyanti samantataḥ.
तस्मादेताः सदा पूज्या भूषणाच्छादनाशनैः ।
भूतिकामैर्नरैर्नित्यं सत्कारेषूत्सवेषु च । ॥५९॥
59. tasmādetāḥ sadā pūjyā bhūṣaṇācchādanāśanaiḥ ,
bhūtikāmairnarairnityaṁ satkāreṣūtsaveṣu ca ,.
संतुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च ।
यस्मिन्नेव कुले नित्यं कल्याणं तत्र वै ध्रुवम ॥६०॥
60. saṁtuṣṭo bhāryayā bhartā bhartrā bhāryā tathaiva ca ,
yasminneva kule nityaṁ kalyāṇaṁ tatra vai dhruvam.
यदि हि स्त्री न रोचेत पुमांसं न प्रमोदयेत ।
अप्रमोदात पुनः पुंसः प्रजनं न प्रवर्तते ॥६१॥
61. yadi hi strī na roceta pumāṁsaṁ na pramodayet ,
apramodāt punaḥ puṁsaḥ prajanaṁ na pravartate.
स्त्रियां तु रोचमानायां सर्वं तद रोचते कुलम ।
तस्यां त्वरोचमानायां सर्वमेव न रोचते ॥६२॥
62. striyāṁ tu rocamānāyāṁ sarvaṁ tad rocate kulam ,
tasyāṁ tvarocamānāyāṁ sarvameva na rocate.
कुविवाहैः क्रियालोपैर्वेदानध्ययनेन च ।
कुलान्यकुलतां यान्ति ब्राह्मणातिक्रमेण च ॥६३॥
63. kuvivāhaiḥ kriyālopairvedānadhyayanena ca ,
kulānyakulatāṁ yānti brāhmaṇātikrameṇa ca.
शिल्पेन व्यवहारेण शूद्रापत्यैश्च केवलैः ।
गोभिरश्वैश्च यानैश्च कृष्या राजोपसेवया ॥६४॥
64. śilpena vyavahāreṇa śūdrāpatyaiśca kevalaiḥ ,
gobhiraśvaiśca yānaiśca kṛṣyā rājopasevayā.
अयाज्ययाजनैश्चैव नास्तिक्येन च कर्मणाम ।
कुलान्याशु विनश्यन्ति यानि हीनानि मन्त्रतः ॥६५॥
65. ayājyayājanaiścaiva nāstikyena ca karmaṇām ,
kulānyāśu vinaśyanti yāni hīnāni mantrataḥ.
मन्त्रतस्तु समृद्धानि कुलान्यल्पधनान्यपि ।
कुलसङ्ख्यां च गच्छन्ति कर्षन्ति च महद यशः ॥६६॥
66. mantratastu samṛddhāni kulānyalpadhanānyapi ,
kulasaṅkhyāṁ ca gacchanti karṣanti ca mahad yaśaḥ.
वैवाहिकेऽग्नौ कुर्वीत गृह्यं कर्म यथाविधि ।
पञ्चयज्ञविधानं च पक्तिं चान्वाहिकीं गृही ॥६७॥
67. vaivāhike'gnau kurvīta gṛhyaṁ karma yathāvidhi ,
pañcayajñavidhānaṁ ca paktiṁ cānvāhikīṁ gṛhī.
पञ्च सूना गृहस्थस्य चुल्ली पेषण्युपस्करः ।
कण्डनी चौदकुम्भश्च बध्यते यास्तु वाहयन ॥६८॥
68. pañca sūnā gṛhasthasya cullī peṣaṇyupaskaraḥ ,
kaṇḍanī caudakumbhaśca badhyate yāstu vāhayan.
तासां क्रमेण सर्वासां निष्कृत्यर्थं महर्षिभिः ।
पञ्च कॢप्ता महायज्ञाः प्रत्यहं गृहमेधिनाम ॥६९॥
69. tāsāṁ krameṇa sarvāsāṁ niṣkṛtyarthaṁ maharṣibhiḥ ,
pañca kḷptā mahāyajñāḥ pratyahaṁ gṛhamedhinām.
69. tasam kramena sarvasam nishkrutyartham maharshibhih
| pancha klipata mahayajnah pratyaham grihamedhinam
69. For the expiation of all these (sins), great sages (maharshibhih) have established, day after day, five great Vedic rituals (mahayajnah) for householders (grihamedhinam).
अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम ।
होमो दैवो बलिर्भौतो नृयज्ञोऽतिथिपूजनम ॥७०॥
70. adhyāpanaṁ brahmayajñaḥ pitṛyajñastu tarpaṇam ,
homo daivo balirbhauto nṛyajño'tithipūjanam.
70. adhyapanam brahmayajnah pitryajnah tu tarpanaṃ |
homaḥ daivaḥ balirbhautaḥ nṛyajñaḥ atithipūjanam
70. The teaching of scripture is the 'Brahman (brahma) yajna (yajña)'; offering water to ancestors (pitṛ) is the 'Pitṛ yajna (yajña)'; the fire ritual (homa) is the 'Daiva yajna (yajña)'; offerings to beings are the 'Bhauta yajna (yajña)'; and honoring guests (atithi) is the 'Nṛ yajna (yajña)'.
पञ्चैतान यो महाऽयज्ञान्न हापयति शक्तितः ।
स गृहेऽपि वसन्नित्यं सूनादोषैर्न लिप्यते ॥७१॥
71. pañcaitān yo mahā'yajñānna hāpayati śaktitaḥ ,
sa gṛhe'pi vasannityaṁ sūnādoṣairna lipyate.
71. pañcaitān yo mahāyajñānn hāpayati śaktitaḥ |
sa gr̥he'pi vasannityaṃ sūnādōṣairna lipyatē
71. He who, according to his ability (śakti), does not neglect these five great Vedic rituals (mahāyajñāḥ), even while living constantly (nityaṃ) in a household (gr̥he), is not tainted by the sins (doṣaiḥ) arising from a slaughterhouse (sūnā).
देवताऽतिथिभृत्यानां पितॄणामात्मनश्च यः ।
न निर्वपति पञ्चानामुच्छ्वसन्न स जीवति ॥७२॥
72. devatā'tithibhṛtyānāṁ pitṝṇāmātmanaśca yaḥ ,
na nirvapati pañcānāmucchvasanna sa jīvati.
72. dēvatā'tithibhr̥tyānāṃ pitr̥ṇamātmanaśca yaḥ
| na nirvapati pañcānāmucchvasanna sa jīvati
72. He who does not properly provide for (nirvapayati) the gods (devatā), guests (atithi), servants (bhr̥tya), ancestors (pitṛ), and himself (ātman) – out of these five groups – he indeed does not truly live, even while breathing (ucchvasan).
अहुतं च हुतं चैव तथा प्रहुतमेव च ।
ब्राह्म्यं हुतं प्राशितं च पञ्चयज्ञान प्रचक्षते ? ॥७३॥
73. ahutaṁ ca hutaṁ caiva tathā prahutameva ca ,
brāhmyaṁ hutaṁ prāśitaṁ ca pañcayajñān pracakṣate ?.
जपोऽहुतो हुतो होमः प्रहुतो भौतिको बलिः ।
ब्राह्म्यं हुतं द्विजाग्र्यार्चा प्राशितं पितृतर्पणम ? ॥७४॥
74. japo'huto huto homaḥ prahuto bhautiko baliḥ ,
brāhmyaṁ hutaṁ dvijāgryārcā prāśitaṁ pitṛtarpaṇam ?.
स्वाध्याये नित्ययुक्तः स्याद दैवे चैवैह कर्मणि ।
दैवकर्मणि युक्तो हि बिभर्तीदं चराचरम ॥७५॥
75. svādhyāye nityayuktaḥ syād daive caivaiha karmaṇi ,
daivakarmaṇi yukto hi bibhartīdaṁ carācaram.
अग्नौ प्रास्ताऽहुतिः सम्यगादित्यमुपतिष्ठते ।
आदित्याज जायते वृष्तिर्वृष्टेरन्नं ततः प्रजाः ॥७६॥
76. agnau prāstā'hutiḥ samyagādityamupatiṣṭhate ,
ādityāj jāyate vṛṣtirvṛṣṭerannaṁ tataḥ prajāḥ.
यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तवः ।
तथा गृहस्थमाश्रित्य वर्तन्ते सर्व आश्रमाः ॥७७॥
77. yathā vāyuṁ samāśritya vartante sarvajantavaḥ ,
tathā gṛhasthamāśritya vartante sarva āśramāḥ.
77. yathā vāyum samāśritya vartante sarvajantavaḥ
tathā gṛhastham āśritya vartante sarve āśramāḥ
77. yathā sarvajantavaḥ vāyum samāśritya vartante
tathā sarve āśramāḥ gṛhastham āśritya vartante
77. Just as all living beings depend on air, similarly all other stages of life (āśramāḥ) depend on the householder for their sustenance.
यस्मात त्रयोऽप्याश्रमिणो ज्ञानेनान्नेन चान्वहम ।
गृहस्थेनैव धार्यन्ते तस्माज ज्येष्ठाश्रमो गृही ॥७८॥
78. yasmāt trayo'pyāśramiṇo jñānenānnena cānvaham ,
gṛhasthenaiva dhāryante tasmāj jyeṣṭhāśramo gṛhī.
78. yasmāt trayaḥ api āśramiṇaḥ jñānena annena ca anvaham
gṛhasthena eva dhāryante tasmāt jyeṣṭhāśramaḥ gṛhī
78. yasmāt trayaḥ api āśramiṇaḥ jñānena annena ca anvaham
gṛhasthena eva dhāryante tasmāt gṛhī jyeṣṭhāśramaḥ
78. Because the three other stages of life (āśramas) are daily sustained by the householder (gṛhastha) through both knowledge and food, therefore the householder is the foremost (jyeṣṭha) among the stages of life.
स संधार्यः प्रयत्नेन स्वर्गमक्षयमिच्छता ।
सुखं चेहेच्छताऽत्यन्तं योऽधार्यो दुर्बलेन्द्रियैः ॥७९॥
79. sa saṁdhāryaḥ prayatnena svargamakṣayamicchatā ,
sukhaṁ cehecchatā'tyantaṁ yo'dhāryo durbalendriyaiḥ.
79. saḥ saṃdhāryaḥ prayatnena svargam akṣayam icchatā sukham
ca iha icchatā atyantam yaḥ adhāryaḥ durbalendriyaiḥ
79. svargam akṣayam icchatā iha ca atyantam sukham icchatā
prayatnena saḥ saṃdhāryaḥ yaḥ durbalendriyaiḥ adhāryaḥ
79. That stage of life (of a householder) must be diligently maintained by one who desires imperishable heaven and also wishes for ultimate happiness in this world; it is, however, impossible to maintain for those with weak senses.
ऋषयः पितरो देवा भूतान्यतिथयस्तथा ।
आशासते कुटुम्बिभ्यस्तेभ्यः कार्यं विजानता ॥८०॥
80. ṛṣayaḥ pitaro devā bhūtānyatithayastathā ,
āśāsate kuṭumbibhyastebhyaḥ kāryaṁ vijānatā.
80. ṛṣayaḥ pitaraḥ devāḥ bhūtāni atithayaḥ tathā
āśāsate kuṭumbibhyaḥ tebhyaḥ kāryam vijānatā
80. ṛṣayaḥ pitaraḥ devāḥ bhūtāni atithayaḥ tathā
kuṭumbibhyaḥ āśāsate tebhyaḥ kāryam vijānatā
80. Sages, ancestors, gods, various beings, and guests - all similarly expect (sustenance) from householders. Therefore, a discerning person should fulfill their duties towards them.
स्वाध्यायेनार्चयेतऋषीन होमैर्देवान यथाविधि ।
पितॄंश्राद्धैश्च नॄनन्नैर्भूतानि बलिकर्मणा ॥८१॥
81. svādhyāyenārcayetaṛṣīn homairdevān yathāvidhi ,
pitṝṁśrāddhaiśca nṝnannairbhūtāni balikarmaṇā.
कुर्यादहरहः श्राद्धमन्नाद्येनोदकेन वा ।
पयोमूलफलैर्वाऽपि पितृभ्यः प्रीतिमावहन ॥८२॥
82. kuryādaharahaḥ śrāddhamannādyenodakena vā ,
payomūlaphalairvā'pi pitṛbhyaḥ prītimāvahan.
एकमप्याशयेद विप्रं पित्र्यर्थे पाञ्चयज्ञिके ।
न चैवात्राशयेत किं चिद वैश्वदेवं प्रति द्विजम ॥८३॥
83. ekamapyāśayed vipraṁ pitryarthe pāñcayajñike ,
na caivātrāśayet kiṁ cid vaiśvadevaṁ prati dvijam.
वैश्वदेवस्य सिद्धस्य गृह्येऽग्नौ विधिपूर्वकम ।
आभ्यः कुर्याद देवताभ्यो ब्राह्मणो होममन्वहम ॥८४॥
84. vaiśvadevasya siddhasya gṛhye'gnau vidhipūrvakam ,
ābhyaḥ kuryād devatābhyo brāhmaṇo homamanvaham.
अग्नेः सोमस्य चैवादौ तयोश्चैव समस्तयोः ।
विश्वेभ्यश्चैव देवेभ्यो धन्वन्तरय एव च ॥८५॥
85. agneḥ somasya caivādau tayoścaiva samastayoḥ ,
viśvebhyaścaiva devebhyo dhanvantaraya eva ca.
कुह्वै चैवानुमत्यै च प्रजापतय एव च ।
सह द्यावापृथिव्योश्च तथा स्विष्टकृतेऽन्ततः ॥८६॥
86. kuhvai caivānumatyai ca prajāpataya eva ca ,
saha dyāvāpṛthivyośca tathā sviṣṭakṛte'ntataḥ.
एवं सम्यग हविर्हुत्वा सर्वदिक्षु प्रदक्षिणम ।
इन्द्रान्तकाप्पतीन्दुभ्यः सानुगेभ्यो बलिं हरेत ॥८७॥
87. evaṁ samyag havirhutvā sarvadikṣu pradakṣiṇam ,
indrāntakāppatīndubhyaḥ sānugebhyo baliṁ haret.
मरुद्भ्य इति तु द्वारि क्षिपेदप्स्वद्भ्य इत्यपि ??।
वनस्पतिभ्य इत्येवं मुसलोलूखले हरेत ॥८८॥
88. marudbhya iti tu dvāri kṣipedapsvadbhya ityapi ??,
vanaspatibhya ityevaṁ musalolūkhale haret.
उच्छीर्षके श्रियै कुर्याद भद्रकाल्यै च पादतः ।
ब्रह्मवास्तोष्पतिभ्यां तु वास्तुमध्ये बलिं हरेत ॥८९॥
89. ucchīrṣake śriyai kuryād bhadrakālyai ca pādataḥ ,
brahmavāstoṣpatibhyāṁ tu vāstumadhye baliṁ haret.
विश्वेभ्यश्चैव देवेभ्यो बलिमाकाश उत्क्षिपेत ।
दिवाचरेभ्यो भूतेभ्यो नक्तञ्चारिभ्य एव च ॥९०॥
90. viśvebhyaścaiva devebhyo balimākāśa utkṣipet ,
divācarebhyo bhūtebhyo naktañcāribhya eva ca.
पृष्ठवास्तुनि कुर्वीत बलिं सर्वात्मभूतये ।
पितृभ्यो बलिशेषं तु सर्वं दक्षिणतो हरेत ॥९१॥
91. pṛṣṭhavāstuni kurvīta baliṁ sarvātmabhūtaye ,
pitṛbhyo baliśeṣaṁ tu sarvaṁ dakṣiṇato haret.
शूनां च पतितानां च श्वपचां पापरोगिणाम ।
वयसानां कृमीणां च शनकैर्निर्वपेद भुवि ॥९२॥
92. śūnāṁ ca patitānāṁ ca śvapacāṁ pāparogiṇām ,
vayasānāṁ kṛmīṇāṁ ca śanakairnirvaped bhuvi.
एवं यः सर्वभूतानि ब्राह्मणो नित्यमर्चति ।
स गच्छति परं स्थानं तेजोमूर्तिः पथार्जुना ॥९३॥
93. evaṁ yaḥ sarvabhūtāni brāhmaṇo nityamarcati ,
sa gacchati paraṁ sthānaṁ tejomūrtiḥ pathārjunā.
कृत्वैतद बलिकर्मैवमतिथिं पूर्वमाशयेत ।
भिक्षां च भिक्षवे दद्याद विधिवद ब्रह्मचारिणे ॥९४॥
94. kṛtvaitad balikarmaivamatithiṁ pūrvamāśayet ,
bhikṣāṁ ca bhikṣave dadyād vidhivad brahmacāriṇe.
यत पुण्यफलमाप्नोति गां दत्त्वा विधिवद गुरोः ।
तत पुण्यफलमाप्नोति भिक्षां दत्त्वा द्विजो गृही ॥९५॥
95. yat puṇyaphalamāpnoti gāṁ dattvā vidhivad guroḥ ,
tat puṇyaphalamāpnoti bhikṣāṁ dattvā dvijo gṛhī.
भिक्षामप्युदपात्रं वा सत्कृत्य विधिपूर्वकम ।
वेदतत्त्वार्थविदुषे ब्राह्मणायोपपादयेत ॥९६॥
96. bhikṣāmapyudapātraṁ vā satkṛtya vidhipūrvakam ,
vedatattvārthaviduṣe brāhmaṇāyopapādayet.
नश्यन्ति हव्यकव्यानि नराणामविजानताम ।
भस्मीभूतेषु विप्रेषु मोहाद दत्तानि दातृभिः ॥९७॥
97. naśyanti havyakavyāni narāṇāmavijānatām ,
bhasmībhūteṣu vipreṣu mohād dattāni dātṛbhiḥ.
विद्यातपस्समृद्धेषु हुतं विप्रमुखाग्निषु ।
निस्तारयति दुर्गाच्च महतश्चैव किल्बिषात ॥९८॥
98. vidyātapassamṛddheṣu hutaṁ vipramukhāgniṣu ,
nistārayati durgācca mahataścaiva kilbiṣāt.
संप्राप्ताय त्वतिथये प्रदद्यादासनौदके ।
अन्नं चैव यथाशक्ति सत्कृत्य विधिपूर्वकम ॥९९॥
99. saṁprāptāya tvatithaye pradadyādāsanaudake ,
annaṁ caiva yathāśakti satkṛtya vidhipūrvakam.
शिलानप्युञ्छतो नित्यं पञ्चाग्नीनपि जुह्वतः ।
सर्वं सुकृतमादत्ते ब्राह्मणोऽनर्चितो वसन ॥१००॥
100. śilānapyuñchato nityaṁ pañcāgnīnapi juhvataḥ ,
sarvaṁ sukṛtamādatte brāhmaṇo'narcito vasan.
तृणानि भूमिरुदकं वाक चतुर्थी च सूनृता ।
एतान्यपि सतां गेहे नोच्छिद्यन्ते कदा चन ॥१०१॥
101. tṛṇāni bhūmirudakaṁ vāk caturthī ca sūnṛtā ,
etānyapi satāṁ gehe nocchidyante kadā cana.
एकरात्रं तु निवसन्नतिथिर्ब्राह्मणः स्मृतः ।
अनित्यं हि स्थितो यस्मात तस्मादतिथिरुच्यते ॥१०२॥
102. ekarātraṁ tu nivasannatithirbrāhmaṇaḥ smṛtaḥ ,
anityaṁ hi sthito yasmāt tasmādatithirucyate.
नैकग्रामीणमतिथिं विप्रं साङ्गतिकं तथा ।
उपस्थितं गृहे विद्याद भार्या यत्राग्नयोऽपि वा ॥१०३॥
103. naikagrāmīṇamatithiṁ vipraṁ sāṅgatikaṁ tathā ,
upasthitaṁ gṛhe vidyād bhāryā yatrāgnayo'pi vā.
उपासते ये गृहस्थाः परपाकमबुद्धयः ।
तेन ते प्रेत्य पशुतां व्रजन्त्यन्नादिदायिनः ॥१०४॥
104. upāsate ye gṛhasthāḥ parapākamabuddhayaḥ ,
tena te pretya paśutāṁ vrajantyannādidāyinaḥ.
अप्रणोद्योऽतिथिः सायं सूर्यौढो गृहमेधिना ।
काले प्राप्तस्त्वकाले वा नास्यानश्नन गृहे वसेत ॥१०५॥
105. apraṇodyo'tithiḥ sāyaṁ sūryauḍho gṛhamedhinā ,
kāle prāptastvakāle vā nāsyānaśnan gṛhe vaset.
न वै स्वयं तदश्नीयादतिथिं यन्न भोजयेत ।
धन्यं यशस्यमायुष्यं स्वर्ग्यं वाऽतिथिपूजनम ॥१०६॥
106. na vai svayaṁ tadaśnīyādatithiṁ yanna bhojayet ,
dhanyaṁ yaśasyamāyuṣyaṁ svargyaṁ vā'tithipūjanam.
आसनावसथौ शय्यामनुव्रज्यामुपासनाम ।
उत्तमेषूत्तमं कुर्याद हीने हीनं समे समम ॥१०७॥
107. āsanāvasathau śayyāmanuvrajyāmupāsanām ,
uttameṣūttamaṁ kuryād hīne hīnaṁ same samam.
वैश्वदेवे तु निर्वृत्ते यद्यन्योऽतिथिराव्रजेत ।
तस्याप्यन्नं यथाशक्ति प्रदद्यान्न बलिं हरेत ॥१०८॥
108. vaiśvadeve tu nirvṛtte yadyanyo'tithirāvrajet ,
tasyāpyannaṁ yathāśakti pradadyānna baliṁ haret.
न भोजनार्थं स्वे विप्रः कुलगोत्रे निवेदयेत ।
भोजनार्थं हि ते शंसन वान्ताशीत्युच्यते बुधैः ॥१०९॥
109. na bhojanārthaṁ sve vipraḥ kulagotre nivedayet ,
bhojanārthaṁ hi te śaṁsan vāntāśītyucyate budhaiḥ.
न ब्राह्मणस्य त्वतिथिर्गृहे राजन्य उच्यते ।
वैश्यशूद्रौ सखा चैव ज्ञातयो गुरुरेव च ॥११०॥
110. na brāhmaṇasya tvatithirgṛhe rājanya ucyate ,
vaiśyaśūdrau sakhā caiva jñātayo gurureva ca.
यदि त्वतिथिधर्मेण क्षत्रियो गृहमाव्रजेत ।
भुक्तवत्सु च विप्रेषु कामं तमपि भोजयेत ॥१११॥
111. yadi tvatithidharmeṇa kṣatriyo gṛhamāvrajet ,
bhuktavatsu ca vipreṣu kāmaṁ tamapi bhojayet.
वैश्यशूद्रावपि प्राप्तौ कुटुम्बेऽतिथिधर्मिणौ ।
भोजयेत सह भृत्यैस्तावानृशंस्यं प्रयोजयन ॥११२॥
112. vaiśyaśūdrāvapi prāptau kuṭumbe'tithidharmiṇau ,
bhojayet saha bhṛtyaistāvānṛśaṁsyaṁ prayojayan.
इतरानपि सख्यादीन सम्प्रीत्या गृहमागतान ।
प्रकृत्यान्नं यथाशक्ति भोजयेत सह भार्यया ॥११३॥
113. itarānapi sakhyādīn samprītyā gṛhamāgatān ,
prakṛtyānnaṁ yathāśakti bhojayet saha bhāryayā.
113. itarān api sakhyādīn samprītyā gṛham āgatān
prakṛtyā annam yathāśakti bhojayeta saha bhāryayā
113. saha bhāryayā samprītyā gṛham āgatān itarān api
sakhyādīn yathāśakti prakṛtyā annam bhojayeta
113. With his wife, one should lovingly feed other guests, including friends who have arrived at the home, providing simple food according to one's means.
सुवासिनीः कुमारीश्च रोगिणो गर्भिणीः स्त्रियः ।
अतिथिभ्योऽग्र एवैतान भोजयेदविचारयन ॥११४॥
114. suvāsinīḥ kumārīśca rogiṇo garbhiṇīḥ striyaḥ ,
atithibhyo'gra evaitān bhojayedavicārayan.
114. suvāsinīḥ kumārīḥ ca rogiṇaḥ garbhiṇīḥ striyaḥ
atithibhyaḥ agraḥ eva etān bhojayet avicārayan
114. avicārayan atithibhyaḥ agraḥ eva suvāsinīḥ ca
kumārīḥ rogiṇaḥ garbhiṇīḥ striyaḥ etān bhojayet
114. Without hesitation, one should feed these - married women, unmarried girls, the sick, and pregnant women - even before the general guests.
अदत्त्वा तु य एतेभ्यः पूर्वं भुङ्क्तेऽविचक्षणः ।
स भुञ्जानो न जानाति श्वगृध्रैर्जग्धिमात्मनः ॥११५॥
115. adattvā tu ya etebhyaḥ pūrvaṁ bhuṅkte'vicakṣaṇaḥ ,
sa bhuñjāno na jānāti śvagṛdhrairjagdhimātmanaḥ.
115. adattvā tu yaḥ etebhyaḥ pūrvam bhuṅkte avicakṣaṇaḥ
saḥ bhuñjānaḥ na jānāti śvagṛdhrāiḥ jagdhim ātmanaḥ
115. tu yaḥ avicakṣaṇaḥ etebhyaḥ adattvā pūrvam bhuṅkte,
saḥ bhuñjānaḥ ātmanaḥ jagdhim śvagṛdhrāiḥ na jānāti
115. But that unwise person who eats first without having given to these (aforementioned categories of people) does not realize, while eating, that his own self (ātman) is being devoured by dogs and vultures.
भुक्तवत्स्वथ विप्रेषु स्वेषु भृत्येषु चैव हि ।
भुञ्जीयातां ततः पश्चादवशिष्टं तु दम्पती ॥११६॥
116. bhuktavatsvatha vipreṣu sveṣu bhṛtyeṣu caiva hi ,
bhuñjīyātāṁ tataḥ paścādavaśiṣṭaṁ tu dampatī.
116. bhuktavatsu atha vipreṣu sveṣu bhṛtyeṣu ca eva
hi bhuñjīyātām tataḥ paścāt avaśiṣṭam tu dampatī
116. atha vipreṣu sveṣu bhṛtyeṣu ca eva hi bhuktavatsu
tataḥ paścāt tu dampatī avaśiṣṭam bhuñjīyātām
116. Only after the Brahmins, one's own servants, and all others have eaten, should the married couple then consume the remaining food.
देवान ऋषीन मनुष्यांश्च पितॄन गृह्याश्च देवताः ।
पूजयित्वा ततः पश्चाद गृहस्थः शेषभुग भवेत ॥११७॥
117. devān ṛṣīn manuṣyāṁśca pitṝn gṛhyāśca devatāḥ ,
pūjayitvā tataḥ paścād gṛhasthaḥ śeṣabhug bhavet.
अघं स केवलं भुङ्क्ते यः पचत्यात्मकारणात ।
यज्ञशिष्टाशनं ह्येतत सतामन्नं विधीयते ॥११८॥
118. aghaṁ sa kevalaṁ bhuṅkte yaḥ pacatyātmakāraṇāt ,
yajñaśiṣṭāśanaṁ hyetat satāmannaṁ vidhīyate.
राजर्त्विग्स्नातकगुरून प्रियश्वशुरमातुलान ।
अर्हयेन मधुपर्केण परिसंवत्सरात पुनः ॥११९॥
119. rājartvigsnātakagurūn priyaśvaśuramātulān ,
arhayen madhuparkeṇa parisaṁvatsarāt punaḥ.
राजा च श्रोत्रियश्चैव यज्ञकर्मण्युपस्थितौ ।
मधुपर्केण संपूज्यौ न त्वयज्ञ इति स्थितिः ॥१२०॥
120. rājā ca śrotriyaścaiva yajñakarmaṇyupasthitau ,
madhuparkeṇa saṁpūjyau na tvayajña iti sthitiḥ.
सायं त्वन्नस्य सिद्धस्य पत्न्यमन्त्रं बलिं हरेत ।
वैश्वदेवं हि नामैतत सायं प्रातर्विधीयते ॥१२१॥
121. sāyaṁ tvannasya siddhasya patnyamantraṁ baliṁ haret ,
vaiśvadevaṁ hi nāmaitat sāyaṁ prātarvidhīyate.
पितृयज्ञं तु निर्वर्त्य विप्रश्चन्द्रक्षयेऽग्निमान ।
पिण्डान्वाहार्यकं श्राद्धं कुर्यान मासानुमासिकम ॥१२२॥
122. pitṛyajñaṁ tu nirvartya vipraścandrakṣaye'gnimān ,
piṇḍānvāhāryakaṁ śrāddhaṁ kuryān māsānumāsikam.
पितॄणां मासिकं श्राद्धमन्वाहार्यं विदुर्बुधाः ।
तच्चामिषेणा कर्तव्यं प्रशस्तेन प्रयत्नतः ॥१२३॥
123. pitṝṇāṁ māsikaṁ śrāddhamanvāhāryaṁ vidurbudhāḥ ,
taccāmiṣeṇā kartavyaṁ praśastena prayatnataḥ.
तत्र ये भोजनीयाः स्युर्ये च वर्ज्या द्विजोत्तमाः ।
यावन्तश्चैव यैश्चान्नैस्तान प्रवक्ष्याम्यशेषतः ॥१२४॥
124. tatra ye bhojanīyāḥ syurye ca varjyā dvijottamāḥ ,
yāvantaścaiva yaiścānnaistān pravakṣyāmyaśeṣataḥ.
द्वौ दैवे पितृकार्ये त्रीनेकैकमुभयत्र वा ।
भोजयेत सुसमृद्धोऽपि न प्रसज्जेत विस्तरे ॥१२५॥
125. dvau daive pitṛkārye trīnekaikamubhayatra vā ,
bhojayet susamṛddho'pi na prasajjeta vistare.
125. dvau daive pitṛkārye trīn ekaikam ubhayatra vā
bhojayeta su samṛddhaḥ api na prasajjeta vistare
125. Even a very wealthy person should feed only two (brahmins) for divine rites, three for ancestral rites, or one for each, and should not indulge in extravagance.
सत्क्रियां देशकालौ च शौचं ब्राह्मणसंपदः ।
पञ्चैतान विस्तरो हन्ति तस्मान्नैहेत विस्तरम ॥१२६॥
126. satkriyāṁ deśakālau ca śaucaṁ brāhmaṇasaṁpadaḥ ,
pañcaitān vistaro hanti tasmānnaiheta vistaram.
126. satkriyām deśakālau ca śaucam brāhmaṇasampadaḥ
pañca etān vistaraḥ hanti tasmāt na īheta vistaram
126. Extravagance ruins these five things: proper execution of rites, suitability of place and time, purity, and the qualities of the invited brahmins. Therefore, one should not strive for extravagance.
प्रथिता प्रेतकृत्यैषा पित्र्यं नाम विधुक्षये ।
तस्मिन युक्तस्यैति नित्यं प्रेतकृत्यैव लौकिकी ॥१२७॥
127. prathitā pretakṛtyaiṣā pitryaṁ nāma vidhukṣaye ,
tasmin yuktasyaiti nityaṁ pretakṛtyaiva laukikī.
127. prathitā pretakṛtyā eṣā pitṛyam nāma vidhukṣaye
tasmin yuktasya eti nityam pretakṛtyā eva laukikī
127. This famous rite for the deceased (pretakṛtyā) is known as 'ancestral' (pitṛya) and is performed on the new moon day. For a person engaged in such a rite, the ordinary (laukikī) rite for the deceased itself always becomes effective.
श्रोत्रियायैव देयानि हव्यकव्यानि दातृभिः ।
अर्हत्तमाय विप्राय तस्मै दत्तं महाफलम ॥१२८॥
128. śrotriyāyaiva deyāni havyakavyāni dātṛbhiḥ ,
arhattamāya viprāya tasmai dattaṁ mahāphalam.
128. śrotriyāya eva deyāni havyakavyāni dātṛbhiḥ
arhattamāya viprāya tasmai dattam mahāphalam
128. Oblations for the deities (havya) and offerings for the ancestors (kavya) should be given by the givers only to a śrotriya. When given to such a most worthy brahmin (vipra), that offering yields great reward.
एकैकमपि विद्वांसं दैवे पित्र्ये च भोजयेत ।
पुष्कलं फलमाप्नोति नामन्त्रज्ञान बहूनपि ॥१२९॥
129. ekaikamapi vidvāṁsaṁ daive pitrye ca bhojayet ,
puṣkalaṁ phalamāpnoti nāmantrajñān bahūnapi.
दूरादेव परीक्षेत ब्राह्मणं वेदपारगम ।
तीर्थं तद हव्यकव्यानां प्रदाने सोऽतिथिः स्मृतः ॥१३०॥
130. dūrādeva parīkṣeta brāhmaṇaṁ vedapāragam ,
tīrthaṁ tad havyakavyānāṁ pradāne so'tithiḥ smṛtaḥ.
सहस्रं हि सहस्राणामनृचां यत्र भुञ्जते ।
एकस्तान मन्त्रवित प्रीतः सर्वानर्हति धर्मतः ॥१३१॥
131. sahasraṁ hi sahasrāṇāmanṛcāṁ yatra bhuñjate ,
ekastān mantravit prītaḥ sarvānarhati dharmataḥ.
ज्ञानोत्कृष्टाय देयानि कव्यानि च हवींषि च ।
न हि हस्तावसृग्दिग्धौ रुधिरेणैव शुध्यतः ॥१३२॥
132. jñānotkṛṣṭāya deyāni kavyāni ca havīṁṣi ca ,
na hi hastāvasṛgdigdhau rudhireṇaiva śudhyataḥ.
यावतो ग्रसते ग्रासान हव्यकव्येष्वमन्त्रवित ।
तावतो ग्रसते प्रेतो दीप्तशूलर्ष्ट्ययोगुडान ॥१३३॥
133. yāvato grasate grāsān havyakavyeṣvamantravit ,
tāvato grasate preto dīptaśūlarṣṭyayoguḍān.
ज्ञाननिष्ठा द्विजाः के चित तपोनिष्ठास्तथाऽपरे ।
तपःस्वाध्यायनिष्ठाश्च कर्मनिष्ठास्तथाऽपरे ॥१३४॥
134. jñānaniṣṭhā dvijāḥ ke cit taponiṣṭhāstathā'pare ,
tapaḥsvādhyāyaniṣṭhāśca karmaniṣṭhāstathā'pare.
ज्ञाननिष्ठेषु कव्यानि प्रतिष्ठाप्यानि यत्नतः ।
हव्यानि तु यथान्यायं सर्वेष्वेव चतुर्ष्वपि ॥१३५॥
135. jñānaniṣṭheṣu kavyāni pratiṣṭhāpyāni yatnataḥ ,
havyāni tu yathānyāyaṁ sarveṣveva caturṣvapi.
135. jñāna|niṣṭheṣu kavyāni pratiṣṭhāpyāni yatnataḥ
| havyāni tu yathānyāyaṃ sarveṣveva caturṣvapi
135. While those who are established in knowledge (jñāna) should be honored with reverence, Vedic offerings (havya) should be properly given to all four types of people.
अश्रोत्रियः पिता यस्य पुत्रः स्याद वेदपारगः ।
अश्रोत्रियो वा पुत्रः स्यात पिता स्याद वेदपारगः ॥१३६॥
136. aśrotriyaḥ pitā yasya putraḥ syād vedapāragaḥ ,
aśrotriyo vā putraḥ syāt pitā syād vedapāragaḥ.
136. aśrotriyaḥ pitā yasya putraḥ syāt vedapāragah |
aśrotriyaḥ vā putraḥ syāt pitā syāt vedapāragah
136. If one's father is not learned in the Vedas (aśrotriya), even if the son is learned in the Vedas (vedapāragah), he is considered not learned. Or, if the son is not learned, even if the father is learned, the son is considered not learned.
ज्यायांसमनयोर्विद्याद यस्य स्यात्श्रोत्रियः पिता ।
मन्त्रसंपूजनार्थं तु सत्कारमितरोऽर्हति ॥१३७॥
137. jyāyāṁsamanayorvidyād yasya syātśrotriyaḥ pitā ,
mantrasaṁpūjanārthaṁ tu satkāramitaro'rhati.
137. jyāyāṃsamanayorvidyād yasya syācchrotriyaḥ pitā
mantraseṃpūjanārthaṃ tu satkāramitaro 'rhati
137. anayor yasya pitā śrotriyaḥ syāt,
tasya jyāyāṃsam vidyāt,
tu itaraḥ mantrasampūjanārtham arhāti
137. One should consider the son of a learned Vedic scholar (śrotriya) to be superior. The other son is worthy of respect only for the sake of chanting mantras and performing worship.
न श्राद्धे भोजयेन मित्रं धनैः कार्योऽस्य सङ्ग्रहः ।
नारिं न मित्रं यं विद्यात तं श्राद्धे भोजयेद द्विजम ॥१३८॥
138. na śrāddhe bhojayen mitraṁ dhanaiḥ kāryo'sya saṅgrahaḥ ,
nāriṁ na mitraṁ yaṁ vidyāt taṁ śrāddhe bhojayed dvijam.
138. na śrāddhe bhojayenn mitram dhanaiḥ kāryo 'sya saṃgrahaḥ
nāriṃ na mitram yaṃ vidyāt taṃ śrāddhe bhojayed dvijam
138. śrāddhe mitram na bhojayet,
asya saṅgrahaḥ dhanaiḥ na kāryaḥ.
yaṃ dvijam nāri na mitram iti vidyāt tam śrāddhe bhojayet
138. One should not invite a friend to a śrāddha (ritual for ancestors) for the purpose of collecting wealth. One should not invite an enemy. One should invite a Brahmin (dvija) whom one considers neither an enemy nor a friend to the śrāddha.
यस्य मित्रप्रधानानि श्राद्धानि च हवींषि च ।
तस्य प्रेत्य फलं नास्ति श्राद्धेषु च हविःषु च ॥१३९॥
139. yasya mitrapradhānāni śrāddhāni ca havīṁṣi ca ,
tasya pretya phalaṁ nāsti śrāddheṣu ca haviḥṣu ca.
139. yasya mitrapradhānāni śrāddhāni ca havīm̐ṣi ca
tasya pretya phalaṃ nāsti śrāddheṣu ca havīḥṣu ca
139. yasya śrāddhāni mitrapradhānāni ca havīm̐ṣi ca
tasya pretya śrāddheṣu ca havīḥṣu ca phalaṃ nāsti
139. For one whose 'śrāddha' (death anniversaries or funeral rites) are primarily for friends, and whose 'havis' (offerings) are also for friends, there is no fruit after death, neither in the 'śrāddha' rites nor in the 'havis'.
यः सङ्गतानि कुरुते मोहात्श्राद्धेन मानवः ।
स स्वर्गाच्च्यवते लोकात्श्राद्धमित्रो द्विजाधमः ॥१४०॥
140. yaḥ saṅgatāni kurute mohātśrāddhena mānavaḥ ,
sa svargāccyavate lokātśrāddhamitro dvijādhamaḥ.
140. yaḥ saṅgatāni kurute mohāt śrāddhena mānavaḥ sa
svargāccyavate lokāt śrāddhamitro dvijādhamaḥ
140. yaḥ mānavaḥ mohāt śrāddhena saṅgatāni kurute saḥ
śrāddhamitraḥ dvijādhamaḥ svargāt lokāt cyavate
140. A person who performs 'śrāddha' (death anniversaries or funeral rites) in delusion, considering friends as his sole associates in this act, falls from the heavenly worlds, being the worst among twice-borns and a friend to 'śrāddha' (rites).
संभोजानि साऽभिहिता पैशाची दक्षिणा द्विजैः ।
इहैवास्ते तु सा लोके गौरन्धेवैकवेश्मनि ॥१४१॥
141. saṁbhojāni sā'bhihitā paiśācī dakṣiṇā dvijaiḥ ,
ihaivāste tu sā loke gaurandhevaikaveśmani.
141. sambhoya jani sa abhihita paishachi dakshina dvijaih
iha eva aste tu sa loke gaur andha iva ekavashmani
141. That offering, known as paisachi dakshina to the twice-born (dvija), is indeed here in this world, like a cow in a dark house, confined to one home.
यथैरिणे बीजमुप्त्वा न वप्ता लभते फलम ।
तथाऽनृचे हविर्दत्त्वा न दाता लभते फलम ॥१४२॥
142. yathairiṇe bījamuptvā na vaptā labhate phalam ,
tathā'nṛce havirdattvā na dātā labhate phalam.
142. yatha irine bijam unaptva na vaptā labhate phalam
tatha anṛce haviḥ datva na dātā labhate phalam
142. yathā irine bijam vaptā na unaptva labhate phalam,
tatha anṛce haviḥ dātṛ datva na labhate phalam
142. Just as a sower does not receive the fruit from sowing seed in barren land, so the giver does not receive the fruit from offering oblations (haviḥ) to one who does not know the Veda (anṛce).
दातॄन प्रतिग्रहीतॄंश्च कुरुते फलभागिनः ।
विदुषे दक्षिणां दत्त्वा विधिवत प्रेत्य चैह च ॥१४३॥
143. dātṝn pratigrahītṝṁśca kurute phalabhāginaḥ ,
viduṣe dakṣiṇāṁ dattvā vidhivat pretya caiha ca.
143. dātrīn pratigrahītrīnśca kurute phalabhāginaḥ
viduṣe dakṣiṇāṃ dattvā vidhivat prety caiha ca
143. dātrīn pratigrahītrīnśca kurute phalabhāginaḥ
viduṣe dakṣiṇāṃ dattvā vidhivat prety caiha ca
143. By performing this, one makes the giver and receiver participants in the fruits of their actions. After properly giving a donation to a learned person, one reaps benefits both in this life and the next.
कामं श्राद्धेऽर्चयेन मित्रं नाभिरूपमपि त्वरिम ।
द्विषता हि हविर्भुक्तं भवति प्रेत्य निष्फलम ॥१४४॥
144. kāmaṁ śrāddhe'rcayen mitraṁ nābhirūpamapi tvarim ,
dviṣatā hi havirbhuktaṁ bhavati pretya niṣphalam.
144. kāmaṃ śrāddhe'rcayenna mitraṃ nābhirūpamapi tvarim
dviṣatā hi havirbhuktaṃ bhavati prety niṣphalam
144. kāmaṃ mitraṃ śrāddhe arcayenna api nābhirūpam tvarim
hi dviṣatā havirbhuktaṃ bhavati prety niṣphalam
144. One may honor a friend during a śrāddha (ancestral rite) even if they are not a suitable match, but if the offering is consumed by an enemy, it becomes fruitless after death.
यत्नेन भोजयेत्श्राद्धे बह्वृचं वेदपारगम ।
शाखान्तगमथाध्वर्युं छन्दोगं तु समाप्तिकम ॥१४५॥
145. yatnena bhojayetśrāddhe bahvṛcaṁ vedapāragam ,
śākhāntagamathādhvaryuṁ chandogaṁ tu samāptikam.
145. yatnena bhojayet śrāddhe bahvṛcaṃ vedapāragam
śākhāntagam athādhvaryuṃ chandogaṃ tu samāptikam
145. śrāddhe bahvṛcaṃ vedapāragam yatnena bhojayet
athādhvaryuṃ śākhāntagam tu chandogaṃ samāptikam
145. One should diligently feed a Brahmana who knows the Rigveda thoroughly in a śrāddha (ritual for ancestors). If not, then a Brahmana well-versed in the branches of the Yajurveda, and if not that, then a Brahmana well-versed in the Samaveda.
एषामन्यतमो यस्य भुञ्जीत श्राद्धमर्चितः ।
पितॄणां तस्य तृप्तिः स्यात्शाश्वती साप्तपौरुषी ॥१४६॥
146. eṣāmanyatamo yasya bhuñjīta śrāddhamarcitaḥ ,
pitṝṇāṁ tasya tṛptiḥ syātśāśvatī sāptapauruṣī.
146. eṣām anyatamo yasya bhuñjīta śrāddham arcitaḥ
pitṛṇāṃ tasya tṛptiḥ syāt śāśvatī sāptapauruṣī
146. arcitaḥ eṣām anyatamaḥ yasya śrāddham bhuñjīta
tasya pitṛṇāṃ śāśvatī sāptapauruṣī tṛptiḥ syāt
146. If any one of these esteemed persons partakes in a śrāddha, for that person, there will be eternal satisfaction for his seven generations of ancestors.
एष वै प्रथमः कल्पः प्रदाने हव्यकव्ययोः ।
अनुकल्पस्त्वयं ज्ञेयः सदा सद्भिरनुष्ठितः ॥१४७॥
147. eṣa vai prathamaḥ kalpaḥ pradāne havyakavyayoḥ ,
anukalpastvayaṁ jñeyaḥ sadā sadbhiranuṣṭhitaḥ.
147. eṣa vai prathamaḥ kalpaḥ pradāne havyakavyayoḥ
anukalpastvayaṃ jñeyaḥ sadā sadbhiranuṣṭhitaḥ
147. eṣa vai prathamaḥ kalpaḥ havyakavyayoḥ pradāne (asti)
tu ayam anukalpaḥ sadā sadbhiḥ anuṣṭhitaḥ jñeyaḥ
147. This is indeed the primary rule for offering oblations (havya) to deities and funeral offerings (kavya) to ancestors. This other method, however, should be known as the secondary practice, always followed by the virtuous.
मातामहं मातुलं च स्वस्रीयं श्वशुरं गुरुम ।
दौहित्रं विट्पतिं बन्धुं ऋत्विग याज्यौ च भोजयेत ॥१४८॥
148. mātāmahaṁ mātulaṁ ca svasrīyaṁ śvaśuraṁ gurum ,
dauhitraṁ viṭpatiṁ bandhuṁ ṛtvig yājyau ca bhojayet.
148. mātāmahaṃ mātulaṃ ca svasrīyaṃ śvaśuraṃ gurum
dauhitraṃ viṭpatiṃ bandhum ṛtvig yājyau ca bhojayet
148. mātāmaham mātulam ca svasrīyam śvaśuram gurum
dauhitram viṭpatim bandhum ṛtvig yājyau ca ca bhojayet
148. One should feed the maternal grandfather, maternal uncle, sister's son, father-in-law, teacher, grandson (daughter's son), lord of the Vaisya community, a relative, the officiating priest, and the one for whom the ritual is performed.
न ब्राह्मणं परीक्षेत दैवे कर्मणि धर्मवित ।
पित्र्ये कर्मणि तु प्राप्ते परीक्षेत प्रयत्नतः ॥१४९॥
149. na brāhmaṇaṁ parīkṣeta daive karmaṇi dharmavit ,
pitrye karmaṇi tu prāpte parīkṣeta prayatnataḥ.
149. na brāhmaṇaṃ parīkṣeta daive karmaṇi dharmavit
pitṛye karmaṇi tu prāpte parīkṣeta prayatnataḥ
149. dharmavit na brāhmaṇaṃ daive karmaṇi parīkṣeta
tu pitṛye karmaṇi prāpte prayatnataḥ parīkṣeta
149. A knower of the law (dharmavit) should not examine a brahmin during a Vedic ritual (daiva karmaṇi); but when a ritual for the ancestors (pitṛye karmaṇi) is to be performed, one should examine him carefully.
ये स्तेनपतितक्लीबा ये च नास्तिकवृत्तयः ।
तान हव्यकव्ययोर्विप्राननर्हान मनुरब्रवीत ॥१५०॥
150. ye stenapatitaklībā ye ca nāstikavṛttayaḥ ,
tān havyakavyayorviprānanarhān manurabravīt.
150. ye stenapatitaklībā ye ca nāstikavṛttayaḥ
tān havyakavyayorviprānarhān manurabravīt
150. ye stenapatitaklībā ye ca nāstikavṛttayaḥ
manurabravīt tān viprān havyakavyayor anarhān
150. Manu said that those Brahmins who are thieves, fallen, impotent, atheistic in conduct, are unfit for offerings to the gods (havya) and ancestors (kavya).
जटिलं चानधीयानं दुर्बालं कितवं तथा ।
याजयन्ति च ये पूगांस्तांश्च श्राद्धे न भोजयेत ॥१५१॥
151. jaṭilaṁ cānadhīyānaṁ durbālaṁ kitavaṁ tathā ,
yājayanti ca ye pūgāṁstāṁśca śrāddhe na bhojayet.
151. jaṭilaṃ cānadhīyānaṃ durvālaṃ kitavaṃ tathā
yājayanti ca ye pūgāṃstāṃśca śrāddhe na bhojayet
151. ye jaṭilaṃ anadhīyānaṃ durvālaṃ kitavaṃ tathā
pūgān yājayanti ca ye ca tāṃśca śrāddhe na bhojayet
151. One should not feed Brahmins at a funeral offering (śrāddha) who are ascetics with matted hair (jaṭila), those who do not study (anadhīyāna), the weak (durvāla), gamblers (kitava), and those who perform rituals for such people (yājayanti ye pūgān).
चिकित्सकान देवलकान मांसविक्रयिणस्तथा ।
विपणेन च जीवन्तो वर्ज्याः स्युर्हव्यकव्ययोः ॥१५२॥
152. cikitsakān devalakān māṁsavikrayiṇastathā ,
vipaṇena ca jīvanto varjyāḥ syurhavyakavyayoḥ.
152. cikitsakān devalakān māṃsavikrayiṇastathā
vipaṇena ca jīvanto varjyāḥ syurhavyakavyayoḥ
152. cikitsakān devalakān māṃsavikrayiṇaḥ tathā
vipaṇena jīvantaḥ ca syuḥ havyakavyayoḥ varjyāḥ
152. Doctors (cikitsakān), temple servants (devalakān), meat sellers (mānsavikrayiṇaḥ), and those who earn their livelihood by trade (vipaṇena jīvantaḥ) should also be avoided for offerings to the gods (havya) and ancestors (kavya).
प्रेष्यो ग्रामस्य राज्ञश्च कुनखी श्यावदन्तकः ।
प्रतिरोद्धा गुरोश्चैव त्यक्ताग्निर्वार्धुषिस्तथा ॥१५३॥
153. preṣyo grāmasya rājñaśca kunakhī śyāvadantakaḥ ,
pratiroddhā guroścaiva tyaktāgnirvārdhuṣistathā.
153. preṣyo grāmasya rājñaḥ ca kunakhī śyāvadantakaḥ
pratirodhāḥ guroḥ ca eva tyaktāgniḥ vārḍhuṣiḥ tathā
153. preṣyaḥ grāmasya rājñaḥ ca kunakhī śyāvadantakaḥ
pratirodhāḥ guroḥ ca eva tyaktāgniḥ vārḍhuṣiḥ ca tathā
153. Those who are to be sent forth (are) messengers for the village and the king, one with diseased nails, one with blackened teeth, one who obstructs the preceptor (guru), one who has abandoned the ritual fire (agni), and a usurer.
यक्ष्मी च पशुपालश्च परिवेत्ता निराकृतिः ।
ब्रह्मद्विष्परिवित्तिश्च गणाभ्यन्तर एव च ॥१५४॥
154. yakṣmī ca paśupālaśca parivettā nirākṛtiḥ ,
brahmadviṣparivittiśca gaṇābhyantara eva ca.
154. yakṣmī ca paśupālaḥ ca parivettā nirākr̥tiḥ
brahmadviṣ parivittiḥ ca gaṇābhyantaraḥ eva ca
154. yakṣmī paśupālaḥ ca parivettā nirākr̥tiḥ
brahmadviṣ parivittiḥ gaṇābhyantaraḥ ca eva ca
154. Also one suffering from consumption (yakṣmī), a cattle-herder, one who has usurped another's share (parivettā), one who is without form or respect (nirākr̥tiḥ), one who hates the knower of Brahman (brahmadviṣ), one who has encroached on another's property (parivitti), and one who is within the group (gaṇābhyantara).
कुशीलवोऽवकीर्णी च वृषलीपतिरेव च ।
पौनर्भवश्च काणश्च यस्य चौपपतिर्गृहे ॥१५५॥
155. kuśīlavo'vakīrṇī ca vṛṣalīpatireva ca ,
paunarbhavaśca kāṇaśca yasya caupapatirgṛhe.
155. kuśīlavaḥ avakīrṇī ca vr̥ṣalīpatiḥ eva ca
paunarbhavaḥ ca kāṇaḥ ca yasya ca aupapatikaḥ gr̥he
155. kuśīlavaḥ avakīrṇī ca vr̥ṣalīpatiḥ ca paunarbhavaḥ
ca kāṇaḥ ca aupapatikaḥ yasya ca gr̥he
155. A musician or actor (kuśīlava), one who has broken his vow of celibacy after initiation (avakīrṇī), one who marries a śūdra woman (vr̥ṣalīpatiḥ), one who has remarried after losing his wife (paunarbhavaḥ), one-eyed (kāṇaḥ), and one who keeps a paramour in his house (yasyaupapatiḥ gr̥he).
भृतकाध्यापको यश्च भृतकाध्यापितस्तथा ।
शूद्रशिष्यो गुरुश्चैव वाग्दुष्टः कुण्डगोलकौ ॥१५६॥
156. bhṛtakādhyāpako yaśca bhṛtakādhyāpitastathā ,
śūdraśiṣyo guruścaiva vāgduṣṭaḥ kuṇḍagolakau.
156. bhr̥takādhyāpakaḥ yaḥ ca bhr̥takādhyāpitaḥ tathā
śūdraśiṣyaḥ guruḥ ca eva vāgduṣṭaḥ kuṇḍagolakau
156. yaḥ bhr̥takādhyāpakaḥ ca tathā yaḥ bhr̥takādhyāpitaḥ
śūdraśiṣyaḥ guruḥ ca eva vāgduṣṭaḥ kuṇḍagolakau ca
156. He who teaches for pay (bhr̥takādhyāpakaḥ), and he who is taught for pay (bhr̥takādhyāpitaḥ), a śūdra disciple (śūdramiṣyaḥ), a teacher (guru) who is wicked in speech (vāgduṣṭaḥ), and those who are kuṇḍagolakau (those whose lineage is lost or impure).
अकारणे परित्यक्ता मातापित्रोर्गुरोस्तथा ।
ब्राह्मैर्यौनैश्च संबन्धैः संयोगं पतितैर्गतः ॥१५७॥
157. akāraṇe parityaktā mātāpitrorgurostathā ,
brāhmairyaunaiśca saṁbandhaiḥ saṁyogaṁ patitairgataḥ.
157. akāraṇe parityaktā mātāpitror guror tathā brāhmair
yonaiś ca saṃbandhaiḥ saṃyogaṃ patitair gataḥ
157. One who abandons their mother, father, or spiritual teacher (guru) without cause, and one who engages in relations with those who have fallen from their station (patita), are considered to have lost their connection.
अगारदाही गरदः कुण्डाशी सोमविक्रयी ।
समुद्रयायी बन्दी च तैलिकः कूटकारकः ॥१५८॥
158. agāradāhī garadaḥ kuṇḍāśī somavikrayī ,
samudrayāyī bandī ca tailikaḥ kūṭakārakaḥ.
158. agāradāhī garadaḥ kuṇḍāśī somavikrayī
samudrayāyī bandī ca tailikaḥ kūṭakārakaḥ
158. One who burns their own house (agāradāhī), one who drinks poison (garadaḥ), one who eats from a pit (kuṇḍāśī), one who sells Soma (somavikrayī), one who travels by sea (samudrayāyī), one who is imprisoned (bandī), an oil-presser (tailikaḥ), and a counterfeiter (kūṭakārakaḥ).
पित्रा विवदमानश्च कितवो मद्यपस्तथा ।
पापरोग्यभिशस्तश्च दाम्भिको रसविक्रयी ॥१५९॥
159. pitrā vivadamānaśca kitavo madyapastathā ,
pāparogyabhiśastaśca dāmbhiko rasavikrayī.
159. pitrā vivadamānaś ca kitavo madyapas tathā
pāparogya bhiśastas ca dāmbiko rasavikrayī
159. One who argues with their father (pitrā vivadamānaś ca), a gambler (kitavaḥ), an alcoholic (madyapaḥ), one suffering from a sinful disease (pāparogī), an accused person (abhiśastaḥ), a hypocrite (dāmbhikaḥ), and a seller of intoxicating drinks (rasavikrayī).
धनुःशराणां कर्ता च यश्चाग्रेदिधिषूपतिः ।
मित्रध्रुग द्यूतवृत्तिश्च पुत्राचार्यस्तथैव च ॥१६०॥
160. dhanuḥśarāṇāṁ kartā ca yaścāgredidhiṣūpatiḥ ,
mitradhrug dyūtavṛttiśca putrācāryastathaiva ca.
160. dhanuḥśarāṇāṃ kartā ca yaś cāgredidhisūpatiḥ
mitradhrug dyūta-vṛttiś ca putrācāryas tathaiva ca
160. One who makes bows and arrows (dhanuḥśarāṇāṃ kartā), one who is the husband of a woman who desires a second husband (agredidhisūpatiḥ), a betrayer of friends (mitradhrug), one who lives by gambling (dyūtavṛttiś ca), and a teacher of sons (putrācāryaḥ).
भ्रामरी गन्डमाली च श्वित्र्यथो पिशुनस्तथा ।
उन्मत्तोऽन्धश्च वर्ज्याः स्युर्वेदनिन्दक एव च ॥१६१॥
161. bhrāmarī ganḍamālī ca śvitryatho piśunastathā ,
unmatto'ndhaśca varjyāḥ syurvedanindaka eva ca.
161. bhramarī gaṇḍamālī ca śvitryatho piśunastathā
unmattō'ndhaśca varjyāḥ syurvēdanindaka ēva ca
161. bhramarī gaṇḍamālī ca śvitry atho piśuna tathā
unmattah andhah ca vēda nindakaḥ ēva ca varjyāḥ syuh
161. The woman who acts as a bhramari (a type of dancer/performer), a gandamali (one who wears garlands), a shvitri (one afflicted with leucoderma), a pishuna (slanderer), an unmatta (insane person), an andha (blind person), and one who criticizes the Vedas - all these should be avoided.
हस्तिगोऽश्वौष्ट्रदमको नक्षत्रैर्यश्च जीवति ।
पक्षिणां पोषको यश्च युद्धाचार्यस्तथैव च ॥१६२॥
162. hastigo'śvauṣṭradamako nakṣatrairyaśca jīvati ,
pakṣiṇāṁ poṣako yaśca yuddhācāryastathaiva ca.
162. hastigō'śvauṣṭradamako nakṣatrairy yaśca jīvati
pakṣiṇāṁ pōṣakō yaśca yuddhācāryastathaiva ca
162. hasti go aśva auṣṭra damakaḥ yaḥ nakṣatraiḥ jīvati yaḥ
pakṣiṇām pōṣakaḥ ca yuddha ācāryaḥ tathā ēva ca (varjyāḥ syuḥ)
162. One who tames elephants, cows, horses, and camels, one who lives by astrological predictions, one who nurtures birds, and a military trainer - all these should also be avoided.
स्रोतसां भेदको यश्च तेषां चावरणे रतः ।
गृहसंवेशको दूतो वृक्षारोपक एव च ॥१६३॥
163. srotasāṁ bhedako yaśca teṣāṁ cāvaraṇe rataḥ ,
gṛhasaṁveśako dūto vṛkṣāropaka eva ca.
163. srōtasāṁ bhēdakō yaśca tēṣāṁ cāvaraṇē rataḥ
gr̥hasanvēśakō dūtaḥ vr̥kṣārōpaka ēva ca
163. srōtasām bhēdakaḥ yaḥ ca tēṣām āvaraṇē rataḥ yaḥ ca gr̥ha
sanvēśakaḥ dūtaḥ vr̥kṣa āropakaḥ ēva ca (varjyāḥ syuḥ)
163. One who diverts watercourses, one who is engaged in their maintenance, one who builds houses, a messenger, and a tree planter - all these should also be avoided.
श्वक्रीडी श्येनजीवी च कन्यादूषक एव च ।
हिंस्रो वृषलवृत्तिश्च गणानां चैव याजकः ॥१६४॥
164. śvakrīḍī śyenajīvī ca kanyādūṣaka eva ca ,
hiṁsro vṛṣalavṛttiśca gaṇānāṁ caiva yājakaḥ.
164. śvakrīḍī śyēnajīvī ca kanyādūṣaka ēva ca
hinsrō vr̥ṣalavr̥ttiśca gaṇānāṁ caiva yājakaḥ
164. śva krīḍī śyēna jīvī ca kanyā dūṣakaḥ ēva ca hinsrah
vr̥ṣala vr̥ttiḥ ca gaṇānām yājakaḥ ēva ca (varjyāḥ syuḥ)
164. One who plays with dogs, one who lives by hunting with falcons, one who corrupts a maiden, one who is a killer, one who subsists on menial labor or on the sustenance of vrishalas (low-class people), and one who officiates Vedic rituals for assemblies - all these should also be avoided.
आचारहीनः क्लीबश्च नित्यं याचनकस्तथा ।
कृषिजीवी श्लीपदी च सद्भिर्निन्दित एव च ॥१६५॥
165. ācārahīnaḥ klībaśca nityaṁ yācanakastathā ,
kṛṣijīvī ślīpadī ca sadbhirnindita eva ca.
165. ācārahīnaḥ klībaśca nityaṃ yācanakastathā
kṛṣijīvī ślīpadī ca sadbhirnindita eva ca
165. ācārahīnaḥ klībaḥ ca nityaṃ yācanakaḥ tathā
kṛṣijīvī ślīpadī ca sadbhiḥ ninditaḥ eva ca
165. One who lacks good conduct, is impotent, always a beggar, one who lives by farming, suffers from elephantiasis, and is condemned by the virtuous –
औरभ्रिको माहिषिकः परपूर्वापतिस्तथा ।
प्रेतनिर्यापकश्चैव वर्जनीयाः प्रयत्नतः ॥१६६॥
166. aurabhriko māhiṣikaḥ parapūrvāpatistathā ,
pretaniryāpakaścaiva varjanīyāḥ prayatnataḥ.
166. aurabhriko māhiṣikaḥ parapūrvāpatistathā
pretaniryāpakaścaiva varjanīyāḥ prayatnataḥ
166. aurabhrikaḥ māhiṣikaḥ parapūrvāpatiḥ tathā
pretaniryāpakaḥ ca eva varjanīyāḥ prayatnataḥ
166. One who deals in sheep and goats, one who serves a buffalo-woman (a woman of lower caste or a widow remarried), one who is the husband of a woman who has had intercourse with another, and one who officiates funeral rites – all these should be avoided with effort.
एतान विगर्हिताचारानपाङ्क्तेयान द्विजाधमान ।
द्विजातिप्रवरो विद्वानुभयत्र विवर्जयेत ॥१६७॥
167. etān vigarhitācārānapāṅkteyān dvijādhamān ,
dvijātipravaro vidvānubhayatra vivarjayet.
167. etān vigarhitācārānapāṅkteyān dvijādhamān
dvijātimpravaro vidvānubhayatra vivarjayeta
167. vidvān dvijāti-pravaraḥ etān vigarhitācārān
apāṅkteyān dvijādhamān ubhayatra vivarjayeta
167. A learned person of the highest order among twice-born (dvijāti) should avoid these two types of people: those who have abominable conduct and are unfit to be invited to a meal (apāṅkteya), and those who are the worst among twice-born (dvijādhama).
ब्राह्मणो त्वनधीयानस्तृणाग्निरिव शाम्यति ।
तस्मै हव्यं न दातव्यं न हि भस्मनि हूयते ॥१६८॥
168. brāhmaṇo tvanadhīyānastṛṇāgniriva śāmyati ,
tasmai havyaṁ na dātavyaṁ na hi bhasmani hūyate.
168. brāhmaṇo tvanadhīyānastṛṇāgniriva śāmyati
tasmai havyaṃ na dātavyaṃ na hi bhasmani hūyate
168. anadhīyānaḥ brāhmaṇaḥ tṛṇāgniḥ iva śāmyati
tasmai havyaṃ na dātavyam na hi bhasmani hūyate
168. A Brahmin (brāhmaṇa) who is unlearned perishes like a fire without fuel. Offerings should not be given to him, for one does not perform a fire ritual (homa) by offering into ashes.
अपाङ्क्तदाने यो दातुर्भवत्यूर्ध्वं फलौदयः ।
दैवे हविषि पित्र्ये वा तं प्रवक्ष्याम्यशेषतः ॥१६९॥
169. apāṅktadāne yo dāturbhavatyūrdhvaṁ phalaudayaḥ ,
daive haviṣi pitrye vā taṁ pravakṣyāmyaśeṣataḥ.
169. apāṅktadāne yaḥ dātuḥ bhavatyūrdhvaṃ phalaudayaḥ
daive haviṣi pitrye vā taṃ pravakṣyāmyśeṣataḥ
169. yaḥ dātuḥ apāṅktadāne daive haviṣi vā pitrye taṃ
ūrdhvaṃ phalaudayaḥ bhavaty ahaṃ śeṣataḥ pravakṣyāmi
169. I will fully explain the fruit that accrues to the giver when a gift is not offered to an eligible recipient (apāṅkta), whether in a Vedic ritual (daiva) or in offerings to ancestors (paitrya).
अव्रतैर्यद द्विजैर्भुक्तं परिवेत्र्यादिभिस्तथा ।
अपाङ्क्तेयैर्यदन्यैश्च तद वै रक्षांसि भुञ्जते ॥१७०॥
170. avratairyad dvijairbhuktaṁ parivetryādibhistathā ,
apāṅkteyairyadanyaiśca tad vai rakṣāṁsi bhuñjate.
170. avratayair yat dvijairbhuktaṃ parivetryādibhistathā
apāṅkteyair yad anyaiś ca tad vai rakṣāṁsi bhuñjate
170. yat dvijaiḥ avratayaiḥ parivetryādibhiḥ tathā anyaiḥ
apāṅkteyaḥ yat bhuñjate tad vai rakṣāṁsi bhuñjate
170. Whatever is eaten by those who do not perform their duties (avrata) like Brahmins (dvijaiḥ), or by those who should not be served (parivetryādi), or by others who are ineligible (apāṅkteya), demons (rakṣāṁsi) indeed eat that.
दाराग्निहोत्रसंयोगं कुरुते योऽग्रजे स्थिते ।
परिवेत्ता स विज्ञेयः परिवित्तिस्तु पूर्वजः ॥१७१॥
171. dārāgnihotrasaṁyogaṁ kurute yo'graje sthite ,
parivettā sa vijñeyaḥ parivittistu pūrvajaḥ.
171. dārāgnihotrasaṃyogaṃ kurute yo'graje sthite
parivettā sa vijñeyaḥ parivittistu pūrvajaḥ
171. yaḥ agraje sthite dārāgnihotrasaṃyogaṃ kurute
saḥ parivettā vijñeyaḥ tu pūrvajaḥ parivittiḥ
171. He who performs the union of wife and fire-ritual (darāgnihotra saṁyoga) while his elder brother (agraje) is still unmarried, should be known as a parivettā (one who causes the offense). The elder brother himself is the parivitti (one who is the cause of the offense by not marrying first).
परिवित्तिः परिवेत्ता यया च परिविद्यते ।
सर्वे ते नरकं यान्ति दातृयाजकपञ्चमाः ॥१७२॥
172. parivittiḥ parivettā yayā ca parividyate ,
sarve te narakaṁ yānti dātṛyājakapañcamāḥ.
172. parivittiḥ parivettā yayā ca parividyate
sarve te narakaṃ yānti dātr̥yājakapañcamāḥ
172. parivittiḥ parivettā yayā ca parividyate te
sarve pañcamāḥ dātr̥yājakāḥ narakaṃ yānti
172. The parivitti (elder brother), the parivettā (younger who causes the offense), she by whom it is caused (the wife), and all five of them (including the priest and the giver) go to hell (naraka).
भ्रातुर्मृतस्य भार्यायां योऽनुरज्येत कामतः ।
धर्मेणापि नियुक्तायां स ज्ञेयो दिधिषूपतिः ॥१७३॥
173. bhrāturmṛtasya bhāryāyāṁ yo'nurajyeta kāmataḥ ,
dharmeṇāpi niyuktāyāṁ sa jñeyo didhiṣūpatiḥ.
173. bhrātuḥ mṛtasya bhāryāyām yaḥ anurajyeta kāmataḥ
| dharmena api niyuktāyām saḥ jñeyaḥ didhiṣūpatiḥ
173. yaḥ bhrātuḥ mṛtasya bhāryāyām kāmataḥ anurajyeta
dharmena api niyuktāyām saḥ didhiṣūpatiḥ jñeyaḥ
173. He who is aroused by lust towards the wife of his deceased brother, even when appointed by the law (dharma), should be known as a 'didhishupati' (a man who desires to marry his brother's childless widow).
परदारेषु जायेते द्वौ सुतौ कुण्डगोलकौ ।
पत्यौ जीवति कुण्डः स्यान मृते भर्तरि गोलकः ॥१७४॥
174. paradāreṣu jāyete dvau sutau kuṇḍagolakau ,
patyau jīvati kuṇḍaḥ syān mṛte bhartari golakaḥ.
174. paradāreṣu jāyete dvau sutau kuṇḍagolakau |
patyau jivati kuṇḍaḥ syān mṛte bhartari golakaḥ
174. paradāreṣu dvau sutau kuṇḍagolakau jāyete
patyau jivati kuṇḍaḥ syāt mṛte bhartari golakaḥ
174. Two sons are born from another's wife: one is called 'kund' if the husband is alive, and 'golak' if the husband is dead.
तौ तु जातौ परक्षेत्रे प्राणिनौ प्रेत्य चैह च ।
दत्तानि हव्यकव्यानि नाशयन्ति प्रदायिनाम ॥१७५॥
175. tau tu jātau parakṣetre prāṇinau pretya caiha ca ,
dattāni havyakavyāni nāśayanti pradāyinām.
175. tau tu jātāu paradāreṣu prāṇinau pretya ca iha
ca | dattāni havyakavyāni nāśayanti pradāyinām
175. tau tu paradāreṣu jātāu prāṇinau ca iha ca
pretya dattāni havyakavyāni pradāyinām nāśayanti
175. Those two, born on another's field (i.e., from another's seed), both in this life and after death, destroy the offerings of food and libations for those who give them.
अपाङ्क्त्यो यावतः पङ्क्त्यान भुञ्जानाननुपश्यति ।
तावतां न फलं तत्र दाता प्राप्नोति बालिशः ॥१७६॥
176. apāṅktyo yāvataḥ paṅktyān bhuñjānānanupaśyati ,
tāvatāṁ na phalaṁ tatra dātā prāpnoti bāliśaḥ.
176. apāṅktyaḥ yāvataḥ paṅktyān bhuñjānān anupaśyati
| tāvatām na phalam tatra dātā prāpnoti bāliśaḥ
176. apāṅktyaḥ yāvataḥ paṅktyān bhuñjānān anupaśyati
tāvatām phalam tatra dātā na prāpnoti bāliśaḥ
176. The one who is unfit to sit in a row (apāṅktya) sees as many people as there are rows (paṅkti) eating, the foolish giver receives no benefit from any of them.
वीक्ष्यान्धो नवतेः काणः षष्टेः श्वित्री शतस्य तु ।
पापरोगी सहस्रस्य दातुर्नाशयते फलम ॥१७७॥
177. vīkṣyāndho navateḥ kāṇaḥ ṣaṣṭeḥ śvitrī śatasya tu ,
pāparogī sahasrasya dāturnāśayate phalam.
177. vīkṣya andhaḥ navateḥ kāṇaḥ ṣaṣṭeḥ śvitrī śatasya
tu pāparogī sahasrasya dātuḥ nāśayate phalam
177. andhaḥ vīkṣya navateḥ kāṇaḥ vīkṣya ṣaṣṭeḥ śvitrī vīkṣya
śatasya tu pāparogī vīkṣya sahasrasya dātuḥ phalam nāśayate
177. A blind person, upon seeing ninety, a one-eyed person upon seeing sixty, a leper upon seeing a hundred, and a person with a skin disease, upon seeing a thousand, destroys the fruit of the giver.
यावतः संस्पृशेदङ्गैर्ब्राह्मणान शूद्रयाजकः ।
तावतां न भवेद दातुः फलं दानस्य पौर्तिकम ॥१७८॥
178. yāvataḥ saṁspṛśedaṅgairbrāhmaṇān śūdrayājakaḥ ,
tāvatāṁ na bhaved dātuḥ phalaṁ dānasya paurtikam.
178. yāvataḥ saṃspṛśed aṅgaiḥ brāhmaṇān śūdrayājakaḥ
tāvatām na bhavet dātuḥ phalam dānasya paurtikam
178. śūdrayājakaḥ yāvataḥ brāhmaṇān aṅgaiḥ saṃspṛśet
tāvatām dātuḥ dānasya phalam paurtikam na bhavet
178. As many Brahmins as a śūdra priest (śūdra-yajaka) touches with his limbs, for that many, the fruit of the gift (dāna) will not be complete or effective for the giver.
वेदविद्चापि विप्रोऽस्य लोभात कृत्वा प्रतिग्रहम ।
विनाशं व्रजति क्षिप्रमामपात्रमिवाम्भसि ॥१७९॥
179. vedavidcāpi vipro'sya lobhāt kṛtvā pratigraham ,
vināśaṁ vrajati kṣipramāmapātramivāmbhasi.
179. vedavit ca api vipraḥ asya lobhāt kṛtvā pratigraham
vināśam vrajati kṣipram apātre iva ambhasi
179. api vedavit vipraḥ asya lobhāt pratigraham
kṛtvā kṣipram vināśam vrajati ambhasi apātre iva
179. Even a Brahmin who knows the Vedas, if he greedily accepts a gift (pratigraha) from him (a śūdra priest), quickly perishes, like a leaky pot in water.
सोमविक्रयिणे विष्ठा भिषजे पूयशोणितम ।
नष्टं देवलके दत्तमप्रतिष्ठं तु वार्धुषौ ॥१८०॥
180. somavikrayiṇe viṣṭhā bhiṣaje pūyaśoṇitam ,
naṣṭaṁ devalake dattamapratiṣṭhaṁ tu vārdhuṣau.
180. somavikrayiṇe viṣṭhā bhiṣaje pūyaśoṇitam naṣṭam
devalake dattam apratiṣṭham tu vārrdhuṣau
180. viṣṭhā somavikrayiṇe,
pūyaśoṇitam bhiṣaje,
dattam devalake naṣṭam,
tu vārrdhuṣau apratiṣṭham
180. To one who sells Soma (Soma-vikrayin), filth (viṣṭhā); to a physician who treats the incurable (pūya-śoṇitam), pus and blood; what is given to a temple priest (devalaka) is lost; and to a usurer (vārrdhuṣa), it is without foundation (apratistha).
यत तु वाणिजके दत्तं नैह नामुत्र तद भवेत ।
भस्मनीव हुतं द्रव्यं तथा पौनर्भवे द्विजे ॥१८१॥
181. yat tu vāṇijake dattaṁ naiha nāmutra tad bhavet ,
bhasmanīva hutaṁ dravyaṁ tathā paunarbhave dvije.
181. yata tu vāṇijake dattaṃ naiha nāmutra tad bhavet
bhasmanīva hutaṃ dravyaṃ tathā paunarbhave dvije
181. tu yata vāṇijake dattaṃ tad iha na naḥ amutra bhavet
tathā bhasmanīva hutaṃ dravyaṃ paunarbhave dvije
181. Whatever is given to a merchant does not yield benefit here or hereafter; similarly, wealth offered to a twice-born man whose wife has remarried is like offering to ashes.
इतरेषु त्वपाङ्क्त्येषु यथोद्दिष्टेष्वसाधुषु ।
मेदोऽसृङ्मांसमज्जाऽस्थि वदन्त्यन्नं मनीषिणः ॥१८२॥
182. itareṣu tvapāṅktyeṣu yathoddiṣṭeṣvasādhuṣu ,
medo'sṛṅmāṁsamajjā'sthi vadantyannaṁ manīṣiṇaḥ.
182. itareṣu tvapāṅkteṣu yathoddiṣṭeṣvasādhuṣu
medo'sṛṅmānsamajjā'sthi vadanti'nnaṃ manīṣiṇaḥ
182. tu itareṣu apāṅkteṣu yathoddiṣṭeṣu asādhuṣu
manīṣiṇaḥ annam medo asṛṅ mānsam majjā asthi vadanti
182. Wise people declare that the food offered to others who are outside the sacred circle, those who are wicked, and those who are unqualified, is fat, blood, flesh, marrow, and bone.
अपाङ्क्त्योपहता पङ्क्तिः पाव्यते यैर्द्विजोत्तमैः ।
तान्निबोधत कार्त्स्न्येन द्विजाग्र्यान पङ्क्तिपावनान ॥१८३॥
183. apāṅktyopahatā paṅktiḥ pāvyate yairdvijottamaiḥ ,
tānnibodhata kārtsnyena dvijāgryān paṅktipāvanān.
183. apāṅktyopahatā paṅktiḥ pāvyate yairdvijottamaiḥ
tānnibodhat kārtsnyena dvijāgryān paṅktipāvanān
183. paṅktiḥ apāṅktya upahatā yaiḥ dvijottamaiḥ pāvyate
tāḥ dvijāgryān paṅktipāvanān nibodhat kārtsnyena
183. Know fully those excellent Brahmins, the purifiers of the sacred circle, by whom a sacred circle (which has been) tainted by those unfit for it, is purified.
अग्र्याः सर्वेषु वेदेषु सर्वप्रवचनेषु च ।
श्रोत्रियान्वयजाश्चैव विज्ञेयाः पङ्क्तिपावनाः ॥१८४॥
184. agryāḥ sarveṣu vedeṣu sarvapravacaneṣu ca ,
śrotriyānvayajāścaiva vijñeyāḥ paṅktipāvanāḥ.
184. agryāḥ sarveṣu vedeṣu sarvapravacaneṣu ca
śrotriyānvayajāścaiva vijñeyāḥ paṅktipāvanāḥ
184. agryāḥ sarveṣu vedeṣu sarvapravacaneṣu ca
śrotriyānvayajāḥ ca eva paṅktipāvanāḥ vijñeyāḥ
184. They are to be known as purifiers of the sacred circle who are foremost in all the Vedas and all Vedic studies, and who are born in the lineage of those who have studied the Vedas.
त्रिणाचिकेतः पञ्चाग्निस्त्रिसुपर्णः षडङ्गवित ।
ब्रह्मदेयात्मसन्तानो ज्येष्ठसामग एव च ॥१८५॥
185. triṇāciketaḥ pañcāgnistrisuparṇaḥ ṣaḍaṅgavit ,
brahmadeyātmasantāno jyeṣṭhasāmaga eva ca.
185. triṇāciketaḥ pañcāgnistrisuparṇaḥ ṣaḍaṅgavit
| brahmadeyātmasantāno jyeṣṭhasāmaga eva ca
185. He who has performed the three Naciketa (rituals), who knows the five fires, who has studied the three Upanishads (known as Trisuparna), who is learned in the six limbs (of Vedic study), who is the progeny of those who have given Brahmins (gifts), and who knows the eldest sāmaveda, he is verily so.
वेदार्थवित प्रवक्ता च ब्रह्मचारी सहस्रदः ।
शतायुश्चैव विज्ञेया ब्राह्मणाः पङ्क्तिपावनाः ॥१८६॥
186. vedārthavit pravaktā ca brahmacārī sahasradaḥ ,
śatāyuścaiva vijñeyā brāhmaṇāḥ paṅktipāvanāḥ.
186. vedārthavit pravaktā ca brahmacārī sahasradaḥ
| śatāyuścaiva vijñeyā brāhmaṇāḥ paṅktipāvanāḥ
186. One who knows the meaning of the Vedas, a speaker (of its truths), a student of Brahman (brahmachari), a giver of thousands, and one who lives a hundred years – these are to be known as Brahmins who purify the assembled line.
पूर्वेद्युरपरेद्युर्वा श्राद्धकर्मण्युपस्थिते ।
निमन्त्रयेत त्र्यऽवरान सम्यग विप्रान यथौदितान ॥१८७॥
187. pūrvedyuraparedyurvā śrāddhakarmaṇyupasthite ,
nimantrayeta try'varān samyag viprān yathauditān.
187. pūrvedyuraparedyurvā śrāddhakarmaṇyupasthite |
nimantrayeta try'varān samyag viprān yathauditān
187. On the day before, or on the day of the śrāddha (funeral rite) when it is imminent, one should invite at least three Brahmins who are well-versed and as prescribed.
निमन्त्रितो द्विजः पित्र्ये नियतात्मा भवेत सदा ।
न च छन्दांस्यधीयीत यस्य श्राद्धं च तद भवेत ॥१८८॥
188. nimantrito dvijaḥ pitrye niyatātmā bhavet sadā ,
na ca chandāṁsyadhīyīta yasya śrāddhaṁ ca tad bhavet.
188. nimantrito dvijaḥ pitrye niyatātmā bhavet sadā | na
ca chhandāmsyadhīyīta yasya śrāddhaṃ ca tad bhavet
188. A Brahmin (dvija) who has been invited for the ancestral rite (pitrye) should always be self-controlled. He should not study the Vedas (chhandāmsi) for whom the śrāddha is being performed.
निमन्त्रितान हि पितर उपतिष्ठन्ति तान द्विजान ।
वायुवत्चानुगच्छन्ति तथाऽसीनानुपासते ॥१८९॥
189. nimantritān hi pitara upatiṣṭhanti tān dvijān ,
vāyuvatcānugacchanti tathā'sīnānupāsate.
189. nimantritān hi pitaraḥ upatiṣṭhanti tān dvijān
vāyuvat cānugacchanti tathā asīn anupāsate
189. Indeed, the invited ones (pitṛs) attend to those Brahmins. They follow them like the wind and attend to those who are seated.
केतितस्तु यथान्यायं हव्ये कव्ये द्विजोत्तमः ।
कथं चिदप्यतिक्रामन पापः सूकरतां व्रजेत ॥१९०॥
190. ketitastu yathānyāyaṁ havye kavye dvijottamaḥ ,
kathaṁ cidapyatikrāman pāpaḥ sūkaratāṁ vrajet.
190. ketitastu yathānyāyaṃ havye kavyē dvijottamaḥ
kathaṃ cid api atikrāmāṇa pāpaḥ sūkaratāṃ vrajet
190. The best of Brahmins, if he accepts (the invitation) appropriately for offerings to the living (havya) or the departed (kavya), and if he in any way transgresses (the rules), he becomes sinful and will be reborn as a pig.
आमन्त्रितस्तु यः श्राद्धे वृषल्या सह मोदते ।
दातुर्यद दुष्कृतं किं चित तत सर्वं प्रतिपद्यते ॥१९१॥
191. āmantritastu yaḥ śrāddhe vṛṣalyā saha modate ,
dāturyad duṣkṛtaṁ kiṁ cit tat sarvaṁ pratipadyate.
191. āmantritaḥ tu yaḥ śrāddhē vṛṣalyā saha mōdatē
dātuḥ yad duṣkr̥taṃ kiṃ cit tat sarvaṃ pratipadyatē
191. He who, being invited, rejoices with a śūdra woman at a śrāddha, takes upon himself all the sins that the giver of the offering may have committed.
अक्रोधनाः शौचपराः सततं ब्रह्मचारिणः ।
न्यस्तशस्त्रा महाभागाः पितरः पूर्वदेवताः ॥१९२॥
192. akrodhanāḥ śaucaparāḥ satataṁ brahmacāriṇaḥ ,
nyastaśastrā mahābhāgāḥ pitaraḥ pūrvadevatāḥ.
192. akrōdhanāḥ śaucaparāḥ satataṃ brahmacāriṇaḥ
nyastaśastrā mahābhāgāḥ pitaraḥ pūrvadēvatāḥ
192. The ancestors (pitṛs), who are greatly fortunate and are like former gods, are free from anger, devoted to purity, constantly celibate, and have laid down their weapons.
यस्मादुत्पत्तिरेतेषां सर्वेषामप्यशेषतः ।
ये च यैरुपचर्याः स्युर्नियमैस्तान्निबोधत ॥१९३॥
193. yasmādutpattireteṣāṁ sarveṣāmapyaśeṣataḥ ,
ye ca yairupacaryāḥ syurniyamaistānnibodhata.
193. yasmat utpattiḥ eteṣām sarveṣām api aśeṣataḥ ye
ca yaiḥ upacaryāḥ syuḥ niyamaiḥ tān nibodhata
193. Understand from whom the origin of all these is, completely, and by what rules they should be honored.
मनोर्हैरण्यगर्भस्य ये मरीच्यादयः सुताः ।
तेषां ऋषीणां सर्वेषां पुत्राः पितृगणाः स्मृताः ॥१९४॥
194. manorhairaṇyagarbhasya ye marīcyādayaḥ sutāḥ ,
teṣāṁ ṛṣīṇāṁ sarveṣāṁ putrāḥ pitṛgaṇāḥ smṛtāḥ.
194. manoḥ hairanyagarbhasya ye marīcīādayaḥ sutāḥ
teṣām ṛṣīṇām sarveṣām putrāḥ pitṛgaṇāḥ smṛtāḥ
194. Those sons of Manu and Hiranyagarbha, who are like Marichi and others, are considered the fathers and ancestral groups of all those sages.
विराज्सुताः सोमसदः साध्यानां पितरः स्मृताः ?।
अग्निष्वात्ताश्च देवानां मारीचा लोकविश्रुताः ॥१९५॥
195. virājsutāḥ somasadaḥ sādhyānāṁ pitaraḥ smṛtāḥ ?,
agniṣvāttāśca devānāṁ mārīcā lokaviśrutāḥ.
195. virājʻsutāḥ somasadaḥ sādhyānām pitarāḥ smṛtāḥ
agniṣvāttāḥ ca devānām mārīcāḥ lokaviśrutāḥ
195. The sons of Viraaj, the Somasadhas, are considered the fathers of the Sadhyas. The Agnishvattas are also famous among the gods as Marichi's descendants.
दैत्यदानवयक्षाणां गन्धर्वौरगरक्षसाम ।
सुपर्णकिन्नराणां च स्मृता बर्हिषदोऽत्रिजाः ॥१९६॥
196. daityadānavayakṣāṇāṁ gandharvauragarakṣasām ,
suparṇakinnarāṇāṁ ca smṛtā barhiṣado'trijāḥ.
196. daityadānavayakṣāṇām gandharvauṛgarakṣasām
suparṇakinnarāṇām ca smṛtāḥ barhiṣadaḥ atrijāḥ
196. The Barhishads are considered the offspring of Atri, and are ancestors to the Daityas, Danavas, Yakshas, Gandharvas, Uragas, Rakshasas, Suparnas, and Kinnaras.
सोमपा नाम विप्राणां क्षत्रियाणां हविर्भुजः ।
वैश्यानामाज्यपा नाम शूद्राणां तु सुकालिनः ॥१९७॥
197. somapā nāma viprāṇāṁ kṣatriyāṇāṁ havirbhujaḥ ,
vaiśyānāmājyapā nāma śūdrāṇāṁ tu sukālinaḥ.
197. somapā nāma viprāṇāṃ kṣatriyāṇāṃ havirbhujah
vaiśyānāmājyapā nāma śūdrāṇāṃ tu sukālinaḥ
197. Among Brahmins, those who drink soma (somapā) are named so. Among Kshatriyas, those who consume offerings (havirbhujah). Among Vaishyas, those named Ājyapā (drink of ghee), and among Shudras, the Sukālinah.
सोमपास्तु कवेः पुत्रा हविष्मन्तोऽङ्गिरःसुताः ।
पुलस्त्यस्याज्यपाः पुत्रा वसिष्ठस्य सुकालिनः ॥१९८॥
198. somapāstu kaveḥ putrā haviṣmanto'ṅgiraḥsutāḥ ,
pulastyasyājyapāḥ putrā vasiṣṭhasya sukālinaḥ.
198. somapāstu kaveḥ putrā haviṣmanto'ṅgiraḥsutāḥ
pulastyasyājyapāḥ putrā vasiṣṭhasya sukālinaḥ
198. The somapā were the sons of Kavi. The haviṣmantah were the sons of Angiras. The ājyapāh were the sons of Pulastya, and the sukālinah were the sons of Vasistha.
अग्निदग्धानग्निदग्धान काव्यान बर्हिषदस्तथा ।
अग्निष्वात्तांश्च सौम्यांश्च विप्राणामेव निर्दिशेत ॥१९९॥
199. agnidagdhānagnidagdhān kāvyān barhiṣadastathā ,
agniṣvāttāṁśca soṁyāṁśca viprāṇāmeva nirdiśet.
199. agnidagdhānagridagdhān kāvyān barhiṣadastathā
agniṣvattāṃśca saumyāṃśca viprāṇāmeva nirdeśet
199. The Agni-dagdhas, the Kāvyas, the Barhiṣadas, the Agnishvattās, and the Saumyās should be indicated as Brahmins.
य एते तु गणा मुख्याः पितॄणां परिकीर्तिताः ।
तेषामपीह विज्ञेयं पुत्रपौत्रमनन्तकम ॥२००॥
200. ya ete tu gaṇā mukhyāḥ pitṝṇāṁ parikīrtitāḥ ,
teṣāmapīha vijñeyaṁ putrapautramanantakam.
200. ya ete tu gaṇā mukhyāḥ pitṛṇāṃ parikīrtitāḥ
teṣāmapiha vijñeyaṃ putrapautram anantam
200. These are the chief classes of forefathers (pitṛṇām) that have been proclaimed. For them, an endless lineage of sons and grandsons (putrapautram anantam) is to be known here.
ऋषिभ्यः पितरो जाताः पितृभ्यो देवमानवाः ।
देवेभ्यस्तु जगत सर्वं चरं स्थाण्वनुपूर्वशः ॥२०१॥
201. ṛṣibhyaḥ pitaro jātāḥ pitṛbhyo devamānavāḥ ,
devebhyastu jagat sarvaṁ caraṁ sthāṇvanupūrvaśaḥ.
201. ṛṣibhyaḥ pitaraḥ jātāḥ pitṛbhyaḥ devadānavāḥ
devebhyaḥ tu jagat sarvam caram sthāṇu anupūrvaśaḥ
201. From the seers, the fathers were born; from the fathers, the gods and humans. From the gods, indeed, the entire moving and non-moving universe, in succession.
राजतैर्भाजनैरेषामथो वा रजतान्वितैः ।
वार्यपि श्रद्धया दत्तमक्षयायौपकल्पते ॥२०२॥
202. rājatairbhājanaireṣāmatho vā rajatānvitaiḥ ,
vāryapi śraddhayā dattamakṣayāyaupakalpate.
202. rājatadbhiḥ bhājanaiḥ eṣām atho vā rajasatānvitoḥ
vāryapi śraddhayā dattam akṣaya-yaupakalpa-te
202. Whether with vessels of silver or even those mixed with silver, if water is offered with faith, it becomes the source of unending benefit.
दैवकार्याद द्विजातीनां पितृकार्यं विशिष्यते ।
दैवं हि पितृकार्यस्य पूर्वमाप्यायनं स्मृतम ॥२०३॥
203. daivakāryād dvijātīnāṁ pitṛkāryaṁ viśiṣyate ,
daivaṁ hi pitṛkāryasya pūrvamāpyāyanaṁ smṛtam.
203. daiva-kāryāt dvi-jātīnām pitṛ-kāryam viśiṣyate
daivam hi pitṛ-kāryasya pūrvaṃ āpyāyanam smṛtam
203. Of the twice-born (dvijātīna), the ancestral rites (pitṛkārya) are considered superior to divine rites (daivakārya). For the divine rite is remembered as a prior nourishment for the ancestral rite.
तेषामारक्षभूतं तु पूर्वं दैवं नियोजयेत ।
रक्षांसि विप्रलुम्पन्ति श्राद्धमारक्षवर्जितम ॥२०४॥
204. teṣāmārakṣabhūtaṁ tu pūrvaṁ daivaṁ niyojayet ,
rakṣāṁsi vipralumpanti śrāddhamārakṣavarjitam.
204. teṣām ārakṣa-bhūtam tu pūrvaṃ daivam niyojayet
rakṣāṃsi vipralumpanti śrāddham ārakṣa-varjitam
204. For them, the divine rite (daiva) should be performed first as a protection. For demons (rakṣāṃsi) disturb a śrāddha (funeral rite) that is not protected.
दैवाद्यन्तं तदीहेत पित्र्याद्यन्तं न तद भवेत ।
पित्र्याद्यन्तं त्वीहमानः क्षिप्रं नश्यति सान्वयः ॥२०५॥
205. daivādyantaṁ tadīheta pitryādyantaṁ na tad bhavet ,
pitryādyantaṁ tvīhamānaḥ kṣipraṁ naśyati sānvayaḥ.
205. daivādantaṃ tadīheta pitryādantaṃ na tad bhavet
pitryādantaṃ tvīhamānaḥ kṣipraṃ naśyati sānvayaḥ
205. na tad pitryāt antaṃ bhavet tvīhamānaḥ pitryāt antaṃ
kṣipraṃ sānvayaḥ naśyati daivāt antaṃ tad īheta
205. One should aim for the end (outcome) from fate; the end (outcome) should not be from the father's (efforts/inheritance). While striving for the end (outcome) from the father's (efforts/inheritance), one quickly perishes with his lineage.
शुचिं देशं विविक्तं च गोमयेनोपलेपयेत ।
दक्षिणाप्रवणं चैव प्रयत्नेनोपपादयेत ॥२०६॥
206. śuciṁ deśaṁ viviktaṁ ca gomayenopalepayet ,
dakṣiṇāpravaṇaṁ caiva prayatnenopapādayet.
206. śuciṃ deśaṃ viviktaṃ ca gomayenopalepayet
| dakṣiṇāpravaṇaṃ caiva prayatnenopapādayet
206. śuciṃ ca viviktaṃ deśaṃ gomayena upalepayet
ca eva dakṣiṇāpravaṇaṃ prayatnena upapādayet
206. One should plaster a pure and secluded place with cow dung. And one should also diligently prepare it to slope towards the south.
अवकाशेषु चोक्षेषु जलतीरेषु चैव हि ।
विविक्तेषु च तुष्यन्ति दत्तेन पितरः सदा ॥२०७॥
207. avakāśeṣu cokṣeṣu jalatīreṣu caiva hi ,
vivikteṣu ca tuṣyanti dattena pitaraḥ sadā.
207. avakaśeṣu cokṣeṣu jalatīreṣu caiva hi |
vivikteṣu ca tuṣyanti dattana pitaraḥ sadā
207. ca hi ca vivikteṣu avakaśeṣu cokṣeṣu
jalatīreṣu pitaraḥ dattana sadā tuṣyanti
207. In secluded places, in clean areas, and indeed on the banks of water, the ancestors (pitṛ) are always pleased with offerings.
आसनेषूपकॢप्तेषु बर्हिष्मत्सु पृथक्पृथक ।
उपस्पृष्टौदकान सम्यग विप्रांस्तानुपवेशयेत ॥२०८॥
208. āsaneṣūpakḷpteṣu barhiṣmatsu pṛthakpṛthak ,
upaspṛṣṭaudakān samyag viprāṁstānupaveśayet.
208. āsaneṣūpakḷpteṣu barhiṣmatsu pṛthakpṛthak |
upaspṛṣṭaudakān samyag viprāṃstānupaveśayet
208. āsaneṣu upakḷpteṣu ca barhiṣmatsu pṛthakpṛthak
upaspṛṣṭaudakān samyak viprān tān upaveśayet
208. In seats that are prepared and covered with darbha grass, having been properly sprinkled with water, one should seat those Brahmins.
उपवेश्य तु तान विप्रानासनेष्वजुगुप्सितान ।
गन्धमाल्यैः सुरभिभिरर्चयेद दैवपूर्वकम ॥२०९॥
209. upaveśya tu tān viprānāsaneṣvajugupsitān ,
gandhamālyaiḥ surabhibhirarcayed daivapūrvakam.
209. upaveśya tu tān viprān āsaneṣu ajugupsitān
gandhamālyaiḥ surabhibhiḥ arcayed daivapūrvakam
209. tu viprān ajugupsitān āsaneṣu upaveśya
gandhamālyaiḥ surabhibhiḥ daivapūrvakam arcayet
209. After seating those Brahmins on respectable seats, one should worship them with fragrant flowers and garlands, following the prescribed ritualistic procedure.
तेषामुदकमानीय सपवित्रांस्तिलानपि ।
अग्नौ कुर्यादनुज्ञातो ब्राह्मणो ब्राह्मणैः सह ॥२१०॥
210. teṣāmudakamānīya sapavitrāṁstilānapi ,
agnau kuryādanujñāto brāhmaṇo brāhmaṇaiḥ saha.
210. teṣām udakam ānīya sapavitrān tilān api agnau
kuryāt anujñātaḥ brāhmaṇaḥ brāhmaṇaiḥ saha
210. brāhmaṇaḥ teṣām udakam sapavitrān tilān api
ānīya brāhmaṇaiḥ saha anujñātaḥ agnau kuryāt
210. Having brought water and sesamum seeds along with the sacred Kusha grass for them, the Brahmin, with the permission of other Brahmins, should perform the offering in the fire.
अग्नेः सोमयमाभ्यां च कृत्वाऽप्यायनमादितः ।
हविर्दानेन विधिवत पश्चात संतर्पयेत पितॄन ॥२११॥
211. agneḥ somayamābhyāṁ ca kṛtvā'pyāyanamāditaḥ ,
havirdānena vidhivat paścāt saṁtarpayet pitṝn.
211. agneḥ somayāmābhyāṃ ca kṛtvā āpyāyanam āditaḥ
havir-dānena vidhivat paśchāt santarpayet pitṛn
211. agneḥ somayāmābhyāṃ ca āditaḥ āpyāyanam kṛtvā
paśchāt havir-dānena vidhivat pitṛn santarpayet
211. First, after performing the invocation ('āpyāyana') for Agni and Soma, one should then properly offer the oblation and satisfy the ancestors (pitṛs).
अग्न्यभावे तु विप्रस्य पाणावेवोपपादयेत ।
यो ह्यग्निः स द्विजो विप्रैर्मन्त्रदर्शिभिरुच्यते ॥२१२॥
212. agnyabhāve tu viprasya pāṇāvevopapādayet ,
yo hyagniḥ sa dvijo viprairmantradarśibhirucyate.
212. agny-abhāve tu viprasya pāṇāv eva upapādayet yaḥ hi
agniḥ saḥ dvijaḥ vipraiḥ mantra-darśibhiḥ ucyate
212. tu viprasya agny-abhāve pāṇāv eva upapādayet hi yaḥ
agniḥ saḥ dvijaḥ mantra-darśibhiḥ vipraiḥ ucyate
212. In the absence of fire, the offering should be made in the palm of the Brahmin. For the fire (agni) is indeed called a Brahmin by those who see the truth of the mantras.
अक्रोधनान सुप्रसादान वदन्त्येतान पुरातनान ।
लोकस्याप्यायने युक्तान श्राद्धदेवान द्विजोत्तमान ॥२१३॥
213. akrodhanān suprasādān vadantyetān purātanān ,
lokasyāpyāyane yuktān śrāddhadevān dvijottamān.
213. akrodhanāna suprasādāna vadanti-etāna purātanāna |
lokasyāpyāyane yuktāna śrāddhadevana dvijottamāna
213. These ancient ones, who are not angry and are very pleased, are spoken of as being engaged in pleasing the world. They are the honored guests (śrāddhadevas) at funeral rites, the best among the twice-born (dvi-jottama).
अपसव्यमग्नौ कृत्वा सर्वमावृत्य विक्रमम ।
अपसव्येन हस्तेन निर्वपेदुदकं भुवि ॥२१४॥
214. apasavyamagnau kṛtvā sarvamāvṛtya vikramam ,
apasavyena hastena nirvapedudakaṁ bhuvi.
214. apasavyam-agnau kṛtvā sarvam-āvartya vikramam
| apasavyena hastena nirvapet-udakam bhuvi
214. Having performed the rite in the opposite direction (apasavya) over the fire, and covering all his steps, one should offer water on the ground with the left hand (apasavyena hastena).
त्रींस्तु तस्माद हविःशेषात पिण्डान कृत्वा समाहितः ।
औदकेनैव विधिना निर्वपेद दक्षिणामुखः ॥२१५॥
215. trīṁstu tasmād haviḥśeṣāt piṇḍān kṛtvā samāhitaḥ ,
audakenaiva vidhinā nirvaped dakṣiṇāmukhaḥ.
215. trīṁś-tu tasmād haviḥ-śeṣāt piṇḍān kṛtvā samāhitaḥ
| audakena-eva vidhinā nirvapet-dakṣiṇāmukhaḥ
215. Having made three balls (pinda) from the remainder of the oblation (haviḥśeṣāt), with focused mind (samāhitaḥ), one should offer them according to the watery ritual (audakena vidhinā), facing south (dakṣiṇāmukhaḥ).
न्युप्य पिण्डांस्ततस्तांस्तु प्रयतो विधिपूर्वकम ।
तेषु दर्भेषु तं हस्तं निर्मृज्याल्लेपभागिनाम ॥२१६॥
216. nyupya piṇḍāṁstatastāṁstu prayato vidhipūrvakam ,
teṣu darbheṣu taṁ hastaṁ nirmṛjyāllepabhāginām.
216. nyupyya piṇḍān-tatastāṁś-tu prayataḥ vidhipūrvakam
| teṣu darbhēṣu tam hastaṁ nirmṛjyāt-alepabhāginām
216. After placing those balls (pindān), a person who is careful (prayataḥ) and follows the ritual (vidhipūrvakam) should wipe his hand on those blades of grass (darbheṣu) that are meant for those who partake of the residue (lepabhāginām).
आचम्यौदक्परावृत्य त्रिरायम्य शनैरसून ।
षड ऋतूंश्च नमस्कुर्यात पितॄनेव च मन्त्रवत ॥२१७॥
217. ācamyaudakparāvṛtya trirāyamya śanairasūn ,
ṣaḍ ṛtūṁśca namaskuryāt pitṝneva ca mantravat.
217. ācamya audakparāvṛtya trir āyamya śanair asūn
ṣaḍ ṛtūṃś ca namaskuryāt pitṛn eva ca mantravat
217. After sipping water and turning towards the north, having restrained the breath three times, and then slowly the life-breaths, one should offer salutations to the six seasons and the ancestors (pitṛ), following the prescribed procedure with mantras.
उदकं निनयेत्शेषं शनैः पिण्डान्तिके पुनः ।
अवजिघ्रेच्च तान पिण्डान यथान्युप्तान समाहितः ॥२१८॥
218. udakaṁ ninayetśeṣaṁ śanaiḥ piṇḍāntike punaḥ ,
avajighrecca tān piṇḍān yathānyuptān samāhitaḥ.
218. udakaṃ ninayet śeṣaṃ śanaiḥ piṇḍāntike punaḥ
avajighrec ca tān piṇḍān yathānyuptān samāhitaḥ
218. The remaining water should be poured out slowly, again near the balls of food. And the performer, with focused mind, should smell those balls of food as they have been placed.
पिण्डेभ्यस्त्वल्पिकां मात्रां समादायानुपूर्वशः ।
तानेव विप्रानासीनान विधिवत पूर्वमाशयेत ॥२१९॥
219. piṇḍebhyastvalpikāṁ mātrāṁ samādāyānupūrvaśaḥ ,
tāneva viprānāsīnān vidhivat pūrvamāśayet.
219. piṇḍebhyas tvalpikāṃ mātrāṃ samādāya anupūrvaśaḥ
tāneva viprān āsīnān vidhivat pūrvam āśayet
219. Taking a small portion from the balls of food, one after another, the performer should feed those same Brahmins seated there, in accordance with the prescribed ritual.
ध्रियमाणे तु पितरि पूर्वेषामेव निर्वपेत ।
विप्रवद वाऽपि तं श्राद्धे स्वकं पितरमाशयेत ॥२२०॥
220. dhriyamāṇe tu pitari pūrveṣāmeva nirvapet ,
vipravad vā'pi taṁ śrāddhe svakaṁ pitaramāśayet.
220. dhriyamāṇe tu pitari pūrveṣām eva nirvapet
vipravad vā api taṃ śrāddhe svakaṃ pitaraṃ āśayet
220. When the father is alive, offerings should be made to the ancestors (pitṛ). Or, in a śrāddha ritual, the father should be honored like a Brahmin.
पिता यस्य निवृत्तः स्याज जीवेच्चापि पितामहः ।
पितुः स नाम सङ्कीर्त्य कीर्तयेत प्रपितामहम ॥२२१॥
221. pitā yasya nivṛttaḥ syāj jīveccāpi pitāmahaḥ ,
pituḥ sa nāma saṅkīrtya kīrtayet prapitāmaham.
221. pitā yasya nivṛttaḥ syāj jīvecchāpi pitāmahaḥ
| pituḥ sa nāma saṅkīrtya kīrtayet prapitāmaham
221. If one's father has passed away, and even one's paternal grandfather is alive, one should mention the name of the father and then invoke the great-grandfather.
पितामहो वा तत्श्राद्धं भुञ्जीतैत्यब्रवीन मनुः ।
कामं वा समनुज्ञातः स्वयमेव समाचरेत ॥२२२॥
222. pitāmaho vā tatśrāddhaṁ bhuñjītaityabravīn manuḥ ,
kāmaṁ vā samanujñātaḥ svayameva samācaret.
222. pitāmaho vā tatśrāddhaṃ bhuñjītaityabrūvīna manuḥ
| kāmaṃ vā samanuñjñātaḥ svayameva samācaret
222. Manu said that the paternal grandfather should perform that śrāddha (annual ritual for ancestors), or if permitted, one may perform it oneself.
तेषां दत्त्वा तु हस्तेषु सपवित्रं तिलौदकम ।
तत्पिण्डाग्रं प्रयच्छेत स्वधैषामस्त्विति ब्रुवन ॥२२३॥
223. teṣāṁ dattvā tu hasteṣu sapavitraṁ tilaudakam ,
tatpiṇḍāgraṁ prayaccheta svadhaiṣāmastviti bruvan.
223. teṣāṃ dattvā tu hasteṣu sapavitraṃ tilaudakam |
tatpiṇḍāgraṃ prayacchet svadhaiṣāmästviti bruvan
223. After giving them sacred kusha grass and rice balls in their hands, one should offer the foremost of the pindas (rice balls for ancestors) while saying, 'May this be svadhā (offering) for them'.
पाणिभ्यां तूपसङ्गृह्य स्वयमन्नस्य वर्धितम ।
विप्रान्तिके पितॄन ध्यायन शनकैरुपनिक्षिपेत ॥२२४॥
224. pāṇibhyāṁ tūpasaṅgṛhya svayamannasya vardhitam ,
viprāntike pitṝn dhyāyan śanakairupanikṣipet.
224. pāṇibhyāṃ tūpasaṅgṛhya svayamannasya vardhitam
| viprāntike pitṝn dhyāyan śanakairupanikṣipet
224. Holding the cooked rice himself with both hands, and while meditating on the ancestors in the presence of a Brahmin, one should slowly place it down.
उभयोर्हस्तयोर्मुक्तं यदन्नमुपनीयते ।
तद विप्रलुम्पन्त्यसुराः सहसा दुष्टचेतसः ॥२२५॥
225. ubhayorhastayormuktaṁ yadannamupanīyate ,
tad vipralumpantyasurāḥ sahasā duṣṭacetasaḥ.
225. ubhayohastayoḥ muktaṃ yad annam upanīyate
tad vipralumpanty asurāḥ sahasā duṣṭacetasaḥ
225. yad annam ubhayohastayoḥ muktaṃ upanīyate
tad asurāḥ duṣṭacetasaḥ sahasā vipralumpanti
225. Whatever food is offered with both hands (simultaneously) is snatched away by the demons (asuras) with force, those whose minds are wicked.
गुणांश्च सूपशाकाद्यान पयो दधि घृतं मधु ।
विन्यसेत प्रयतः पूर्वं भूमावेव समाहितः ॥२२६॥
226. guṇāṁśca sūpaśākādyān payo dadhi ghṛtaṁ madhu ,
vinyaset prayataḥ pūrvaṁ bhūmāveva samāhitaḥ.
226. guṇāṃś ca sūpaśākādyān payo dadhi ghṛtaṃ madhu
vinyaset prayataḥ pūrvaṃ bhūmāveva samāhitaḥ
226. prayataḥ samāhitaḥ pūrvaṃ guṇāṃś ca sūpaśākādyān
payo dadhi ghṛtaṃ madhu bhūmāveva vinyaset
226. One should carefully place, with concentration, preparations like soups and vegetable dishes, milk, yogurt, ghee, and honey, on the ground beforehand.
भक्ष्यं भोज्यं च विविधं मूलानि च फलानि च ।
हृद्यानि चैव मांसानि पानानि सुरभीणि च ॥२२७॥
227. bhakṣyaṁ bhojyaṁ ca vividhaṁ mūlāni ca phalāni ca ,
hṛdyāni caiva māṁsāni pānāni surabhīṇi ca.
227. bhakṣyaṃ bhojyaṃ ca vividhaṃ moolāni ca pholāni
ca hṛdyāni caiva māṃsāni pānāni surabhīṇi ca
227. bhakṣyaṃ ca bhojyaṃ ca vividhaṃ moolāni ca pholāni
ca hṛdyāni caiva māṃsāni pānāni surabhīṇi ca
227. Various edible and drinkable items, roots and fruits, pleasing meats, and fragrant beverages.
उपनीय तु तत सर्वं शनकैः सुसमाहितः ।
परिवेषयेत प्रयतो गुणान सर्वान प्रचोदयन ॥२२८॥
228. upanīya tu tat sarvaṁ śanakaiḥ susamāhitaḥ ,
pariveṣayeta prayato guṇān sarvān pracodayan.
228. upanīya tu tat sarvaṃ śanakaiḥ susamāhitaḥ
pariveṣayet prayataḥ guṇān sarvān pracodayan
228. tu susamāhitaḥ prayataḥ śanakaiḥ tat sarvaṃ
upanīya sarvān guṇān pracodayan pariveṣayet
228. After carefully and gradually bringing all of this, one should serve it, with care, promoting all the qualities.
नास्रमापातयेज जातु न कुप्येन्नानृतं वदेत ।
न पादेन स्पृशेदन्नं न चैतदवधूनयेत ॥२२९॥
229. nāsramāpātayej jātu na kupyennānṛtaṁ vadet ,
na pādena spṛśedannaṁ na caitadavadhūnayet.
229. na aśram āpātayej jātu na kupyet na ānṛtaṃ vadet
na pādena spṛśed annaṃ na ca etad avadhūnayet
229. One should never shed tears, nor become angry, nor speak falsehoods. One should not touch food with their foot, nor disrespect it.
अस्रं गमयति प्रेतान कोपोऽरीननृतं शुनः ।
पादस्पर्शस्तु रक्षांसि दुष्कृतीनवधूननम ॥२३०॥
230. asraṁ gamayati pretān kopo'rīnanṛtaṁ śunaḥ ,
pādasparśastu rakṣāṁsi duṣkṛtīnavadhūnanam.
230. aśraṃ gamayati pretān kopah arīn anṛtaṃ śunaḥ
pādasparśah tu rakṣāṃsi duṣkṛtīn avadhūnam
230. Tears lead to the departed spirits, anger to enemies, falsehood to dogs. Touching food with the foot leads to demons, and disrespecting it leads to evil deeds.
यद यद रोचेत विप्रेभ्यस्तत तद दद्यादमत्सरः ।
ब्रह्मोद्याश्च कथाः कुर्यात पितॄणामेतदीप्सितम ॥२३१॥
231. yad yad roceta viprebhyastat tad dadyādamatsaraḥ ,
brahmodyāśca kathāḥ kuryāt pitṝṇāmetadīpsitam.
231. yat yat roceta viprebhyaḥ tat tat dadyāt amatsaraḥ
brahmodyāḥ ca kathāḥ kuryāt pitṛṇām etat dīpsitam
231. Whatever one gives to brahmins (viprebhyaḥ) without envy, that indeed one should give. And one should engage in discussions about spiritual knowledge (brahmodyāḥ), for this is desired by the ancestors (pitṛṇām).
स्वाध्यायं श्रावयेत पित्र्ये धर्मशास्त्राणि चैव हि ।
आख्यानानीतिहासांश्च पुराणानि खिलानि च ॥२३२॥
232. svādhyāyaṁ śrāvayet pitrye dharmaśāstrāṇi caiva hi ,
ākhyānānītihāsāṁśca purāṇāni khilāni ca.
232. svādhyāyaṃ śrāvayet pitrye dharmashāstrāṇi ca
eva hi ākhyānāni itihāsān ca purāṇāni khilāni ca
232. One should recite the Veda study (svādhyāya), and the law books (dharmashāstrāṇi). Also, narratives (ākhyānāni), histories (itihāsāḥ), Puranas, and supplementary texts (khilāni).
हर्षयेद ब्राह्मणांस्तुष्टो भोजयेच्च शनैःशनैः ।
अन्नाद्येनासकृच्चैतान गुणैश्च परिचोदयेत ॥२३३॥
233. harṣayed brāhmaṇāṁstuṣṭo bhojayecca śanaiḥśanaiḥ ,
annādyenāsakṛccaitān guṇaiśca paricodayet.
233. harṣayed brāhmaṇāṃstuṣṭo bhojayec ca śanaiḥśanaiḥ
| annādyenāsakṛccaïtān guṇaiś ca paricodayet
233. One should please Brahmins when content, and feed them gradually. One should also repeatedly engage them with food and good qualities.
व्रतस्थमपि दौहित्रं श्राद्धे यत्नेन भोजयेत ।
कुतपं चासनं दद्यात तिलैश्च विकिरेन महीम ॥२३४॥
234. vratasthamapi dauhitraṁ śrāddhe yatnena bhojayet ,
kutapaṁ cāsanaṁ dadyāt tilaiśca vikiren mahīm.
234. vratastamapi dauhitraṃ śraddhe yatnena bhojayet
| kutapaṃ cāsanaṃ dadyāt tilaiś ca vikiren mahīm
234. Even a grandson who is observing a vow should be fed with effort during the śrāddha (ancestral rite). One should give him a cushion seat and sprinkle the ground with sesame seeds.
त्रीणि श्राद्धे पवित्राणि दौहित्रः कुतपस्तिलाः ।
त्रीणि चात्र प्रशंसन्ति शौचमक्रोधमत्वराम ॥२३५॥
235. trīṇi śrāddhe pavitrāṇi dauhitraḥ kutapastilāḥ ,
trīṇi cātra praśaṁsanti śaucamakrodhamatvarām.
235. trīṇi śraddhe pavitrāṇi dauhitraḥ kutapastilāḥ
| trīṇi cātra praśaṃsanti śaucamakrodhamatvarām
235. Three things are purifying in a śrāddha (ancestral rite): the grandson (daughter's son), the cushion seat, and sesame seeds. Three things are praised here: purity, absence of anger, and lack of haste.
अत्युष्णं सर्वमन्नं स्याद भुञ्जीरंस्ते च वाग्यताः ।
न च द्विजातयो ब्रूयुर्दात्रा पृष्टा हविर्गुणान ॥२३६॥
236. atyuṣṇaṁ sarvamannaṁ syād bhuñjīraṁste ca vāgyatāḥ ,
na ca dvijātayo brūyurdātrā pṛṣṭā havirguṇān.
236. atyūṣṇaṃ sarvamannaṃ syād bhuñjīraṃste ca vāgyatāḥ
| na ca dvijātayo brūyur dātrā pṛṣṭā havirguṇān
236. All the food should be very hot, and they (the Brahmins) should eat in silence. The twice-born (Brahmins) should not speak, when asked by the giver, about the qualities of the offering.
यावदुष्मा भवत्यन्नं यावदश्नन्ति वाग्यताः ।
पितरस्तावदश्नन्ति यावन्नओक्ता हविर्गुणाः ॥२३७॥
237. yāvaduṣmā bhavatyannaṁ yāvadaśnanti vāgyatāḥ ,
pitarastāvadaśnanti yāvannaoktā havirguṇāḥ.
237. yāvad uṣmā bhavaty annaṃ yāvad aśnanti vāgyatāḥ
| pitar tāvad aśnanti yāvan na oktā havirguṇāḥ
237. yāvat annaṃ uṣmā bhavaty yāvat vāgyatāḥ aśnanti
tāvat pitar aśnanti yāvat havirguṇāḥ na oktā
237. As long as the food is hot, and as long as those who eat maintain silence, the ancestors eat for that long, as long as the offerings of excellent taste are not spoken of.
यद वेष्टितशिरा भुङ्क्ते यद भुङ्क्ते दक्षिणामुखः ।
सौपानत्कश्च यद भुङ्क्ते तद वै रक्षांसि भुञ्जते ॥२३८॥
238. yad veṣṭitaśirā bhuṅkte yad bhuṅkte dakṣiṇāmukhaḥ ,
saupānatkaśca yad bhuṅkte tad vai rakṣāṁsi bhuñjate.
238. yat veṣṭitaśirā bhuṅkte yat bhuṅkte dakṣiṇāmukhaḥ |
saumānatkaś ca yat bhuṅkte tat vai rakṣāṃsi bhuñjate
238. yat śirasā veṣṭitaṃ yat bhuṅkte dakṣiṇāmukhaḥ yat
ca saumānatkaṃ bhuṅkte tat vai rakṣāṃsi bhuñjate
238. Whatever is eaten with the head covered, whatever is eaten facing south, and whatever is eaten as a cushion, indeed, demons (rakṣas) eat that.
चाण्डालश्च वराहश्च कुक्कुटः श्वा तथैव च ।
रजस्वला च षण्ढश्च नैक्षेरन्नश्नतो द्विजान ॥२३९॥
239. cāṇḍālaśca varāhaśca kukkuṭaḥ śvā tathaiva ca ,
rajasvalā ca ṣaṇḍhaśca naikṣerannaśnato dvijān.
239. cāṇḍālaś ca varāhaś ca kukkuṭaḥ śvā tathaiva ca |
rajasvalā ca ṣaṇḍhaś ca naikṣeran aśnataḥ dvijān
239. cāṇḍālaḥ ca varāhaḥ ca kukkuṭaḥ śvā ca tathaiva
ṣaṇḍhaḥ ca rajasvalā ca aśnataḥ dvijān na aikṣeran
239. A caṇḍāla, a boar, a dog, a eunuch, and a menstruating woman should not eat with or look at (or disturb) those who are eating, nor should a Brahmin.
होमे प्रदाने भोज्ये च यदेभिरभिवीक्ष्यते ।
दैवे हविषि पित्र्ये वा तद गच्छत्ययथातथम ॥२४०॥
240. home pradāne bhojye ca yadebhirabhivīkṣyate ,
daive haviṣi pitrye vā tad gacchatyayathātatham.
240. home pradāne bhojye ca yat ebhiḥ abhivīkṣyate |
daive haviṣi pitrye vā tat gacchati ayathātatham
240. yat ebhiḥ home pradāne bhojye ca abhivīkṣyate
daive haviṣi vā pitrye tat ayathātatham gacchati
240. Whatever is looked upon by them during a Vedic fire ritual (homa), an offering, or a meal, whether it be divine offering (daiva haviṣ) or ancestral offering (pitṛya haviṣ), that goes improperly.
घ्राणेन सूकरो हन्ति पक्षवातेन कुक्कुटः ।
श्वा तु दृष्टिनिपातेन स्पर्शेणावरवर्णजः ॥२४१॥
241. ghrāṇena sūkaro hanti pakṣavātena kukkuṭaḥ ,
śvā tu dṛṣṭinipātena sparśeṇāvaravarṇajaḥ.
241. ghrāṇena sūkaraḥ hanti pakṣavātena kukkuṭaḥ
śvā tu dṛṣṭinipātena sparśenāvaravarṇajaḥ
241. śvā tu dṛṣṭinipātena kukkuṭaḥ pakṣavātena
sūkaraḥ ghrāṇena hanti sparśenāvaravarṇajaḥ
241. The boar kills with its sense of smell, the chicken with a wing ailment, and the dog by a mere glance; the elephant is killed by touch.
खञ्जो वा यदि वा काणो दातुः प्रेष्योऽपि वा भवेत ।
हीनातिरिक्तगात्रो वा तमप्यपनयेत पुनः ॥२४२॥
242. khañjo vā yadi vā kāṇo dātuḥ preṣyo'pi vā bhavet ,
hīnātiriktagātro vā tamapyapanayet punaḥ.
242. khañjaḥ vā yadi vā kāṇaḥ dātuḥ preṣyaḥ api vā
bhavet hīnātiriktagātro vā tam api apanayeta punaḥ
242. yadi vā khañjaḥ vā vā kāṇaḥ vā api dātuḥ preṣyaḥ
bhavet vā hīnātiriktagātraḥ tam api punaḥ apanayeta
242. Whether one is lame or one-eyed, or even a servant of the giver, or has defective or excessive limbs, he can again take it away.
ब्राह्मणं भिक्षुकं वाऽपि भोजनार्थमुपस्थितम ।
ब्राह्मणैरभ्यनुज्ञातः शक्तितः प्रतिपूजयेत ॥२४३॥
243. brāhmaṇaṁ bhikṣukaṁ vā'pi bhojanārthamupasthitam ,
brāhmaṇairabhyanujñātaḥ śaktitaḥ pratipūjayet.
243. brāhmaṇam bhikṣukam vā api bhojanārtham upasthitam
brāhmaṇaiḥ abhyanujñātaḥ śaktitaḥ pratipūjayeta
243. bhojanārtham upasthitam brāhmaṇam vā api bhikṣukam
brāhmaṇaiḥ abhyanujñātaḥ śaktitaḥ pratipūjayeta
243. A brahmin or a mendicant, who has arrived for a meal, should be honored according to one's ability, with the permission of the brahmins.
सार्ववर्णिकमन्नाद्यं संनीयाप्लाव्य वारिणा ।
समुत्सृजेद भुक्तवतामग्रतो विकिरन भुवि ॥२४४॥
244. sārvavarṇikamannādyaṁ saṁnīyāplāvya vāriṇā ,
samutsṛjed bhuktavatāmagrato vikiran bhuvi.
244. sārvavarṇikam annādyam saṃnīyāplāvya vāriṇā
samutsṛjed bhuktavatām agrataḥ vikiran bhuvi
244. annādyam sārvavarṇikam vāriṇā saṃnīya āplāvya
bhuktavatām agrataḥ bhuvi vikiran samutsṛjet
244. Having gathered all kinds of food, washed with water, one should scatter it on the ground in front of those who have finished eating.
असंस्कृतप्रमीतानां त्यागिनां कुलयोषिताम ।
उच्छिष्टं भागधेयं स्याद दर्भेषु विकिरश्च यः ॥२४५॥
245. asaṁskṛtapramītānāṁ tyāgināṁ kulayoṣitām ,
ucchiṣṭaṁ bhāgadheyaṁ syād darbheṣu vikiraśca yaḥ.
245. asamskritapramitanam tyaginam kulayoshitam ucchishṭam
bhagadheyam syat darbheṣu vikirash cha yaḥ
245. For women of good family (kulayositam) who are renunciates (tyaginam) and have not undergone the samskaras (samskritapramitanam), their portion (bhagadheyam) should be the leavings (ucchistham) and whatever is scattered (vikirash cha yah) on the darbha grass.
उच्छेषणां भूमिगतमजिह्मस्याशठस्य च ।
दासवर्गस्य तत पित्र्ये भागधेयं प्रचक्षते ॥२४६॥
246. uccheṣaṇāṁ bhūmigatamajihmasyāśaṭhasya ca ,
dāsavargasya tat pitrye bhāgadheyaṁ pracakṣate.
246. ucceṣaṇām bhūmigatam ajihmasya aśaṭhasya cha
dāsavargasya tataḥ pitrye bhāgadheyam pracakṣate
246. And that which is on the ground (bhūmigatam) as leavings (ucceṣaṇām), belongs to the group of servants (dāsavargasya) who are straightforward (ajihmasya) and not deceitful (aśaṭhasya), this is declared (pracakṣate) to be the ancestral portion (pitrye bhāgadheyam).
आसपिण्डक्रियाकर्म द्विजातेः संस्थितस्य तु ।
अदैवं भोजयेत्श्राद्धं पिण्डमेकं च निर्वपेत ॥२४७॥
247. āsapiṇḍakriyākarma dvijāteḥ saṁsthitasya tu ,
adaivaṁ bhojayetśrāddhaṁ piṇḍamekaṁ ca nirvapet.
247. āsapiṇḍakriyākarma dvijāteḥ saṃsthitasyatu
adaivaṃ bhojayet śrāddhaṃ piṇḍam ekaṃ cha nirvapet
247. But for a twice-born (dvijateḥ) who has passed away (saṃsthitasyatu) after having performed the rituals of shared lineage (āsapiṇḍakriyākarma), one should feed (bhojayet) the śrāddha (śrāddhaṃ) which is not a deva ritual (adaivaṃ), and offer (nirvapet) one pinda (piṇḍam ekaṃ cha).
सहपिण्डक्रियायां तु कृतायामस्य धर्मतः ।
अनयैवावृता कार्यं पिण्डनिर्वपनं सुतैः ॥२४८॥
248. sahapiṇḍakriyāyāṁ tu kṛtāyāmasya dharmataḥ ,
anayaivāvṛtā kāryaṁ piṇḍanirvapanaṁ sutaiḥ.
248. sahapiṇḍakriyāyāṃ tu kṛtāyāmasya dharmataḥ
anayivāvṛtā kāryaṃ piṇḍanirvapanaṃ sutaiḥ
248. But when the rituals of shared lineage (sahapiṇḍakriyāyāṃ tu) have been performed (kṛtāyāmasya) according to dharma (dharmataḥ), the offering of pinda (piṇḍanirvapanaṃ) should be done (kāryaṃ) by the sons (sutaiḥ) in the same manner (anayivāvṛtā).
श्राद्धं भुक्त्वा य उच्छिष्टं वृषलाय प्रयच्छति ।
स मूढो नरकं याति कालसूत्रमवाक्षिराः ॥२४९॥
249. śrāddhaṁ bhuktvā ya ucchiṣṭaṁ vṛṣalāya prayacchati ,
sa mūḍho narakaṁ yāti kālasūtramavākṣirāḥ.
249. śrāddhaṃ bhuktvā yaḥ ucchīṣṭaṃ vṛṣalāya prayacchati
sa mūḍhaḥ narakaṃ yāti kālasūtramavākśirāḥ
249. yaḥ śrāddhaṃ bhuktvā ucchīṣṭaṃ vṛṣalāya prayacchati
sa mūḍhaḥ avākśirāḥ kālasūtraṃ narakaṃ yāti
249. He who, after eating a śrāddha (a ritual offering to ancestors), gives the leftover food to a vṛṣala (a man of low caste or impure person), that deluded person goes to hell, to the Kalasūtra hell, headfirst.
श्राद्धभुग वृषलीतल्पं तदहर्योऽधिगच्छति ।
तस्याः पुरीषे तं मासं पितरस्तस्य शेरते ॥२५०॥
250. śrāddhabhug vṛṣalītalpaṁ tadaharyo'dhigacchati ,
tasyāḥ purīṣe taṁ māsaṁ pitarastasya śerate.
250. śrāddhabhuk vṛṣalītālpaṃ tadaharyo'dhigacchati
tasyāḥ purīṣe taṃ māsaṃ pitarastasya śerate
250. śrāddhabhuk tadahari vṛṣalītālpaṃ adhigacchati
tasyāḥ purīṣe tasya pitaras taṃ māsaṃ śerate
250. The one who eats a śrāddha (ritual offering to ancestors) obtains the bed of a vṛṣalī (a woman of low caste or impure woman) on that very day. For a month, his ancestors lie in her excrement.
पृष्ट्वा स्वदितमित्येवं तृप्तानाचामयेत ततः ।
आचान्तांश्चानुजानीयादभितो रम्यतामिति ॥२५१॥
251. pṛṣṭvā svaditamityevaṁ tṛptānācāmayet tataḥ ,
ācāntāṁścānujānīyādabhito ramyatāmiti.
251. pṛṣṭvā svaditamityevaṃ tṛptān ācāmayeta tataḥ
ācāntāṃś cānuṣajñīyād abhitaḥ ramyatām iti
251. tataḥ pṛṣṭvā svaditam iti evaṃ tṛptān ācāmayeta
ācāntān ca abhitaḥ ramyatām iti anuṣajñīyāt
251. After asking, 'Did you eat well?', one should cause the satisfied ones to sip water. Then, having sipped, they should be permitted to depart, with the words, 'May you be pleased'.
स्वधाऽस्त्वित्येव तं ब्रूयुर्ब्राह्मणास्तदनन्तरम ।
स्वधाकारः परा ह्याषीः सर्वेषु पितृकर्मसु ॥२५२॥
252. svadhā'stvityeva taṁ brūyurbrāhmaṇāstadanantaram ,
svadhākāraḥ parā hyāṣīḥ sarveṣu pitṛkarmasu.
252. svadhā'stvityeva taṃ brūyurbrāhmaṇāstadananantaram
svadhākāraḥ parā hyāṣīḥ sarveṣu pitṛkarmaṣu
252. tadanantaram brāhmaṇāḥ evaṃ svadhā astu iti taṃ
brūyuḥ svadhākāraḥ hi sarveṣu pitṛkarmaṣu parā āṣīḥ
252. After that, the Brahmins should say to him, 'Let there be svadhā (an offering formula for ancestors)'. Indeed, the act of saying 'svadhā' is the highest blessing in all rites for the ancestors.
ततो भुक्तवतां तेषामन्नशेषं निवेदयेत ।
यथा ब्रूयुस्तथा कुर्यादनुज्ञातस्ततो द्विजैः ॥२५३॥
253. tato bhuktavatāṁ teṣāmannaśeṣaṁ nivedayet ,
yathā brūyustathā kuryādanujñātastato dvijaiḥ.
253. tataḥ bhuktakaraṇām teṣām annaśeṣam nivedayet
yathā brūyustathā kuryāt anujñātastaḥ dvijaiḥ
253. Then, one should offer the remaining food to those who have eaten. After that, one should act as they instruct, having received their permission.
पित्र्ये स्वदितमित्येव वाच्यं गोष्ठे तु सुशृतम ।
संपन्नमित्यभ्युदये दैवे रुचितमित्यपि ॥२५४॥
254. pitrye svaditamityeva vācyaṁ goṣṭhe tu suśṛtam ,
saṁpannamityabhyudaye daive rucitamityapi.
254. pitṛye svaditamityeva vācyaṃ goṣṭhe tu suśrutam
saṃpannammityabhudaye daive rucitamityapi
254. In the ritual for ancestors (pitṛyā), one should say 'svaditam' (it is palatable). In the cow pen, one should say 'suśrutam' (it has been well heard/received). At a celebration, one should say 'sampannam' (it is complete/abundant). And in the ritual for the gods (daiva), one should say 'rucitem' (it is pleasing).
अपराह्णस्तथा दर्भा वास्तुसंपादनं तिलाः ।
सृष्टिर्मृष्टिर्द्विजाश्चाग्र्याः श्राद्धकर्मसु संपदः ॥२५५॥
255. aparāhṇastathā darbhā vāstusaṁpādanaṁ tilāḥ ,
sṛṣṭirmṛṣṭirdvijāścāgryāḥ śrāddhakarmasu saṁpadaḥ.
255. aparāhṇastathā darbhā vāstusaṃpādanaṃ tilāḥ
sṛṣṭirmṛṣṭirdvijāścāgryāḥ śrāddhakarmasu saṃpadaḥ
255. The afternoon, darbha grass, purification of the site, sesame seeds, the offering (sṛṣṭi), cleansing (mṛṣṭi), the foremost Brahmins, and abundance (sampadaḥ) are the elements of prosperity for śrāddha rituals.
दर्भाः पवित्रं पूर्वाह्णो हविष्याणि च सर्वशः ।
पवित्रं यच्च पूर्वोक्तं विज्ञेया हव्यसंपदः ॥२५६॥
256. darbhāḥ pavitraṁ pūrvāhṇo haviṣyāṇi ca sarvaśaḥ ,
pavitraṁ yacca pūrvoktaṁ vijñeyā havyasaṁpadaḥ.
256. darbhāḥ pavitraṃ pūrvāhṇaḥ haviṣyāṇi ca sarvaśaḥ
pavitraṃ yac ca pūrvoktaṃ vijñeyā havyasaṃpadaḥ
256. Darbha grass, the purification ritual, the morning time, and all kinds of sacrificial offerings (haviṣyāṇi) are to be known as the elements of prosperity for oblations (havya). Whatever has been previously mentioned as pure (pavitraṁ) is also included.
मुन्यन्नानि पयः सोमो मांसं यच्चानुपस्कृतम ।
अक्सारलवणं चैव प्रकृत्या हविरुच्यते ॥२५७॥
257. munyannāni payaḥ somo māṁsaṁ yaccānupaskṛtam ,
aksāralavaṇaṁ caiva prakṛtyā havirucyate.
257. munyannāni payaḥ somaḥ māṃsaṃ yac cā'nupaskṛtam
akṣāralavaṇaṃ caiva prakṛtyā havir ucyate
257. munyannāni payaḥ somaḥ māṃsaṃ yat ca anupaskṛtam
akṣāralavaṇaṃ ca eva prakṛtyā haviḥ ucyate
257. The food of sages, milk, soma, unprocessed meat, and that which is without salt or alkali, are naturally considered offerings (havis).
विसृज्य ब्राह्मणांस्तांस्तु नियतो वाग्यतः शुचिः ।
दक्षिणां दिशमाकाङ्क्षन याचेतैमान वरान पितॄन ॥२५८॥
258. visṛjya brāhmaṇāṁstāṁstu niyato vāgyataḥ śuciḥ ,
dakṣiṇāṁ diśamākāṅkṣan yācetaimān varān pitṝn.
258. visṛjya brāhmaṇāṃs tāṃs tu niyataḥ vāg yataḥ śuciḥ
dakṣiṇām diśam ākāṅkṣan yāce'taimān varān pitṛn
258. iyam yāce vai etan pitṛn varān brāhmaṇān tu tāṃ
niyataḥ vāg yataḥ śuciḥ dakṣiṇām diśam ākāṅkṣan visṛjya
258. Having dismissed those Brahmins, and being disciplined, controlled in speech, and pure, he, desiring the southern direction, asked these boons from the ancestors (pitṛs).
दातारो नोऽभिवर्धन्तां वेदाः संततिरेव च ।
श्रद्धा च नो मा व्यगमद बहुदेयं च नोऽस्त्विति ॥२५९॥
259. dātāro no'bhivardhantāṁ vedāḥ saṁtatireva ca ,
śraddhā ca no mā vyagamad bahudeyaṁ ca no'stviti.
259. dātāro no'bhivardhantāṃ vedāḥ saṃtatiḥ eva ca
śraddhā ca no mā vyagamad bahudeyaṃ ca no'stv iti
259. iti dātāro no'bhivardhantām vedāḥ ca saṃtatiḥ eva
śraddhā ca no mā vyagamat bahudeyam ca no astu
259. May our givers increase, and the Vedas, and our lineage! May our faith never depart, and may we have much to give! (This is what they said).
एवं निर्वपणं कृत्वा पिण्डांस्तांस्तदनन्तरम ।
गां विप्रमजमग्निं वा प्राशयेदप्सु वा क्षिपेत ॥२६०॥
260. evaṁ nirvapaṇaṁ kṛtvā piṇḍāṁstāṁstadanantaram ,
gāṁ vipramajamagniṁ vā prāśayedapsu vā kṣipet.
260. evaṃ nirvapanaṃ kṛtvā piṇḍāṃs tāṃs tad anantaram
gāṃ vipram ajam agnim vā prāśayed apsu vā kṣipet
260. evaṃ kṛtvā tad anantaram nirvapanaṃ ca tāṃs piṇḍān gām
vā vipram vā ajam vā agnim vā apsu vā kṣipet prāśayet
260. Having performed the offering thus, and afterwards the balls of food, he should offer them to a cow, a Brahmin, a goat, or fire, or cast them into water.
पिण्डनिर्वपणं के चित परस्तादेव कुर्वते ।
वयोभिः खादयन्त्यन्ये प्रक्षिपन्त्यनलेऽप्सु वा ॥२६१॥
261. piṇḍanirvapaṇaṁ ke cit parastādeva kurvate ,
vayobhiḥ khādayantyanye prakṣipantyanale'psu vā.
261. piṇḍanirvapaṇaṃ ke cit parastādeva kurvate
vayoḥ khādayantyanye praksipanty anale 'psu vā
261. Some perform the offering of the funeral cake (pinda-nirvapanam) even before, while others feed it to birds, or throw it into fire or water.
पतिव्रता धर्मपत्नी पितृपूजनतत्परा ।
मध्यमं तु ततः पिण्डमद्यात सम्यक सुतार्थिनी ॥२६२॥
262. pativratā dharmapatnī pitṛpūjanatatparā ,
madhyamaṁ tu tataḥ piṇḍamadyāt samyak sutārthinī.
262. pativratā dharmapatnī pitṛpūjanatatparā
madhyamaṃ tu tataḥ piṇḍam adyāt samyak sutārthinī
262. The devoted wife, absorbed in the worship of ancestors, should partake of the middle cake (pinda) properly, desiring a son.
आयुष्मन्तं सुतं सूते यशोमेधासमन्वितम ।
धनवन्तं प्रजावन्तं सात्त्विकं धार्मिकं तथा ॥२६३॥
263. āyuṣmantaṁ sutaṁ sūte yaśomedhāsamanvitam ,
dhanavantaṁ prajāvantaṁ sāttvikaṁ dhārmikaṁ tathā.
263. āyuṣmantaṃ su taṃ sūte yaśomedhāsamanvitam
dhanavantaṃ prajāvantaṃ sāttvikaṃ dhārmikaṃ tathā
263. She bears a long-lived son, endowed with fame and intellect, wealthy, prosperous, virtuous, and righteous.
प्रक्षाल्य हस्तावाचाम्य ज्ञातिप्रायं प्रकल्पयेत ।
ज्ञातिभ्यः सत्कृतं दत्त्वा बान्धवानपि भोजयेत ॥२६४॥
264. prakṣālya hastāvācāmya jñātiprāyaṁ prakalpayet ,
jñātibhyaḥ satkṛtaṁ dattvā bāndhavānapi bhojayet.
264. prakṣālya hastāv ācāmya jñāti prāyam prakalpayet
jñātibhyaḥ sat kṛtaṃ datvā bāndhavān api bhojayet
264. After washing the hands, one should sip water, then prepare the offerings for relatives. After giving a well-honored offering to the relatives, one should also feed the kinsmen.
उच्छेषणं तु तत तिष्ठेद यावद विप्रा विसर्जिताः ।
ततो गृहबलिं कुर्यादिति धर्मो व्यवस्थितः ॥२६५॥
265. uccheṣaṇaṁ tu tat tiṣṭhed yāvad viprā visarjitāḥ ,
tato gṛhabaliṁ kuryāditi dharmo vyavasthitaḥ.
265. uccheṣaṇam tu tataḥ tiṣṭhet yāvat viprāḥ visarjitāḥ
tataḥ gṛhabalim kuryāt iti dharmḥ vyavasthitaḥ
265. Then the remnants should remain until the invited Brahmins are dismissed. After that, one should perform the household offering; this is the established natural law (dharma).
हविर्यच्चिररात्राय यच्चानन्त्याय कल्पते ।
पितृभ्यो विधिवद दत्तं तत प्रवक्ष्याम्यशेषतः ॥२६६॥
266. haviryaccirarātrāya yaccānantyāya kalpate ,
pitṛbhyo vidhivad dattaṁ tat pravakṣyāmyaśeṣataḥ.
266. haviḥ yat cirarātrāya yat ca anantyāya kalapate
pitṛbhyaḥ vidhivat dattam tat pravakṣyāmi aśeṣataḥ
266. I shall now describe in full detail what kind of oblation (haviḥ) is appropriate for a long night (cira-rātrāya) and what is appropriate for eternity (anantyāya), and what is given to the ancestors (pitṛbhyaḥ) according to the prescribed method.
तिलैर्व्रीहियवैर्माषैरद्भिर्मूलफलेन वा ।
दत्तेन मासं तृप्यन्ति विधिवत पितरो नृणाम ॥२६७॥
267. tilairvrīhiyavairmāṣairadbhirmūlaphalena vā ,
dattena māsaṁ tṛpyanti vidhivat pitaro nṛṇām.
267. tilaiḥ vrīhi-yavaiḥ māṣaiḥ adbhiḥ mūla-phalena
vā dattena māsam tṛpyanti vidhivat pitaraḥ nṛṇām
267. By offerings of sesamum seeds (tilaiḥ), rice (vrīhi), barley (yavaiḥ), black gram (māṣaiḥ), water (adbhiḥ), or fruits and roots (mūla-phalena), given according to the prescribed method, the ancestors (pitaraḥ) of humans (nṛṇām) are satisfied for a month (māsam).
द्वौ मासौ मत्स्यमांसेन त्रीन मासान हारिणेन तु ।
औरभ्रेणाथ चतुरः शाकुनेनाथ पञ्च वै ॥२६८॥
268. dvau māsau matsyamāṁsena trīn māsān hāriṇena tu ,
aurabhreṇātha caturaḥ śākunenātha pañca vai.
268. dvau māsau matsya-māṃsena trīna māsān hāriṇena
tu aurabhreṇa atha caturaḥ śākunena pañca vai
268. For two months (dvau māsau) with fish (matsya-māṃsena), for three months (trīna māsān) with pigeon meat (hāriṇena), and for four months (caturaḥ) with mutton (aurabhreṇa), and for five months (pañca) with poultry (śākunena), verily.
षण्मासांश्छागमांसेन पार्षतेन च सप्त वै ।
अष्टावेनस्य मांसेन रौरवेण नवैव तु ॥२६९॥
269. ṣaṇmāsāṁśchāgamāṁsena pārṣatena ca sapta vai ,
aṣṭāvenasya māṁsena rauraveṇa navaiva tu.
269. ṣaṇmāsān chāgamāṃsena pārṣatena ca sapta
vai aṣṭāvenasya māṃsena rauraveṇa novaiva tu
269. ṣaṇmāsān chāgamāṃsena sapta vai pārṣatena
ca aṣṭāvenasya māṃsena rauraveṇa tu novaiva
269. One is satisfied for six months with goat meat, for seven with that of the pārṣata, for eight with that of the swine (enas), and for nine with that of the ruru deer.
दशमासांस्तु तृप्यन्ति वराहमहिषामिषैः ।
शशकूर्मयोस्तु मांसेन मासानेकादशैव तु ॥२७०॥
270. daśamāsāṁstu tṛpyanti varāhamahiṣāmiṣaiḥ ,
śaśakūrmayostu māṁsena māsānekādaśaiva tu.
270. daśamāsāṃstu tṛpyanti varāhamahiṣāmiṣaiḥ
śaśakūrmayoḥ tu māṃsena māsānekādaśaiva tu
270. varāhamahiṣāmiṣaiḥ daśamāsān tu tṛpyanti
śaśakūrmayoḥ māṃsena tu māsānekādaśaiva
270. One is satisfied for ten months with the meat of boar and buffalo, and for eleven months with the meat of the rabbit and tortoise.
संवत्सरं तु गव्येन पयसा पायसेन च ।
वार्ध्रीणसस्य मांसेन तृप्तिर्द्वादशवार्षिकी ॥२७१॥
271. saṁvatsaraṁ tu gavyena payasā pāyasena ca ,
vārdhrīṇasasya māṁsena tṛptirdvādaśavārṣikī.
271. saṃvatsaraṃ tu gavyena payasā pāyasena ca
vārdhrīṇasasya māṃsena tṛptir dvādaśavārṣikī
271. gavyena payasā pāyasena ca saṃvatsaraṃ tu
tṛptiḥ vārdhrīṇasasya māṃsena dvādaśavārṣikī
271. One is satisfied for a year with cow's milk and milk-food (pāyasa), and for twelve years with the meat of the vārdhrīṇasa.
कालशाकं महाशल्काः खङ्गलोहामिषं मधु ।
आनन्त्यायैव कल्प्यन्ते मुन्यन्नानि च सर्वशः ॥२७२॥
272. kālaśākaṁ mahāśalkāḥ khaṅgalohāmiṣaṁ madhu ,
ānantyāyaiva kalpyante munyannāni ca sarvaśaḥ.
272. kālaśākaṃ mahāśalkāḥ khaṅgalohāmiṣaṃ madhu
ānantyāyaiva kalpyante munyannāni ca sarvaśaḥ
272. mahāśalkāḥ khaṅgalohāmiṣaṃ madhu kālaśākaṃ
munyannāni ca sarvaśaḥ ānantyāyaiva kalpyante
272. Medicinal herbs, large fish, rhinoceros meat, honey, and all kinds of food for sages lead to eternal benefit.
यत किं चिन मधुना मिश्रं प्रदद्यात तु त्रयोदशीम ।
तदप्यक्षयमेव स्याद वर्षासु च मघासु च ॥२७३॥
273. yat kiṁ cin madhunā miśraṁ pradadyāt tu trayodaśīm ,
tadapyakṣayameva syād varṣāsu ca maghāsu ca.
273. yat kimcin madhunā miśraṃ pradadyāt tu trayodaśīm
tad apy akṣayam eva syād varṣāsu ca maghāsu ca
273. Whatever is mixed with honey and offered on the thirteenth day (trayodashi), that too becomes imperishable, especially during the rainy season and in the month of Magha.
अपि नः स कुले भूयाद यो नो दद्यात त्रयोदशीम ।
पायसं मधुसर्पिर्भ्यां प्राक छाये कुञ्जरस्य च ॥२७४॥
274. api naḥ sa kule bhūyād yo no dadyāt trayodaśīm ,
pāyasaṁ madhusarpirbhyāṁ prāk chāye kuñjarasya ca.
274. api naḥ sa kule bhūyād yo no dadyāt trayodaśīm
pāyasaṃ madhusarpirbhyāṃ prāk chāye kuñjarasya ca
274. May he be born in our family who offers us (in the afterlife) pudding made with honey and clarified butter (ghee) before the shade of an elephant.
यद यद ददाति विधिवत सम्यक श्रद्धासमन्वितः ।
तत तत पितॄणां भवति परत्रानन्तमक्षयम ॥२७५॥
275. yad yad dadāti vidhivat samyak śraddhāsamanvitaḥ ,
tat tat pitṝṇāṁ bhavati paratrānantamakṣayam.
275. yad yad dadāti vidhivat samyak śraddhāsam anvitaḥ
tat tat pitṛṇām bhavati paratra anantam akṣayam
275. Whatever one gives properly with faith, all that becomes infinite and imperishable for the ancestors in the world beyond.
कृष्णपक्षे दशम्यादौ वर्जयित्वा चतुर्दशीम ।
श्राद्धे प्रशस्तास्तिथयो यथैता न तथैतराः ॥२७६॥
276. kṛṣṇapakṣe daśamyādau varjayitvā caturdaśīm ,
śrāddhe praśastāstithayo yathaitā na tathaitarāḥ.
276. kṛṣṇapakṣe daśamyādau varjayitvā caturdaśīm
śrāddhe praśastāḥ tithayaḥ yathaitā na tathā etarāḥ
276. In the dark fortnight (kṛṣṇa pakṣa), starting from the tenth day, excluding the fourteenth (day), the lunar days that are commendable for śrāddha are like these; others are not.
युक्षु कुर्वन दिनर्क्षेषु सर्वान कामान समश्नुते ।
अयुक्षु तु पितॄन सर्वान प्रजां प्राप्नोति पुष्कलाम ॥२७७॥
277. yukṣu kurvan dinarkṣeṣu sarvān kāmān samaśnute ,
ayukṣu tu pitṝn sarvān prajāṁ prāpnoti puṣkalām.
277. yukṣu kurvan dinarkṣeṣu sarvān kāmān samaśnute
ayukṣu tu pitṛn sarvān prajāṁ prāpnoti puṣkalām
277. yukṣu dinarkṣeṣu kurvan sarvān kāmān samaśnute
tu ayukṣu sarvān pitṛn prajāṁ puṣkalām prāpnoti
277. By engaging in the appropriate time (yukṣu) and performing rituals during auspicious days and constellations (dinarkṣeṣu), one achieves all desires. However, by not engaging at the appropriate time (ayukṣu), one obtains all ancestors (pitṛn) and abundant progeny (prajāṁ puṣkalām).
यथा चैवापरः पक्षः पूर्वपक्षाद विशिष्यते ।
तथा श्राद्धस्य पूर्वाह्णादपराह्णो विशिष्यते ॥२७८॥
278. yathā caivāparaḥ pakṣaḥ pūrvapakṣād viśiṣyate ,
tathā śrāddhasya pūrvāhṇādaparāhṇo viśiṣyate.
278. yathā ca eva aparaḥ pakṣaḥ pūrvapakṣāt viśiṣyate
tathā śrāddhasya pūrvāhṇāt aparāhṇaḥ viśiṣyate
278. yathā ca eva aparaḥ pakṣaḥ pūrvapakṣāt viśiṣyate,
tathā śrāddhasya aparāhṇaḥ pūrvāhṇāt viśiṣyate
278. Just as the latter half of the lunar month (aparāḥ pakṣaḥ) is distinguished from the former half (pūrvapakṣāt), so the afternoon (aparāhṇo) is distinguished from the forenoon (pūrvāhṇāt) for a śrāddha (śrāddhasya).
प्राचीनावीतिना सम्यगपसव्यमतन्द्रिणा ।
पित्र्यमानिधनात कार्यं विधिवद दर्भपाणिना ॥२७९॥
279. prācīnāvītinā samyagapasavyamatandriṇā ,
pitryamānidhanāt kāryaṁ vidhivad darbhapāṇinā.
279. prācīnāvītinā samyaɡ apasavyam atandriṇā
pitṛyam āniyādhanāt kāryaṁ vidhivat darbhapāṇinā
279. prācīnāvītinā samyaɡ atandriṇā darbhapāṇinā
vidhivat pitṛyam āniyādhanāt kāryaṁ apasavyam
279. One should properly perform the ancestral rites (pitṛyam-āniyādhanāt) with the sacred thread worn over the right shoulder and under the left arm (prācīnāvītinā), with great care (samyaɡ apasavyam atandriṇā), and with kusa grass in hand (darbhapāṇinā), according to the prescribed method (vidhivat).
रात्रौ श्राद्धं न कुर्वीत राक्षसी कीर्तिता हि सा ।
संध्ययोरुभयोश्चैव सूर्ये चैवाचिरौदिते ॥२८०॥
280. rātrau śrāddhaṁ na kurvīta rākṣasī kīrtitā hi sā ,
saṁdhyayorubhayoścaiva sūrye caivāciraudite.
280. rātrau śrāddhaṁ na kurvīta rākṣasī kīrtitā hi sā
sandhyayoḥ ubhayoḥ ca eva sūrye ca eva aciraudite
280. rātrau śrāddhaṁ na kurvīta,
hi sā rākṣasī kīrtitā; ca eva ubhayoḥ sandhyayoḥ,
ca eva aciraudite sūrye
280. One should not perform a śrāddha at night (rātrau), for night is described as demonic (rākṣasī kīrtitā hi sā). Similarly, one should not perform it during the two twilight periods (sandhyayor ubhayoḥ), nor when the sun has just risen (sūrye ca eva aciraudite).
अनेन विधिना श्राद्धं त्रिरब्दस्यैह निर्वपेत ।
हेमन्तग्रीष्मवर्षासु पाञ्चयज्ञिकमन्वहम ॥२८१॥
281. anena vidhinā śrāddhaṁ trirabdasyaiha nirvapet ,
hemantagrīṣmavarṣāsu pāñcayajñikamanvaham.
281. anena vidhinā śrāddhaṃ trirabdasyaiha nirvapeta
| hemantagrīṣmavarṣāsu pāñcayajñikam anvaham
281. By this method, one should perform the śrāddha (rites for ancestors) three times a year. The pañcayajñika (five daily Vedic rituals) should be performed daily during winter, summer, and the rainy season.
न पैतृयज्ञियो होमो लौकिकेऽग्नौ विधीयते ।
न दर्शेन विना श्राद्धमाहिताग्नेर्द्विजन्मनः ॥२८२॥
282. na paitṛyajñiyo homo laukike'gnau vidhīyate ,
na darśena vinā śrāddhamāhitāgnerdvijanmanaḥ.
282. na paitryajñiyo homo laukike ’gnau vidhīyate |
na darśena vinā śrāddham āhitāgner dvijajmanah
282. The homa (fire ritual) for the ancestral Vedic ritual (pitṛyajña) is not prescribed in the ordinary (laukika) fire. A śrāddha is not performed without the darśa (new moon) tithi for an āhitāgni (one who maintains the sacred fires) twice-born man.
यदेव तर्पयत्यद्भिः पितॄन स्नात्वा द्विजोत्तमः ।
तेनैव कृत्स्नमाप्नोति पितृयज्ञक्रियाफलम ॥२८३॥
283. yadeva tarpayatyadbhiḥ pitṝn snātvā dvijottamaḥ ,
tenaiva kṛtsnamāpnoti pitṛyajñakriyāphalam.
283. yad eva tarpayati ’dbhiḥ pitṛn snātvā dvijottamaḥ
| tenaiva kṛtsnam āpnoti pitṛyajñakriyāphalam
283. Whatever he satisfies the ancestors (pitṛ) with water after bathing, by that alone, the best among the twice-born (dvijottama), he obtains the fruit of the ancestral Vedic ritual (pitṛyajña) actions.
वसून वदन्ति तु पितॄन रुद्रांश्चैव पितामहान ।
प्रपितामहांस्तथाऽदित्यान श्रुतिरेषा सनातनी ॥२८४॥
284. vasūn vadanti tu pitṝn rudrāṁścaiva pitāmahān ,
prapitāmahāṁstathā'dityān śrutireṣā sanātanī.
284. vasūn vadanti tu pitṛn rudrāṃś caiva pitāmahān |
prapitāmahāṃs tathā ’dityān śrutir eṣā sanatana
284. They say that the Vasus are the ancestors (pitṛ), the Rudras are the grandfathers (pitāmaha), and the Adityas are the great-grandfathers (prapitāmaha). This is a sanatana (eternal) śruti (Vedic text/hearing).
विघसाशी भवेन्नित्यं नित्यं वाऽमृतभोजनः ।
विघसो भुक्तशेषं तु यज्ञशेषं तथाऽमृतम ॥२८५॥
285. vighasāśī bhavennityaṁ nityaṁ vā'mṛtabhojanaḥ ,
vighaso bhuktaśeṣaṁ tu yajñaśeṣaṁ tathā'mṛtam.
285. vighasāśī bhaveన్nityaṁ nityaṁ vā'mṛtabhojanaḥ
| vighaso bhuktaśeṣaṁ tu yajñaśeṣaṁ tathā'mṛtam
285. One should always subsist on remnants of offerings (vighasa) or always partake of pure food (amrita-bhojana). Remnants of food (vighasa) are what is left after feeding others, and remnants of Vedic ritual (yajña-śeṣa) are also considered pure (amrita).
एतद वोऽभिहितं सर्वं विधानं पाञ्चयज्ञिकम ।
द्विजातिमुख्यवृत्तीनां विधानं श्रूयतामिति ॥२८६॥
286. etad vo'bhihitaṁ sarvaṁ vidhānaṁ pāñcayajñikam ,
dvijātimukhyavṛttīnāṁ vidhānaṁ śrūyatāmiti.
286. etad vo'bhitaṁ sarvaṁ vidhānaṁ pāñcayajñikam
| dvijātimukhyavṛttīnāṁ vidhānaṁ śrūyatāmiti
286. All this has been told to you: the regulations concerning the five daily Vedic rituals (pañcayajña). Now listen to the regulations regarding the means of livelihood for the principal twice-born (dvijāti) classes.

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