Who Is a Worthy Recipient of Gifts

Verse 1 (13.60.1)

किमाहुर्भरतश्रेष्ठ पात्रं विप्राः सनातनम् । ब्राह्मणं लिङ्गिनं चैव ब्राह्मणं वाऽप्यलिङ्गिनम् ॥

kimāhurbharataśreṣṭha pātraṃ viprāḥ sanātanam | brāhmaṇaṃ liṅginaṃ caiva brāhmaṇaṃ vā'pyaliṅginam

What do the Brahmins call the eternal worthy recipient, O best of the Bharatas: the Brahmin who bears the outward marks, or the Brahmin who has none?

Verse 2 (13.60.2)

स्ववृत्तिमभिपन्नाय लिङ्गिने चेतराय च । देयमाहुर्महाराज उभावेतौ तपस्विनौ ॥

svavṛttimabhipannāya liṅgine cetarāya ca | deyamāhurmahārāja ubhāvetau tapasvinau

They say a gift should be given to one who is firm in his own calling, whether he bears the marks or not; both of these are ascetics, O great king.

Note on the text: The CE has vā for च in चेतराय च (variant, kept).

Verse 3 (13.60.3)

श्रद्धया परयाऽपूतो यः प्रयच्छेद्द्विजातये । हव्यं कव्यं तथा दानं को दोषः स्यात्पितामह ॥

śraddhayā parayā'pūto yaḥ prayaccheddvijātaye | havyaṃ kavyaṃ tathā dānaṃ ko doṣaḥ syātpitāmaha

If a man, though impure, gives an oblation, a funeral offering, or a gift to a twice-born with supreme faith, what fault would there be in that, grandfather?

Note on the text: परयाऽपूतो ("impure", as the page's commentary also takes it) is kept; the CE has parayā pūto.

Verse 4 (13.60.4)

श्रद्धापूतो नरस्तात दुर्दान्तोऽपि न संशयः । पूतो भवति सर्वत्र किमुत त्वं महाद्युते ॥

śraddhāpūto narastāta durdānto'pi na saṃśayaḥ | pūto bhavati sarvatra kimuta tvaṃ mahādyute

A man purified by faith, though ill-controlled, becomes pure everywhere, without doubt; how much more you, O greatly radiant one.

Note on the text: No automatic alignment; this is CE 13.23.4, with किमुत त्वं महाद्युते for CE kiṃ punas tvaṃ mahīpate (variant, kept).

Verse 5 (13.60.5)

न ब्राह्मणं परिक्षेत दैवेषु सततं नरः । कव्यप्रदाने तु बुधाः परीक्ष्यं ब्राह्मणं विदुः ॥

na brāhmaṇaṃ parikṣeta daiveṣu satataṃ naraḥ | kavyapradāne tu budhāḥ parīkṣyaṃ brāhmaṇaṃ viduḥ

A man should not always scrutinize a Brahmin in the rites for the gods; but in giving to the ancestors, the wise say the Brahmin must be examined.

Verse 6 (13.60.6)

न ब्राह्मणः साधयते हव्यं दैवात्प्रसिद्ध्यति । देवप्रसादादिज्यन्ते यजमानैर्न संशयः ॥

na brāhmaṇaḥ sādhayate havyaṃ daivātprasiddhyati | devaprasādādijyante yajamānairna saṃśayaḥ

It is not the Brahmin who brings the oblation to success; it succeeds through the will of the gods. It is by the grace of the gods that the gods are worshipped by those who sacrifice, without doubt.

Verse 7 (13.60.7)

ब्राह्मणान्भरतश्रेष्ठ सततं ब्रह्मवादिनः । मार्कण्डेयः पुरा प्राह इति लोकेषु बुद्धिमान् । ब्राह्मणाः पात्रभूताश्च शुद्धा नैवं पितृष्विह ॥

brāhmaṇānbharataśreṣṭha satataṃ brahmavādinaḥ | mārkaṇḍeyaḥ purā prāha iti lokeṣu buddhimān | brāhmaṇāḥ pātrabhūtāśca śuddhā naivaṃ pitṛṣviha

O best of the Bharatas, of Brahmins who are ever expounders of Brahman, wise Markandeya spoke long ago, as it is told in the worlds. Brahmins are worthy vessels and pure, but not so in the matter of the ancestors here.

Note on the text: No automatic alignment; lines 1-2 are CE 13.23.7 (ब्राह्मणान् for CE brāhmaṇā: variant, kept). The third line (printed 13-60-7c, with a stray backtick, removed) is the CE's star passage 13,023.003d*0204_01 (headed bhīṣmaḥ), which the CE prints after 13.23.3.

Verse 8 (13.60.8)

अपूर्वोऽप्यथवा विद्वान्सम्बन्धी वा यथा भवेत् । तपस्वी यज्ञशीलो वा कथं पात्रं भवेत्तु सः ॥

apūrvo'pyathavā vidvānsambandhī vā yathā bhavet | tapasvī yajñaśīlo vā kathaṃ pātraṃ bhavettu saḥ

Whether he be a stranger or a learned man or a kinsman, however he may be, an ascetic or one devoted to sacrifice — how does he become a worthy recipient?

Note on the text: Corrected अपर्वोऽप्यथवा → अपूर्वोऽप्यथवा (misprint in Wikisource; अपर्व is not a word here, CE apūrvo 'py atha vā). The CE has saṃbandhī vātha yo bhavet for सम्बन्धी वा यथा भवेत् (variant, kept).

Verse 9 (13.60.9)

कुलीनः कर्मकृद्वैद्यस्तथैवाप्यनृशंस्यवान् । ह्रीमानृजुः सत्यवादी पात्रं पूर्वे च ये त्रयः ॥

kulīnaḥ karmakṛdvaidyastathaivāpyanṛśaṃsyavān | hrīmānṛjuḥ satyavādī pātraṃ pūrve ca ye trayaḥ

One of good family, one who performs his rites, one learned in the Veda, one who is kind, modest, upright and truthful — these seven, together with the three mentioned before, are worthy recipients.

Verse 10 (13.60.10)

तत्रेमं शृणु मे पार्थ चतुर्णां तेजसां मतम् । पृथिव्याः काश्यपस्याग्नेर्मार्कण्डेयस्य चैव हि ॥

tatremaṃ śṛṇu me pārtha caturṇāṃ tejasāṃ matam | pṛthivyāḥ kāśyapasyāgnermārkaṇḍeyasya caiva hi

On this, Partha, hear from me the view of four radiant ones: of the Earth, of Kashyapa, of Agni, and of Markandeya.

Note on the text: Bhishma continues; the page prints no new heading before this verse.

Verse 11 (13.60.11)

यथा महार्णवे क्षिप्तः क्षिप्रं नेष्टुर्विनश्यति । तथा दुश्चरितं सर्वं त्रयीनित्ये निमज्जति ॥

yathā mahārṇave kṣiptaḥ kṣipraṃ neṣṭurvinaśyati | tathā duścaritaṃ sarvaṃ trayīnitye nimajjati

As a clod thrown into the great ocean quickly dissolves, so all misconduct sinks away in one who is steadfast in the triple Veda.

Note on the text: The page prints the speaker line पृथिव्युवाच (13-60-11a) unbolded; the speaker is the Earth. नेष्टुः (a clod, as the page's commentary takes it) and त्रयीनित्ये are kept; the CE has loṣṭo and trayy āvṛttyā (variants).

Verse 12 (13.60.12)

सर्वे च वेदाः सह षड्भिरङ्गैः । साङ्ख्यं पुराणं च कुले च जन्म । नैतानि सर्वाणि गतिर्भवन्ति । शीलव्यपेतस्य नृप द्विजस्य ॥

sarve ca vedāḥ saha ṣaḍbhiraṅgaiḥ | sāṅkhyaṃ purāṇaṃ ca kule ca janma | naitāni sarvāṇi gatirbhavanti | śīlavyapetasya nṛpa dvijasya

All the Vedas with their six limbs, Sankhya, the Puranas, and birth in a good family — none of these becomes a refuge for a twice-born who is devoid of character, O king.

Note on the text: Corrected षङ्भिरङ्गैः → षड्भिरङ्गैः (misprint in Wikisource; the nasal ङ् cannot stand before भ्, CE ṣaḍbhir aṅgaiḥ). Four-line verse (13-60-12a-d; CE 13,023.012a,c). The CE has narasya rājan for नृप द्विजस्य (variant, kept).

Verse 13 (13.60.13)

अधीयानः पण्डितम्मन्यमानो । यो विद्यया हन्ति यशः परेषाम् । ब्रह्मन्स तेन लभते ब्रह्मवध्यां । लोकास्तस्य ह्यन्तवन्तो भवन्ति ॥

adhīyānaḥ paṇḍitammanyamāno | yo vidyayā hanti yaśaḥ pareṣām | brahmansa tena labhate brahmavadhyāṃ | lokāstasya hyantavanto bhavanti

The student who thinks himself a scholar and destroys the fame of others by his learning, O Brahmin, incurs thereby the guilt of slaying a Brahmin, and his worlds come to an end.

Note on the text: Four-line verse (13-60-13a-d; CE 13,023.013a,c). The CE has tenācarate brahmahatyāṃ for तेन लभते ब्रह्मवध्यां (variant, kept).

Verse 14 (13.60.14)

अश्वमेधसहस्रं च सत्यं च तुलया धृतम् । नाभिजानामि यज्ञं तु सत्यस्यार्धमवाप्नुयात् ॥

aśvamedhasahasraṃ ca satyaṃ ca tulayā dhṛtam | nābhijānāmi yajñaṃ tu satyasyārdhamavāpnuyāt

A thousand horse-sacrifices and truth were weighed on a scale. I do not know of a sacrifice that would attain even half of truth.

Note on the text: No automatic alignment; this is CE 13.23.14 (यज्ञं तु for CE yady asya: variant, kept). The CE's star line 13,023.014d*0205_01 (aśvamedhasahasrād dhi satyam eva viśiṣyate) is not in Wikisource and is not added.

Verse 15 (13.60.15)

इत्युक्त्वा ते जग्मुराशु चत्वारोऽमिततेजसः । पृथिवी काश्यपोऽग्निश्च प्रकृष्टायुश्च भार्गवः ॥

ityuktvā te jagmurāśu catvāro'mitatejasaḥ | pṛthivī kāśyapo'gniśca prakṛṣṭāyuśca bhārgavaḥ

Having said this, those four of immeasurable splendour quickly departed: the Earth, Kashyapa, Agni, and the long-lived Bhargava.

Verse 16 (13.60.16)

यदि ते ब्राह्मणा लोके व्रतिनो भुञ्जते हविः । दत्तं ब्राह्मणकामाय कथं तत्सुकृतं भवेत् ॥

yadi te brāhmaṇā loke vratino bhuñjate haviḥ | dattaṃ brāhmaṇakāmāya kathaṃ tatsukṛtaṃ bhavet

If those Brahmins in the world who are under vows eat the oblation, how can a gift given out of a wish to honour Brahmins be meritorious?

Note on the text: The CE has yad idaṃ ... bhuktam for यदि ते ... दत्तम् (variant, kept).

Verse 17 (13.60.17)

आदिष्टिनो ये राजेन्द्र ब्राह्मणा वेदपारगाः । भुञ्जते ब्रह्मकामाय व्रतलुप्ता भवन्ति ते ॥

ādiṣṭino ye rājendra brāhmaṇā vedapāragāḥ | bhuñjate brahmakāmāya vrataluptā bhavanti te

Brahmins, O king of kings, who are masters of the Veda and have been placed under a vow by their teacher, break their vow if they eat for the sake of one who seeks a Brahmin.

Verse 18 (13.60.18)

अनेकान्तं बहुद्वारं धर्ममाहुर्मनीषिणः । किं निमित्तं भवेदत्र तन्मे ब्रूहि पितामह ॥

anekāntaṃ bahudvāraṃ dharmamāhurmanīṣiṇaḥ | kiṃ nimittaṃ bhavedatra tanme brūhi pitāmaha

The wise say that dharma has many ends and many doors. What is the determining mark here? Tell me that, grandfather.

Note on the text: The CE has kiṃ niścitaṃ for किं निमित्तं (variant, kept).

Verse 19 (13.60.19)

अहिंसा सत्यमक्रोध आनृशंस्यं दमस्तथा । आर्जवं चैव राजेन्द्र निश्चितं धर्मलक्षणम् ॥

ahiṃsā satyamakrodha ānṛśaṃsyaṃ damastathā | ārjavaṃ caiva rājendra niścitaṃ dharmalakṣaṇam

Non-violence, truth, freedom from anger, kindness, self-control, and uprightness, O king of kings: these are the settled marks of dharma.

Note on the text: Corrected सत्यमकोध → सत्यमक्रोध (misprint in Wikisource; broken conjunct, CE satyam akrodha).

Verse 20 (13.60.20)

ये तु धर्मं प्रशंसन्तश्चरन्ति पृथिवीमिमाम् । अनाचरन्तस्तद्धर्मं सङ्करेऽभिरताः प्रभो ॥

ye tu dharmaṃ praśaṃsantaścaranti pṛthivīmimām | anācarantastaddharmaṃ saṅkare'bhiratāḥ prabho

But those who praise dharma and wander over this earth without practising it, delighting in confusion, O lord —

Note on the text: Corrected तद्धर्म सङ्करेऽभिरता → तद्धर्मं सङ्करेऽभिरताः (misprint in Wikisource; dropped anusvara and dropped visarga (accusative object and plural subject needed), CE tad dharmaṃ saṃkare niratāḥ).

Verse 21 (13.60.21)

तेभ्यो हिरण्यं रत्नं वा गामश्वं वा ददाति यः । दशवर्षाणि विष्ठां स भुङ्क्ते निरयमास्थितः ॥

tebhyo hiraṇyaṃ ratnaṃ vā gāmaśvaṃ vā dadāti yaḥ | daśavarṣāṇi viṣṭhāṃ sa bhuṅkte nirayamāsthitaḥ

whoever gives them gold, jewels, a cow or a horse eats filth for ten years, dwelling in hell.

Note on the text: The CE has ratnaṃ hiraṇyaṃ vā gām aśvān vā (variant, kept).

Verse 22 (13.60.22)

धनेन पुल्कसानां च तथैवान्तेवसायिनाम् । कृतं कर्माकृतं वाऽपि रागमोहेन जल्पताम् ॥

dhanena pulkasānāṃ ca tathaivāntevasāyinām | kṛtaṃ karmākṛtaṃ vā'pi rāgamohena jalpatām

So also with wealth given to the Pulkasas and to the Antevasayins, who out of passion and delusion talk of deeds done and undone.

Note on the text: The CE begins medānāṃ pulkasānāṃ ca (the page's commentary notes this as another reading); Wikisource's धनेन पुल्कसानां च is kept.

Verse 23 (13.60.23)

वैश्वदेवं च ये मूढा विप्राय ब्रह्मचारिणे । न ददन्तीह राजेन्द्र ते लोकान्भुञ्जतेऽशुभान् ॥

vaiśvadevaṃ ca ye mūḍhā viprāya brahmacāriṇe | na dadantīha rājendra te lokānbhuñjate'śubhān

And those fools, O king of kings, who do not give the Vaishvadeva portion to a Brahmin student here enjoy inauspicious worlds.

Verse 24 (13.60.24)

किं परं ब्रह्मचर्यं च किं परं धर्मलक्षणम् । किञ्च श्रेष्ठतमं शौचं तन्मे ब्रूहि पितामह ॥

kiṃ paraṃ brahmacaryaṃ ca kiṃ paraṃ dharmalakṣaṇam | kiñca śreṣṭhatamaṃ śaucaṃ tanme brūhi pitāmaha

What is the highest brahmacharya, what is the highest mark of dharma, and what is the best purity? Tell me, grandfather.

Verse 25 (13.60.25)

ब्रह्मचर्यं परं तात मधुमांसस्य वर्जनम् । मर्यादायां स्थितो धर्मः शमः शौचस्य लक्षणम् ॥

brahmacaryaṃ paraṃ tāta madhumāṃsasya varjanam | maryādāyāṃ sthito dharmaḥ śamaḥ śaucasya lakṣaṇam

The highest brahmacharya, dear child, is abstaining from honey and meat. Dharma is standing within the bounds; tranquillity is the mark of purity.

Verse 26 (13.60.26)

कस्मिन्काले चरेद्धर्मं कस्मिन्कालेऽर्थमाचरेत् । कस्मिन्काले सुखी च स्यात्तन्मे ब्रूहि पितामह ॥

kasminkāle careddharmaṃ kasminkāle'rthamācaret | kasminkāle sukhī ca syāttanme brūhi pitāmaha

At what time should one practise dharma, at what time pursue wealth, and at what time be happy? Tell me that, grandfather.

Note on the text: Corrected चरेद्धर्म कस्मिन् → चरेद्धर्मं कस्मिन् (misprint in Wikisource; dropped anusvara, the accusative is needed, CE cared dharmaṃ).

Verse 27 (13.60.27)

काल्यमर्थं निषेवेत ततो धर्ममनन्तरम् । पश्चात्कामं निषेवेत न च गच्छेत्प्रसङ्गिताम् ॥

kālyamarthaṃ niṣeveta tato dharmamanantaram | paścātkāmaṃ niṣeveta na ca gacchetprasaṅgitām

Early in the day he should attend to wealth, then, right after, to dharma; afterward he should attend to pleasure, but not become addicted to it.

Verse 28 (13.60.28)

ब्राह्मणांश्चैव मन्येत गुरूंश्चाप्यभिपूजयेत् । सर्वभूतानुलोमश्च मृदुशीलः प्रियंवदः ॥

brāhmaṇāṃścaiva manyeta gurūṃścāpyabhipūjayet | sarvabhūtānulomaśca mṛduśīlaḥ priyaṃvadaḥ

He should respect Brahmins and honour his teachers, be agreeable to all beings, gentle in nature, and pleasant in speech.

Verse 29 (13.60.29)

अधिकारे यदनृतं यच्च राजसु पैशुनम् । गुरोश्चालीकनिर्बन्धः समानि ब्रह्महत्यया ॥

adhikāre yadanṛtaṃ yacca rājasu paiśunam | guroścālīkanirbandhaḥ samāni brahmahatyayā

A falsehood told while in authority, slander of kings, and false insistence against a teacher — these are equal to the killing of a Brahmin.

Note on the text: No automatic alignment; this is CE 13.23.29 (यच्च राजसु पैशुनम्, गुरोश्चालीकनिर्बन्धः for CE rājagāmi ca paiśunam, guroś cālīkakaraṇam: variants, kept).

Verse 30 (13.60.30)

प्रहरेन्न नरेन्द्रेषु न हन्याद्गां तथैव च । भ्रूणहत्यासमं चैतदुभयं यो निषेवते ॥

praharenna narendreṣu na hanyādgāṃ tathaiva ca | bhrūṇahatyāsamaṃ caitadubhayaṃ yo niṣevate

One should not strike at kings, nor kill a cow; whoever commits either of these two is on a par with the killer of an embryo.

Note on the text: No automatic alignment; this is CE 13.23.30. Corrected ये निषेधते → यो निषेवते (misprint in Wikisource; निषेधते ("forbids") gives no sense and the plural ये does not agree with the singular verb, CE yo niṣevate).

Verse 31 (13.60.31)

नाग्निं परित्यजेज्जातु न च वेदान्परित्यजेत् । न च ब्राह्मणमाक्रोशेत्समं तद्ब्रह्महत्यया ॥

nāgniṃ parityajejjātu na ca vedānparityajet | na ca brāhmaṇamākrośetsamaṃ tadbrahmahatyayā

One should never abandon the sacred fire, nor abandon the Vedas, nor revile a Brahmin; each of these is equal to killing a Brahmin.

Verse 32 (13.60.32)

कीदृशाः साधवो विप्राः केभ्यो दत्तं महाफलम् । कीदृशानां च भोक्तव्यं तन्मे ब्रूहि पितामह ॥

kīdṛśāḥ sādhavo viprāḥ kebhyo dattaṃ mahāphalam | kīdṛśānāṃ ca bhoktavyaṃ tanme brūhi pitāmaha

What kind of Brahmins are good, to whom does a gift bear great fruit, and which Brahmins are fit to be fed? Tell me that, grandfather.

Verse 33 (13.60.33)

अक्रोधना धर्मपराः सत्यनित्या दमे रताः । तादृशाः साधवो विप्रास्तेभ्यो दत्तं महाफलम् ॥

akrodhanā dharmaparāḥ satyanityā dame ratāḥ | tādṛśāḥ sādhavo viprāstebhyo dattaṃ mahāphalam

Free from anger, devoted to dharma, ever truthful, delighting in self-restraint: such are the good Brahmins; a gift to them bears great fruit.

Verse 34 (13.60.34)

अमानिनः सर्वसहा दृढार्था विजितेन्द्रियाः । सर्वभूतहिता मैत्रास्तेभ्यो दत्तं महाफलम् ॥

amāninaḥ sarvasahā dṛḍhārthā vijitendriyāḥ | sarvabhūtahitā maitrāstebhyo dattaṃ mahāphalam

Free of pride, forbearing of everything, firm in purpose, masters of their senses, benevolent to all beings, friendly: a gift to them bears great fruit.

Note on the text: The CE has dṛṣṭārthā for दृढार्था (variant, kept).

Verse 35 (13.60.35)

अलुब्धाः शुचयो वैद्या ह्रीमन्तः सत्यवादिनः । स्वकर्मनिरता ये च तेभ्यो दत्तं महाफलम् ॥

alubdhāḥ śucayo vaidyā hrīmantaḥ satyavādinaḥ | svakarmaniratā ye ca tebhyo dattaṃ mahāphalam

Free of greed, pure, learned, modest, truthful, and devoted to their own duties: a gift to them bears great fruit.

Verse 36 (13.60.36)

साङ्गांश्च चतुरो वेदानधीते यो द्विजर्षभः । षड्भ्यः प्रवृत्तः कर्मभ्यस्तं पात्रमृषयो विदुः ॥

sāṅgāṃśca caturo vedānadhīte yo dvijarṣabhaḥ | ṣaḍbhyaḥ pravṛttaḥ karmabhyastaṃ pātramṛṣayo viduḥ

The best of the twice-born who studies the four Vedas with their limbs and is engaged in the six duties of his order — the sages know him as a worthy recipient.

Note on the text: The CE has nivṛttaḥ ("withdrawn from") for प्रवृत्तः (variant, kept).

Verse 37 (13.60.37)

ये त्वेवंगुणजातीयास्तेभ्यो दत्तं महाफलम् । सहस्रगुणमाप्नोति गुणार्हाय प्रदायकः ॥

ye tvevaṃguṇajātīyāstebhyo dattaṃ mahāphalam | sahasraguṇamāpnoti guṇārhāya pradāyakaḥ

Those who are of such qualities — a gift to them bears great fruit. A giver to one worthy of such qualities obtains a thousandfold.

Verse 38 (13.60.38)

प्रज्ञाश्रुताभ्यां वृत्तेन शीलेन च समन्वितः । तारयेत कुलं सर्वमेकोऽपीह द्विजर्षभः । तृप्ते तृप्ताः सर्वदेवाः पितरो मुनयोपि च ॥

prajñāśrutābhyāṃ vṛttena śīlena ca samanvitaḥ | tārayeta kulaṃ sarvameko'pīha dvijarṣabhaḥ | tṛpte tṛptāḥ sarvadevāḥ pitaro munayopi ca

A best of the twice-born endowed with wisdom, learning, conduct and character can by himself deliver his whole family here. When he is satisfied, all the gods, the ancestors and the sages are satisfied.

Note on the text: No automatic alignment; lines 1-2 are CE 13.23.38 (CE kṛtsnam eko 'pīha for सर्वमेकोऽपीह: variant, kept). The third line (printed 13-60-38c, with a stray backtick and closing quote marks, removed) is the CE's star passage 13,023.040d*0206_01 (tṛpte tṛptāḥ sarvadevāḥ pitaro munayo 'pi ca), printed in the CE after 13.23.40.

Verse 39 (13.60.39)

गामश्वं वित्तमन्नं वा तद्विधे प्रतिपादयेत् । द्रव्याणि चान्यानि तथा प्रेत्यभावे न शोचति ॥

gāmaśvaṃ vittamannaṃ vā tadvidhe pratipādayet | dravyāṇi cānyāni tathā pretyabhāve na śocati

To one of that kind one should give a cow, a horse, wealth or food, and other goods as well; the giver does not grieve in the world beyond.

Verse 40 (13.60.40)

तारयेत कुलं सर्वमेकोपि ह द्विजोत्तमः । किमङ्ग पुनरेवैते तस्मात्पात्रं समाचरेत् ॥

tārayeta kulaṃ sarvamekopi ha dvijottamaḥ | kimaṅga punarevaite tasmātpātraṃ samācaret

Even a single best of the twice-born delivers the whole family; how much more so when these qualities are found in him? Therefore one should seek out a worthy recipient.

Note on the text: No automatic alignment; this is CE 13.23.40 (किमङ्ग पुनरेवैते for CE kim aṅga punar ekaṃ vai: variant, kept).

Verse 41 (13.60.41)

निशाम्य च गुणोपेतं ब्राह्मणं साधुसम्मतम् । दूरादानाय्य सत्कृत्य सर्वतश्चापि पूजयेत् ॥

niśāmya ca guṇopetaṃ brāhmaṇaṃ sādhusammatam | dūrādānāyya satkṛtya sarvataścāpi pūjayet

Having learned of a Brahmin endowed with good qualities and esteemed by the good, one should bring him from afar, honour him, and worship him in every way.

Note on the text: The CE has dūrād ānāyayet kṛtye for दूरादानाय्य सत्कृत्य (variant, kept). The page ends with the colophon, followed by a block of commentary glosses (13-60-1 to 13-60-40), which is not added.