Bhishma on the Shraddha: Who Is Fit to Be Invited

Verse 1 (13.61.1)

श्राद्धकाले च दैवे च पित्र्येऽपि च पितामह । इच्छामीह त्वयाऽऽख्यातं विहितं यत्सुरर्षिभिः ॥

śrāddhakāle ca daive ca pitrye'pi ca pitāmaha | icchāmīha tvayā''khyātaṃ vihitaṃ yatsurarṣibhiḥ

Grandfather, I wish to hear from you here what the divine sages have laid down for the time of a shraddha, and for the rite of the gods and the rite of the ancestors.

Note on the text: Line 1 reads 'पित्र्येऽपि च' where CE 13.24.1 reads 'dharme cāpi' (recension variant, kept).

Verse 2 (13.61.2)

दैवं पौर्वाह्णिके कुर्यादपराह्णे तु पैतृकम् । मङ्गलाचारसम्पन्नः कृतशौचः प्रयत्नवान् ॥

daivaṃ paurvāhṇike kuryādaparāhṇe tu paitṛkam | maṅgalācārasampannaḥ kṛtaśaucaḥ prayatnavān

The rite of the gods should be performed in the forenoon and the rite of the ancestors in the afternoon, by one who keeps to auspicious practice, is purified and is careful.

Verse 3 (13.61.3)

मनुष्याणां तु मध्याह्ने प्रदद्यादुपपत्तिभिः । कालहीनं तु यद्दानं तं भागं रक्षसां विदुः ॥

manuṣyāṇāṃ tu madhyāhne pradadyādupapattibhiḥ | kālahīnaṃ tu yaddānaṃ taṃ bhāgaṃ rakṣasāṃ viduḥ

The portion for men should be given at midday, with all due provision. A gift made out of its proper time is known as the share of the rakshasas.

Verse 4 (13.61.4)

लङ्घितं चावलीढं च कलिपूर्वं च यत्कृतम् । रजस्वलाभिदृष्टं च तं भागं रक्षसां विदुः ॥

laṅghitaṃ cāvalīḍhaṃ ca kalipūrvaṃ ca yatkṛtam | rajasvalābhidṛṣṭaṃ ca taṃ bhāgaṃ rakṣasāṃ viduḥ

What has been stepped over, what has been licked, what has been done in the course of a quarrel, and what has been looked at by women in their courses is known as the share of the rakshasas.

Note on the text: Corrected लाकपूर्वं → कलिपूर्वं (misprint in Wikisource; लाकपूर्वं is not a Sanskrit word; CE 13.24.4 reads 'kalipūrvaṃ', and the page's own footnote gives कलिपूर्वं as a manuscript reading). रजस्वलाभिदृष्टं (रजस्वला + अभिदृष्टं) is a valid form and is kept.

Verse 5 (13.61.5)

अवघुष्टं च यद्भुक्तमव्रतेन च भारत । परामृष्टं शुना चैव तं भागं रक्षसां विदुः ॥

avaghuṣṭaṃ ca yadbhuktamavratena ca bhārata | parāmṛṣṭaṃ śunā caiva taṃ bhāgaṃ rakṣasāṃ viduḥ

What is eaten while it is being proclaimed aloud, what is eaten by one who has not kept his vows, O Bharata, and what has been touched by a dog is known as the share of the rakshasas.

Verse 6 (13.61.6)

केशकीटावपतितं क्षुतं श्वभिरवेक्षितम् । रुदितं चावधूतं च तं भागं रक्षसां विदुः ॥

keśakīṭāvapatitaṃ kṣutaṃ śvabhiravekṣitam | ruditaṃ cāvadhūtaṃ ca taṃ bhāgaṃ rakṣasāṃ viduḥ

What a hair or an insect has fallen into, what has been sneezed upon, what dogs have looked at, what has been wept over and what has been shaken off is known as the share of the rakshasas.

Verse 7 (13.61.7)

निरोङ्कारेण यद्भुक्तं सशस्त्रेण च भारत । दुरात्मना च यद्भुक्तं तं भागं रक्षसां विदुः ॥

niroṅkāreṇa yadbhuktaṃ saśastreṇa ca bhārata | durātmanā ca yadbhuktaṃ taṃ bhāgaṃ rakṣasāṃ viduḥ

What is eaten without the sacred syllable, what is eaten by one carrying a weapon, O Bharata, and what is eaten by a wicked man is known as the share of the rakshasas.

Verse 8 (13.61.8)

परोच्छिष्टं च यद्भुक्तं परिभुक्तं च यद्भवेत् । दैवे पित्र्ये च सततं तं भागं रक्षसां विदुः ॥

parocchiṣṭaṃ ca yadbhuktaṃ paribhuktaṃ ca yadbhavet | daive pitrye ca satataṃ taṃ bhāgaṃ rakṣasāṃ viduḥ

What is eaten from another's leavings, and what has already been consumed beforehand, in the rite of the gods or of the ancestors, is always known as the share of the rakshasas.

Verse 9 (13.61.9)

मन्त्रहीनं क्रियाहीनं यच्छ्राद्धं परिविष्यते । त्रिभिर्वर्णैर्नरश्रेष्ठ तं भागं रक्षसां विदुः ॥

mantrahīnaṃ kriyāhīnaṃ yacchrāddhaṃ pariviṣyate | tribhirvarṇairnaraśreṣṭha taṃ bhāgaṃ rakṣasāṃ viduḥ

A shraddha served without mantras and without the proper rites, O best of men, to people of the three classes, is known as the share of the rakshasas.

Note on the text: CE 13.24.9 (garhitaṃ ninditaṃ caiva …) is not in Wikisource and is not added.

Verse 10 (13.61.10)

आज्याहुतिं विना चैव यत्किञ्चित्परिविष्यते । दुराचारैश्च यद्भुक्तं तं भागं रक्षसां विदुः ॥

ājyāhutiṃ vinā caiva yatkiñcitpariviṣyate | durācāraiśca yadbhuktaṃ taṃ bhāgaṃ rakṣasāṃ viduḥ

Whatever is served without an oblation of ghee, and whatever is eaten by those of evil conduct, is known as the share of the rakshasas.

Verse 11 (13.61.11)

ये भागा रक्षसां प्राप्तास्त उक्ता भरतर्षभ । अत ऊर्ध्वं विसर्गस्य परीक्षां ब्राह्मणे शृणु ॥

ye bhāgā rakṣasāṃ prāptāsta uktā bharatarṣabha | ata ūrdhvaṃ visargasya parīkṣāṃ brāhmaṇe śṛṇu

The shares that fall to the rakshasas have now been told, O best of the Bharatas. Next, hear how the brahmin, as the recipient of the gift, is to be examined.

Verse 12 (13.61.12)

यावन्तः पतिता विप्रा जडोन्मत्तास्तथैव च । दैवे वाऽप्यथ पित्र्ये वा राजन्नार्हन्ति केतनम् ॥

yāvantaḥ patitā viprā jaḍonmattāstathaiva ca | daive vā'pyatha pitrye vā rājannārhanti ketanam

All brahmins who are fallen, dull-witted or mad are unfit for an invitation, O king, whether to a rite of the gods or of the ancestors.

Verse 13 (13.61.13)

श्वित्री क्लीबश्च कुष्ठी च तथा यक्ष्महतश्च यः । अपस्मारी च यश्चान्धो राजन्नार्हन्ति केतनम् ॥

śvitrī klībaśca kuṣṭhī ca tathā yakṣmahataśca yaḥ | apasmārī ca yaścāndho rājannārhanti ketanam

The man with white leprosy, the eunuch, the leper, the man stricken with consumption, the epileptic and the blind man are unfit for an invitation, O king.

Note on the text: Corrected तता → तथा (misprint in Wikisource; तता is not the word wanted here; CE 13.24.14 reads 'tathā'). The order of the list and line 2 ('नार्हन्ति केतनम्' for CE 'nārhanti satkṛtim') are recension variants, kept.

Verse 14 (13.61.14)

चिकित्सका देवलका वृथा नियमधारिणः । सोमविक्रयिणश्चैव श्राद्धे नार्हन्ति केतनम् ॥

cikitsakā devalakā vṛthā niyamadhāriṇaḥ | somavikrayiṇaścaiva śrāddhe nārhanti ketanam

Physicians, temple-priests, men who keep vows in vain, and sellers of soma are unfit for an invitation to a shraddha.

Verse 15 (13.61.15)

गायना नर्तकाश्चैव प्लवका वादकास्तथा । कथका योधकाश्चैव राजन्नार्हन्ति केतनम् ॥

gāyanā nartakāścaiva plavakā vādakāstathā | kathakā yodhakāścaiva rājannārhanti ketanam

Singers, dancers, tumblers, musicians, story-tellers and fighters are unfit for an invitation, O king.

Verse 16 (13.61.16)

होतारो वृषलानां च वृषलाध्यापकास्तथा । तथा वृषलशिष्याश्च राजन्नार्हन्ति केतनम् ॥

hotāro vṛṣalānāṃ ca vṛṣalādhyāpakāstathā | tathā vṛṣalaśiṣyāśca rājannārhanti ketanam

Priests of shudras, teachers of shudras, and likewise pupils of shudras are unfit for an invitation, O king.

Verse 17 (13.61.17)

अनुयोक्ता च यो विप्रो अनुयुक्तश्च भारत । नार्हतस्तावपि श्राद्धं ब्रह्मविक्रयिणौ हि तौ ॥

anuyoktā ca yo vipro anuyuktaśca bhārata | nārhatastāvapi śrāddhaṃ brahmavikrayiṇau hi tau

The brahmin who teaches for hire and the one who studies for hire, O Bharata, are also unfit for a shraddha, for those two are sellers of the Veda.

Verse 18 (13.61.18)

अग्रणीर्यः कृतः पूर्वं वर्णावरपरिग्रहः । ब्राह्मणः सर्वविद्योऽपि राजन्नार्हति केतनम् ॥

agraṇīryaḥ kṛtaḥ pūrvaṃ varṇāvaraparigrahaḥ | brāhmaṇaḥ sarvavidyo'pi rājannārhati ketanam

A brahmin who has earlier been made a leader and has taken a wife of a lower class, even though he knows all learning, is unfit for an invitation, O king.

Verse 19 (13.61.19)

अनग्नयश्च ये विप्रा मृतनिर्यातकाश्च ये । स्तेनाश्च पतिताश्चैव राजन्नार्हन्ति केतनम् ॥

anagnayaśca ye viprā mṛtaniryātakāśca ye | stenāśca patitāścaiva rājannārhanti ketanam

Brahmins who keep no sacred fires, those who carry out the dead for hire, thieves and the fallen are unfit for an invitation, O king.

Verse 20 (13.61.20)

अपरिज्ञातपूर्वाश्च गणपूर्वाश्च भारत । पुत्रिकापूर्वपुत्राश्च श्राद्धे नार्हन्ति केतनम् ॥

aparijñātapūrvāśca gaṇapūrvāśca bhārata | putrikāpūrvaputrāśca śrāddhe nārhanti ketanam

Men of unknown antecedents, men who were formerly heads of a corporate body, and sons of an appointed daughter are unfit for an invitation to a shraddha, O Bharata.

Verse 21 (13.61.21)

ऋणकर्ता च यो राजन्यश्च वार्धुषिको नरः । प्राणिविक्रयवृत्तिश्च राजन्नार्हन्ति केतनम् ॥

ṛṇakartā ca yo rājanyaśca vārdhuṣiko naraḥ | prāṇivikrayavṛttiśca rājannārhanti ketanam

The man who lends money, O king, the usurer, and the man who lives by selling living beings are unfit for an invitation.

Note on the text: Line 1 reads 'यो राजन्यश्च वार्धुषिको नरः' (यो राजन् यश्च …) where CE 13.24.22 reads 'yaś ca vārdhuṣiko dvijaḥ'; recension variant, kept.

Verse 22 (13.61.22)

स्त्रीपूर्वाः काण्डपृष्ठाश्च यावन्तो भरतर्षभ । आजपा ब्राह्मणाश्चैव श्राद्धे नार्हन्ति केतनम् ॥

strīpūrvāḥ kāṇḍapṛṣṭhāśca yāvanto bharatarṣabha | ājapā brāhmaṇāścaiva śrāddhe nārhanti ketanam

Men ruled by women, husbands of harlots, as many as there are, O best of the Bharatas, and brahmins who omit the muttered prayers are unfit for an invitation to a shraddha.

Verse 23 (13.61.23)

श्राद्धे दैवे च निर्दिष्टो ब्राह्मणो भरतर्षभ । दातुः प्रतिग्रहीतुश्च शृणुष्वानुग्रहं पुनः ॥

śrāddhe daive ca nirdiṣṭo brāhmaṇo bharatarṣabha | dātuḥ pratigrahītuśca śṛṇuṣvānugrahaṃ punaḥ

Of the brahmin specified for a shraddha and for a rite of the gods, O best of the Bharatas, hear again about the indulgence allowed, for giver and for receiver.

Note on the text: Line 1 has the singular 'ब्राह्मणो … निर्दिष्टो' where CE 13.24.24 has the plural; recension variant, kept.

Verse 24 (13.61.24)

चीर्णव्रता गुणैर्युक्ता भवेयुर्येऽपि कर्षकाः । सावित्रीज्ञाः क्रियावन्तस्ते राजन्केतनक्षमाः ॥

cīrṇavratā guṇairyuktā bhaveyurye'pi karṣakāḥ | sāvitrījñāḥ kriyāvantaste rājanketanakṣamāḥ

Even farmers who have fully kept their vows, are endowed with good qualities, know the Savitri and keep to the rites are fit for an invitation, O king.

Verse 25 (13.61.25)

क्षात्रधर्मिणमप्याजौ केतयेत्कुलजं द्विजम् । न त्वेव वणिजं तात श्राद्धे च परिकल्पयेत् ॥

kṣātradharmiṇamapyājau ketayetkulajaṃ dvijam | na tveva vaṇijaṃ tāta śrāddhe ca parikalpayet

One may invite even a well-born brahmin who follows the warrior's duty in battle, but never, dear child, should one appoint a man who lives by trade for a shraddha.

Note on the text: Line 2 ends 'श्राद्धे च परिकल्पयेत्' where CE 13.24.26 has 'śrāddheṣu parikalpayet'; variant, kept.

Verse 26 (13.61.26)

अग्निहोत्री च यो विप्रो ग्रामवासी च यो भवेत् । अस्तेनश्चातिथिज्ञश्च स राजन्केतनक्षमः ॥

agnihotrī ca yo vipro grāmavāsī ca yo bhavet | astenaścātithijñaśca sa rājanketanakṣamaḥ

The brahmin who keeps the sacred fire, lives in a village, is no thief and knows how to honour guests is fit for an invitation, O king.

Verse 27 (13.61.27)

सावित्रीं जपते यस्तु त्रिकालं भरतर्षभ । भिक्षावृत्तिः क्रियावांश्च स राजन्केतनक्षमः ॥

sāvitrīṃ japate yastu trikālaṃ bharatarṣabha | bhikṣāvṛttiḥ kriyāvāṃśca sa rājanketanakṣamaḥ

He who mutters the Savitri three times a day, O best of the Bharatas, lives by alms and keeps to the rites is fit for an invitation, O king.

Note on the text: CE has further lines here (star lines 13.24.28b* and 13.24.28d*: 0207_01, 0208_01-02) that Wikisource lacks; not added.

Verse 28 (13.61.28)

उदितास्तमितो यश्च तथैवास्तमितोदितः । अहिंस्रश्चाल्पदोषश्च स राजन्केतनक्षमः ॥

uditāstamito yaśca tathaivāstamitoditaḥ | ahiṃsraścālpadoṣaśca sa rājanketanakṣamaḥ

He who has risen and set, and likewise he who has set and risen (that is, who has passed from wealth to poverty or from poverty to wealth), who is harmless and of few faults, is fit for an invitation, O king.

Verse 29 (13.61.29)

अकल्कको ह्यतर्कश्च ब्राह्मणो भरतर्षभ । संसर्ग भैक्ष्यवृत्तिश्च स राजन्केतनक्षमः ॥

akalkako hyatarkaśca brāhmaṇo bharatarṣabha | saṃsarga bhaikṣyavṛttiśca sa rājanketanakṣamaḥ

A brahmin free from guile and from disputation, O best of the Bharatas, who lives on alms in the households he is acquainted with, is fit for an invitation, O king.

Note on the text: Line 1 'संसर्ग भैक्ष्यवृत्तिश्च' is kept as printed (the page's footnote reads संसर्गे … भैक्ष्यवृत्तिः); CE 13.24.30c reads 'sasaṃjño bhaikṣyavṛttiś ca' (variant).

Verse 30 (13.61.30)

अव्रती कितवः स्तेनः प्राणिविक्रयिको वणिक् । सनिष्कृतिः पुनः सोमं पीतवान्केतनक्षमः ॥

avratī kitavaḥ stenaḥ prāṇivikrayiko vaṇik | saniṣkṛtiḥ punaḥ somaṃ pītavānketanakṣamaḥ

One who has broken his vows, a gambler, a thief, a seller of living beings, a trader, if he has made atonement and afterwards drunk the soma, is fit for an invitation.

Note on the text: Line 1 = CE 13.24.31a; line 2 is a recension variant of CE 31c ('paścāc ca pītavān somaṃ sa rājan ketanakṣamaḥ'). The alignment found no match for this reason; CE 13.24.31 is the verse.

Verse 31 (13.61.31)

अर्जयित्वा धनं पूर्वं दारुणैरपि कर्मभिः । भवेत्सर्वातिथिः पश्चात्स राजन्केतनक्षमः ॥

arjayitvā dhanaṃ pūrvaṃ dāruṇairapi karmabhiḥ | bhavetsarvātithiḥ paścātsa rājanketanakṣamaḥ

One who first earned wealth even by cruel deeds and afterwards becomes a host to every guest is fit for an invitation, O king.

Verse 32 (13.61.32)

ब्रह्मविक्रयनिर्दिष्टं स्त्रिया यच्चार्जितं धनम् । अदेयं पितृविप्रेभ्यो यच्च क्लैब्यादुपार्जितम् ॥

brahmavikrayanirdiṣṭaṃ striyā yaccārjitaṃ dhanam | adeyaṃ pitṛviprebhyo yacca klaibyādupārjitam

Wealth earned by selling the Veda, wealth earned through a woman, and wealth got by unmanly means are not to be given to the ancestors or to brahmins.

Verse 33 (13.61.33)

क्रियमाणेऽपवर्गे च यो द्विजो भरतर्षभ । न व्याहरति यद्युक्तं तस्याधर्मो गवानृतम् ॥

kriyamāṇe'pavarge ca yo dvijo bharatarṣabha | na vyāharati yadyuktaṃ tasyādharmo gavānṛtam

When the concluding rite is being performed, the twice-born man who does not utter the fitting words, O best of the Bharatas, bears the guilt of a falsehood sworn on a cow.

Verse 34 (13.61.34)

श्राद्धस्य ब्राह्मणः कालः प्राप्तं दधि घृतं तथा । सोमक्षयश्च मांसं च यदारण्यं युधिष्ठिर ॥

śrāddhasya brāhmaṇaḥ kālaḥ prāptaṃ dadhi ghṛtaṃ tathā | somakṣayaśca māṃsaṃ ca yadāraṇyaṃ yudhiṣṭhira

For a shraddha, the time is the presence of a brahmin; it is also when curd and ghee have been obtained, at the new moon, and when the meat of forest game has been obtained, O Yudhishthira.

Verse 35 (13.61.35)

मुहूर्तानां त्रयं पूर्वमह्नः प्रातरिति स्मृतम् । जपध्यानादिभिस्तस्मिन्विप्रैः कार्यं शुभव्रतम् ॥

muhūrtānāṃ trayaṃ pūrvamahnaḥ prātariti smṛtam | japadhyānādibhistasminvipraiḥ kāryaṃ śubhavratam

The first three muhurtas of the day are called the morning. In that time brahmins should perform the auspicious observance by muttered prayer, meditation and the like.

Note on the text: Removed a stray backtick before मुहूर्तानां. Not in the critical edition's numbered text: lines = star passage 13.24.35d*0209_01-02.

Verse 36 (13.61.36)

सङ्गवाख्यं त्रिभागं तु मध्याह्नस्त्रिमुहूर्तकः । लौकिकं सङ्गवेऽर्धं च स्नानादि ह्यथ मध्यमे ॥

saṅgavākhyaṃ tribhāgaṃ tu madhyāhnastrimuhūrtakaḥ | laukikaṃ saṅgave'rdhaṃ ca snānādi hyatha madhyame

The next third is called the sangava; midday is of three muhurtas. Worldly business belongs to half of the sangava, and bathing and the like to the middle period.

Note on the text: Not in the critical edition's numbered text: star passage 13.24.35d*0209_03-04.

Verse 37 (13.61.37)

चतुर्थमपराह्णं तु त्रिमुहूर्तं तु पित्र्यकम् । सायाह्नस्त्रिमुहूर्तं च मध्यमं कविभिः स्मृतम् ॥

caturthamaparāhṇaṃ tu trimuhūrtaṃ tu pitryakam | sāyāhnastrimuhūrtaṃ ca madhyamaṃ kavibhiḥ smṛtam

The fourth part, the afternoon, of three muhurtas, is for the ancestors; the evening of three muhurtas is called the middle one by the wise.

Note on the text: Not in the critical edition's numbered text: star passage 13.24.35d*0209_05-06.

Verse 38 (13.61.38)

चतुर्थ त्वपराह्णाख्ये श्राद्धं कुर्यात्सदा नृप ॥

caturtha tvaparāhṇākhye śrāddhaṃ kuryātsadā nṛpa

O king, one should always perform the shraddha in the fourth part, called the afternoon.

Note on the text: A one-line verse, as printed on the page (13-61-38a). Not in the critical edition's numbered text: it is the single star line 13.24.35d*0209_07.

Verse 39 (13.61.39)

प्रागुदीचीमुखा विप्राः विश्वेदेवे च दक्षिणाः । श्रावितेषु सुतृप्तेषु पिण्डं दद्यात्सदक्षिणम् ॥

prāgudīcīmukhā viprāḥ viśvedeve ca dakṣiṇāḥ | śrāviteṣu sutṛpteṣu piṇḍaṃ dadyātsadakṣiṇam

The brahmins should face east or north, and, in the rite of the Vishvedevas, those to the south. When they have been made to hear the recitation and are well satisfied, one should give the rice-ball together with the fee.

Note on the text: Removed the stray quote marks printed after the verse (।।'). Not in the critical edition's numbered text: star passage 13.24.35d*0209_08-09.

Verse 40 (13.61.40)

श्राद्धापवर्गे विप्रस्य दातारो वोऽस्त्वितीरयेत् । क्षत्रियस्यापि यो ब्रूयात्प्रीयन्तां पितरस्त्विति ॥

śrāddhāpavarge viprasya dātāro vo'stvitīrayet | kṣatriyasyāpi yo brūyātprīyantāṃ pitarastviti

At the close of a shraddha, to a brahmin one should say, "May you have givers"; and to a kshatriya, one should say, "May the ancestors be pleased."

Note on the text: Corrected वोस्त्वितीरयेत् → वोऽस्त्वितीरयेत् (misprint in Wikisource; the avagraha of वो 'स्तु is dropped). Line 1 'दातारो वोऽस्त्वितीरयेत्' is a recension variant of CE 13.24.36 ('svadhā vai svaditā bhavet'; the page's footnote notes the manuscript reading 'स्वधा वै मुदिता भवेत्'), kept; line 2 'यो ब्रूयात्' for CE 'atho brūyāt' likewise.

Verse 41 (13.61.41)

अपवर्गे तु वैश्यस्य श्राद्धकर्मणि भारत । अक्षय्यमभिधातव्यं स्वस्ति शूद्रस्य भारत ॥

apavarge tu vaiśyasya śrāddhakarmaṇi bhārata | akṣayyamabhidhātavyaṃ svasti śūdrasya bhārata

At the close of a shraddha rite for a vaishya, O Bharata, "May it be imperishable" is to be said, and "May it be well" for a shudra, O Bharata.

Verse 42 (13.61.42)

पुण्याहवाचनं दैवं ब्राह्मणस्य विधीयते । एतदेव निरोङ्कारं क्षत्रियस्य विधीयते ॥

puṇyāhavācanaṃ daivaṃ brāhmaṇasya vidhīyate | etadeva niroṅkāraṃ kṣatriyasya vidhīyate

The invocation "Let it be an auspicious day" is prescribed for a brahmin in the rite of the gods; the same, without the sacred syllable, is prescribed for a kshatriya.

Note on the text: Lines = CE 13.24.38a and 38c (CE verse 38 is a three-line verse, a, c, e; line 'दैवं' for CE 'daive' is a variant).

Verse 43 (13.61.43)

वैश्यस्य दैवे वक्तव्यं प्रीयन्तां देवता इति । गोहिंसायां चतुर्भागं पूर्वं विप्रादिकेतनः ॥

vaiśyasya daive vaktavyaṃ prīyantāṃ devatā iti | gohiṃsāyāṃ caturbhāgaṃ pūrvaṃ viprādiketanaḥ

For a vaishya, in the rite of the gods, "May the gods be pleased" is to be said. In the killing of a cow, a fourth part, where the invitation has first gone to brahmins and the others.

Note on the text: Line 1 = CE 13.24.38e (the third line of CE verse 38). Line 2 = star line 13.24.38d*0210_01 ('gohiṃsāyāṃ caturbhāgaṃ pūrvaṃ viprādiketanaḥ'; the CE prints the star lines before 38e). Removed a stray backtick; corrected गोर्हिसायां → गोहिंसायां (misprint in Wikisource; spurious र् and dropped anusvara; CE gohiṃsāyāṃ) and विप्रातिकेतिनः → विप्रादिकेतनः (misprint in Wikisource; CE viprādiketanaḥ).

Verse 44 (13.61.44)

वर्णावरेषु भुञ्जानं क्रमाच्छूद्रे चतुर्गुणम् । नान्यत्र ब्राह्मणो ब्रूयात्पूर्वं विप्रेण केतितः ॥

varṇāvareṣu bhuñjānaṃ kramācchūdre caturguṇam | nānyatra brāhmaṇo brūyātpūrvaṃ vipreṇa ketitaḥ

Eating among the lower classes brings a fault that grows by class, fourfold in the case of the shudra. A brahmin who has first been invited by a brahmin should not consent to dine elsewhere.

Note on the text: Not in the critical edition's numbered text: star lines 13.24.38d*0210_02-03.

Verse 45 (13.61.45)

अभोजने च दोषः स्याद्वर्जयेच्छूद्रकेतनम् । शूद्रान्नरसपुष्टाङ्गो द्विजो नोर्ध्वां गतिं लभेत् ॥

abhojane ca doṣaḥ syādvarjayecchūdraketanam | śūdrānnarasapuṣṭāṅgo dvijo nordhvāṃ gatiṃ labhet

There is fault also in not dining when invited; yet one should avoid a shudra's invitation. A twice-born man whose body is nourished on a shudra's food does not attain the upward path.

Note on the text: Not in the critical edition's numbered text: star lines 13.24.38d*0210_04-05.

Verse 46 (13.61.46)

अशुचिर्नैव चाश्नीयान्नास्तिको मानवर्जितः । न पूर्वं लङ्घयेल्लोभादेकवर्णोऽपि पार्थिव ॥

aśucirnaiva cāśnīyānnāstiko mānavarjitaḥ | na pūrvaṃ laṅghayellobhādekavarṇo'pi pārthiva

One who is impure should not eat, nor an unbeliever, nor one lacking honour. Out of greed one should not go ahead of the earlier invitation, even if the host is of one's own class, O king.

Note on the text: Not in the critical edition's numbered text: star lines 13.24.38d*0210_06-07.

Verse 47 (13.61.47)

विप्राः स्मृता भूमिदेवा उपकुर्वाणवर्जिताः । कर्मणामानुपूर्व्येण विधिपूर्वं कृतं शृणु ॥

viprāḥ smṛtā bhūmidevā upakurvāṇavarjitāḥ | karmaṇāmānupūrvyeṇa vidhipūrvaṃ kṛtaṃ śṛṇu

Brahmins are remembered as the gods of the earth, excepting those still serving as students. Hear the rites in their order, as set down by rule.

Note on the text: Removed the stray quote mark printed after line 1 (।'). Line 1 = star line 13.24.38d*0210_08 (not in the critical edition's numbered text); line 2 = CE 13.24.39a, a recension variant ('karmaṇām ānupūrvīṃ ca vidhipūrvakṛtaṃ śṛṇu'). Corrected विदिपूर्वं → विधिपूर्वं (misprint in Wikisource; विदि is not a word; CE vidhipūrva-).

Verse 48 (13.61.48)

जातकर्मादिकाः सर्वास्त्रिषु वर्णेषु भारत । ब्रह्मक्षत्रे हि मन्त्रोक्ता वैश्यस्य च युधिष्ठिर ॥

jātakarmādikāḥ sarvāstriṣu varṇeṣu bhārata | brahmakṣatre hi mantroktā vaiśyasya ca yudhiṣṭhira

The birth-rite and the rest, all of them, belong to the three classes, O Bharata; for the brahmin and the kshatriya they are with mantras, and for the vaishya too, O Yudhishthira.

Note on the text: Lines = CE 13.24.39c and 39e (CE verse 39 is a three-line verse, a, c, e; Wikisource's previous verse carries 39a).

Verse 49 (13.61.49)

विप्रस्य रशना मौञ्जी मौर्वी राजन्यगामिनी । बाल्वजी ह्येव वैश्यस्य धर्म एष युधिष्ठिर ॥

viprasya raśanā mauñjī maurvī rājanyagāminī | bālvajī hyeva vaiśyasya dharma eṣa yudhiṣṭhira

A brahmin's girdle is of munja grass, a kshatriya's is of bowstring fibre, and a vaishya's is of balbaja grass; this is the rule, O Yudhishthira.

Verse 50 (13.61.50)

पालाशो द्विजदण्डः स्यादश्वत्थः क्षत्रियस्य तु । औदुम्बरश्च वैश्यस्य धर्म एष युधिष्ठिर ॥

pālāśo dvijadaṇḍaḥ syādaśvatthaḥ kṣatriyasya tu | audumbaraśca vaiśyasya dharma eṣa yudhiṣṭhira

A twice-born man's staff should be of palasha, a kshatriya's of ashvattha, and a vaishya's of udumbara; this is the rule, O Yudhishthira.

Note on the text: Removed the stray backtick and the quote marks (…।।') printed on this verse. Not in the critical edition's numbered text: star lines 13.24.40d*0211_01-02.

Verse 51 (13.61.51)

दातुः प्रतिग्रहीतुश्च धर्माधर्माविमौ शृणु । ब्राह्मणस्यानृतेऽधर्मः प्रोक्तः पातकसंज्ञितः । चतुर्गुणः क्षत्रियस्य वैश्यस्याष्टगुणः स्मृतः ॥

dātuḥ pratigrahītuśca dharmādharmāvimau śṛṇu | brāhmaṇasyānṛte'dharmaḥ proktaḥ pātakasaṃjñitaḥ | caturguṇaḥ kṣatriyasya vaiśyasyāṣṭaguṇaḥ smṛtaḥ

Now hear the merit and the demerit of the giver and of the receiver. For a brahmin, untruth in this matter is declared a sin of the kind called a fall; it is fourfold for a kshatriya and eightfold for a vaishya.

Note on the text: Three-line verse as printed on the page (13-61-51a,b,c) = CE 13.24.41 (a, c, e).

Verse 52 (13.61.52)

नान्यत्र ब्राह्मणोऽश्नीयात्पूर्वं विप्रेण केतितः । यवीयान्पशुहिंसायां तुल्यधर्मा भवेत्स हि ॥

nānyatra brāhmaṇo'śnīyātpūrvaṃ vipreṇa ketitaḥ | yavīyānpaśuhiṃsāyāṃ tulyadharmā bhavetsa hi

A brahmin should not dine elsewhere once he has first been invited by a brahmin. In the killing of animals the lesser one shares the guilt equally.

Note on the text: Removed a stray "[" printed before यवीयान् (it is closed by a "]" in verse 54; the editor's bracket covers verses 52-54). Lines = CE 13.24.42a and 42c.

Verse 53 (13.61.53)

तथा राजन्यवैश्याभ्यां यद्यश्नीयात्तु केतितः । यवीयान्पशुहिंसायां भागार्धं समवाप्नुयात् ॥

tathā rājanyavaiśyābhyāṃ yadyaśnīyāttu ketitaḥ | yavīyānpaśuhiṃsāyāṃ bhāgārdhaṃ samavāpnuyāt

So too, if, invited by a kshatriya or a vaishya, he eats, the lesser one in the killing of animals incurs half a share of the guilt.

Verse 54 (13.61.54)

दैवं वाऽप्यथवा पित्र्यं योऽश्नीयाद्ब्राह्मणादिषु । अस्नातो ब्राह्मणो राजंस्तस्याधर्मोऽनृतं स्मृतम् ॥

daivaṃ vā'pyathavā pitryaṃ yo'śnīyādbrāhmaṇādiṣu | asnāto brāhmaṇo rājaṃstasyādharmo'nṛtaṃ smṛtam

A brahmin who has not bathed and eats at a rite for the gods or for the ancestors among brahmins and others, O king, is said to be guilty of falsehood.

Note on the text: Removed the closing "]" printed after ब्राह्मणादिषु (see verse 52).

Verse 55 (13.61.55)

आशौचो ब्राह्मणो राजन्योऽश्नीयाद्ब्राह्मणादिषु । ज्ञानपूर्वमथो लोभात्तस्याधर्मो गवानृतम् ॥

āśauco brāhmaṇo rājanyo'śnīyādbrāhmaṇādiṣu | jñānapūrvamatho lobhāttasyādharmo gavānṛtam

A brahmin who is impure through birth or death and eats among brahmins and others, whether knowingly or out of greed, bears the guilt of a falsehood sworn on a cow.

Verse 56 (13.61.56)

अर्थेनान्येन यो लिप्सेत्कर्मार्थं चैव भारत । आमन्त्रयति राजेन्द्र तस्याधर्मोऽनृतं स्मृतम् ॥

arthenānyena yo lipsetkarmārthaṃ caiva bhārata | āmantrayati rājendra tasyādharmo'nṛtaṃ smṛtam

He who, for some other purpose, seeks wealth, O Bharata, or who accosts a giver on the plea of a rite, O best of kings, is said to bear the guilt of falsehood.

Note on the text: Line 1 'अर्थेनान्येन यो लिप्सेत्' is a recension variant of CE 13.24.46a ('annenānnaṃ ca yo lipset'), kept.

Verse 57 (13.61.57)

अवेदव्रतचारित्रास्त्रिभिर्वर्णैर्युधिष्ठिर । मन्त्रवत्परिविष्यन्ते तस्याधर्मो गवानृतम् ॥

avedavratacāritrāstribhirvarṇairyudhiṣṭhira | mantravatpariviṣyante tasyādharmo gavānṛtam

When men without Vedic study, vows or conduct are served with mantras by men of the three classes, O Yudhishthira, the guilt of a falsehood sworn on a cow falls on him.