Markandeya on Gifts, Hospitality and Purity

Verse 1 (3.203.1)

श्रुत्वा स राजा राजर्षिरिन्द्रद्युम्नस्य तत्तदा । मार्कण्डेयान्महाभागात्स्वर्गस्य प्रतिपादनम् ॥

śrutvā sa rājā rājarṣirindradyumnasya tattadā | mārkaṇḍeyānmahābhāgātsvargasya pratipādanam

When the king had heard from the illustrious Markandeya how the royal sage Indradyumna was restored to heaven,

Note on the text: Not in the critical edition's constituted text: the CE gives this verse only in its apparatus, as star passage 970* after 3.192.1 (where it introduces Yudhishthira's question that leads into the Dhundhumara story).

Verse 2 (3.203.2)

युधिष्ठिरो महाराज पुनः पप्रच्छ तं मुनिम् । कीदृशीषु ह्यवस्थासु दत्त्वा दानं महामुने । इन्द्रलोकं त्वनुभवेत्पुरुषस्तद्ब्रवीहि मे ॥

yudhiṣṭhiro mahārāja punaḥ papraccha taṃ munim | kīdṛśīṣu hyavasthāsu dattvā dānaṃ mahāmune | indralokaṃ tvanubhavetpuruṣastadbravīhi me

Yudhishthira, great king, questioned the sage again: "Great sage, tell me in what stages of life a man must give gifts in order to enjoy the world of Indra.

Note on the text: Not in the critical edition (found in the vulgate recension). This whole discourse on gifts, hospitality, the road to Yama and purity (Wikisource 3.203.2–129) has no counterpart in the CE's constituted text (3.191–192) or its star passages; the CE relegates it to an appendix (the GRETIL e-text used here omits Appendix I No. 21A, the only appendix in this stretch it lacks). Speaker: the first line is narration; the question in lines 2–3 is Yudhishthira's.

Verse 3 (3.203.3)

गार्हस्थ्येऽप्यथवा बाल्ये यौवने स्थाविरेऽपि वा । यथा फलं समश्नाति तथा त्वं कथयस्व मे ॥

gārhasthye'pyathavā bālye yauvane sthāvire'pi vā | yathā phalaṃ samaśnāti tathā tvaṃ kathayasva me

Whether in the householder's life, in childhood, in youth or in old age — tell me how a man reaps the fruit of his gifts."

Note on the text: Not in the critical edition (found in the vulgate recension). Speaker set to Yudhishthira: the whole verse continues his question from verse 2 (no heading printed).

Verse 4 (3.203.4)

वृथा जन्मानि चत्वारि वृथा दानानि षोडश । वृथा जन्म ह्यपुत्रस्य ये च धर्मबहिष्कृताः ॥

vṛthā janmāni catvāri vṛthā dānāni ṣoḍaśa | vṛthā janma hyaputrasya ye ca dharmabahiṣkṛtāḥ

Four births are futile and sixteen gifts are futile. Futile is the birth of a man without a son, and of those who are cast out of dharma;

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected ह्यपुत्रस् → ह्यपुत्रस्य (misprint in Wikisource; the final य is dropped, as elsewhere on this page).

Verse 5 (3.203.5)

परपाकं च येऽश्नन्ति आत्मार्थं च पचेत्तु यः । पर्यश्नन्ति वृथा यत्र तदसत्यं प्रकीर्त्यते ॥

parapākaṃ ca ye'śnanti ātmārthaṃ ca pacettu yaḥ | paryaśnanti vṛthā yatra tadasatyaṃ prakīrtyate

of those who eat food cooked by others, and of the man who cooks only for himself. A life in which men eat idly and for nothing is called a false life.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 6 (3.203.6)

आरूढपतिते दत्तमन्यायोपहृतं च यत् । व्यर्थं तु पतिते दानं ब्राह्मणे तस्करे तथा ॥

ārūḍhapatite dattamanyāyopahṛtaṃ ca yat | vyarthaṃ tu patite dānaṃ brāhmaṇe taskare tathā

Futile is a gift made to one who has risen high and then fallen, and a gift of what was gained unjustly; futile is a gift to a fallen brahmin and to a thief;

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 7 (3.203.7)

गुरौ चानृतिके पापे कृतघ्ने ग्रामयाजके । वेदविक्रयिणे दत्तं तथा वृषलयाजके ॥

gurau cānṛtike pāpe kṛtaghne grāmayājake | vedavikrayiṇe dattaṃ tathā vṛṣalayājake

to a guru who speaks falsely, to a sinner, to an ingrate, to a priest who sacrifices for a whole village, to one who sells the Veda, and to one who sacrifices for shudras;

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 8 (3.203.8)

ब्रह्मबन्धुषु यद्दत्तं यद्दत्तं वृषलीपतौ । स्त्रीजितेषु च यद्दत्तं व्यालग्राहे तथैव च ॥

brahmabandhuṣu yaddattaṃ yaddattaṃ vṛṣalīpatau | strījiteṣu ca yaddattaṃ vyālagrāhe tathaiva ca

what is given to brahmins by birth alone, what is given to the husband of a shudra woman, what is given to men ruled by women, and likewise to a snake-catcher;

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 9 (3.203.9)

परिचारकेषु यद्दत्तं वृथा दानानि षोडश । तमोवृतस्तु यो दद्याद्भयात्क्रोधात्तथैव च ॥

paricārakeṣu yaddattaṃ vṛthā dānāni ṣoḍaśa | tamovṛtastu yo dadyādbhayātkrodhāttathaiva ca

and what is given to servants — these are the sixteen futile gifts. A man who gives while wrapped in darkness, out of fear or out of anger,

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 10 (3.203.10)

भुङ्क्ते च दानं तत्सर्वं गर्भस्थस्तु नरः सदा । ददद्दानं द्विजातिभ्यो वृद्धभावेन मानवः ॥

bhuṅkte ca dānaṃ tatsarvaṃ garbhasthastu naraḥ sadā | dadaddānaṃ dvijātibhyo vṛddhabhāvena mānavaḥ

enjoys the whole fruit of that gift only while he lies in the womb; but the man who gives gifts to the twice-born enjoys their fruit into his old age.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 11 (3.203.11)

तस्मात्सर्वास्ववस्थासु सर्वदानानि पार्थिव । दातव्यानि द्विजातिभ्यः स्वर्गमार्गजिगीषया ॥

tasmātsarvāsvavasthāsu sarvadānāni pārthiva | dātavyāni dvijātibhyaḥ svargamārgajigīṣayā

Therefore, O king, one who seeks to win the road to heaven should give every kind of gift to the twice-born, in every stage of life.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 12 (3.203.12)

चातुर्वर्ण्यस्य सर्वस्य वर्तमानाः प्रतिग्रहे । केन विप्रा विशेषेण तारयन्ति तरन्ति च ॥

cāturvarṇyasya sarvasya vartamānāḥ pratigrahe | kena viprā viśeṣeṇa tārayanti taranti ca

Brahmins accept gifts from all four classes. By what special power do they save others and save themselves as well?

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 13 (3.203.13)

जपैर्मन्त्रैश्च होमैश्च स्वाध्यायाध्यायनेन च । नावं वेदमयीं कृत्वा तारयन्ति तरन्ति च ॥

japairmantraiśca homaiśca svādhyāyādhyāyanena ca | nāvaṃ vedamayīṃ kṛtvā tārayanti taranti ca

By muttered prayers, by mantras, by fire-offerings and by the study and teaching of the Veda, they make the Veda into a boat; with it they carry others across and cross over themselves.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in कृत्वातारयन्ति → कृत्वा तारयन्ति.

Verse 14 (3.203.14)

ब्राह्मणांस्तोषयेद्यस्तु तुष्यन्ते तस्य देवताः । वचनाच्चापि विप्राणां स्वर्गलोकमवाप्नुयात् ॥

brāhmaṇāṃstoṣayedyastu tuṣyante tasya devatāḥ | vacanāccāpi viprāṇāṃ svargalokamavāpnuyāt

When a man pleases the brahmins, the gods are pleased with him; and by the word of the brahmins he may reach the world of heaven.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 15 (3.203.15)

अनन्तं पुण्यलोकं तु गन्ताऽसौ तु न संशयः । श्लेष्मादिभिर्व्याप्ततनुर्म्रियमाणोऽविचेतनः ॥

anantaṃ puṇyalokaṃ tu gantā'sau tu na saṃśayaḥ | śleṣmādibhirvyāptatanurmriyamāṇo'vicetanaḥ

Without doubt he will go to the endless world of merit. Even when his body is choked with phlegm and he lies dying and senseless,

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 16 (3.203.16)

ब्राह्मणा एव संपूज्याः पुण्यं स्वर्गमभीप्सता । श्राद्धकाले तु यत्नेन भोक्तव्या ह्यजुगुप्सिताः ॥

brāhmaṇā eva saṃpūjyāḥ puṇyaṃ svargamabhīpsatā | śrāddhakāle tu yatnena bhoktavyā hyajugupsitāḥ

brahmins alone are to be honoured by one who seeks merit and heaven. At the time of a shraddha, brahmins who are free from reproach should be fed with care.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected ब्राह्णा → ब्राह्मणा (misprint in Wikisource; dropped म).

Verse 17 (3.203.17)

दुर्बलः कुनखी कुष्ठी मायावी कुण्डगोलकौ । वर्जनीयाः प्रयत्नेन काण्डपृष्ठाश्च देहिनः ॥

durbalaḥ kunakhī kuṣṭhī māyāvī kuṇḍagolakau | varjanīyāḥ prayatnena kāṇḍapṛṣṭhāśca dehinaḥ

The sickly, one with deformed nails, the leper, the deceiver, the son born of adultery and the son of a widow, and those who live by bearing arms — these are to be carefully avoided.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected कुनस्वी → कुनखी (misprint in Wikisource; स्व for ख — the page's own commentary cites the word as कुनखी).

Verse 18 (3.203.18)

जुगुप्सितं हि यच्छ्राद्धं दहत्यग्निरिवेन्धनम् ॥

jugupsitaṃ hi yacchrāddhaṃ dahatyagnirivendhanam

For a shraddha tainted by such men burns up its merit as fire burns fuel.

Note on the text: Not in the critical edition (found in the vulgate recension). Wikisource prints this verse as a single line; kept as is (no critical-edition text to compare).

Verse 19 (3.203.19)

ये ये श्राद्धे न पूज्यन्ते मूकान्धबधिरादयः । तेऽपि सर्वे नियोक्तव्या मिश्रिता वेदपारगैः ॥

ye ye śrāddhe na pūjyante mūkāndhabadhirādayaḥ | te'pi sarve niyoktavyā miśritā vedapāragaiḥ

Those who are not honoured at a shraddha — the dumb, the blind, the deaf and the like — may all be employed too, if they are mixed among brahmins who have mastered the Veda.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in तेऽपिसर्वे → तेऽपि सर्वे.

Verse 20 (3.203.20)

प्रतिग्रहश्च वै देयः शृणु यस्य युधिष्ठिर । प्रदातारं तथाऽऽत्मानं यस्तारयति शक्तिमान् ॥

pratigrahaśca vai deyaḥ śṛṇu yasya yudhiṣṭhira | pradātāraṃ tathā''tmānaṃ yastārayati śaktimān

Hear, Yudhishthira, to whom a gift should be given: to the man who has the power to save both the giver and himself.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected यस् → यस्य (misprint in Wikisource; dropped final य).

Verse 21 (3.203.21)

तस्मिन्देयं द्विजे दानं सर्वागमविजानता । प्रदातारं तथाऽऽत्मानं तारयेद्यः स शक्तिमान् ॥

tasmindeyaṃ dvije dānaṃ sarvāgamavijānatā | pradātāraṃ tathā''tmānaṃ tārayedyaḥ sa śaktimān

One who knows all the scriptures should give his gift to that twice-born man who is able to save both the giver and himself.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 22 (3.203.22)

न तथा हविषो होमैर्न पुष्पैर्नानुलेपनैः । अग्नयः पार्थ तुष्यन्ति यथा ह्यतिथिभोजने ॥

na tathā haviṣo homairna puṣpairnānulepanaiḥ | agnayaḥ pārtha tuṣyanti yathā hyatithibhojane

The fires are not so pleased by offerings of ghee, nor by flowers, nor by unguents, Partha, as they are by the feeding of guests.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 23 (3.203.23)

तस्मात्त्वं सर्वयत्नेन यतस्वातिथिभोजने ॥

tasmāttvaṃ sarvayatnena yatasvātithibhojane

Therefore strive with all your effort to feed your guests.

Note on the text: Not in the critical edition (found in the vulgate recension). Wikisource prints this verse as a single line; kept as is (no critical-edition text to compare). Restored the word space in त्वंसर्वयत्नेन → त्वं सर्वयत्नेन.

Verse 24 (3.203.24)

पादोदकं पादघृतं दीपमन्नं प्रतिश्रयम् । प्रयच्छन्ति तु ये राजन्नोपसर्पन्ति ते यमम् ॥

pādodakaṃ pādaghṛtaṃ dīpamannaṃ pratiśrayam | prayacchanti tu ye rājannopasarpanti te yamam

Those who give water for the feet, ghee for the feet, a lamp, food and shelter, O king, do not go to Yama.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored word spaces in पादोदकंपादघृतंदीपमन्नं → पादोदकं पादघृतं दीपमन्नं.

Verse 25 (3.203.25)

देवमाल्यापनयनं द्विजोच्छिष्टावमार्जनम् । आकल्पपरिचर्या च गात्रसंवाहनानि च । अत्रैकैकं नृपश्रेष्ठ गोदानाद्व्यतिरिच्यते ॥

devamālyāpanayanaṃ dvijocchiṣṭāvamārjanam | ākalpaparicaryā ca gātrasaṃvāhanāni ca | atraikaikaṃ nṛpaśreṣṭha godānādvyatiricyate

Removing the faded garlands from the images of the gods, clearing away the leavings of brahmins, attending to their dress and adornment, and rubbing their limbs — each one of these, best of kings, is worth more than the gift of a cow.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 26 (3.203.26)

कपिलायाः प्रदानात्तु मुच्यते नात्र संशयः । तस्मादलंकृतां दद्यात्कपिलां तु द्विजातये ॥

kapilāyāḥ pradānāttu mucyate nātra saṃśayaḥ | tasmādalaṃkṛtāṃ dadyātkapilāṃ tu dvijātaye

By the gift of a tawny cow a man is set free, there is no doubt of it. Therefore one should give a tawny cow, adorned, to a twice-born man —

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 27 (3.203.27)

श्रोत्रियाय दरिद्राय गृहस्थायाग्निहोत्रिणे । पुत्रदाराभिभूताय तथा ह्यनुपकारिणे ॥

śrotriyāya daridrāya gṛhasthāyāgnihotriṇe | putradārābhibhūtāya tathā hyanupakāriṇe

to a brahmin learned in the Veda, who is poor, a householder keeping the sacred fire, burdened by wife and children, and who has done the giver no service.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 28 (3.203.28)

एवंविधेषु दातव्या न समृद्धेषु भारत । को गुणो भरतश्रेष्ठ समृद्धेष्वभिवर्जितम् ॥

evaṃvidheṣu dātavyā na samṛddheṣu bhārata | ko guṇo bharataśreṣṭha samṛddheṣvabhivarjitam

To such men a cow should be given, O Bharata, not to the wealthy. What merit is there, best of the Bharatas, in a gift made to the rich?

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 29 (3.203.29)

एकस्यैका प्रदातव्या न बहूनां कदाचन । सा गौर्विक्रयमापन्ना हन्यात्त्रिपुरुषं कुलम् । न तारयति दातारं ब्राह्मणं नैव नैव तु ॥

ekasyaikā pradātavyā na bahūnāṃ kadācana | sā gaurvikrayamāpannā hanyāttripuruṣaṃ kulam | na tārayati dātāraṃ brāhmaṇaṃ naiva naiva tu

One cow should be given to one man, never to many. If that cow comes to be sold, it destroys the family for three generations; it saves neither the giver nor the brahmin.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected हन्यात्रिपुरुषं → हन्यात्त्रिपुरुषं (misprint in Wikisource; हन्यात् + त्रिपुरुषं, one त dropped).

Verse 30 (3.203.30)

ब्राह्मणस्य विशुद्धस्य सुवर्णं यः प्रयच्छति । सुवर्णानां शतं तेन दत्तं भवति शाश्वतम् ॥

brāhmaṇasya viśuddhasya suvarṇaṃ yaḥ prayacchati | suvarṇānāṃ śataṃ tena dattaṃ bhavati śāśvatam

He who gives gold to a pure brahmin has, in effect, given a hundred pieces of gold for ever.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 31 (3.203.31)

अनड्वाहं तु यो दद्याद्बलवन्तं धुरंधरम् । स निस्तरति दुर्गाणि स्वर्गलोकं च गच्छति ॥

anaḍvāhaṃ tu yo dadyādbalavantaṃ dhuraṃdharam | sa nistarati durgāṇi svargalokaṃ ca gacchati

He who gives a strong ox that can bear the yoke crosses over all hardships and goes to the world of heaven.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 32 (3.203.32)

वसुंधरां तु यो दद्याद्द्विजाय विदुषात्मने । दातारं ह्यनुगच्छन्ति सर्वे कामाभिवाञ्छिताः ॥

vasuṃdharāṃ tu yo dadyāddvijāya viduṣātmane | dātāraṃ hyanugacchanti sarve kāmābhivāñchitāḥ

He who gives land to a learned twice-born man — all the things he desires follow the giver.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 33 (3.203.33)

पृच्छन्ति चान्नदातारं वदन्ति पुरुषा भुवि । अध्वनि क्षीणगात्राश्च पांसुना चावकुण्ठिताः ॥

pṛcchanti cānnadātāraṃ vadanti puruṣā bhuvi | adhvani kṣīṇagātrāśca pāṃsunā cāvakuṇṭhitāḥ

Men on the earth, worn thin by the road and covered with dust, ask after the giver of food and speak of him.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 34 (3.203.34)

तेषामेव श्रमार्तानां यो ह्यन्नं कथयेद्बुधः । अन्नदातृसमः सोऽपि कीर्त्यते नात्र संशयः ॥

teṣāmeva śramārtānāṃ yo hyannaṃ kathayedbudhaḥ | annadātṛsamaḥ so'pi kīrtyate nātra saṃśayaḥ

The wise man who tells those weary travellers where food is to be had is himself praised as equal to a giver of food; there is no doubt of it.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected सोपि → सोऽपि (missing avagraha).

Verse 35 (3.203.35)

तस्मात्त्वं सर्वदानानि हित्वाऽन्नं संप्रयच्छ ह । न हीदृशं पुण्यफलं विचित्रमिह विद्यते ॥

tasmāttvaṃ sarvadānāni hitvā'nnaṃ saṃprayaccha ha | na hīdṛśaṃ puṇyaphalaṃ vicitramiha vidyate

Therefore set aside all other gifts and give food. No fruit of merit in this world is so wonderful as this.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected विचित्रामिह → विचित्रमिह (misprint in Wikisource; the feminine form does not agree with पुण्यफलं).

Verse 36 (3.203.36)

यथाशक्ति च यो दद्यादन्नं विप्रेषु संस्कृतम् । स तेन कर्मणाऽऽप्नोति प्रजापतिसलोकताम् ॥

yathāśakti ca yo dadyādannaṃ vipreṣu saṃskṛtam | sa tena karmaṇā''pnoti prajāpatisalokatām

He who gives well-prepared food to brahmins as far as his means allow attains by that deed a place in the world of Prajapati.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 37 (3.203.37)

अन्नमेव विशिष्टं हि तस्मात्परतरं न च । अन्नं प्रजापतिश्चोक्तः स च संवत्सरो मतः ॥

annameva viśiṣṭaṃ hi tasmātparataraṃ na ca | annaṃ prajāpatiścoktaḥ sa ca saṃvatsaro mataḥ

Food alone is the highest; there is nothing beyond it. Food is called Prajapati, and Prajapati is held to be the Year.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 38 (3.203.38)

संवत्सरस्तु यज्ञोऽसौ सर्वं यज्ञे प्रतिष्ठितम् । तस्मात्सर्वाणि भूतानि स्थावराणि चराणि च ॥

saṃvatsarastu yajño'sau sarvaṃ yajñe pratiṣṭhitam | tasmātsarvāṇi bhūtāni sthāvarāṇi carāṇi ca

The Year is the sacrifice, and everything is established in the sacrifice; from it come all beings, both the unmoving and the moving.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 39 (3.203.39)

तस्मादन्नं विशिष्टं हि सर्वेभ्य इति विश्रुतम् ॥

tasmādannaṃ viśiṣṭaṃ hi sarvebhya iti viśrutam

Therefore food is renowned as higher than all else.

Note on the text: Not in the critical edition (found in the vulgate recension). Wikisource prints this verse as a single line; kept as is (no critical-edition text to compare). Restored the word space in सर्वेभ्यइति → सर्वेभ्य इति.

Verse 40 (3.203.40)

येषां तटाकानि महोदकानि । वाप्यश्च कूपाश्च प्रतिश्रयाश्च । अन्नस्य दानं मधुरा च वाणी । यमस्य ते निर्वचना भवन्ति ॥

yeṣāṃ taṭākāni mahodakāni | vāpyaśca kūpāśca pratiśrayāśca | annasya dānaṃ madhurā ca vāṇī | yamasya te nirvacanā bhavanti

Those who have made tanks full of water, step-wells, wells and rest-houses, who give food and speak sweet words — they never hear so much as the name of Yama.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored word spaces in वाप्यश्चकूपाश्चप्रतिश्रयाश्च → वाप्यश्च कूपाश्च प्रतिश्रयाश्च.

Verse 41 (3.203.41)

धान्यं श्रमेणार्जितवित्तसंचितं । विप्रे सुशीले प्रतियच्छते यः । वसुंधरा तस्य भवेत्सुतुष्टा । धारां वसूनां प्रतिमुञ्चतीव ॥

dhānyaṃ śrameṇārjitavittasaṃcitaṃ | vipre suśīle pratiyacchate yaḥ | vasuṃdharā tasya bhavetsutuṣṭā | dhārāṃ vasūnāṃ pratimuñcatīva

When a man gives a well-conducted brahmin grain bought with wealth gathered by his own toil, the earth is well pleased with him and seems to pour down on him a stream of riches.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 42 (3.203.42)

अन्नदाः प्रथमं यान्ति सत्यवाक्तदनन्तरम् । अयाचितप्रदाता च समं यान्ति त्रयो जनाः ॥

annadāḥ prathamaṃ yānti satyavāktadanantaram | ayācitapradātā ca samaṃ yānti trayo janāḥ

Givers of food go first, the speaker of truth after them, and the one who gives without being asked — these three go on together.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected सत्यवाक्यदनन्तरम् → सत्यवाक्तदनन्तरम् (misprint in Wikisource; य for त — सत्यवाक् + तदनन्तरम्; the page's commentary cites the variant सत्योक्तास्तदनन्तरम्).

Verse 43 (3.203.43)

कौतूहलसमुत्पन्नः पर्यपृच्छद्युधिष्ठिरः । मार्कण्डेयं महात्मानं पुनरेव सहानुजः ॥

kautūhalasamutpannaḥ paryapṛcchadyudhiṣṭhiraḥ | mārkaṇḍeyaṃ mahātmānaṃ punareva sahānujaḥ

Then Yudhishthira, his curiosity roused, questioned the great-souled Markandeya once more, together with his younger brothers:

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 44 (3.203.44)

यमलोकस्य चाध्वानमन्तरं मानुषस्य च । कीदृशं किंप्रमाणं वा कथं वा तन्महामुने । तरन्ति पुरुषाश्चैव केनोपायेन शंस मे ॥

yamalokasya cādhvānamantaraṃ mānuṣasya ca | kīdṛśaṃ kiṃpramāṇaṃ vā kathaṃ vā tanmahāmune | taranti puruṣāścaiva kenopāyena śaṃsa me

"Great sage, tell me about the road that lies between the world of men and the world of Yama: what is it like, how long is it, and by what means do men cross it?"

Note on the text: Not in the critical edition (found in the vulgate recension). Speaker set to Yudhishthira: the whole verse is his question, reported after the narrator's verse 43 (no heading printed).

Verse 45 (3.203.45)

सर्वगुह्यतमं प्रश्नं पवित्रमृषिसंस्तुतम् । कथयिष्यामि ते राजन्धर्मं धर्मभृतां वर ॥

sarvaguhyatamaṃ praśnaṃ pavitramṛṣisaṃstutam | kathayiṣyāmi te rājandharmaṃ dharmabhṛtāṃ vara

This is the most secret of all questions, holy and praised by the sages. I will tell you this dharma, O king, best of those who uphold dharma.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected सर्वगुह्यतनं → सर्वगुह्यतमं (misprint in Wikisource; न for म). Restored the word space in धर्मभृतांवर → धर्मभृतां वर.

Verse 46 (3.203.46)

षडशीतिसहस्राणि योजनानां नराधिप । यमलोकस्य चाध्वानमन्तरं मानुषस्य च ॥

ṣaḍaśītisahasrāṇi yojanānāṃ narādhipa | yamalokasya cādhvānamantaraṃ mānuṣasya ca

The road between the world of men and the world of Yama, lord of men, is eighty-six thousand yojanas long.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 47 (3.203.47)

आकाशं तदपानीयं घोरं कान्तारदर्शनम् । न तत्र वृक्षच्छाया वा पानीयं केतनानि च ॥

ākāśaṃ tadapānīyaṃ ghoraṃ kāntāradarśanam | na tatra vṛkṣacchāyā vā pānīyaṃ ketanāni ca

It is empty like the sky, without water, terrible, a wilderness to look upon. There is no shade of trees there, no water and no resting place

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected पानीनं → पानीयं (misprint in Wikisource; न for य).

Verse 48 (3.203.48)

विश्रमेद्यत्र वै श्रान्तः पुरुषोऽध्वनि कर्शितः । नीयते यमदूतैस्तु यमस्याज्ञाकरैर्बलात् ॥

viśramedyatra vai śrāntaḥ puruṣo'dhvani karśitaḥ | nīyate yamadūtaistu yamasyājñākarairbalāt

where a weary man, worn out by the road, might rest. He is dragged along by force by Yama's messengers, who carry out Yama's orders.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected यमस्वाज्ञाकरैः → यमस्याज्ञाकरैः (misprint in Wikisource; व for य).

Verse 49 (3.203.49)

नराः स्त्रियस्तथैवान्ये पृथिव्यां जीवसंज्ञिताः । ब्राह्मणेभ्यः प्रदानानि नानारूपाणि पार्थिव ॥

narāḥ striyastathaivānye pṛthivyāṃ jīvasaṃjñitāḥ | brāhmaṇebhyaḥ pradānāni nānārūpāṇi pārthiva

Men, women and the other creatures on earth that are called living — O king, those who have made various gifts to brahmins,

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected ब्रह्मणेभ्यः → ब्राह्मणेभ्यः (misprint in Wikisource; dropped vowel sign ा).

Verse 50 (3.203.50)

हयादीनां प्रकृष्टानि तेऽध्वानं यान्ति वै नराः । सन्निवार्यातपं यान्ति च्छत्रेणैव हि च्छत्रदाः ॥

hayādīnāṃ prakṛṣṭāni te'dhvānaṃ yānti vai narāḥ | sannivāryātapaṃ yānti cchatreṇaiva hi cchatradāḥ

gifts of fine horses and the like — such men travel that road on them. Givers of umbrellas go along keeping off the heat with an umbrella.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected यानति → यान्ति (misprint in Wikisource; broken conjunct).

Verse 51 (3.203.51)

तृप्ताश्चैवान्नदातारो ह्यतृप्ताश्चाप्यनन्नदाः । वस्त्रिणो वस्त्रदा यान्ति अवस्त्रा यान्त्यवस्त्रदाः ॥

tṛptāścaivānnadātāro hyatṛptāścāpyanannadāḥ | vastriṇo vastradā yānti avastrā yāntyavastradāḥ

Givers of food go satisfied, and those who gave no food go hungry; givers of clothing go clothed, and those who gave no clothing go naked.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 52 (3.203.52)

हिरण्यदाः सुखं यान्ति पुरुषास्त्वभ्यलंकृताः । भूमिदास्तु सुखं यान्ति सर्वैः कामैः सुतर्पिताः ॥

hiraṇyadāḥ sukhaṃ yānti puruṣāstvabhyalaṃkṛtāḥ | bhūmidāstu sukhaṃ yānti sarvaiḥ kāmaiḥ sutarpitāḥ

Givers of gold go in comfort, richly adorned; givers of land go in comfort, fully satisfied in all their desires.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in भूमिदास्तुसुखं → भूमिदास्तु सुखं.

Verse 53 (3.203.53)

यान्ति चैवापरिक्लिष्टा नराः सस्यप्रदायकाः । नराः सुखतरं यान्ति विमानेषु गृहप्रदाः ॥

yānti caivāparikliṣṭā narāḥ sasyapradāyakāḥ | narāḥ sukhataraṃ yānti vimāneṣu gṛhapradāḥ

Men who gave grain go untroubled, and those who gave houses go in still greater comfort, in aerial chariots.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected नरा → नराः (dropped visarga) and सस्यप्रदावकाः → सस्यप्रदायकाः (misprint in Wikisource; व for य).

Verse 54 (3.203.54)

पानीयदा ह्यतृषिताः प्रहृष्टमनसो नराः । पन्थानं द्योतयन्तश्च यान्ति दीपप्रदाः सुखम् ॥

pānīyadā hyatṛṣitāḥ prahṛṣṭamanaso narāḥ | panthānaṃ dyotayantaśca yānti dīpapradāḥ sukham

Givers of water go free of thirst and glad at heart; givers of lamps go happily, lighting up the road.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 55 (3.203.55)

गोप्रदास्तु सुखं यान्ति निर्मुक्ताः सर्वपातकैः । विमानैर्हंससंयुक्तैर्यान्ति मासोपवासिनः ॥

gopradāstu sukhaṃ yānti nirmuktāḥ sarvapātakaiḥ | vimānairhaṃsasaṃyuktairyānti māsopavāsinaḥ

Givers of cows go in comfort, freed from all sins; those who fasted for a month go in aerial chariots yoked with swans,

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 56 (3.203.56)

तथा बर्हिप्रयुक्तैश्च षष्ठरात्रोपवासिनः । त्रिरात्रं क्षपते यस्तु एकभक्तेन पाण्डव ॥

tathā barhiprayuktaiśca ṣaṣṭharātropavāsinaḥ | trirātraṃ kṣapate yastu ekabhaktena pāṇḍava

and those who fasted for six nights in chariots drawn by peacocks. He who spends three nights eating only one meal, O son of Pandu,

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 57 (3.203.57)

अन्तरा चैव नाश्नाति तस्य लोका ह्यनामयाः । पानीयस्य गुणा दिव्याः प्रेतलोकसुखावहाः ॥

antarā caiva nāśnāti tasya lokā hyanāmayāḥ | pānīyasya guṇā divyāḥ pretalokasukhāvahāḥ

and eats nothing in between, has worlds free from all ill. The divine virtues of gifts of water bring comfort in the world of the departed.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 58 (3.203.58)

तत्र पुष्पोदका नाम नदी तेषां विधीयते । शीतलं सलिलं तत्र पिबन्ति ह्यमृतोपमम् ॥

tatra puṣpodakā nāma nadī teṣāṃ vidhīyate | śītalaṃ salilaṃ tatra pibanti hyamṛtopamam

There a river called Pushpodaka is appointed for them; there they drink cool water, like nectar.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in तत्रपिबन्ति → तत्र पिबन्ति.

Verse 59 (3.203.59)

ये च दुष्कृतकर्माणः पूयं तेषां विधीयते । एवं नदी महाराज सर्वकामप्रदा हि सा ॥

ye ca duṣkṛtakarmāṇaḥ pūyaṃ teṣāṃ vidhīyate | evaṃ nadī mahārāja sarvakāmapradā hi sā

For those of evil deeds it is made pus. Thus, great king, that river grants every desire.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected चदृष्कृतकर्माणः → च दुष्कृतकर्माणः (misprint in Wikisource; ृ for ु, and the word space restored).

Verse 60 (3.203.60)

तस्मात्त्वमपि राजेन्द्र पूजयैनान्यथाविधि । अध्वनि क्षीणगात्रश्च पथि पांशुसमन्वितः ॥

tasmāttvamapi rājendra pūjayainānyathāvidhi | adhvani kṣīṇagātraśca pathi pāṃśusamanvitaḥ

Therefore you too, lord of kings, honour these men according to the rule. The man worn thin by the road, covered with the dust of the way,

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected अध्वनिं → अध्वनि (misprint in Wikisource; stray anusvara on the locative).

Verse 61 (3.203.61)

पृच्छते ह्यन्नदातारं गृहमायाति चाशया । तं पूजयाथ यत्नेन सोऽतिथिर्ब्राह्मणश्च सः ॥

pṛcchate hyannadātāraṃ gṛhamāyāti cāśayā | taṃ pūjayātha yatnena so'tithirbrāhmaṇaśca saḥ

who asks for a giver of food and comes to your house in hope — honour him with care: he is a guest, and he is a brahmin.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected ब्राह्यणश्च → ब्राह्मणश्च (misprint in Wikisource; ह्य for ह्म).

Verse 62 (3.203.62)

तं यान्तमनुगच्छन्ति देवाः सर्वे सवासवाः । तस्मिन्संपूजिते प्रीता निराशा यान्त्यपूजिते ॥

taṃ yāntamanugacchanti devāḥ sarve savāsavāḥ | tasminsaṃpūjite prītā nirāśā yāntyapūjite

When he goes on his way, all the gods with Indra follow him. If he is honoured they are pleased; if he is not honoured they go away disappointed.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 63 (3.203.63)

तस्मात्त्वमपि राजेन्द्र पूजयैनं यथाविधि । एतत्ते शतशः प्रोक्तं किं भूयः श्रोतुमिच्छसि ॥

tasmāttvamapi rājendra pūjayainaṃ yathāvidhi | etatte śataśaḥ proktaṃ kiṃ bhūyaḥ śrotumicchasi

Therefore you too, lord of kings, honour him according to the rule. I have told you this a hundred ways; what more do you wish to hear?

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 64 (3.203.64)

पुनः पुनरहं श्रोतुं कथां धर्मसमाश्रयाम् । पुण्यामिच्छामि धर्मज्ञ कथ्यमानां त्वया विभो ॥

punaḥ punarahaṃ śrotuṃ kathāṃ dharmasamāśrayām | puṇyāmicchāmi dharmajña kathyamānāṃ tvayā vibho

Again and again I wish to hear holy discourse founded on dharma as you tell it, lord, knower of dharma.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 65 (3.203.65)

धर्मान्तरं प्रति कथां कथ्यमानां मया नृप । सर्वपापहरां नित्यं शृणुष्वावहितो मम ॥

dharmāntaraṃ prati kathāṃ kathyamānāṃ mayā nṛpa | sarvapāpaharāṃ nityaṃ śṛṇuṣvāvahito mama

Then listen attentively, O king, to the discourse I shall tell you on another part of dharma, which always takes away all sins.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 66 (3.203.66)

कपिलायां तु दत्तायां यत्फलं ज्येष्ठपुष्करे । तत्फलं भरतश्रेष्ठ विप्राणां पादधावने ॥

kapilāyāṃ tu dattāyāṃ yatphalaṃ jyeṣṭhapuṣkare | tatphalaṃ bharataśreṣṭha viprāṇāṃ pādadhāvane

The fruit that comes from giving a tawny cow at Jyeshtha Pushkara, best of the Bharatas, comes also from washing the feet of brahmins.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored word spaces in यत्फलंज्येष्ठपुष्करे → यत्फलं ज्येष्ठपुष्करे and तत्फलंभरतश्रेष्ठ → तत्फलं भरतश्रेष्ठ.

Verse 67 (3.203.67)

द्विजपादोदकक्लिन्ना यावत्तिष्ठति मेदिनी । तावत्पुष्करपर्णेन पिबन्ति पितरो जलम् ॥

dvijapādodakaklinnā yāvattiṣṭhati medinī | tāvatpuṣkaraparṇena pibanti pitaro jalam

As long as the earth stays wet with the water that washed a brahmin's feet, so long do the ancestors drink water from a lotus leaf.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 68 (3.203.68)

स्वागतेनाग्नयस्तृप्ता आसनेन शतक्रतुः । पितरः पादशौचेन अन्नाद्येन प्रजापतिः ॥

svāgatenāgnayastṛptā āsanena śatakratuḥ | pitaraḥ pādaśaucena annādyena prajāpatiḥ

By a word of welcome the fires are satisfied, by the offer of a seat Indra of the hundred sacrifices, by the washing of feet the ancestors, and by food Prajapati.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 69 (3.203.69)

यावद्वत्सस्य पादौ द्वौ शिरश्चैव प्रदृश्यते । तस्मिन्काले प्रदातव्या प्रयतेनान्तरात्मना ॥

yāvadvatsasya pādau dvau śiraścaiva pradṛśyate | tasminkāle pradātavyā prayatenāntarātmanā

When the calf's two feet and its head are just visible, at that moment the cow should be given, with a restrained and pure heart.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 70 (3.203.70)

अन्तरिक्षगतो वत्सो यावद्योन्यां प्रदृश्यते । तावद्गौः पृथिवी ज्ञेया यावद्गर्भं न मुञ्चति ॥

antarikṣagato vatso yāvadyonyāṃ pradṛśyate | tāvadgauḥ pṛthivī jñeyā yāvadgarbhaṃ na muñcati

While the calf hangs in the air, seen at the womb, and until she has delivered it, the cow should be regarded as the earth itself.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 71 (3.203.71)

यावन्ति तस्यां रोमाणि वत्सस्य च युधिष्ठिर । तावद्युगसहस्राणि स्वर्लोके महीयते ॥

yāvanti tasyāṃ romāṇi vatsasya ca yudhiṣṭhira | tāvadyugasahasrāṇi svarloke mahīyate

As many hairs as there are on her and on her calf, Yudhishthira, for so many thousands of ages is the giver honoured in heaven.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 72 (3.203.72)

सुवर्णनासां यः कृत्वा सखुरां कृष्णधेनुकाम् । तिलैः प्रच्छादितां दद्यात्सर्वरत्नैरलंकृताम् ॥

suvarṇanāsāṃ yaḥ kṛtvā sakhurāṃ kṛṣṇadhenukām | tilaiḥ pracchāditāṃ dadyātsarvaratnairalaṃkṛtām

He who gives a black cow with hooves, her nose made of gold, covered with sesame and adorned with every kind of gem —

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 73 (3.203.73)

प्रतिग्रहं गृहीत्वा यः पुनर्ददति साधवे । फलानां फलमश्नाति तदा दत्त्वा च भारत ॥

pratigrahaṃ gṛhītvā yaḥ punardadati sādhave | phalānāṃ phalamaśnāti tadā dattvā ca bhārata

(Again, he who receives a gift and gives it on to a good man, O Bharata, enjoys by that giving the fruit of all fruits.)

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 74 (3.203.74)

ससमुद्रगुहा तेन सशैलवनकानना । चतुरन्ता भवेद्दत्ता पृथिवी नात्र संशयः ॥

sasamudraguhā tena saśailavanakānanā | caturantā bhaveddattā pṛthivī nātra saṃśayaḥ

— by such a man, without doubt, the whole earth is given, with its oceans and caves, its mountains, woods and forests, to its four ends.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 75 (3.203.75)

अन्तर्जानुशयो यस्तु भुञ्जते सक्तभाजनः । यो द्विजः शब्दरहितं संयन्तुस्तारणाय वै ॥

antarjānuśayo yastu bhuñjate saktabhājanaḥ | yo dvijaḥ śabdarahitaṃ saṃyantustāraṇāya vai

The twice-born man who eats with his hands between his knees, keeping close to his plate, and who eats without a sound — such a self-restrained man is able to save others.

Note on the text: Not in the critical edition (found in the vulgate recension). The second line (… संयन्तुस्तारणाय वै) is obscure as printed; kept unchanged and translated by its evident sense.

Verse 76 (3.203.76)

ये पानीयानि ददति तथाऽन्ये ये द्विजातयः । जपन्ति संहितां सम्यक्ते नित्यं तारणक्षमाः ॥

ye pānīyāni dadati tathā'nye ye dvijātayaḥ | japanti saṃhitāṃ samyakte nityaṃ tāraṇakṣamāḥ

Those who give water, and those twice-born men who rightly recite the Samhita of the Veda, are always able to save others.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 77 (3.203.77)

हव्यं कव्यं च यत्किंचित्सर्वं तच्छ्रोत्रियोऽर्हति । दत्तं हि श्रोत्रिये साधौ ज्वलितेऽग्नौ यथा हुतम् ॥

havyaṃ kavyaṃ ca yatkiṃcitsarvaṃ tacchrotriyo'rhati | dattaṃ hi śrotriye sādhau jvalite'gnau yathā hutam

Whatever offering is made to the gods or to the ancestors, a brahmin learned in the Veda deserves it all. What is given to a good, learned brahmin is like an oblation poured into a blazing fire.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in हव्यंकव्यं → हव्यं कव्यं. Corrected ज्यलितेऽग्नौ → ज्वलितेऽग्नौ (misprint in Wikisource; य for व) and restored the word space after साधौ.

Verse 78 (3.203.78)

मन्युप्रहरणा विप्रा न विप्राः शस्त्रयोधिनः । निहन्युर्मन्युना विप्रा वज्रपाणिरिवासुरान् ॥

manyupraharaṇā viprā na viprāḥ śastrayodhinaḥ | nihanyurmanyunā viprā vajrapāṇirivāsurān

Brahmins have anger for their weapon; brahmins do not fight with swords. With their anger brahmins can strike down their foes, as Indra, the wielder of the thunderbolt, strikes down the asuras.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 79 (3.203.79)

धर्माश्रितेयं तु कथा कथिता हि तवानघ । यां श्रुत्वा मुनयः प्रीता नैमिषारण्यवासिनः ॥

dharmāśriteyaṃ tu kathā kathitā hi tavānagha | yāṃ śrutvā munayaḥ prītā naimiṣāraṇyavāsinaḥ

I have told you, sinless one, this discourse grounded in dharma, which gladdened the sages dwelling in the Naimisha forest when they heard it.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 80 (3.203.80)

वीतशोकभयक्रोधा विपाप्मानस्तथैव च । श्रुत्वेमां तु कथां राजन्भवन्तीह तु मानवाः ॥

vītaśokabhayakrodhā vipāpmānastathaiva ca | śrutvemāṃ tu kathāṃ rājanbhavantīha tu mānavāḥ

Men who hear this discourse, O king, become free here of grief, fear and anger, and free of sin as well.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 81 (3.203.81)

किं तच्छौचं भवेद्येन विप्रः शुद्धः सदा भवेत् । तदिच्छामि महाप्राज्ञ श्रोतुं धर्मभृतां वर ॥

kiṃ tacchaucaṃ bhavedyena vipraḥ śuddhaḥ sadā bhavet | tadicchāmi mahāprājña śrotuṃ dharmabhṛtāṃ vara

What is that purity by which a brahmin remains always pure? I wish to hear it, wise one, best of those who uphold dharma.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in धर्मभृतांवर → धर्मभृतां वर.

Verse 82 (3.203.82)

वाक्शौचं कर्मशौचं च यच्च शौचं जलात्मकम् । त्रिभिः शौचैरुपेतो यः स स्वर्गी नात्र संशयः ॥

vākśaucaṃ karmaśaucaṃ ca yacca śaucaṃ jalātmakam | tribhiḥ śaucairupeto yaḥ sa svargī nātra saṃśayaḥ

Purity of speech, purity of deed, and the purity that comes from water — he who has these three purities will reach heaven; there is no doubt of it.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected क्रमशौचं → कर्मशौचं (misprint in Wikisource; transposed र — the three purities are of speech, of deed and of water).

Verse 83 (3.203.83)

सायं प्रातश्च संध्यां यो ब्राह्मणोऽभ्युपसेवते । प्रजपन्पावनीं देवीं गायत्रीं वेदमातरम् ॥

sāyaṃ prātaśca saṃdhyāṃ yo brāhmaṇo'bhyupasevate | prajapanpāvanīṃ devīṃ gāyatrīṃ vedamātaram

The brahmin who performs the twilight worship morning and evening, reciting the purifying goddess Gayatri, mother of the Vedas —

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 84 (3.203.84)

स तया पावितो देव्या ब्राह्मणो नष्टकिल्बिषः । न सीदेत्प्रतिगृह्णानो महीमपि ससागराम् ॥

sa tayā pāvito devyā brāhmaṇo naṣṭakilbiṣaḥ | na sīdetpratigṛhṇāno mahīmapi sasāgarām

made pure by that goddess, his sins destroyed, that brahmin would not suffer harm even if he accepted the whole earth with its oceans as a gift.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 85 (3.203.85)

ये चास्य दारुणा केचिद्ग्रहाः सूर्यादयो दिवि । ते चास्य सौम्या जायन्ते शिवाः शिवतराः सदा ॥

ye cāsya dāruṇā kecidgrahāḥ sūryādayo divi | te cāsya saumyā jāyante śivāḥ śivatarāḥ sadā

Whatever planets in the sky, the sun and the rest, are hostile to him, become gentle and kindly to him, ever more auspicious.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected चास् → चास्य (misprint in Wikisource; dropped final य).

Verse 86 (3.203.86)

सर्वे नानुगतं चैनं दारुणाः पिशिताशनाः । घोररूपा महाकाया धर्षयन्ति द्विजोत्तमम् ॥

sarve nānugataṃ cainaṃ dāruṇāḥ piśitāśanāḥ | ghorarūpā mahākāyā dharṣayanti dvijottamam

And none of the fierce flesh-eating demons, terrible in form and huge of body, can assail that excellent brahmin whom she attends.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in सर्वेनानुगतं → सर्वे नानुगतं (सर्वे न अनुगतं — the negative governs धर्षयन्ति).

Verse 87 (3.203.87)

नाध्यापनाद्याजनाद्वा अन्यायाद्वा प्रतिग्रहात् । दोषो भवति विप्राणां ज्वलिताग्निसमा द्विजाः ॥

nādhyāpanādyājanādvā anyāyādvā pratigrahāt | doṣo bhavati viprāṇāṃ jvalitāgnisamā dvijāḥ

No fault attaches to brahmins from teaching, from officiating at sacrifices, or from accepting a gift improperly; the twice-born are like blazing fire.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected ज्वलिताग्निससा → ज्वलिताग्निसमा (misprint in Wikisource; स for म).

Verse 88 (3.203.88)

दुर्वेदा वा सुवेदा वा प्राकृताः संस्कृतास्तथा । ब्राह्मणा नावमन्तव्या भस्मच्छन्ना इवाग्नयः ॥

durvedā vā suvedā vā prākṛtāḥ saṃskṛtāstathā | brāhmaṇā nāvamantavyā bhasmacchannā ivāgnayaḥ

Whether they know the Veda poorly or well, whether unrefined or refined, brahmins must not be despised; they are like fires covered with ash.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 89 (3.203.89)

यथा श्मशाने दीप्तौजाः पावको नैव दुष्यति । एवं विद्वानविद्वान्वा ब्राह्मणो दैवतं महत् ॥

yathā śmaśāne dīptaujāḥ pāvako naiva duṣyati | evaṃ vidvānavidvānvā brāhmaṇo daivataṃ mahat

Just as fire blazing in a cremation ground is not defiled, so a brahmin, learned or unlearned, is a great deity.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 90 (3.203.90)

प्राकारैश्च पुरद्वारैः प्रासादैश्च पृथग्विधैः । नगराणि न शोभन्ते हीनानि ब्राह्मणोत्तमैः ॥

prākāraiśca puradvāraiḥ prāsādaiśca pṛthagvidhaiḥ | nagarāṇi na śobhante hīnāni brāhmaṇottamaiḥ

Cities do not shine with ramparts, city gates and mansions of every kind, if they lack excellent brahmins.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected प्राकरैश्च → प्राकारैश्च (misprint in Wikisource; dropped vowel sign ा).

Verse 91 (3.203.91)

वेदाढ्या वृत्तसंपन्ना ज्ञानवन्तस्तपस्विनः । यत्र तिष्ठन्ति वै विप्रास्तन्नाम नगरं नृप ॥

vedāḍhyā vṛttasaṃpannā jñānavantastapasvinaḥ | yatra tiṣṭhanti vai viprāstannāma nagaraṃ nṛpa

Where brahmins dwell who are rich in the Veda, of good conduct, wise and given to austerity — that, O king, is truly a city.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected वेदाढ्ञा → वेदाढ्या (ञ for य) and वृत्संपन्ना → वृत्तसंपन्ना (dropped त) (misprint in Wikisource); and यत्रतिष्न्ति → यत्र तिष्ठन्ति (broken conjunct, word space restored).

Verse 92 (3.203.92)

व्रजे वाऽप्यथवाऽरण्ये यत्र सन्ति बहुश्रुताः । तत्तन्नगरमित्याहुः पार्थ तीर्थं च तद्भवेत् ॥

vraje vā'pyathavā'raṇye yatra santi bahuśrutāḥ | tattannagaramityāhuḥ pārtha tīrthaṃ ca tadbhavet

Whether in a cattle-station or in the forest, wherever there are men of great learning, Partha, that place is called a city, and it becomes a sacred ford as well.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in यत्रसन्ति → यत्र सन्ति.

Verse 93 (3.203.93)

रक्षितारं च राजानं ब्राह्मणं च तपस्विनम् । अभिगम्याभिपूज्याथ सद्यः पापात्प्रमुच्यते ॥

rakṣitāraṃ ca rājānaṃ brāhmaṇaṃ ca tapasvinam | abhigamyābhipūjyātha sadyaḥ pāpātpramucyate

By approaching and honouring a protecting king and an ascetic brahmin, a man is at once freed from sin.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 94 (3.203.94)

पुण्यतीर्थाभिषेकं च पवित्राणां च कीर्तनम् । सद्भिः संभाषणं चैव प्रशस्तं कीर्त्यते बुधैः ॥

puṇyatīrthābhiṣekaṃ ca pavitrāṇāṃ ca kīrtanam | sadbhiḥ saṃbhāṣaṇaṃ caiva praśastaṃ kīrtyate budhaiḥ

Bathing at holy tirthas, reciting the purifying texts, and conversing with good men — these the wise declare to be praiseworthy.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 95 (3.203.95)

साधुसङ्गमपूतेन वाक्सुभाषितवारिणा । पवित्रीकृतमात्मानं सन्तो मन्यन्ते नित्यशः ॥

sādhusaṅgamapūtena vāksubhāṣitavāriṇā | pavitrīkṛtamātmānaṃ santo manyante nityaśaḥ

The good always regard themselves as made pure by the company of the good and by the water of well-spoken words.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected मन्न्ति → मन्यन्ते (misprint in Wikisource; garbled verb, the metre wants three syllables).

Verse 96 (3.203.96)

त्रिदण्डधारणं मौनं जटाभारोऽथ मुण्डनम् । वल्कलाजिनसंवेष्टं व्रतचर्याऽभिषेचनम् ॥

tridaṇḍadhāraṇaṃ maunaṃ jaṭābhāro'tha muṇḍanam | valkalājinasaṃveṣṭaṃ vratacaryā'bhiṣecanam

Carrying the triple staff, silence, a load of matted hair or a shaven head, wrapping oneself in bark and deerskin, the keeping of vows, ritual bathing,

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 97 (3.203.97)

अग्निहोत्रं वने वासः शरीरपरिशोषणम् । सर्वाण्येतानि मिथ्या स्युर्यदि भावो न निर्मलः ॥

agnihotraṃ vane vāsaḥ śarīrapariśoṣaṇam | sarvāṇyetāni mithyā syuryadi bhāvo na nirmalaḥ

the fire-sacrifice, dwelling in the forest, and wasting the body away — all these are false if the heart is not pure.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 98 (3.203.98)

विशुद्धिं चक्षुरादीनां षण्णामिन्द्रियगामिनाम् । विकारि तेषां राजेन्द्र सुदुष्करतरं मनः ॥

viśuddhiṃ cakṣurādīnāṃ ṣaṇṇāmindriyagāminām | vikāri teṣāṃ rājendra suduṣkarataraṃ manaḥ

Purifying the six senses, the eye and the rest, that run after their objects, is hard; but harder by far, lord of kings, is the mind, which never stops changing.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 99 (3.203.99)

ये पापानि न कुर्वन्ति मनोवाक्कर्मबुद्धिभिः । ते तपन्ति महात्मानो न शरीरस्य शोषणम् ॥

ye pāpāni na kurvanti manovākkarmabuddhibhiḥ | te tapanti mahātmāno na śarīrasya śoṣaṇam

Those great-souled ones who do no evil in mind, speech, deed or understanding — they are the ones who practise austerity, not those who dry up their bodies.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 100 (3.203.100)

न ज्ञातिभ्यो दया यस्य शुक्लदेहोऽविकल्मषः । हिंसा सा तपसस्तस्य नानाशित्वं तपः स्मृतम् ॥

na jñātibhyo dayā yasya śukladeho'vikalmaṣaḥ | hiṃsā sā tapasastasya nānāśitvaṃ tapaḥ smṛtam

If a man has no compassion for his own kin, though he lives by honest means and seems stainless, that is the ruin of his austerity; mere fasting is not held to be austerity.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 101 (3.203.101)

तिष्ठन्गृहे चैव मुनिर्नित्यं शुचिरलंकृतः । यावज्जीवं दयावांश्च सर्वपापैः प्रमुच्यते ॥

tiṣṭhangṛhe caiva munirnityaṃ śuciralaṃkṛtaḥ | yāvajjīvaṃ dayāvāṃśca sarvapāpaiḥ pramucyate

Even one who stays at home is a sage if he is always pure and adorned with virtue; if he is compassionate all his life, he is freed from all sins.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected दयावांश् → दयावांश्च (misprint in Wikisource; dropped च, the metre wants it).

Verse 102 (3.203.102)

न हि पापानि कर्माणि शुद्ध्यन्त्यनशनादिभिः । सीदत्यनशनादेव मांसशोणितलेपनः ॥

na hi pāpāni karmāṇi śuddhyantyanaśanādibhiḥ | sīdatyanaśanādeva māṃsaśoṇitalepanaḥ

Sinful deeds are not cleansed by fasting and the like; by fasting the body of flesh and blood merely wastes away.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 103 (3.203.103)

अज्ञातं कर्म कृत्वा च क्लेशो नान्यत्प्रहीयते । नाग्निर्दहति कर्माणि भावशून्यस्य देहिनः ॥

ajñātaṃ karma kṛtvā ca kleśo nānyatprahīyate | nāgnirdahati karmāṇi bhāvaśūnyasya dehinaḥ

By doing a deed the scriptures do not teach, a man gains only hardship; nothing else is cast off. Fire does not burn away the deeds of an embodied being whose heart is empty.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 104 (3.203.104)

पुण्यादेव प्रव्रजन्ति शुध्यन्त्यनशनानि च । न मूलफलभक्षित्वान्न मौनान्नानिलाशनात् ॥

puṇyādeva pravrajanti śudhyantyanaśanāni ca | na mūlaphalabhakṣitvānna maunānnānilāśanāt

It is through merit alone that men go forth, and through it that fasts purify — not by living on roots and fruits, not by silence, not by living on air,

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 105 (3.203.105)

शिरसो मुण्डनाद्वाऽपि न स्थानकुटिकासनात् । न जटाधारणाद्वाऽपि न तु स्थानकुटिकासनात् ॥

śiraso muṇḍanādvā'pi na sthānakuṭikāsanāt | na jaṭādhāraṇādvā'pi na tu sthānakuṭikāsanāt

not by shaving the head, not by giving up a fixed dwelling, not by wearing matted hair, nor yet by giving up a fixed dwelling,

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in वाऽपिन तु → वाऽपि न तु. The second line's last quarter repeats the first line's (न स्थानकुटिकासनात् / न तु स्थानकुटिकासनात्); kept as printed, as there is no critical-edition text to restore from.

Verse 106 (3.203.106)

नित्यं ह्यनशनाद्वाऽपि नाग्निशुश्रूषणादपि । न चोदकप्रवेशेन न च क्ष्माशयनादपि ॥

nityaṃ hyanaśanādvā'pi nāgniśuśrūṣaṇādapi | na codakapraveśena na ca kṣmāśayanādapi

not by perpetual fasting, not by tending the fire, not by standing in water, not by sleeping on the bare ground.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 107 (3.203.107)

ज्ञानेन कर्मणा वापि जरामरणमेव च । व्याधयश्च प्रहीयन्ते प्राप्यते चोत्तमं पदम् ॥

jñānena karmaṇā vāpi jarāmaraṇameva ca | vyādhayaśca prahīyante prāpyate cottamaṃ padam

By knowledge, or by right action, old age and death and diseases are cast off, and the highest state is reached.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 108 (3.203.108)

बीजानि ह्यग्निदग्धानि न रोहन्ति पुनर्यथा । ज्ञानदग्धैस्तथा क्लेशैर्नात्मा संयुज्यते पुनः ॥

bījāni hyagnidagdhāni na rohanti punaryathā | jñānadagdhaistathā kleśairnātmā saṃyujyate punaḥ

Just as seeds burnt by fire do not sprout again, so the self is not bound again by afflictions that knowledge has burnt away.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected तधा → तथा (misprint in Wikisource; ध for थ) and संडुज्यते → संयुज्यते (misprint in Wikisource; ड for य).

Verse 109 (3.203.109)

आत्मना विप्रहीणानि काष्ठकुण्ठोपमानि च । विनश्यन्ति न संदेहः फेनानीव महार्णवे ॥

ātmanā viprahīṇāni kāṣṭhakuṇṭhopamāni ca | vinaśyanti na saṃdehaḥ phenānīva mahārṇave

Bodies forsaken by the self are like dull logs of wood; they perish without doubt, like foam on the great ocean.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 110 (3.203.110)

आत्मानं विन्दते येन सर्वभूतगुहाशयम् । श्लोकेन यदि वाऽर्धेन क्षीणं तस्य प्रयोजनम् ॥

ātmānaṃ vindate yena sarvabhūtaguhāśayam | ślokena yadi vā'rdhena kṣīṇaṃ tasya prayojanam

That by which a man finds the Self that dwells in the heart of every being — whether by a single verse or by half of one — his purpose is fulfilled.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 111 (3.203.111)

द्व्यक्षरादभिसंधाय केचिच्छ्लोकपदाङ्कितैः । शतैरन्यैः सहस्रैश्च प्रत्ययो मोक्षलक्षणम् ॥

dvyakṣarādabhisaṃdhāya kecicchlokapadāṅkitaiḥ | śatairanyaiḥ sahasraiśca pratyayo mokṣalakṣaṇam

Some fix their minds on it through a word of two syllables, others through hundreds and thousands of words set in verse; but firm conviction is the mark of liberation.

Note on the text: Not in the critical edition (found in the vulgate recension). Removed a stray zero-width character in केचिच्छ्लोक….

Verse 112 (3.203.112)

नायं लोकोऽस्ति न परो न सुखं संशयात्मनः । ऊचुर्ज्ञानविदो वृद्धाः प्रत्ययो मोक्षलक्षणम् ॥

nāyaṃ loko'sti na paro na sukhaṃ saṃśayātmanaḥ | ūcurjñānavido vṛddhāḥ pratyayo mokṣalakṣaṇam

For the man who doubts there is neither this world nor the next, nor any happiness. So the elders who knew the truth have said: firm conviction is the mark of liberation.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected लोकोस्ति → लोकोऽस्ति (missing avagraha) and ऊटुर्ज्ञानविदो → ऊचुर्ज्ञानविदो (misprint in Wikisource; ट for च).

Verse 113 (3.203.113)

विदितार्थस्तु वेदानां परिवेद प्रयोजनम् । उद्विजेत्स तु देवेभ्यो दावाग्नेरिव मानवः ॥

viditārthastu vedānāṃ pariveda prayojanam | udvijetsa tu devebhyo dāvāgneriva mānavaḥ

One who has understood the meaning of the Vedas knows their true purpose; he shrinks from the gods' rewards as a man shrinks from a forest fire.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 114 (3.203.114)

शुष्कं तर्कं परित्यज्य आश्रयस्व श्रुतिं स्मृतिम् । एकाक्षराभिसंबद्धं तत्त्वं हेतुभिरिच्छसि । बुद्धिर्न तस्य सिद्ध्येत साधनस्य विपर्ययात् ॥

śuṣkaṃ tarkaṃ parityajya āśrayasva śrutiṃ smṛtim | ekākṣarābhisaṃbaddhaṃ tattvaṃ hetubhiricchasi | buddhirna tasya siddhyeta sādhanasya viparyayāt

Give up dry reasoning and take refuge in Shruti and Smriti. If you seek by mere arguments the truth that is bound up with the One Syllable, your understanding will not succeed, for the means you use are the wrong ones.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in परित्यज्यआश्रयस्व → परित्यज्य आश्रयस्व. Corrected एकाराभिसंबद्धं → एकाक्षराभिसंबद्धं (misprint in Wikisource; the akshara क्ष is dropped — the line is a syllable short and the sense is "bound up with the One Syllable").

Verse 115 (3.203.115)

वेद्यं पूर्वं वेदितव्यं प्रयत्ना- । त्तद्धीर्वेदस्तस्य वेदः शरीरम् । वेदस्तत्त्वं तत्समासोपलब्धिः । क्लीबस्त्वात्मा न स वेद्यं न वेदः ॥

vedyaṃ pūrvaṃ veditavyaṃ prayatnā- | ttaddhīrvedastasya vedaḥ śarīram | vedastattvaṃ tatsamāsopalabdhiḥ | klībastvātmā na sa vedyaṃ na vedaḥ

That which is to be known must first be known with effort, for the Veda is that understanding, and the Veda is its body. The Veda is the truth, and the grasp of it in brief; but a feeble self knows neither what is to be known nor the Veda.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 116 (3.203.116)

वेदोक्तमायुर्देवानामाशिषश्चैव कर्मणाम् । फलत्यनुयुगं लोके प्रभावश्च शरीरिणाम् ॥

vedoktamāyurdevānāmāśiṣaścaiva karmaṇām | phalatyanuyugaṃ loke prabhāvaśca śarīriṇām

The span of life of the gods declared in the Veda, the blessings that rites confer, and the power of embodied beings bear their fruit in the world age after age.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 117 (3.203.117)

इन्द्रियाणां प्रसादेन तदेतत्परिवर्जयेत् । तस्मादनशनं दिव्यं निरुद्धेन्द्रियगोचरम् ॥

indriyāṇāṃ prasādena tadetatparivarjayet | tasmādanaśanaṃ divyaṃ niruddhendriyagocaram

Through the clarity of the senses one should set all this aside. Therefore the divine fast is the restraining of the senses from their objects.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 118 (3.203.118)

तपसा स्वर्गगमनं भोगो दानेन जायते । ज्ञानेन मोक्षो विज्ञेयस्तीर्थस्नानादघक्षयः ॥

tapasā svargagamanaṃ bhogo dānena jāyate | jñānena mokṣo vijñeyastīrthasnānādaghakṣayaḥ

By austerity one goes to heaven; by giving comes enjoyment; by knowledge, know it, comes liberation; and by bathing at tirthas, the wearing away of sin.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 119 (3.203.119)

एवमुक्तस्तु राजेन्द्र प्रत्युवाच महायशाः । भगवञ्श्रोतुमिच्छामि प्रदानविधिमुत्तमम् ॥

evamuktastu rājendra pratyuvāca mahāyaśāḥ | bhagavañśrotumicchāmi pradānavidhimuttamam

Spoken to in this way, lord of kings, the illustrious Yudhishthira replied: "Lord, I wish to hear the best way of giving gifts."

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 120 (3.203.120)

यत्तत्पृच्छसि राजेन्द्र दानधर्मं युधिष्ठिर । इष्टं चेदं सदा मह्यं राजन्गौरवतस्तथा ॥

yattatpṛcchasi rājendra dānadharmaṃ yudhiṣṭhira | iṣṭaṃ cedaṃ sadā mahyaṃ rājangauravatastathā

Yudhishthira, lord of kings, the law of giving you ask about has always been dear to me, O king, for its weight.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in राजेन्द्रदानधर्मं → राजेन्द्र दानधर्मं.

Verse 121 (3.203.121)

शृणु दानरहस्यानि श्रुतिस्मृत्युदितानि च । छायायां करिणः श्राद्धं तत्कर्णपरिवीजितम् । दशकल्पायुतानीह न क्षीयेत युधिष्ठिर ॥

śṛṇu dānarahasyāni śrutismṛtyuditāni ca | chāyāyāṃ kariṇaḥ śrāddhaṃ tatkarṇaparivījitam | daśakalpāyutānīha na kṣīyeta yudhiṣṭhira

Hear the secrets of giving declared in Shruti and Smriti. A shraddha performed in the shade of an elephant, fanned by its ears, does not perish here for a hundred thousand kalpas, Yudhishthira.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected तत्कर्म परिवीजितम् → तत्कर्णपरिवीजितम् (misprint in Wikisource; म for ण — "fanned by its ears"; the page's commentary cites the variant तत्कर्णपरिवीजिते).

Verse 122 (3.203.122)

जीवनाय समाक्लिन्नं वसु दत्त्वा महीपते । विप्रं तु वासयेद्यस्तु सर्वयज्ञैः स इष्टवान् ॥

jīvanāya samāklinnaṃ vasu dattvā mahīpate | vipraṃ tu vāsayedyastu sarvayajñaiḥ sa iṣṭavān

He who gives a brahmin fresh provisions to live on, lord of the earth, and gives him a dwelling, has performed all the sacrifices.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 123 (3.203.123)

प्रतिस्रोतश्चित्रवाहाः पर्जन्योऽन्नानुसंचरन् । महाधुरि यथा नावा महापापैः प्रमुच्यते । विषुवे विप्रदत्तानि दधिमध्वक्षयाणि च ॥

pratisrotaścitravāhāḥ parjanyo'nnānusaṃcaran | mahādhuri yathā nāvā mahāpāpaiḥ pramucyate | viṣuve vipradattāni dadhimadhvakṣayāṇi ca

Fine horses given where a river flows against its course, and the cloud-god Parjanya roaming in search of food, are imperishable; as a man is carried free on a mighty current, so he is freed from great sins. Curds and honey given to brahmins at the equinox are imperishable.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 124 (3.203.124)

पर्वसु द्विगुणं दानमृतौ दशगुणं भवेत् । अब्दे दशगुणं प्रोक्तमनन्तं विषुवे भवेत् ॥

parvasu dviguṇaṃ dānamṛtau daśaguṇaṃ bhavet | abde daśaguṇaṃ proktamanantaṃ viṣuve bhavet

A gift made at the parvan days is doubled; at the change of season it becomes tenfold; at the turn of the year it is said to be tenfold, and at the equinox it becomes endless.

Note on the text: Not in the critical edition (found in the vulgate recension). Removed stray wiki quote marks (` … ') around the second line.

Verse 125 (3.203.125)

अयने विषुवे चैव षडशीतिमुखेषु च । चन्द्रसूर्योपरागे च दत्तमक्षयमुच्यते ॥

ayane viṣuve caiva ṣaḍaśītimukheṣu ca | candrasūryoparāge ca dattamakṣayamucyate

A gift made at the solstice, at the equinox, at the sun's entry into the shadashiti signs, and at an eclipse of the moon or the sun is called imperishable.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in चैवषडशीतिमुखेषु → चैव षडशीतिमुखेषु.

Verse 126 (3.203.126)

ऋतुषु दशगुणं वदन्ति दत्तं । शतगुणमृत्वयनादिषु ध्रुवम् । भवति सहस्रगुणं दिनस्य राहो- । र्विषुवति चाक्षयमश्नुते फलम् ॥

ṛtuṣu daśaguṇaṃ vadanti dattaṃ | śataguṇamṛtvayanādiṣu dhruvam | bhavati sahasraguṇaṃ dinasya rāho- | rviṣuvati cākṣayamaśnute phalam

They say a gift made at the change of seasons is tenfold, at the solstices and the like surely a hundredfold; on the day of Rahu (an eclipse) it becomes a thousandfold, and at the equinox one enjoys a fruit that never perishes.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 127 (3.203.127)

नाभूमिदो भूमिमश्नाति राज- । न्नायानदो यानमारुह्य याति । यान्यान्कामान्ब्राह्मणेभ्यो ददाति । तांस्तान्कामाञ्जायमानः स भुङ्क्ते ॥

nābhūmido bhūmimaśnāti rāja- | nnāyānado yānamāruhya yāti | yānyānkāmānbrāhmaṇebhyo dadāti | tāṃstānkāmāñjāyamānaḥ sa bhuṅkte

One who has not given land does not enjoy land, O king; one who has not given a carriage does not ride in a carriage. Whatever objects of desire a man gives to brahmins, those same desires he enjoys when he is born again.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 128 (3.203.128)

अग्नेरपत्यं प्रथमं सुवर्णं । भूर्वैष्णवी सूर्यसुताश्च गावः । लोकास्त्रयस्तेन भवन्ति दत्ता । यः काञ्चनं गाश्च महीं च दद्यात् ॥

agnerapatyaṃ prathamaṃ suvarṇaṃ | bhūrvaiṣṇavī sūryasutāśca gāvaḥ | lokāstrayastena bhavanti dattā | yaḥ kāñcanaṃ gāśca mahīṃ ca dadyāt

Gold is the first-born child of Agni, the earth belongs to Vishnu, and cows are the daughters of the Sun. He who gives gold, cows and land has given the three worlds.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected लोकाश्त्रयः → लोकास्त्रयः (misprint in Wikisource; wrong sibilant in the sandhi).

Verse 129 (3.203.129)

परं हि दानान्न बभूव शाश्वतं । भव्यं त्रिलोके भवते कुतः पुनः । तस्मात्प्रधानं परमं हि दानं । वदन्ति लोकेषु विशिष्टबुद्धयः ॥

paraṃ hi dānānna babhūva śāśvataṃ | bhavyaṃ triloke bhavate kutaḥ punaḥ | tasmātpradhānaṃ paramaṃ hi dānaṃ | vadanti lokeṣu viśiṣṭabuddhayaḥ

There never has been anything more lasting than giving; how then could there be anything better in the three worlds hereafter? Therefore the wise in every world say that giving is the chief and highest of all.

Note on the text: Not in the critical edition (found in the vulgate recension). Restored the word space in परंहि → परं हि.