12.037
Library: What should be eaten, what is praised as worthy to be given, and who is a worthy recipient?
वैशम्पायन उवाच॥
Vaiśampāyana said:
एवमुक्तो भगवता धर्मराजो युधिष्ठिरः। चिन्तयित्वा मुहूर्तं तु प्रत्युवाच तपोधनम् ॥१२-३७-१॥
Thus, when addressed by the venerable one, Yudhishthira, the king of dharma, paused for a moment in thought and then replied to the ascetic.
किं भक्ष्यं किमभक्ष्यं च किं च देयं प्रशस्यते। किं च पात्रमपात्रं वा तन्मे ब्रूहि पितामह ॥१२-३७-२॥
O grandsire, tell me what should be eaten, what should not be eaten, what is praised as worthy to be given, and who is a worthy or unworthy recipient.
व्यास उवाच॥
Vyāsa said:
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। सिद्धानां चैव संवादं मनोश्चैव प्रजापतेः ॥१२-३७-३॥
Here too, an ancient story is told: the conversation between the perfected beings, Manu, and Prajāpati.
सिद्धास्तपोव्रतपराः समागम्य पुरा विभुम्। धर्मं पप्रच्छुरासीनमादिकाले प्रजापतिम् ॥१२-३७-४॥
Long ago, the perfected beings devoted to austerity and vows assembled and asked Prajāpati, the all-pervading Lord, about Dharma, as he was seated at the beginning of time.
कथमन्नं कथं दानं कथमध्ययनं तपः। कार्याकार्यं च नः सर्वं शंस वै त्वं प्रजापते ॥१२-३७-५॥
O Prajāpati, please declare to us how food, gift, study, and austerity should be (performed), and also what is duty and non-duty.
तैरेवमुक्तो भगवान्मनुः स्वायम्भुवोऽब्रवीत्। शुश्रूषध्वं यथावृत्तं धर्मं व्याससमासतः ॥१२-३७-६॥
Thus addressed by them, the venerable Manu Svayambhu said: "Listen to the dharma as it has been practiced, both in detail and in summary."
अदत्तस्यानुपादानं दानमध्ययनं तपः। अहिंसा सत्यमक्रोधः क्षमेज्या धर्मलक्षणम् ॥१२-३७-७॥
The characteristics of dharma are: not taking what is not given, generosity, study, austerity, non-violence, truthfulness, absence of anger, forgiveness, and sacrifice.
य एव धर्मः सोऽधर्मोऽदेशेऽकाले प्रतिष्ठितः। आदानमनृतं हिंसा धर्मो व्यावस्थिकः स्मृतः ॥१२-३७-८॥
That which is dharma in one context may be adharma in another, if established at the wrong place or time. Taking, falsehood, and violence may be considered dharma according to circumstances.
द्विविधौ चाप्युभावेतौ धर्माधर्मौ विजानताम्। अप्रवृत्तिः प्रवृत्तिश्च द्वैविध्यं लोकवेदयोः ॥१२-३७-९॥
For those who know, dharma and adharma are both twofold: non-engagement and engagement, representing the duality in worldly and Vedic matters.
अप्रवृत्तेरमर्त्यत्वं मर्त्यत्वं कर्मणः फलम्। अशुभस्याशुभं विद्याच्छुभस्य शुभमेव च ॥१२-३७-१०॥
Immortality is the result of non-action; mortality is the fruit of action. One should know that the result of unwholesome acts is unwholesome, and of wholesome acts is wholesome indeed.
एतयोश्चोभयोः स्यातां शुभाशुभतया तथा। दैवं च दैवयुक्तं च प्राणश्च प्रलयश्च ह ॥१२-३७-११॥
Of these two, both may exist as auspicious and inauspicious; likewise, there are the divine, the divinely endowed, life-breath, and dissolution indeed.
अप्रेक्षापूर्वकरणादशुभानां शुभं फलम्। ऊर्ध्वं भवति संदेहादिह दृष्टार्थमेव वा ॥ अप्रेक्षापूर्वकरणात्प्रायश्चित्तं विधीयते ॥१२-३७-१२॥
When an inauspicious act is performed without prior consideration, an auspicious result may arise; subsequently, due to doubt, expiation is prescribed here for a visible result or otherwise. Therefore, expiation is prescribed for acts done without prior consideration.
क्रोधमोहकृते चैव दृष्टान्तागमहेतुभिः। शरीराणामुपक्लेशो मनसश्च प्रियाप्रिये ॥ तदौषधैश्च मन्त्रैश्च प्रायश्चित्तैश्च शाम्यति ॥१२-३७-१३॥
Afflictions of the body and mind, arising from anger, delusion, examples, scriptures, and causes, concerning what is pleasant and unpleasant, are calmed by medicines, mantras, and acts of expiation.
जातिश्रेण्यधिवासानां कुलधर्मांश्च सर्वतः। वर्जयेन्न हि तं धर्मं येषां धर्मो न विद्यते ॥१२-३७-१४॥
One should entirely avoid the duties of caste, guild, residence, and family, for those for whom such duties do not exist.
दश वा वेदशास्त्रज्ञास्त्रयो वा धर्मपाठकाः। यद्ब्रूयुः कार्य उत्पन्ने स धर्मो धर्मसंशये ॥१२-३७-१५॥
If there is doubt about dharma, whatever ten knowers of the Vedic scriptures or three teachers of dharma declare when an issue arises, that is to be regarded as dharma.
अरुणा मृत्तिका चैव तथा चैव पिपीलकाः। श्लेष्मातकस्तथा विप्रैरभक्ष्यं विषमेव च ॥१२-३७-१६॥
Reddish clay, earth, ants, and the śleṣmātaka tree, as well as poison, are all not to be eaten by brāhmaṇas.
अभक्ष्या ब्राह्मणैर्मत्स्याः शकलैर्ये विवर्जिताः। चतुष्पात्कच्छपादन्यो मण्डूका जलजाश्च ये ॥१२-३७-१७॥
Brāhmaṇas must not eat those fishes with scales which are excluded, nor four-footed aquatic creatures other than tortoises, nor frogs, nor any other aquatic beings.
भासा हंसाः सुपर्णाश्च चक्रवाका बकाः प्लवाः। कङ्को मद्गुश्च गृध्राश्च काकोलूकं तथैव च ॥१२-३७-१८॥
Herons, swans, eagles, ruddy geese, cranes, diving birds, herons, pintail ducks, vultures, and also crows and owls were present there.
क्रव्यादाः पक्षिणः सर्वे चतुष्पादाश्च दंष्ट्रिणः। येषां चोभयतो दन्ताश्चतुर्दंष्ट्राश्च सर्वशः ॥१२-३७-१९॥
All flesh-eating birds, all quadrupeds, and all those with fangs; those whose teeth are on both sides, and those with four fangs entirely.
एडकाश्वखरोष्ट्रीणां सूतिकानां गवामपि। मानुषीणां मृगीणां च न पिबेद्ब्राह्मणः पयः ॥१२-३७-२०॥
A Brāhmaṇa must not drink the milk of he-goats, horses, donkeys, she-camels, animals that have recently given birth, cows (in such a state), human females, or female deer.
प्रेतान्नं सूतिकान्नं च यच्च किञ्चिदनिर्दशम्। अभोज्यं चाप्यपेयं च धेन्वा दुग्धमनिर्दशम् ॥१२-३७-२१॥
Food offered to the dead, food of a woman after childbirth, anything not divided into pieces, as well as what is inedible, undrinkable, and milk not separated by a cow, are all prohibited.
तक्ष्णश्चर्मावकर्तुश्च पुंश्चल्या रजकस्य च। चिकित्सकस्य यच्चान्नमभोज्यं रक्षिणस्तथा ॥१२-३७-२२॥
The leather from a carpenter, a remover, an unchaste woman, and a washerman, as well as food from a physician and a guard, should not be consumed.
गणग्रामाभिशस्तानां रङ्गस्त्रीजीविनश्च ये। परिवित्तिनपुंषां च बन्दिद्यूतविदां तथा ॥१२-३७-२३॥
Those who are cursed in groups and villages, those who live by stage-women, paramours, impotent men, bards, gamblers, and such persons.
वार्यमाणाहृतं चान्नं शुक्तं पर्युषितं च यत्। सुरानुगतमुच्छिष्टमभोज्यं शेषितं च यत् ॥१२-३७-२४॥
Food that is brought against restraint, fermented, stale, associated with liquor, leftover, inedible, or remnants, is unfit for consumption.
पिष्टमांसेक्षुशाकानां विकाराः पयसस्तथा। सक्तुधानाकरम्भाश्च नोपभोज्याश्चिरस्थिताः ॥१२-३७-२५॥
Derivatives of ground grains, meat, sugarcane, vegetables, and milk, as well as roasted flour, rice, and mixtures, if long-stored, are not to be consumed.
पायसं कृसरं मांसमपूपाश्च वृथा कृताः। अभोज्याश्चाप्यभक्ष्याश्च ब्राह्मणैर्गृहमेधिभिः ॥१२-३७-२६॥
Milk-rice, porridge, meat, and cakes were prepared in vain; they became inedible and forbidden to eat even by Brāhmaṇas who are householders.
देवान्पितॄन्मनुष्यांश्च मुनीन्गृह्याश्च देवताः। पूजयित्वा ततः पश्चाद्गृहस्थो भोक्तुमर्हति ॥१२-३७-२७॥
After worshipping the gods, ancestors, humans, sages, and household deities, the householder is then entitled to eat.
यथा प्रव्रजितो भिक्षुर्गृहस्थः स्वगृहे वसेत्। एवंवृत्तः प्रियैर्दारैः संवसन्धर्ममाप्नुयात् ॥१२-३७-२८॥
Just as a mendicant who has renounced the world should live in his own house as a householder, in the same way, conducting himself thus, living with his beloved wives, he should attain righteousness.
न दद्याद्यशसे दानं न भयान्नोपकारिणे। न नृत्तगीतशीलेषु हासकेषु च धार्मिकः ॥१२-३७-२९॥
A righteous person should not give gifts for the sake of fame, out of fear, or to those who are not helpful; nor should he associate with those devoted to dancing, singing, or jesting.
न मत्ते नैव चोन्मत्ते न स्तेने न चिकित्सके। न वाग्घीने विवर्णे वा नाङ्गहीने न वामने ॥१२-३७-३०॥
There is no (prescribed) act in the intoxicated, nor indeed in the insane, nor in the thief, nor in the physician, nor in the eloquent, nor in the discolored, or in the one without limbs, nor in the dwarf.
न दुर्जने दौष्कुले वा व्रतैर्वा यो न संस्कृतः। अश्रोत्रिये मृतं दानं ब्राह्मणेऽब्रह्मवादिनि ॥१२-३७-३१॥
A person who is not purified, whether by birth in a wicked family, by vows, or otherwise, and a gift of a dead thing to a Brāhmaṇa who is not a Vedic scholar or does not speak of Brahman, are not proper.
असम्यक्चैव यद्दत्तमसम्यक्च प्रतिग्रहः। उभयोः स्यादनर्थाय दातुरादातुरेव च ॥१२-३७-३२॥
If something is not properly given or not properly accepted, it may bring harm to both the giver and the receiver.
यथा खदिरमालम्ब्य शिलां वाप्यर्णवं तरन्। मज्जते मज्जते तद्वद्दाता यश्च प्रतीच्छकः ॥१२-३७-३३॥
Just as one who tries to cross the ocean by holding onto khadira wood or a stone sinks, so too do both the giver and the receiver of gifts sink.
काष्ठैरार्द्रैर्यथा वह्निरुपस्तीर्णो न दीप्यते। तपःस्वाध्यायचारित्रैरेवं हीनः प्रतिग्रही ॥१२-३७-३४॥
Just as fire covered with wet wood does not blaze, so too a recipient lacking in austerity, self-study, and good conduct does not shine.
कपाले यद्वदापः स्युः श्वदृतौ वा यथा पयः। आश्रयस्थानदोषेण वृत्तहीने तथा श्रुतम् ॥१२-३७-३५॥
Scripture, when not accompanied by proper conduct, is like water in a skull or milk in a dog's vessel—tainted by the fault of its support.
निर्मन्त्रो निर्व्रतो यः स्यादशास्त्रज्ञोऽनसूयकः। अनुक्रोशात्प्रदातव्यं दीनेष्वेवं नरेष्वपि ॥१२-३७-३६॥
Charity should be given, out of compassion, even to those who lack mantras, vows, or scriptural knowledge, provided they are free from envy, to the poor and to people in general.
न वै देयमनुक्रोशाद्दीनायाप्यपकारिणे। आप्ताचरितमित्येव धर्म इत्येव वा पुनः ॥१२-३७-३७॥
One should not give merely out of compassion to the miserable, even to a wrongdoer. That which is practiced by the trustworthy alone is dharma, or so it is said again.
निष्कारणं स्म तद्दत्तं ब्राह्मणे धर्मवर्जिते। भवेदपात्रदोषेण न मेऽत्रास्ति विचारणा ॥१२-३७-३८॥
If something is given without cause to a brāhmaṇa who is devoid of dharma, it is tainted by the fault of unworthiness; I have no consideration here.
यथा दारुमयो हस्ती यथा चर्ममयो मृगः। ब्राह्मणश्चानधीयानस्त्रयस्ते नामधारकाः ॥१२-३७-३९॥
Just as a wooden elephant or an animal made of skin, so too a brāhmaṇa who does not study the Veda—these three are only brāhmaṇas in name.
यथा षण्ढोऽफलः स्त्रीषु यथा गौर्गवि चाफला। शकुनिर्वाप्यपक्षः स्यान्निर्मन्त्रो ब्राह्मणस्तथा ॥१२-३७-४०॥
Just as a eunuch is fruitless among women, just as a cow is fruitless among cows, or a bird may be wingless, so too is a Brāhmaṇa without mantras.
ग्रामधान्यं यथा शून्यं यथा कूपश्च निर्जलः। यथा हुतमनग्नौ च तथैव स्यान्निराकृतौ ॥१२-३७-४१॥
Just as village grain is useless when empty, just as a well is useless without water, and just as an offering is useless in a fireless place, so too is something useless when rejected.
देवतानां पितॄणां च हव्यकव्यविनाशनः। शत्रुरर्थहरो मूर्खो न लोकान्प्राप्तुमर्हति ॥१२-३७-४२॥
One who destroys offerings to gods and ancestors, who is an enemy, who takes away others' wealth, or who is a fool, does not deserve to attain the worlds.
एतत्ते कथितं सर्वं यथा वृत्तं युधिष्ठिर। समासेन महद्ध्येतच्छ्रोतव्यं भरतर्षभ ॥१२-३७-४३॥
O Yudhiṣṭhira, all this has been told to you as it happened. In summary, this great matter is to be heard, O best of the Bharatas.
