13.090
युधिष्ठिर उवाच॥
Yudhishthira said.
कीदृशेभ्यः प्रदातव्यं भवेच्छ्राद्धं पितामह। द्विजेभ्यः कुरुशार्दूल तन्मे व्याख्यातुमर्हसि ॥१३-९०-१॥
O grandfather, to what kinds of Brāhmaṇas should the śrāddha offering be made? O tiger among the Kurus, you ought to explain that to me. (13-90-1)
भीष्म उवाच॥
Bhīṣma said;
ब्राह्मणान्न परीक्षेत क्षत्रियो दानधर्मवित्। दैवे कर्मणि पित्र्ये तु न्याय्यमाहुः परीक्षणम् ॥१३-९०-२॥
A kṣatriya who knows the law of giving should not test brāhmaṇas. But in divine acts and ancestral rites, testing is said to be proper. (13-90-2)
देवताः पूजयन्तीह दैवेनैवेह तेजसा। उपेत्य तस्माद्देवेभ्यः सर्वेभ्यो दापयेन्नरः ॥१३-९०-३॥
Deities worship here by divine splendor indeed; therefore, having approached, a man should cause gifts to be given to all the gods. (13-90-3)
श्राद्धे त्वथ महाराज परीक्षेद्ब्राह्मणान्बुधः। कुलशीलवयोरूपैर्विद्ययाभिजनेन च ॥१३-९०-४॥
O great king, at the śrāddha, the wise should choose brāhmaṇas after examining their family, character, age, qualities, learning, and noble birth. (13-90-4)
एषामन्ये पङ्क्तिदूषास्तथान्ये पङ्क्तिपावनाः। अपाङ्क्तेयास्तु ये राजन्कीर्तयिष्यामि ताञ्शृणु ॥१३-९०-५॥
Among these, some are defilers of the offerings; others are purifiers of the offerings. As for those unfit for offerings, O king, I will now declare them—listen.
कितवो भ्रूणहा यक्ष्मी पशुपालो निराकृतिः। ग्रामप्रेष्यो वार्धुषिको गायनः सर्वविक्रयी ॥१३-९०-६॥
A gambler, killer of an embryo, person afflicted with consumption, herdsman, deformed person, village messenger, marriage-broker, singer, and seller of everything. (13-90-6)
अगारदाही गरदः कुण्डाशी सोमविक्रयी। सामुद्रिको राजभृत्यस्तैलिकः कूटकारकः ॥१३-९०-७॥
A house-burner, poisoner, one who eats from the pot, a seller of soma, a seafarer, royal servant, oilman, and falsifier. (13-90-7)
पित्रा विवदमानश्च यस्य चोपपतिर्गृहे। अभिशस्तस्तथा स्तेनः शिल्पं यश्चोपजीवति ॥१३-९०-८॥
One who quarrels with his father, whose wife has a paramour in the house, who is cursed, who is a thief, or who earns his livelihood by craft. (13-90-8)
पर्वकारश्च सूची च मित्रध्रुक्पारदारिकः। अव्रतानामुपाध्यायः काण्डपृष्ठस्तथैव च ॥१३-९०-९॥
A sacrificial officiant, an informer, a betrayer of friends, an adulterer, a teacher of the irreligious, and one with a hump on the back are all (to be regarded) likewise. (13-90-9)
श्वभिर्यश्च परिक्रामेद्यः शुना दष्ट एव च। परिवित्तिश्च यश्च स्याद्दुश्चर्मा गुरुतल्पगः ॥ कुशीलवो देवलको नक्षत्रैर्यश्च जीवति ॥१३-९०-१०॥
He who wanders with dogs, or who has been bitten by a dog; an outcaste, one with diseased skin, one who approaches his teacher's bed; a minstrel, a shrine-attendant, and one who lives by astrology—these (are excluded) (13-90-10)
एतानिह विजानीयादपाङ्क्तेयान्द्विजाधमान्। शूद्राणामुपदेशं च ये कुर्वन्त्यल्पचेतसः ॥१३-९०-११॥
One should indeed know these as unworthy participants, the lowest among the twice-born: those of little understanding who instruct the Śūdras. (13-90-11)
षष्टिं काणः शतं षण्ढः श्वित्री यावत्प्रपश्यति। पङ्क्त्यां समुपविष्टायां तावद्दूषयते नृप ॥१३-९०-१२॥
Sixty one-eyed men, a hundred eunuchs, and a leprous woman, as long as they are present in a row (for eating), so long the king causes pollution. (13-90-12)
यद्वेष्टितशिरा भुङ्क्ते यद्भुङ्क्ते दक्षिणामुखः। सोपानत्कश्च यद्भुङ्क्ते सर्वं विद्यात्तदासुरम् ॥१३-९०-१३॥
One who eats with a covered head, or eats facing south, or eats wearing footwear—know all such acts as demonic. (13-90-13)
असूयता च यद्दत्तं यच्च श्रद्धाविवर्जितम्। सर्वं तदसुरेन्द्राय ब्रह्मा भागमकल्पयत् ॥१३-९०-१४॥
Brahmā assigned as the share of the lord of the Asuras everything that was given with envy or without faith. (13-90-14)
श्वानश्च पङ्क्तिदूषाश्च नावेक्षेरन्कथञ्चन। तस्मात्परिवृते दद्यात्तिलांश्चान्ववकीरयेत् ॥१३-९०-१५॥
Dogs and those who pollute ritual rows should not look on at all. Therefore, after surrounding (with people), one should give and sprinkle sesame seeds. (13-90-15)
तिलादाने च क्रव्यादा ये च क्रोधवशा गणाः। यातुधानाः पिशाचाश्च विप्रलुम्पन्ति तद्धविः ॥१३-९०-१६॥
When sesame is offered, flesh-eating beings and groups subject to wrath, along with demons and piśācas, plunder that offering. (13-90-16)
यावद्ध्यपङ्क्त्यः पङ्क्त्यां वै भुञ्जानाननुपश्यति। तावत्फलाद्भ्रंशयति दातारं तस्य बालिशम् ॥१३-९०-१७॥
As long as an unworthy person (apaṅktya) remains in the row of eaters, so long does he cause the giver, that foolish one, to fall away from the religious fruit. (13-90-17)
इमे तु भरतश्रेष्ठ विज्ञेयाः पङ्क्तिपावनाः। ये त्वतस्तान्प्रवक्ष्यामि परीक्षस्वेह तान्द्विजान् ॥१३-९०-१८॥
But these, O best of the Bharatas, are to be known as purifiers of the assembly; those twice-born, I will declare them to you — examine them here. (13-90-18)
वेदविद्याव्रतस्नाता ब्राह्मणाः सर्व एव हि। पाङ्क्तेयान्यांस्तु वक्ष्यामि ज्ञेयास्ते पङ्क्तिपावनाः ॥१३-९०-१९॥
Brāhmaṇas who have undertaken the vow of Vedic study—indeed, all of them—are worthy. But now I shall declare those entitled to sit in the śrāddha row; they are to be regarded as purifiers of the śrāddha assembly. (13-90-19)
त्रिणाचिकेतः पञ्चाग्निस्त्रिसुपर्णः षडङ्गवित्। ब्रह्मदेयानुसन्तानश्छन्दोगो ज्येष्ठसामगः ॥१३-९०-२०॥
He is the knower of the three Nachiketas fires, the five fires, the three Suparṇas, and the six limbs; one who continues giving offerings to Brahman, singer of Chandas metres, and singer of the most excellent Sāman. (13-90-20)
मातापित्रोर्यश्च वश्यः श्रोत्रियो दशपूरुषः। ऋतुकालाभिगामी च धर्मपत्नीषु यः सदा ॥ वेदविद्याव्रतस्नातो विप्रः पङ्क्तिं पुनात्युत ॥१३-९०-२१॥
A brāhmaṇa who is obedient to his mother and father, versed in the Veda through ten generations, who approaches his lawful wives at the proper times, and who has completed the vow and Vedic study, indeed purifies the dining company. (13-90-21)
अथर्वशिरसोऽध्येता ब्रह्मचारी यतव्रतः। सत्यवादी धर्मशीलः स्वकर्मनिरतश्च यः ॥१३-९०-२२॥
He who is the reciter of the Atharvaśiras, a celibate student practicing self-restraint, truthful, virtuous, and devoted to his own duties (13-90-22)
ये च पुण्येषु तीर्थेषु अभिषेककृतश्रमाः। मखेषु च समन्त्रेषु भवन्त्यवभृथाप्लुताः ॥१३-९०-२३॥
And those who, in sacred pilgrimage sites, become wearied by ablutions, and who in the rituals accompanied by mantras undergo the concluding ceremonial bath, are purified. (13-90-23)
अक्रोधना अचपलाः क्षान्ता दान्ता जितेन्द्रियाः। सर्वभूतहिता ये च श्राद्धेष्वेतान्निमन्त्रयेत् ॥ एतेषु दत्तमक्षय्यमेते वै पङ्क्तिपावनाः ॥१३-९०-२४॥
Those who are free from anger, steadfast, forbearing, self-controlled, who have mastered their senses, and are well-wishers of all beings—these are the people one should invite to śrāddha ceremonies. Whatever is given to them becomes imperishable, for they indeed purify the assembly. (13-90-24)
इमे परे महाराज विज्ञेयाः पङ्क्तिपावनाः। यतयो मोक्षधर्मज्ञा योगाः सुचरितव्रताः ॥१३-९०-२५॥
O great king, these others are to be known as purifiers of the ritual company: ascetics, knowers of the law of liberation, yogins, and those whose vows are well-observed. (13-90-25)
ये चेतिहासं प्रयताः श्रावयन्ति द्विजोत्तमान्। ये च भाष्यविदः केचिद्ये च व्याकरणे रताः ॥१३-९०-२६॥
Those who are devoted to making the twice-born best hear the itihāsa (history), those who are versed in commentaries, some, and those who are engaged in grammar; (13-90-26)
अधीयते पुराणं ये धर्मशास्त्राण्यथापि च। अधीत्य च यथान्यायं विधिवत्तस्य कारिणः ॥१३-९०-२७॥
The person who studies the Purāṇas and the Dharmaśāstras, and, having studied them properly in accordance with the law, acts accordingly, his actions are correctly performed. (13-90-27)
उपपन्नो गुरुकुले सत्यवादी सहस्रदः। अग्र्यः सर्वेषु वेदेषु सर्वप्रवचनेषु च ॥१३-९०-२८॥
Born and educated at the preceptor’s house, speaking truth, liberal giver of thousands, he was foremost in all the Vedas and in all recitations and teachings. (13-90-28)
यावदेते प्रपश्यन्ति पङ्क्त्यास्तावत्पुनन्त्युत। ततो हि पावनात्पङ्क्त्याः पङ्क्तिपावन उच्यते ॥१३-९०-२९॥
As long as these observe the row, they purify to that extent. Therefore, because of purifying the row, the purifier-of-the-row is so called. (13-90-29)
क्रोशादर्धतृतीयात्तु पावयेदेक एव हि। ब्रह्मदेयानुसन्तान इति ब्रह्मविदो विदुः ॥१३-९०-३०॥
But, starting from one and a half plus a third of a krośa, it is said that only one (person) should conduct the purification. This is regarded by those learned in Brahman as the proper succession concerning gifts to Brāhmaṇas. (13-90-30)
अनृत्विगनुपाध्यायः स चेदग्रासनं व्रजेत्। ऋत्विग्भिरननुज्ञातः पङ्क्त्या हरति दुष्कृतम् ॥१३-९०-३१॥
If someone who is neither a priest nor a teacher takes a seat at the front without permission from the priests and eats with the group, he incurs sin. (13-90-31)
अथ चेद्वेदवित्सर्वैः पङ्क्तिदोषैर्विवर्जितः। न च स्यात्पतितो राजन्पङ्क्तिपावन एव सः ॥१३-९०-३२॥
O king, if a knower of the Veda is free from all group-related defects and is not fallen, he alone is the purifier of the group. (13-90-32)
तस्मात्सर्वप्रयत्नेन परीक्ष्यामन्त्रयेद्द्विजान्। स्वकर्मनिरतान्दान्तान्कुले जातान्बहुश्रुतान् ॥१३-९०-३३॥
Therefore, one should diligently consult the twice-born who are self-controlled, engaged in their own duties, born in good families, and well-versed in the scriptures, after properly examining them. (13-90-33)
यस्य मित्रप्रधानानि श्राद्धानि च हवींषि च। न प्रीणाति पितॄन्देवान्स्वर्गं च न स गच्छति ॥१३-९०-३४॥
He whose śrāddha offerings and rituals are led by friendship does not please the ancestors and gods, and he does not attain heaven. (13-90-34)
यश्च श्राद्धे कुरुते सङ्गतानि; न देवयानेन पथा स याति। स वै मुक्तः पिप्पलं बन्धनाद्वा; स्वर्गाल्लोकाच्च्यवते श्राद्धमित्रः ॥१३-९०-३५॥
He who forms attachments at the śrāddha does not go by the divine path. Rather, even if freed from bondage, the friend of the śrāddha falls from the heavenly world. (13-90-35)
तस्मान्मित्रं श्राद्धकृन्नाद्रियेत; दद्यान्मित्रेभ्यः सङ्ग्रहार्थं धनानि। यं मन्यते नैव शत्रुं न मित्रं; तं मध्यस्थं भोजयेद्धव्यकव्ये ॥१३-९०-३६॥
Therefore, one performing śrāddha should not honor a friend, but should give wealth gathered for distribution to friends. The one whom one considers neither as friend nor enemy, that neutral person should be fed at the offering to gods and ancestors. (13-90-36)
यथोषरे बीजमुप्तं न रोहे; न चास्योप्ता प्राप्नुयाद्बीजभागम्। एवं श्राद्धं भुक्तमनर्हमाणै; र्न चेह नामुत्र फलं ददाति ॥१३-९०-३७॥
Just as a seed sown in barren land does not sprout, and the sower does not obtain its fruit, so a śrāddha offering consumed by the unworthy yields no fruit, either in this world or the next. (13-90-37)
ब्राह्मणो ह्यनधीयानस्तृणाग्निरिव शाम्यति। तस्मै श्राद्धं न दातव्यं न हि भस्मनि हूयते ॥१३-९०-३८॥
A Brahmin who does not study is extinguished like a fire of dry grass; one should not give the śrāddha offering to him, for a sacrifice is never made into ashes. (13-90-38)
सम्भोजनी नाम पिशाचदक्षिणा; सा नैव देवान्न पितॄनुपैति। इहैव सा भ्राम्यति क्षीणपुण्या; शालान्तरे गौरिव नष्टवत्सा ॥१३-९०-३९॥
The offering called sambhojanī, which is a piśāca-offering, does not reach the gods nor the ancestors. Instead, she wanders here with her merit exhausted, just like a cow whose calf is lost, straying into another cowshed. (13-90-39)
यथाग्नौ शान्ते घृतमाजुहोति; तन्नैव देवान्न पितॄनुपैति। तथा दत्तं नर्तने गायने च; यां चानृचे दक्षिणामावृणोति ॥१३-९०-४०॥
Just as offering clarified butter into an extinguished fire does not reach the gods or ancestors, so also gifts given during dancing and singing, and a dakṣiṇā appointed by one who does not chant Ṛc hymns, do not reach their intended recipients. (13-90-40)
उभौ हिनस्ति न भुनक्ति चैषा; या चानृचे दक्षिणा दीयते वै। आघातनी गर्हितैषा पतन्ती; तेषां प्रेतान्पातयेद्देवयानात् ॥१३-९०-४१॥
This gift, which is given to one not reciting the sacred texts, destroys both (the giver and recipient), and neither enjoys it; indeed, such a gift is blameworthy and brings misfortune, causing the souls of those people to fall from the path of the gods. (13-90-41)
ऋषीणां समयं नित्यं ये चरन्ति युधिष्ठिर। निश्चिताः सर्वधर्मज्ञास्तान्देवा ब्राह्मणान्विदुः ॥१३-९०-४२॥
O Yudhiṣṭhira, the gods recognize as brāhmaṇas those who are firmly established, know all forms of dharma, and always follow the customs of the ṛṣis. (13-90-42)
स्वाध्यायनिष्ठा ऋषयो ज्ञाननिष्ठास्तथैव च। तपोनिष्ठाश्च बोद्धव्याः कर्मनिष्ठाश्च भारत ॥१३-९०-४३॥
O Bhārata, sages established in self-study, knowledge, austerity, and action are to be understood as such. (13-90-43)
कव्यानि ज्ञाननिष्ठेभ्यः प्रतिष्ठाप्यानि भारत। तत्र ये ब्राह्मणाः केचिन्न निन्दति हि ते वराः ॥१३-९०-४४॥
O Bhārata, poetic compositions should be entrusted to those firmly established in knowledge. Among them, the brāhmaṇas who do not criticize are indeed the best. (13-90-44)
ये तु निन्दन्ति जल्पेषु न ताञ्श्राद्धेषु भोजयेत्। ब्राह्मणा निन्दिता राजन्हन्युस्त्रिपुरुषं कुलम् ॥१३-९०-४५॥
But those who speak ill in gossip should not be fed at śrāddha-rites. Reviled brāhmaṇas, O King, would destroy the family for three generations. (13-90-45)
वैखानसानां वचनमृषीणां श्रूयते नृप। दूरादेव परीक्षेत ब्राह्मणान्वेदपारगान् ॥ प्रियान्वा यदि वा द्वेष्यांस्तेषु तच्छ्राद्धमावपेत् ॥१३-९०-४६॥
O king, it is said by the Vaikhānasa sages that one should carefully examine, even from a distance, the Brahmins accomplished in the Vedas, and offer the śrāddha among them—whether they are dear or disliked. (13-90-46)
यः सहस्रं सहस्राणां भोजयेदनृचां नरः। एकस्तान्मन्त्रवित्प्रीतः सर्वानर्हति भारत ॥१३-९०-४७॥
O Bhārata, if a man should feed thousands upon thousands of those unversed in the ṛc (Vedas), a single satisfied knower of mantras surpasses them all. (13-90-47)
