Mahābhārata · Adhyāya 14.110
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14.110.1
समुच्चयं च धर्माणां भोज्याभोज्यं तथैव च ।
श्रुतं मया त्वत्प्रसादादापद्धर्मं ब्रवीहि मे ॥ १४.११०.१ ॥
Tell me the compendium of duties, what may and may not be eaten, and likewise the law of distress, which I have heard through your grace.
14.110.2
दुर्भिक्षे राष्ट्रसंबाधेऽप्याशौचे मृतसूतके ।
धर्मकालेऽध्वनि तथा नियमो येन लुप्यते ॥ १४.११०.२ ॥
In famine, in national distress, in impurity, in the impurity of death or birth, in a time of duty, and even on a road, by which the rule is set aside.
14.110.3
दूराध्वगमनात्खिन्नो द्विजालाभेऽथ शूद्रतः ।
अकृतन्नं तु यत्किंचिद्गृह्णीयादात्मवृत्तये ॥ १४.११०.३ ॥
One exhausted from a long journey, when no brahmin is to be had, may take even from a śūdra whatever unprepared food there is, for the sake of his own livelihood.
14.110.4
आतुरो दुःखितो वाऽपि तथाऽऽर्तो वा बुभुक्षितः ।
भुञ्जन्नविधिना विप्रः प्रायश्चित्तीयते न च ॥ १४.११०.४ ॥
A brahmin who is sick, distressed, afflicted, or hungry, and who eats contrary to rule, does not incur the need for expiation.
14.110.5
निमन्त्रितस्तु यो विप्रो विदिवद्धव्यकव्ययोः ।
मांसादीन्यपि भुञ्जानः प्रायश्चित्तीयते न च ॥ १४.११०.५ ॥
A brahmin invited, according to the Veda, to the offerings to the gods and the ancestors, who eats even meat and the like, does not incur the need for expiation.
14.110.6
अष्टौ तान्यव्रतघ्नानि आपो मूलं घृतं पयः ।
हविर्ब्राह्मणकाम्या च गुरोर्वचनमौषधम् ॥ १४.११०.६ ॥
These eight destroy the taint of breaking a vow: water, root, ghee, milk, the oblation, a brahmin's wish, the word of the teacher, and medicine.
14.110.7
अशक्तो विधिवत्कर्तुं प्रायश्चित्तानि यो नरः ।
विदुषां वचनेनापि दानेनापि विशुद्ध्यति ॥ १४.११०.७ ॥
A man unable to perform the atonements according to rule is purified even by the word of the learned, and also by gift.
14.110.8
अनृतावृतुकाले वा दिवा रात्रौ तथाऽपि वा ।
प्रोषितस्तु स्त्रियं गच्छेत्प्रायश्चित्तीयते न च ॥ १४.११०.८ ॥
Whether out of the fertile season or in it, by day or by night, a man returned from travel who approaches a woman does not need atonement.
14.110.9
प्रशस्याः कीदृशा विप्रा निन्द्याश्चापि सुरेश्वर ।
अष्टकायाश्च कः कालस्तन्मे कथय सुव्रत ॥ १४.११०.९ ॥
O lord of gods, what kind of brahmins are praiseworthy, and which are blameworthy? What is the time of the Aṣṭakā? Tell me that, O one of good vows.
14.110.10
सत्यसन्धं द्विजं दृष्ट्वा स्थानाद्वेपति भास्करः ।
एष मे मण्डलं भित्त्वा याति ब्रह्म सनातनम् ॥ १४.११०.१० ॥
Seeing a twice-born man firm in truth, the sun trembles in its place. This one, piercing my orb, goes to the eternal Brahman.
14.110.11
कुलीनः कर्मकृद्वैद्यस्तथा चाप्यानृशंस्यवान् ।
श्रीमानृजउः सत्यवादी पात्रं सर्व इमे द्विजाः ॥ १४.११०.११ ॥
A man of good family, a performer of rites, a learned knower of the Veda, likewise gentle and not cruel, prosperous, upright, a speaker of truth — all these twice-born are worthy recipients.
14.110.12
एते चाग्रासनस्थास्ते भुञ्जानाः प्रथमं द्विजाः ।
तस्यां पङ्क्त्यां तु ये वान्ये तान्पुनत्येव दर्शनात् ॥ १४.११०.१२ ॥
These twice-born who sit in the front seats and eat first purify even the others in that row merely by being seen.
14.110.13
मद्भक्ता ये द्विजश्रेष्ठा मद्भक्ता मत्परायणाः ।
तान्पङ्क्तिपावनान्विद्धि पूज्यांश्चैव विशेषतः ॥ १४.११०.१३ ॥
Know that the best of the twice-born who are devoted to me and intent upon me are purifiers of the row, and they are to be honoured above all.
14.110.14
निन्द्याञ्शृणु द्विजान्राजन्नपि वा वेदपारगान् ।
ब्राह्मणच्छद्मना लोके चरतः पापकारिणः ॥ १४.११०.१४ ॥
Hear, O king, of the reprehensible twice-born, even those who have mastered the Vedas, who wander the world in the guise of brahmins, doing evil.
14.110.15
अनग्निरनधीयानः प्रतिग्रहरुचिस्तु यः ।
यतस्ततस्तु भुञ्जानस्तं विद्याद्ब्रह्मदूषकम् ॥ १४.११०.१५ ॥
One who is without the sacred fire, does not study, is fond of accepting gifts, and eats from whatever source he can, should be known as a defiler of the Brahman.
14.110.16
मृतसूतकपुष्टाङ्गो यश्च शूद्रान्नभुग्द्विजः ।
अहं चापि न जानामि गतिं तस्य नराधिप ॥ १४.११०.१६ ॥
I do not know the destiny, O lord of men, of the twice-born whose body is nourished by the impurity of death and birth and who eats the food of a Śūdra.
14.110.17
शूद्रान्नरसपुष्टाङ्गोऽप्यधीयानो हि नित्यशः ।
जपतो जुह्वतो वाऽपि गतिरूर्ध्वं न विद्यते ॥ १४.११०.१७ ॥
For one whose body is nourished by the essence of a Śūdra's food, no upward destiny exists, even if he studies constantly, or recites, or offers oblations.
14.110.18
आहिताग्निश्च यो विप्रः शूद्रान्नान्न निवर्तते ।
पञ्च तस्य प्रणश्यन्ति आत्मा ब्रह्म त्रयोऽग्नयः ॥ १४.११०.१८ ॥
The brahmin who keeps the sacred fires but does not abstain from the food of a Śūdra—five things are destroyed for him: the self, the Brahman (the Veda), and the three fires.
14.110.19
शूद्रप्रेषणकर्तुश्च ब्राह्मणस्य विशेषतः ।
भूमावन्नं प्रदातव्यं श्वसृगालसमो हि सः ॥ १४.११०.१९ ॥
To a brahmin who has a śūdra serve him, especially, food should be given on the ground, for he is like a dog and a jackal.
14.110.20
प्रेतभूतं तु यः शूद्रं ब्राह्ममो ज्ञानदुर्बलः ।
अनुगच्छेन्नीयमानं त्रिरात्रमशुचिर्भवेत् ॥ १४.११०.२० ॥
But a brahmin weak in knowledge who follows a śūdra who has become a corpse, as he is being carried away, becomes impure for three nights.
14.110.21
त्रिरात्रे तु ततः पूर्णे नदीं गत्वा समुद्रगाम् ।
प्राणायामशतं कृत्वा घृतं प्राश्य विशुद्ध्यति ॥ १४.११०.२१ ॥
Then, when the three nights are complete, having gone to a river flowing to the ocean, having performed a hundred breath-controls and having eaten ghee, he is purified.
14.110.22
अनाथं ब्राह्मणं प्रेतं ये वहन्ति द्विजोत्तमाः ।
पदेपदेऽश्वमेधस्य फलं ते प्राप्नुवन्ति हि ॥ १४.११०.२२ ॥
The best of the twice-born who carry the corpse of a brahmin without protector obtain the fruit of the horse sacrifice at every step.
14.110.23
न तेषामशुभं किंचित्पापं वा शुभकर्मणाम् ।
जलावगाहनादेव सद्यः शौचं विधीयते ॥ १४.११०.२३ ॥
For those who do good deeds there is no inauspiciousness or sin at all; purification is prescribed immediately, simply by bathing in water.
14.110.24
शूद्रवेश्मनि विप्रेणि क्षीरं वा यदि वा दधि ।
निवृत्तेन न भोक्तव्यं विद्धि शूद्रान्नमेव तत ॥ १४.११०.२४ ॥
In a śūdra's house a brahmin should not eat milk or curd, whichever it may be; know that this is indeed the food of a śūdra.
14.110.25
विप्राणां भोक्तुकामानामत्यन्तं चान्नकाङ्क्षिणाम् ।
यो विघ्नं कुरुते मर्त्यस्ततो नान्योस्ति पापकृत् ॥ १४.११०.२५ ॥
The man who creates an obstacle for brahmins who wish to eat and who are intensely longing for food—no other is a greater evildoer than he.
14.110.26
सर्वे च वेदाः सहषङ्भिरङ्गैः ।
साङ्ख्यं पुराणं च कुले च जन्म।
नैतानि सर्वाणि गतिर्भवन्ति ।
शीलव्यपेतस्य नृप द्विजस्य ॥ १४.११०.२६ ॥
O king, all the Vedas together with their six subsidiary limbs, the Sāṅkhya doctrine, the Purāṇas, and birth in a noble family — none of these becomes a refuge for a twice-born who lacks good conduct.
14.110.27
ग्रहोपरागे विषुवेऽयनान्ते ।
पित्र्ये मघासु स्वसुते च जाते।
गयेषु पिण्डेषु च पाण्डुपुत्र ।
दत्तं भवेन्निष्कसहस्रतुल्यम् ॥ १४.११०.२७ ॥
At an eclipse, at the equinox, at the end of a solstice, at the ancestral rite, under the Maghā asterisms, at the birth of one's own son, and at the ritual balls at Gayā—O son of Pāṇḍu, a gift given then equals a thousand niṣkas.
14.110.28
वैशाखमासस्य तु या तृतीयाऽ-
नवद्याऽसौ कार्तिकशुक्लपक्षे।
नभस्यमासस्य च कृष्णपक्षे ।
त्रयोदशी पञ्चदशी न माघे ॥ १४.११०.२८ ॥
The third lunar day of the month of Vaiśākha is blameless; it falls in the bright fortnight of Kārtika. The thirteenth and fifteenth days fall in the dark fortnight of the month of Nabhasya, not in Māgha.
14.110.29
रहस्यमेतत्पितरो वदन्ति ॥ १४.११०.२९ ॥
This is a secret, the ancestors declare.
14.110.30
यस्त्वेकपङ्क्त्यां विषमं ददाति ।
स्नेहाद्भयाद्वा यदि वाऽर्थहेतोः।
क्रूरं दुराचारमनात्मवन्तं ।
ब्रह्मघ्नमेनं कवयो वदन्ति ॥ १४.११०.३० ॥
He who gives unequally to brahmins seated in one row—out of affection, out of fear, or for the sake of wealth—the wise call that cruel, ill-conducted, self-uncontrolled man a slayer of a brahmin.
14.110.31
धनानि येषां विपुलानि सन्ति ।
नित्यं रमन्ते परलोकमूढाः।
तेषामयं शत्रुवरघ्नलोको ।
नान्यत्सुखं देहसुखे रतानाम् ॥ १४.११०.३१ ॥
For those who possess vast wealth and, deluded about the other world, constantly delight in it, this is the world of those who slay the best of foes. For those devoted to bodily pleasure there is no other happiness.
14.110.32
ये चैव मुक्तास्तपसि प्रयुक्ताः ।
स्वाध्यायशीला जरयन्ति देहम्।
जितेन्द्रिया भूतहिते निविष्ट-
स्तेषामसौ चापि परश्च लोकः ॥ १४.११०.३२ ॥
Those who are liberated, devoted to austerity, dedicated to self-study, wearing away the body, self-controlled and intent on the welfare of beings — for them there is that world, and beyond it another world.
14.110.33
ये चैव विद्यां न तपो न दानं ।
न चापि मूढाः प्रजने यतन्ते।
न चापि गच्छन्ति सुखानि भोगां-
स्तेषामयंक चापि परश्च नास्ति ॥ १४.११०.३३ ॥
Those who engage neither in knowledge, austerity nor giving, who, deluded, do not even strive for offspring, and who attain no pleasures or enjoyments — for them there is neither this world nor another.
14.110.34
नारायण पुराणेश लोकावास नमोस्तु ते ।
श्रोतुमिच्छामि कार्त्स्न्येन धर्मसारसमुच्चयम् ॥ १४.११०.३४ ॥
Nārāyaṇa, lord of the Purāṇas, abode of the worlds, homage be to you. I wish to hear in full the complete collection of the essence of dharma.
14.110.35
धर्मसारं महाप्राज्ञि मनुना प्रोक्तमादितः ।
प्रवक्ष्यामि मनुप्रोक्तं पौराणां श्रुतिसंहितम् ॥ १४.११०.३५ ॥
O greatly wise one, I shall declare the essence of dharma that Manu proclaimed at the beginning — the śruti-collection of the Purāṇas as declared by Manu.
14.110.36
अग्निचित्कपिला सत्री राजा भिक्षुर्महोदधिः ।
दृष्टमात्रात्पुनत्येते तस्मात्पश्येत तान्सदा ॥ १४.११०.३६ ॥
The fire-altar builder, the tawny cow, the virtuous woman, the king, the mendicant and the great ocean — these purify merely by being seen; therefore one should always look upon them.
14.110.37
गौरकस्यैव दातव्या न बहूनां युधिष्ठिर ।
सा गौर्विक्रयमापन्ना दहत्यासप्तमं कुलम् ॥ १४.११०.३७ ॥
Yudhiṣṭhira, a cow should be given to one person only, not to many. That cow, once sold, burns the family line down to the seventh generation.
14.110.38
बहूनां न प्रदातव्या गौर्वस्त्रं शयनं स्त्रियः ।
तादृग्भूतं तु तद्दानं दातारं नोपतिष्ठति ॥ १४.११०.३८ ॥
A cow, a garment, a bed, or women should not be given to many. A gift of such a nature does not stand by the giver.
14.110.39
आक्रम्य ब्राह्मणैर्भुक्तमनार्याणां च वेश्मनि ।
गोभिश्च पुण्यं तत्तेषां राजसूयाद्विशिष्यते ॥ १४.११०.३९ ॥
That merit of theirs, seized and enjoyed by brahmins in the houses of ignoble men, together with cows, surpasses even the Rājasūya sacrifice.
14.110.40
मा ददात्विति यो ब्रूयाद्ब्राह्मणेषु च गोषु च ।
तिर्यग्योनिशतं गत्वा चण्डालेषूपजायते ॥ १४.११०.४० ॥
He who says, "Let him not give" concerning brahmins and cows, having gone through a hundred animal wombs, is born among outcastes.
14.110.41
ब्राह्मणस्वं च यद्दैवं दरिद्रस्यैव यद्धनम् ।
गुरोश्चापि हृतं राजन्स्वर्गस्थानपि पातयेत् ॥ १४.११०.४१ ॥
O king, the property of a brahmin, which is divine, the wealth of a poor man, and the wealth of a teacher, if seized, would cause even those dwelling in heaven to fall.
14.110.42
धर्मं जिज्ञासमानानां प्रमाणं परमं श्रुतिः ।
द्वितायं धर्मशास्त्राणि तृतीयं लोकसंग्रहः ॥ १४.११०.४२ ॥
For those who desire to know dharma, the supreme authority is revealed scripture; the second is the treatises on dharma; the third is the custom of the people.
14.110.43
आसमुद्राच्च यत्पूर्वादासमुद्राच्च पश्चिमात् ।
हिमाद्रिविन्ध्ययोर्मध्यमार्यावर्तं प्रचक्षते ॥ १४.११०.४३ ॥
From the eastern ocean to the western ocean, the land between the Himālaya and the Vindhya is declared to be Āryāvarta.
14.110.44
सरावतीदृषद्वत्योर्देवनद्योर्यदन्तरम् ।
तद्देवनिर्मितं देशं ब्रह्मवर्तं प्रचक्षते ॥ १४.११०.४४ ॥
The region between the divine rivers Sarasvatī and Dṛṣadvatī, made by the gods, is declared to be Brahmāvarta.
14.110.45
यस्मिन्देशे य आचारः पारंपर्यक्रमागतः ।
वर्णानां सान्तरालानां स सदाचार उच्यते ॥ १४.११०.४५ ॥
The custom that has come down by unbroken tradition in a given region is called proper conduct (sadācāra) for the social classes and their intermediate groups.
14.110.46
कुरुक्षेत्रं च मत्स्याश्च पाञ्चालाः शूरसेनयः ।
एते ब्रह्मर्षिदेशास्तु ब्रह्मावर्तादनन्तराः ॥ १४.११०.४६ ॥
Kurukṣetra, the Matsyas, the Pāñcālas and the Śūrasenas are the lands of the brahmarṣis, adjoining Brahmāvarta.
14.110.47
एतद्देशप्रसूतस्य सकाशादग्रजन्मनः ।
स्वं चारित्रं च गृह्णीयुः पृथिव्यां सर्वमानवाः ॥ १४.११०.४७ ॥
From a first-born (brahmin) born in this region, all human beings on earth should learn their own conduct.
14.110.48
हिमवद्विन्ध्ययोर्मध्यं यत्प्राग्विशसनादपि ।
प्रत्यगेव प्रयागात्तु मध्यदेशः प्रकीर्तितः ॥ १४.११०.४८ ॥
The middle region between the Himālaya and the Vindhya, from Viśasana in the east to Prayāga in the west, is declared to be Madhyadeśa.
14.110.49
कृष्णसारस्तु चरति मृगो यत्र स्वभावतः ।
स ज्ञेयो याज्ञिको देशो म्लेच्छदेशस्ततः परम् ॥ १४.११०.४९ ॥
The land where the black antelope roams by its own nature is to be known as fit for sacrifice; beyond it lies the land of barbarians.
14.110.50
एतान्विज्ञाय देशांस्तु संश्रयेरन्द्विजातयः ।
शूद्रस्तु यस्मिन्कस्मिन्वा निवसेद्वृत्तिकर्शितः ॥ १४.११०.५० ॥
Knowing these lands, the twice-born should dwell in them; but a śūdra, worn down by livelihood, may dwell in whatever place he happens upon.
14.110.51
आचारः प्रथमो धर्मो ह्यहिंसा सत्यमेव च ।
दानं चैव यथाशक्ति नियमाश्च यमैः सह ॥ १४.११०.५१ ॥
Conduct is the first dharma: non-injury and truth as well, giving according to one's ability, and observances together with the restraints.
14.110.52
वैदिकैः कर्मभिः पुण्यैर्निषेकादिर्द्विजन्मनाम् ।
कार्यः शरीरसंस्कारः पावनः प्रेत्य चेह च ॥ १४.११०.५२ ॥
For the twice-born, the purification of the body, beginning with conception, should be performed by the Vedic meritorious rites; it purifies both here and hereafter.
14.110.53
गर्भहोमैर्जातकर्मनामचौलोपनायनैः ।
स्वाध्यायैस्तद्व्रतैश्चैव विवाहस्नातकव्रतैः।
महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनुः ॥ १४.११०.५३ ॥
By the garbha-oblations, the birth rite, naming, tonsure and initiation; by Vedic study and their vows; by the vows of marriage and of the graduate; by the great sacrifices and sacrifices — by these the body is made brahmanical.
14.110.54
धर्मोर्थौ यदि न स्यातां शुश्रुषा वाऽपि तद्विधा ।
विद्या तस्मिन्नवप्तव्या शुभं बीजमिवोषरे ॥ १४.११०.५४ ॥
If dharma and wealth are not present in him, or service of that kind, then learning should be sown in him, as a fine seed in barren soil.
14.110.55
लौकिकं वैदिकं वाऽपि तथाऽऽध्यात्मिकमेव वा ।
यस्माज्ज्ञानमिदं प्राप्तं तं पूर्वमभिवादयेत् ॥ १४.११०.५५ ॥
Whether it be worldly, Vedic, or indeed spiritual — he from whom this knowledge was obtained, one should first greet with reverence.
14.110.56
सव्येन सव्यं संगृह्य दक्षिणेन तु दक्षिणम् ।
न कुर्यादेकहस्तेन गुरोः पादाभिवादनम् ॥ १४.११०.५६ ॥
Grasping the left with the left and the right with the right, one should not touch the teacher's feet in salutation with a single hand.
14.110.57
निषेकादीनि कर्माणि यः करोति यथाविधि ।
अध्यापयति चैवेनं स विप्रो गुरुरुच्यते ॥ १४.११०.५७ ॥
He who performs the rites beginning with conception according to rule and also teaches him, that brahmin is called a guru.
14.110.58
कृत्वोपनयनं वेदान्योध्यापयति नित्यशः ।
सकल्पान्सरहस्यांश्च स चोपाध्याय उच्यते ॥ १४.११०.५८ ॥
He who, having performed the initiation, teaches the Vedas daily together with their ritual manuals and secret teachings, he is called the upādhyāya.
14.110.59
साङ्गांश्च वेदानध्याप्य शिक्षयित्वा व्रतानि च ।
विवृणोति च मन्त्रार्थानाचार्यः सोभिधीयते ॥ १४.११०.५९ ॥
He who, having taught the Vedas with their subsidiary sciences, trained in the vows, and explained the meanings of the mantras, is called the ācārya.
14.110.60
उपाध्यायाद्दशाचार्य आचार्याणां शतं पिता ।
पितुः शतगुणं माता गौरवेणातिरिच्यते ॥ १४.११०.६० ॥
A teacher of the ācārya's rank is worth ten preceptors, a father a hundred ācāryas, and a mother a hundred fathers; in reverence she surpasses.
14.110.61
एतेषामपि सर्वेषां गरीयान्ज्ञानदो गुरुः ।
गुरोः परतरं किंचिन्न भूतं न भविष्यति ॥ १४.११०.६१ ॥
Of all these, the teacher who gives knowledge is the greatest. Nothing has ever been greater than the guru, and nothing ever will be.
14.110.62
तस्मात्तेषां वशे तिष्ठिच्छुश्रूषापरमो भवेत् ।
अवमानाद्धि तेषां तु नरकं स्यान्न संशयः ॥ १४.११०.६२ ॥
Therefore one should remain under their authority and be most devoted to service. Dishonoring them surely leads to hell; there is no doubt of it.
14.110.63
हीनाङ्गानतिरिक्ताङ्गान्विद्याहीनान्वयोधिकान् ।
रूपद्रविणहीनांश्च जातिहीनांस्च नाक्षिपेत् ॥ १४.११०.६३ ॥
One should not revile those with deficient or excessive limbs, those lacking learning, those older in years, those lacking beauty or wealth, or those of low birth.
14.110.64
शपता यत्कृतं पुण्यं शप्यमानं तु गच्छति ।
शप्यमानस्य यत्पापं शपन्तमनुगच्छति ॥ १४.११०.६४ ॥
The merit that the one who curses has done passes to the one who is cursed, and the sin of the one who is cursed follows the one who curses.
14.110.65
नास्तिक्यं वेदनिन्दां च देवतानां च कुत्सनम् ।
द्वेषं डंभं च मानं च क्रोधं तैक्ष्ण्यं विवर्जयेत् ॥ १४.११०.६५ ॥
One should avoid disbelief, reviling the Vedas, disparaging the gods, hatred, hypocrisy, pride, anger and harshness.