युधिष्ठिर उवाच किं भक्ष्यं चाप्यभक्ष्यं च किं च देयं प्रशस्यते। किं च पात्रमपात्रं वा तन्मे ब्रूहि पितामह॥
Yudhishthira said Tell me, O grandfather, what food is clean and what, unclean, what gift is praiseworthy, and who is the deserving, and who, undeserving (recipients of gifts).
व्यास उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। सिद्धानां चैव संवादं मनोश्चैव प्रजापतेः॥
Vyasa said “Regarding it is cited a old discourse between the ascetics and that lord of creation, viz., Manu.
ऋषयस्तु व्रतपरा: समागम्य पुरा विभुम्। धर्मं पप्रच्छुरासीनमादिकाले प्रजापतिम्॥ कथमन्नं कथं पात्रं दानमध्ययनं तपः। कार्याकार्यं च यत् सर्वं शसं वै त्वं प्रजायते॥ तैरेवमुक्तो भगवान् मनुः स्वायम्भुवोऽब्रवीत्। शुश्रूषध्वं यथावृत्तं धर्मं व्याससमासतः॥
In the Krita age, a concourse of Rishis, of rigid vows, having approached the great and powerful lord of creation, Manu, while seated at his case requested him to describe duties, saying,-What food should be taken, who is to be considered a deserving person (for gifts), what gifts should be made, how should a person study and what penances should one perform and how, and what acts should be done and what acts should not be done. O lord of creation, tell us everything in detail. Thus solicited by them, the divine and self-sprung Manu said to them,-Listen to me as I describe the duties in brief and in detail.
अनादेशे जपो होम उपवासस्तथैव च। आत्मज्ञानं पुण्यनद्यो यत्र प्रायश्च तत्पराः॥ अनादिष्टं तथैतानि पुण्यानि धरणीभृतः। सुवर्णप्राशनमपि रत्नादिस्नानमेव च॥
In regions which have not been forbidden, silent recitation of sacred Mantras, homa round fasts, knowledge of soul, sacred rivers, regions inhabited by men devoted to pious acts,-these have been laid down as purifying acts and objects. Certain mountains also are purifying, as also the eating of gold and bathing in waters into which have been washed gems and precious stones.
देवस्थानाभिगमनमाज्यप्राशनमेव च। एतानि मेध्यं पुरुषं कुर्वन्त्याशु न संशयः॥
Sojourn to sacred pilgrimages and eating of sanctified butter,-these also, forsooth, speedily cleanse a man.
न गर्वेण भवेत् प्राज्ञः कदाचिदपि मानवः। दीर्घमायुरथेच्छन् हि त्रिरात्रं चोष्णपो भवेत्॥
No man would ever be called wise if he is proud. If he wishes to live long, he should for three nights drink hot water as an expiation for the same.
अदत्तस्यानुपादानं दानमध्ययनं तपः। अहिंसा सत्यमक्रोध इज्या धर्मस्य लक्षणम्॥
Refusal to take what is not given, gift, study of sacred books, penance, abstention from injury, truth, freedom from anger, and adoration of the gods in sacrifices,-these are the marks of virtue.
स एव धर्मः सोऽधर्मो देशकाले प्रतिष्ठितः। आदानमनृतं हिंसा धर्मो ह्यावस्थिकः स्मृतः॥
Virtue again, according to time and place, becomes sin. Thus misappropriation of another's property, untruth, and injury and killing, may under special circumstances, become virtue.
द्विविधौ चाप्युभावेतौ धर्माधर्मी विजानताम्। अप्रवृत्तिः प्रवृत्तिश्च द्वैविध्यं लोकवेदयोः॥ अप्रवृत्तेरमर्त्यत्वं मर्त्यत्वं कर्मणः फलम्। अशुभस्याशुभं विद्याच्छुभस्य शुभमेव च। एतयोश्चोभयोः स्यातां शुभाशुभतया तथा॥
To persons capable of judging, acts are of two kinds, viz., virtuous and sinful. From the worldly and the Vedic points of view again, virtue and vice become good or bad. From the Vedic point of view, virtue and vice, would be classed under action and inaction. Inaction, i.e., abstention from Vedic rites leads to liberation (from re-birth while the fruits of action) i.e., performance of Vedic rites, leads to repeated death and re-birth. From the worldly point of view, acts that are evil, lead to sins and those that are good, or virtue. From the worldly point of view, therefore, virtue and vice are to be marked out by the good and the evil character of their fruits.
दैवं च दैवसंयुक्तं प्राणश्च प्राणदश्च ह। अपेक्षापूर्वकरणादशुभानां शुभं फलम्॥
Even evil acts, when performed for divine purposes, the scriptures, life itself, and the means by which life is sustained, yield good consequences.
ऊर्ध्वं भवति संदेहादिह दृष्टार्थमेव च। अपेक्षापूर्वकरणात् प्रायश्चित्तं विधीयते॥
Expiation has been laid down, for an act undertaken for the purpose of doing mischief (to some one) in the future, as well as for an act done whose consequence is apparently mischievous.
क्रोधमोहकृते चैव दृष्टान्तागमहेतुभिः। शरीराणामुपक्लेशो मनसश्च प्रियाप्रिये। तदौषधैश्च मन्त्रैश्च प्रायश्चित्तैश्च शाम्यति॥
When an act is performed from wrath or misjudgment, then expiation should be performed by paining the body, guided by example by scriptures, and by reason. when any action, is performed for pleasing or displeasing the mind, the sin originating thereform may be cleansed by pure food and recitation of Mantras.
उपवासमेकरात्रं दण्डोत्सर्गे नराधिपः। विशुद्ध्यदात्मशुद्ध्यर्थं त्रिरात्रं तु पुरोहितः॥
The king who does not use (in a particular case) the rod of chastisement, should fast for one night. The priest who does not advise the king to inflict punishment (in a proper case) should fast for three nights.
क्षयं शोकं प्रकुर्वाणो न म्रियेत यदा नरः। शस्त्रादिभिरुपाविस्त्रिरात्रं तत्र निर्दिशेत्॥
A man who, from grief, attempts to commit suicide by means of weapons, should fast for three nights.
जातिश्रेण्यधिवासानां कुलधर्मांश्च सर्वतः। वर्जयन्ति च ये धर्मं तेषां धर्मो न विद्यते॥
There is no expiation for them who do not observe duties and practices of their order and caste, country, and family, and who forsake their own creed.
दश वा वेदशास्त्रज्ञास्त्रयो वा धर्मपाठकाः। यद् ब्रू युः कार्य उत्पन्ने स धर्मो धर्मसंशये॥
When any doubt arises regarding what should be done, it should be settled by the injunction of the scriptures which ten persons versed in Vedic scriptures or three of those who frequently recite them may declare.
अनड्वान् मृत्तिका चैव तथा क्षुद्रपिपीलिकाः। श्लेष्मातकस्तथा विप्रैरभक्ष्यं विषमेव च॥
The bull, earth, little ants, worms born in dirt, and poison, should not be eaten by Brahmanas.
अभक्ष्या ब्राह्मणैर्मत्स्याः शल्कैर्ये वै विवर्जिताः। चतुष्यात् कच्छपादन्यो मण्डूका जलजाश्च ये॥
They should also abstain from eating fishes that have scales, and four-legged aquatic animals like frogs and others, except the tortoise.
भासा हंसाः सुपर्णाश्च चक्रवाका: प्लवा बकाः। काको मद्गुश्च गृधश्च श्येनोलूकस्तथैव च॥ क्रव्यादा दंष्ट्रिणः सर्वे चतुष्पात् पक्षिणश्च ये। येषां चोभयतो दन्ताश्चतुर्दंष्ट्राश्च सर्वशः॥ एडकाश्वखरोष्ट्रीणां सूतिकानां गवामपि।
A Brahmana should not also take waterfowls called Bhasas, ducks, Suparnas, Chakravakas, diving ducks, cranes, crow, shags, vultures, hawks, owls, as also all fourlegged carnivorous animals and that have sharp and long teeth, and birds, and animals having two teeth and those having four teeth, as also the milk of the sheep, the she-ass, the shecamel, the newly-calved cow, women and dear.
मानुषीणां मृगीणां च न पिबेद् ब्राह्मणः पयः॥ प्रेतान्नं सूतिकानं च यच्च किंचिदनिर्दशम्। अभोज्यं चाप्यपेयं च धेनोर्दुग्धमनिर्दशम्॥
Besides this the good that has been offered to the departed manes, that which has been usurer cooked by a woman who has recently given birth to a child, and food cooked by a unknown person, should not be taken. The milk also of a cow that has recently calved should not be drunk.
राजान्नं तेज आदत्ते शूद्रानं ब्रह्मवर्चसम्। आयुः सुवर्णकारान्नमवीरायाश्च योषितः॥
If a Brahmana takes food which has been cooked by a Kshatriya, it diminishes his power; if lie takes the food supplied by effulgence; and if he takes the food supplied by a goldsmith or a woman who has neither husband nor children, it decreases his longevity.
विष्ठा वाधुषिकस्यान्नं गणिकान्नमथेन्द्रियम्। मृष्यन्ति ये चोपपतिं स्त्रीजितान्नं च सर्वशः॥
The food supplied by an is equivalent to dirt, while that supplied by a prostitute is equivalent to semen. The food also supplied by persons who connive at the unchastity of their wives, and by persons who are henpecked, is forbidden.
दीक्षितस्य कदर्यस्य ऋतुविक्रयिकस्य च। तक्ष्णश्चर्मावकर्तुश्च पुंश्चल्या रजकस्य च॥ चिकित्सकस्य यच्चान्नमभोज्यं रक्षिणस्तथा। गणग्रामाभिशस्तानां रङ्गस्त्रीजीविनां तथा॥ परिवित्तीनां पुंसां च बन्दिद्युतविदां यथा। वामहस्ताहृतं चान्नं भक्तं पर्युषितं च यत्॥ सुरानुगतमुच्छिष्टमभोज्यं शेषितं च यत्। पिष्टस्य चेक्षुशाकाना विकाराः पयसस्तथा॥
The food supplied by a person selected (for receiving present) at a sacrifice; by one who does not enjoy his riches or make any gifts, that supplied by one who sells Soma, or one who is a shoe-maker, by an unchaste woman, by a washerman, by a physician, by watchmen, by a number of persons, by one who is marked by a whole village, by one who lives on the income of dancing girls, by persons marrying before their elder brothers are married, by professional panegyrists and bards, and by gamblers, the food also which is brought with the left hand or which is stale, the food which is mixed with alcohol, the food which is already tasted, and the residue of a feast, should not be taken (by a Brahmana.) Cakes sugarcanes, potherbs, and rice boiled in sugared milk, when of relish should not be taken.
सक्तधानाकरम्भाणां नोपभोग्याश्चिरस्थिताः। पायसं कृसरं मांसमपूपाश्च वृथाकृताः॥ अपेयाश्चाप्यभक्ष्याश्च ब्राह्मणैर्गृहमेधिभिः। देवानृषीन् मनुष्यांश्च पितॄन् गृह्याश्च देवताः॥ पूजयित्वा ततः पश्चाद् गृहस्थो भोक्तुमर्हति। यथा प्रव्रजितो भिक्षुस्तथैव स्वे गृहे वसेत्॥
The powder of fried barley and of other sorts of fried gain, mixed with curds, when stale with age, should not be taken, Rice boiled in Sugared milk, food mixed with the Tila seed, meat, and cakes, that have not been dedicated to the gods, should not be taken by Brahmanas, who live as householders. Having first pleased the gods, Rishis, guests, Pitris, and the tutelary deities, a Brahmana householder should then take his food. A householder by living thus in his own house becomes like a person of the mendicant order that has renounced the world.
एवंवृत्तः प्रियैर्दारैः संवसन् धर्ममाप्नुयात्। न दद्याद् यशसे दानं न भयान्नोपकारिणे॥
A man of such conduct even living with his wives as a householder, earns great religious merit. No one should make a gift for gaining fame, or from fear of censure or to a benefactor.
न नृत्यगीतशीलेषु हासकेषु च धार्मिकः। न मत्ते चैव नोन्मत्ते न स्तेने न च कुत्सके॥ न वाग्धीने विवणे वा नाङ्गहीने न वामने। न दुर्जने दौष्कुले वा व्रतैर्यो वा न संस्कृतः।
A pious man would never make gifts to persons living by singing and dancing or to those that are jesters by profession, or to a। drunkard, or to a mad man, or to a thief, or to slanderer or to an idiot, or to one that is pale coloured or to one that is defective of a limb, or to a dwarf, or to wicked person, or to one born in a degraded and wicked family, or to one that has not been sanctified by the observance of VOWS.
न श्रोत्रियमृते दानं ब्राह्मणे ब्रह्मवर्जिते॥ असम्यक् चैव यद् दत्तमसम्यक् च प्रतिग्रहः। उभयं स्यादनाय दातुरादातुरेव च॥
No gift should be made to a Brahmana who has no knowledge of the Vedas Gifts should be made to him only who is well read in the Vedas. An improper gift and an improper acceptance beget bad consequences to both the giver and the acceptor.
यथा खदिरमालम्ब्य शिलां वाप्यर्णवं तरन्। मज्जेत मज्जतस्तद्वद् दाता यश्च प्रतिग्रही।॥
As a person who tries to cross the sea with the help of a rock or a mass of catechu sinks with the supports, so the improper giver and the acceptor both sink together.
काष्ठेरादैर्यथा वह्निरुपस्तीर्णो न दीप्यते। तपःस्वाध्यायचारित्रैरेवं हीनः प्रतिग्रही॥
As a fire that is covered with wet fuel does not burn, so the acceptor of a gift who has not practised penances, and piety to those who studied Vedas, but cannot confer any benefit (upon the giver).
कपाले यद्वदापः स्युः श्वदृतौ च यथा पयः। आश्रयस्थानदोषेण वृत्तहीने तथा श्रुतम्॥
As water in a skull and milk in a bag made of dog-skin become impure for the uncleanness of the vessels in which they are kept, so the Vedas become fruitless in a person who is not of good conduct.
निर्मन्त्रो निर्वृतो यः स्यादशास्त्रज्ञोऽनसूयकः। अनुक्रोशात् प्रदातव्यं हीनेष्वव्रतिकेषु च॥
One may give from pity to a low Brahmana who is without Mantras and vows, who is innocent of the scriptures and who is envious.
न वै देयमनुक्रोशाद् दीनायाप्यपकारिणे। आप्ताचरित इत्येव धर्म इत्येव वा पुनः॥
One may, from pity, give to a person who is poor or afflicted or ill. But he should not make charities to such a person with the belief that he would drive any (spiritual) benefit from it or that he would acquire any religious merit by it.
निष्कारणं स्मृतं दत्तं ब्राह्मणे ब्रह्मवर्जिते। भवेदपात्रदोषेण न चात्रास्ति विचारणा॥
Forsooth, gift made to a Brahmana ignorant of the Vedas, becomes perfectly fruitless for the shortcomings of the recipient.
यथा दारुमयो हस्ती यथा चर्ममयो मृगः। ब्राह्मणश्चानधीयानस्त्रयस्ते नाम बिभ्रति॥
As an elephant made of wood, or an antelope made of leather, so is a Brahmana who has not read the Vedas. All the three have nothing but names.
यथा षण्ढोऽफलः स्त्रीषु यथा गौर्गवि चाफला। शकुनिर्वाप्यपक्षः स्यान्निर्मन्त्रो ब्राह्मणस्तथा॥
As a eunuch cannot beget children on women, as a cow does not procreats on another cow, as a bird lives in vain that is featherless, even so is a Brahmana that without Mantras.
ग्रामो धान्यैर्यथा शून्यो यथा कूपश्च निर्जलः। यथा हुतमनग्नौ च तथैव स्यान्निराकृतौ॥
As grain without kernel, as a well without water, as libations poured on ashes, even so is a gift to a Brahmana who is ignorant.
देवतानां पितृणां च हव्यकव्यविनाशकः। शत्रुरर्थहरो मूर्यो न लोकान् प्राप्तुमर्हति॥
An unlearned Brahmana is an enemy (to all) and is the destroyer of the food that is offered to the gods and the departed manes. A gift made to such a person become useless. He is, therefore, like a robber. He can never attain to blissful regions hereafter.
एतत् ते कथितं सर्वं यथावृत्तं युधिष्ठिर। समासेन महङ्ख्येतच्छ्रोतव्यं भरतर्षभ॥
now I have told you in brief, O Yudhishthira, all that was said by Manu on that occasion. This high discourse should be listened to by all, O foremost of Bharata's race.'