॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
विद्येश्वरसंहिताअथ पञ्चदशोऽध्यायः
The sages ask Sūta to explain, in order, the worth of place, time, recipient and giving. Sūta ranks holy places tenfold, from a pure house through cow-pen, riverbank, temple, holy ford, the seven Gaṅgā-rivers, ocean-shore, mountain-peak, up to wherever the mind itself delights; ranks the four ages by the fruit an act bears; and ranks holy times — solstice, equinox, and above all a solar eclipse, whose danger to the sun is itself what makes it so fruitful to act in. He defines the true recipient (pātra) as one who himself saves from falling, sets out the ten limbs of proper food-giving and how its fruit multiplies by day of the week and number fed, prescribes which deity to hold in mind when giving to each kind of person, ranks wealth by how it was earned, catalogues twelve articles of giving proper to the twelve months and what each is thought to grant, and closes by opening sacrifice — verbal, bodily, or in whatever small way one can — to even the poorest, and promising the fruit of dharma-mindedness and knowledge to whoever hears this chapter. ऋषिगण सूत से देश, काल, पात्र और दान के महत्त्व को क्रमशः समझाने का अनुरोध करते हैं। सूत शुद्ध गृह से लेकर गोशाला, जलतीर, देवालय, तीर्थ, सप्तगंगा, समुद्रतट, पर्वतशिखर, और अन्ततः जहाँ मन रुचे, वहाँ तक दस-दस गुने क्रम से तीर्थों का महत्त्व बताते हैं; चारों युगों में कर्म के फल का तारतम्य बताते हैं; और विषुव, अयन तथा सबसे बढ़कर सूर्यग्रहण जैसे पुण्यकालों का — जिसका सूर्य को होने वाला संकट ही उसे इतना फलदायी बनाता है। वे सच्चे पात्र को वही बताते हैं जो स्वयं पतन से बचाए, दशांग अन्नदान की विधि और वार तथा संख्या के अनुसार उसके बढ़ते फल का वर्णन करते हैं, प्रत्येक पात्र के लिए उपयुक्त देवभावना बताते हैं, अर्जन के स्रोत के अनुसार धन का तारतम्य बताते हैं, बारह महीनों के अनुरूप बारह दान-वस्तुओं और उनके फलों की सूची देते हैं, और निर्धनतम व्यक्ति के लिए भी वाचिक, कायिक अथवा जो भी थोड़ा साधन हो उससे यजन को खुला रखते हुए, इस अध्याय को सुनने वाले को धर्मबुद्धि और ज्ञानसिद्धि का वचन देकर अध्याय समाप्त करते हैं।
देशादीन्क्रमशो ब्रूहि सूत सर्वार्थवित्तम् ।
deśādīnkramaśo brūhi sūta sarvārthavittam ||
हे सूत, सब पदार्थों के ज्ञाता! देश आदि का क्रमशः वर्णन कीजिए।
Sūta, knower of every truth, declare to us in order [the worth of] place and the rest.
देश-आदीन् (deśa-ādīn) — place and the restक्रमशः (kramaśaḥ) — in orderब्रूहि (brūhi) — tellसूत (sūta) — O Sūtaसर्व-अर्थ-वित्-तम (sarva-artha-vit-tama) — O best knower of all matters
१ शुद्धं गृहं समफलं देवयज्ञादिकर्मसु ॥
śuddhaṃ gṛhaṃ samaphalaṃ devayajñādikarmasu ||
4
देवयज्ञ आदि कर्मों में अपना शुद्ध घर समान फल देने वाला होता है।
A pure house gives an equal fruit in the sacrifice to the gods and the other rites.
शुद्धम् (śuddham) — pureगृहम् (gṛham) — the houseसम-फलम् (sama-phalam) — gives an equal fruitदेव-यज्ञ-आदि-कर्मसु (deva-yajña-ādi-karmasu) — in the sacrifice to the gods and the other rites
२ ततो दशगुणं गोष्ठं जलतीरं ततो दश । ततो दशगुणं बिल्वतुलस्यश्वत्थमूलकम् ॥
tato daśaguṇaṃ goṣṭhaṃ jalatīraṃ tato daśa | tato daśaguṇaṃ bilvatulasyaśvatthamūlakam ||
4
गोशाला घर से दस गुना फल देती है, जलाशय का तट उससे दस गुना, और बेल-तुलसी-पीपल का मूल उससे भी दस गुना अधिक फलदायी है।
Ten times that is a cow-pen; ten times that again, a water's bank; ten times that again, the root of a bilva, a tulasī, or an aśvattha.
ततः (tataḥ) — than thatदश-गुणम् (daśa-guṇam) — tenfoldगोष्ठम् (goṣṭham) — the cow-penजल-तीरम् (jala-tīram) — the bank of waterततः दश (tataḥ daśa) — ten times thatततः दश-गुणम् (tataḥ daśa-guṇam) — ten times that againबिल्व-तुलसी-अश्वत्थ-मूलकम् (bilva-tulasī-aśvattha-mūlakam) — the foot of a bilva, tulasī or aśvattha tree
३ ततो देवालयं विद्यात्तीर्थतीरं ततो दश । ततो दशगुणं नद्यास्तीर्थनद्यास्ततो दश ॥
tato devālayaṃ vidyāttīrthatīraṃ tato daśa | tato daśaguṇaṃ nadyāstīrthanadyāstato daśa ||
4
उससे भी दस गुना देवालय है, उससे दस गुना तीर्थ का तट है, उससे दस गुना नदी का तीर्थ है, और उससे भी दस गुना तीर्थ-नदी का तीर्थ है।
Beyond that, know a temple; ten times that, the bank of a holy ford; ten times that again, [the ford] of a river, and ten times that, [the ford] of a holy river.
ततः (tataḥ) — than thatदेवालयम् (devālayam) — a templeविद्यात् (vidyāt) — one should knowतीर्थ-तीरम् (tīrtha-tīram) — the bank of a holy fordततः दश (tataḥ daśa) — ten times thatततः दश-गुणम् (tataḥ daśa-guṇam) — ten times that againनद्याः (nadyāḥ) — of a riverतीर्थ-नद्याः (tīrtha-nadyāḥ) — of a sacred riverततः दश (tataḥ daśa) — ten times that
४ सप्तगङ्गानदीतीर्थं तस्या दशगुणं भवेत् । गङ्गा गोदावरी चैव कावेरी ताम्रपर्णिका ॥
saptagaṅgānadītīrthaṃ tasyā daśaguṇaṃ bhavet | gaṅgā godāvarī caiva kāverī tāmraparṇikā ||
4
सप्तगंगा नदियों का तीर्थ उससे दस गुना है — अर्थात् गंगा, गोदावरी, कावेरी, ताम्रपर्णी,
The ford of the seven Gaṅgā-rivers is ten times that — namely the Gaṅgā, the Godāvarī, the Kāverī, the Tāmraparṇī,
सप्त-गङ्गा-नदी-तीर्थम् (sapta-gaṅgā-nadī-tīrtham) — a ford on one of the seven Gaṅgā riversतस्याः (tasyāḥ) — than thatदश-गुणम् (daśa-guṇam) — tenfoldभवेत् (bhavet) — would beगङ्गा (gaṅgā) — the Gaṅgāगोदावरी (godāvarī) — the Godāvarīच एव (ca eva) — andकावेरी (kāverī) — the Kāverīताम्रपर्णिका (tāmraparṇikā) — the Tāmraparṇī
५ सिन्धुश्च सरयू रेवा सप्त गङ्गाः प्रकीर्तिताः । ततोऽब्धितीरे दश च पर्वताग्रे ततो दश ॥
sindhuśca sarayū revā sapta gaṅgāḥ prakīrtitāḥ | tato'bdhitīre daśa ca parvatāgre tato daśa ||
6
सिन्धु, सरयू और रेवा — ये सात गंगाएँ कही गई हैं। उससे समुद्र का तट दस गुना है, और उससे पर्वत का शिखर दस गुना है।
the Sindhu, the Sarayū, and the Revā — these are proclaimed the seven Gaṅgās. Beyond that, the shore of the ocean is tenfold, and beyond that, a mountain-peak is tenfold.
सिन्धुः (sindhuḥ) — the Sindhuच (ca) — andसरयूः (sarayū) — the Sarayūरेवा (revā) — the Revā (Narmadā)सप्त गङ्गाः (sapta gaṅgāḥ) — the seven Gaṅgāsप्रकीर्तिताः (prakīrtitāḥ) — are declaredततः (tataḥ) — than thatअब्धि-तीरे (abdhi-tīre) — on the sea-shoreदश (daśa) — tenfoldच (ca) — andपर्वत-अग्रे (parvata-agre) — on a mountain peakततः दश (tataḥ daśa) — ten times that
६ सर्वस्मादधिकं ज्ञेयं यत्र वा रोचते मनः । कृते पूर्णफलं ज्ञेयं यज्ञदानादिकं तथा ॥
sarvasmādadhikaṃ jñeyaṃ yatra vā rocate manaḥ | kṛte pūrṇaphalaṃ jñeyaṃ yajñadānādikaṃ tathā ||
8
इन सबसे भी अधिक वह स्थान जानना चाहिए, जहाँ मन को रुचि हो। सत्ययुग में यज्ञ, दान आदि को पूर्ण फल देने वाला जानना चाहिए।
Beyond all of these is to be known that place where the mind delights. In the Kṛta age, sacrifice, giving and the rest are to be known to bear their full fruit.
सर्वस्मात् (sarvasmāt) — than all of themअधिकम् (adhikam) — greaterज्ञेयम् (jñeyam) — is to be knownयत्र (yatra) — whereverवा (vā) — indeedरोचते (rocate) — delightsमनः (manaḥ) — the mindकृते (kṛte) — in the Kṛta ageपूर्ण-फलम् (pūrṇa-phalam) — the full fruitज्ञेयम् (jñeyam) — is to be knownयज्ञ-दान-आदिकम् (yajña-dāna-ādikam) — sacrifice, giving and the restतथा (tathā) — likewise
७ त्रेतायुगे त्रिपादं च द्वापरेऽर्धं सदा स्मृतम् । कलौ पादं तु विज्ञेयं तत्पादोनं ततोऽर्धके ॥
tretāyuge tripādaṃ ca dvāpare'rdhaṃ sadā smṛtam | kalau pādaṃ tu vijñeyaṃ tatpādonaṃ tato'rdhake ||
4
त्रेतायुग में तीन चौथाई फल सदा माना गया है, द्वापर में आधा। कलियुग में चौथाई फल जानना चाहिए, और उसके आधे बीतने पर उससे भी पादोन।
In the Tretā age, three-quarters [of that fruit]; in the Dvāpara, always a half, is remembered; in the Kali, a quarter is to be known; and beyond that half [of Kali], a quarter less than that.
त्रेता-युगे (tretā-yuge) — in the Tretā ageत्रि-पादम् (tri-pādam) — three quartersच (ca) — andद्वापरे (dvāpare) — in the Dvāparaअर्धम् (ardham) — halfसदा (sadā) — alwaysस्मृतम् (smṛtam) — is rememberedकलौ (kalau) — in the Kali ageपादम् (pādam) — a quarterतु (tu) — indeedविज्ञेयम् (vijñeyam) — is to be understoodतत्-पाद-ऊनम् (tat-pāda-ūnam) — less a quarter of thatततः (tataḥ) — thereafterअर्धके (ardhake) — in its second half
८ शुद्धात्मनः शुद्धदिने पुण्यं समफलं विदुः । तस्माद् दशगुणं ज्ञेयं रविसङ्क्रमणे बुधाः ॥
śuddhātmanaḥ śuddhadine puṇyaṃ samaphalaṃ viduḥ | tasmād daśaguṇaṃ jñeyaṃ ravisaṅkramaṇe budhāḥ ||
4
शुद्ध अन्तःकरण वाले पुरुष का शुद्ध दिन में किया पुण्य समान फल देने वाला जानना चाहिए; हे बुधजनो, उससे दस गुना सूर्य के संक्रमण में जानना चाहिए।
Merit done on an ordinary pure day, by one of pure soul, they know to bear an equal fruit; beyond that, ten times, know the wise, at the sun's transit [into a new sign].
शुद्ध-आत्मनः (śuddha-ātmanaḥ) — of a pure-souled manशुद्ध-दिने (śuddha-dine) — on a pure dayपुण्यम् (puṇyam) — the meritसम-फलम् (sama-phalam) — an equal fruitविदुः (viduḥ) — they knowतस्मात् (tasmāt) — than thatदश-गुणम् (daśa-guṇam) — tenfoldज्ञेयम् (jñeyam) — is to be knownरवि-सङ्क्रमणे (ravi-saṅkramaṇe) — at the sun’s passage into a new signबुधाः (budhāḥ) — O wise ones
९ विषुवे तद्दशगुणमयने तद्दश स्मृतम् । तद्दश मृगसङ्क्रान्तौ तच्चन्द्रग्रहणे दश ॥
viṣuve taddaśaguṇamayane taddaśa smṛtam | taddaśa mṛgasaṅkrāntau taccandragrahaṇe daśa ||
6
विषुव में उससे दस गुना, अयन में उससे दस गुना माना गया है; मृग [मकर] संक्रान्ति में उससे दस गुना, और चन्द्रग्रहण में उससे दस गुना है।
At the equinox, ten times that; at the solstice, ten times that is remembered; ten times that at the transit into Makara, and ten times that at a lunar eclipse.
विषुवे (viṣuve) — at the equinoxतत्-दश-गुणम् (tat-daśa-guṇam) — ten times thatअयने (ayane) — at a solsticeतत्-दश (tat-daśa) — ten times thatस्मृतम् (smṛtam) — is rememberedतत्-दश (tat-daśa) — ten times thatमृग-सङ्क्रान्तौ (mṛga-saṅkrāntau) — at the sun’s entry into Capricornतत् (tat) — thatचन्द्र-ग्रहणे (candra-grahaṇe) — at a lunar eclipseदश (daśa) — tenfold
१० ततश्च सूर्यग्रहणे पूर्णं कालोत्तमे विदुः । जगद्रूपस्य सूर्यस्य विषयोगाच्च रोगदम् ॥
tataśca sūryagrahaṇe pūrṇaṃ kālottame viduḥ | jagadrūpasya sūryasya viṣayogācca rogadam ||
6
और उससे भी सूर्यग्रहण में उस उत्तम काल को पूर्ण फल देने वाला जानना चाहिए; जगद्रूप सूर्य का विष के योग से वह रोगदायक भी होता है।
And beyond that, at a solar eclipse, they know it to be full, that most excellent time — because of the union of poison with the sun who is the form of the world, it is disease-bringing.
ततः च (tataḥ ca) — and than thatसूर्य-ग्रहणे (sūrya-grahaṇe) — at a solar eclipseपूर्णम् (pūrṇam) — completeकाल-उत्तमे (kāla-uttame) — at the best of timesविदुः (viduḥ) — they knowजगत्-रूपस्य (jagat-rūpasya) — whose form is the worldसूर्यस्य (sūryasya) — of the sunविष-योगात् (viṣa-yogāt) — from the conjunction with the poison (Rāhu)च (ca) — andरोग-दम् (roga-dam) — disease-causing
११ अतस्तद्विषशान्त्यर्थं स्नानदानजपांश्चरेत् । विषशान्त्यर्थकालत्वात्स कालः पुण्यदः स्मृतः ॥
atastadviṣaśāntyarthaṃ snānadānajapāṃścaret | viṣaśāntyarthakālatvātsa kālaḥ puṇyadaḥ smṛtaḥ ||
2
इसलिए उस विष की शान्ति के लिए स्नान, दान और जप करने चाहिए; विषशान्ति का काल होने से वह काल पुण्यदायक माना गया है।
Therefore, for the pacifying of that poison, one should perform bathing, giving and recitation; because that time serves the pacifying of the poison, that time is remembered as merit-giving.
अतः (ataḥ) — thereforeतत्-विष-शान्ति-अर्थम् (tat-viṣa-śānti-artham) — to quell that poisonस्नान-दान-जपान् (snāna-dāna-japān) — bathing, giving and japaचरेत् (caret) — one should performविष-शान्ति-अर्थ-कालत्वात् (viṣa-śānti-artha-kālatvāt) — because it is the time meant for quelling the poisonसः कालः (saḥ kālaḥ) — that timeपुण्य-दः (puṇya-daḥ) — merit-givingस्मृतः (smṛtaḥ) — is remembered
१२ जन्मर्क्षे च व्रतान्ते च सूर्यरागोपमं विदुः । महतां सङ्गकालश्च कोट्यर्कग्रहणं विदुः ॥
janmarkṣe ca vratānte ca sūryarāgopamaṃ viduḥ | mahatāṃ saṅgakālaśca koṭyarkagrahaṇaṃ viduḥ ||
2
जन्मनक्षत्र में और व्रत के अन्त में सूर्यराग [ग्रहण] के समान जानना चाहिए; और महापुरुषों के संग के काल को करोड़ों सूर्यग्रहणों के समान जानना चाहिए।
At one's birth-constellation, and at the end of a vow, they know it comparable to the sun's [eclipse-]passion; and the time of the company of great souls they know to equal a hundred million solar eclipses.
जन्म-ऋक्षे (janma-ṛkṣe) — at one’s birth-starच (ca) — andव्रत-अन्ते (vrata-ante) — at the completion of a vowसूर्य-राग-उपमम् (sūrya-rāga-upamam) — equal to a solar eclipseविदुः (viduḥ) — they knowमहताम् (mahatām) — of the great onesसङ्ग-कालः (saṅga-kālaḥ) — the time of companyच (ca) — andकोटि-अर्क-ग्रहणम् (koṭi-arka-grahaṇam) — equal to ten million solar eclipsesविदुः (viduḥ) — they know
१३ तपोनिष्ठा ज्ञाननिष्ठा योगिनो यतयस्तथा । पूजायाः पात्रमेते हि पापसङ्क्षयकारणम् ॥
taponiṣṭhā jñānaniṣṭhā yogino yatayastathā | pūjāyāḥ pātramete hi pāpasaṅkṣayakāraṇam ||
2
तपोनिष्ठ, ज्ञाननिष्ठ, योगी तथा यति — ये ही पूजा के पात्र हैं, क्योंकि ये पाप के नाश के कारण हैं।
Those grounded in austerity, those grounded in knowledge, yogis, and ascetics likewise — these are the [true] recipients of worship, since they are the cause of the destruction of sin.
तपः-निष्ठाः (tapaḥ-niṣṭhāḥ) — those settled in austerityज्ञान-निष्ठाः (jñāna-niṣṭhāḥ) — those settled in knowledgeयोगिनः (yoginaḥ) — yoginsयतयः (yatayaḥ) — asceticsतथा (tathā) — likewiseपूजायाः (pūjāyāḥ) — of worshipपात्रम् (pātram) — the worthy vesselएते हि (ete hi) — these indeedपाप-सङ्क्षय-कारणम् (pāpa-saṅkṣaya-kāraṇam) — the cause of the destruction of sin
१४ चतुर्विंशतिलक्षं वा गायत्र्या जपसंयुतः । ब्राह्मणस्तु भवेत्पात्रं सम्पूर्णफलभोगदम् ॥
caturviṃśatilakṣaṃ vā gāyatryā japasaṃyutaḥ | brāhmaṇastu bhavetpātraṃ sampūrṇaphalabhogadam ||
2
अथवा चौबीस लाख गायत्री जप से युक्त ब्राह्मण ही पात्र होता है, जो सम्पूर्ण फल का भोग देने वाला है।
Or a brahmin joined to twenty-four hundred thousand recitations of the Gāyatrī becomes a [true] recipient, one who gives the full enjoyment of the fruit.
चतुर्विंशति-लक्षम् (caturviṃśati-lakṣam) — twenty-four hundred thousandवा (vā) — orगायत्र्याः (gāyatryāḥ) — of the Gāyatrīजप-संयुतः (japa-saṃyutaḥ) — joined with the repetitionब्राह्मणः तु (brāhmaṇaḥ tu) — a brāhmaṇaभवेत् (bhavet) — becomesपात्रम् (pātram) — a worthy vesselसम्पूर्ण-फल-भोग-दम् (sampūrṇa-phala-bhoga-dam) — giving the enjoyment of the complete fruit
१५ पतनात्त्रायत इति पात्रं शास्त्रे प्रयुज्यते । दातुश्च पातकात्त्राणात्पात्रमित्यभिधीयते ॥
patanāttrāyata iti pātraṃ śāstre prayujyate | dātuśca pātakāttrāṇātpātramityabhidhīyate ||
2
"पतन से बचाता है" इसलिए शास्त्र में पात्र शब्द का प्रयोग होता है; और दाता को पाप से बचाने के कारण भी उसे पात्र कहा जाता है।
"Because it saves from falling" — thus is the word pātra [recipient] used in the scripture; and because it saves the giver from sin, it is called pātra.
पतनात् (patanāt) — from fallingत्रायते (trāyate) — it protectsइति (iti) — thusपात्रम् (pātram) — the word pātraशास्त्रे (śāstre) — in scriptureप्रयुज्यते (prayujyate) — is usedदातुः (dātuḥ) — of the giverच (ca) — andपातकात् (pātakāt) — from sinत्राणात् (trāṇāt) — because of the rescuingपात्रम् (pātram) — pātraइति (iti) — thusअभिधीयते (abhidhīyate) — it is named
१६ गायकं त्रायते पातादायत्रीत्युच्यते हि सा । यथार्थहीनो लोकेऽस्मिन्परस्यार्थं न यच्छति ॥
gāyakaṃ trāyate pātādāyatrītyucyate hi sā | yathārthahīno loke'sminparasyārthaṃ na yacchati ||
2
अपने गाने वाले को पतन से बचाती है, इसलिए वह गायत्री कहलाती है। जैसे इस लोक में धनहीन पुरुष दूसरे को धन नहीं दे सकता,
It saves its singer from falling — therefore it is called the Gāyatrī. Just as, in this world, one devoid of wealth cannot give wealth to another,
गायकम् (gāyakam) — the one who chantsत्रायते (trāyate) — it savesपातात् (pātāt) — from a fallगायत्री (gāyatrī) — Gāyatrīइति (iti) — thusउच्यते (ucyate) — she is calledहि (hi) — indeedसा (sā) — sheयथा (yathā) — just asअर्थ-हीनः (artha-hīnaḥ) — one destitute of wealthलोके अस्मिन् (loke asmin) — in this worldपरस्य (parasya) — to anotherअर्थम् (artham) — wealthन यच्छति (na yacchati) — does not give
१७ अर्थवानिह यो लोके परस्यार्थं प्रयच्छति । स्वयं शुद्धो हि पूतात्मा नरान्संत्रातुमर्हति ॥
arthavāniha yo loke parasyārthaṃ prayacchati | svayaṃ śuddho hi pūtātmā narānsaṃtrātumarhati ||
2
और जो धनवान् है वही दूसरे को धन दे सकता है, उसी प्रकार जो स्वयं शुद्ध और पवित्रात्मा है, वही मनुष्यों को तार सकता है।
[but] one who possesses wealth in this world gives wealth to another — so only one who is himself pure, of purified soul, is fit to save other men.
अर्थवान् (arthavān) — one possessed of wealthइह (iha) — hereयः (yaḥ) — whoलोके (loke) — in the worldपरस्य (parasya) — to anotherअर्थम् (artham) — wealthप्रयच्छति (prayacchati) — givesस्वयम् (svayam) — himselfशुद्धः (śuddhaḥ) — pureहि (hi) — indeedपूत-आत्मा (pūta-ātmā) — of purified soulनरान् (narān) — menसंत्रातुम् (saṃtrātum) — to rescueअर्हति (arhati) — is able
१८ गायत्रीजपशुद्धो हि शुद्धब्राह्मण उच्यते । तस्माद् दाने जपे होमे पूजायां सर्वकर्मणि ॥
gāyatrījapaśuddho hi śuddhabrāhmaṇa ucyate | tasmād dāne jape home pūjāyāṃ sarvakarmaṇi ||
2
गायत्री-जप से शुद्ध हुआ ही शुद्ध ब्राह्मण कहलाता है। इसलिए दान, जप, होम, पूजा तथा सभी कर्मों में,
One purified by the recitation of the Gāyatrī is indeed called a pure brahmin. Therefore in giving, in recitation, in oblation, in worship, in every rite,
गायत्री-जप-शुद्धः (gāyatrī-japa-śuddhaḥ) — purified by the repetition of the Gāyatrīहि (hi) — indeedशुद्ध-ब्राह्मणः (śuddha-brāhmaṇaḥ) — a pure brāhmaṇaउच्यते (ucyate) — is calledतस्मात् (tasmāt) — thereforeदाने (dāne) — in givingजपे (jape) — in japaहोमे (home) — in oblationपूजायाम् (pūjāyām) — in worshipसर्व-कर्मणि (sarva-karmaṇi) — in every rite
१९ दानं कर्तुं तथा त्रातुं पात्रत्वं ब्राह्मणोऽर्हति । अन्नस्य क्षुधितं पात्रं नारीनरमयात्मकम् ॥
dānaṃ kartuṃ tathā trātuṃ pātratvaṃ brāhmaṇo'rhati | annasya kṣudhitaṃ pātraṃ nārīnaramayātmakam ||
2
ब्राह्मण ही दान करने और रक्षा करने की पात्रता का अधिकारी है। अन्न का पात्र भूखा प्राणी है, चाहे वह स्त्री रूप हो या पुरुष रूप।
the brahmin alone deserves the status of recipient, both for the giving [to him] and for the [act of] saving. For food, the hungry — whether of the nature of woman or of man — is the [true] recipient.
दानम् (dānam) — a giftकर्तुम् (kartum) — to receiveतथा (tathā) — andत्रातुम् (trātum) — to rescueपात्रत्वम् (pātratvam) — the state of being a worthy vesselब्राह्मणः (brāhmaṇaḥ) — the brāhmaṇaअर्हति (arhati) — deservesअन्नस्य (annasya) — of foodक्षुधितम् (kṣudhitam) — the hungry oneपात्रम् (pātram) — is the vesselनारी-नर-मय-आत्मकम् (nārī-nara-maya-ātmakam) — whether in the form of woman or man
२० ब्राह्मणं श्रेष्ठमाहूय यत्काले सुसमाहितम् । तदर्थं शब्दमर्थं वा सद्बोधकमभीष्टदम् ॥
brāhmaṇaṃ śreṣṭhamāhūya yatkāle susamāhitam | tadarthaṃ śabdamarthaṃ vā sadbodhakamabhīṣṭadam ||
उचित समय पर सुसमाहित श्रेष्ठ ब्राह्मण को बुलाकर उसके लिए यथोचित शब्द अथवा धन — सद्बोधक और अभीष्टदायक होता है।
Having called forth an excellent brahmin, well composed, at the proper time — a fitting word or wealth for him, good instruction, is what grants his desire.
ब्राह्मणम् (brāhmaṇam) — a brāhmaṇaश्रेष्ठम् (śreṣṭham) — excellentआहूय (āhūya) — having invitedयत्-काले (yat-kāle) — at the proper timeसु-समाहितम् (su-samāhitam) — well composedतत्-अर्थम् (tat-artham) — for that purposeशब्दम् (śabdam) — a wordअर्थम् (artham) — a substanceवा (vā) — orसत्-बोधकम् (sat-bodhakam) — conveying what is goodअभीष्ट-दम् (abhīṣṭa-dam) — granting what is desired
२१ इच्छावतः प्रदानं च सम्पूर्णफलदं विदुः । यत्प्रश्नानन्तरं दत्तं तदर्धफलदं विदुः ॥
icchāvataḥ pradānaṃ ca sampūrṇaphaladaṃ viduḥ | yatpraśnānantaraṃ dattaṃ tadardhaphaladaṃ viduḥ ||
इच्छा रखने वाले को [बिना माँगे] दिया गया दान सम्पूर्ण फल देने वाला जानना चाहिए; माँगने के बाद दिया गया दान आधा फल देने वाला जानना चाहिए।
Giving to one who desires [it, unasked,] they know grants the complete fruit; what is given after being asked, they know to grant half the fruit.
इच्छावतः (icchāvataḥ) — of one who himself wishes itप्रदानम् (pradānam) — the givingच (ca) — andसम्पूर्ण-फल-दम् (sampūrṇa-phala-dam) — giving the complete fruitविदुः (viduḥ) — they knowयत् (yat) — whatप्रश्न-अनन्तरम् (praśna-anantaram) — after being askedदत्तम् (dattam) — is givenतत् (tat) — thatअर्ध-फल-दम् (ardha-phala-dam) — gives half the fruitविदुः (viduḥ) — they know
२२ यत्सेवकाय दत्तं स्यात्तत्पादफलदं विदुः । जातिमात्रस्य विप्रस्य दीनवृत्तेर्द्विजर्षभाः ॥
yatsevakāya dattaṃ syāttatpādaphaladaṃ viduḥ | jātimātrasya viprasya dīnavṛtterdvijarṣabhāḥ ||
सेवक को दिया गया दान चौथाई फल देने वाला जानना चाहिए — हे द्विजश्रेष्ठो, यह उस ब्राह्मण के लिए है जो केवल जाति से ब्राह्मण है और दीन वृत्ति वाला है।
What is given to a servant, they know, grants a quarter of the fruit — O bulls among the twice-born, [this applies to] a brahmin by birth alone, of wretched livelihood.
यत् (yat) — whatसेवकाय (sevakāya) — to a servantदत्तम् (dattam) — givenस्यात् (syāt) — may beतत् (tat) — thatपाद-फल-दम् (pāda-phala-dam) — gives a quarter of the fruitविदुः (viduḥ) — they knowजाति-मात्रस्य (jāti-mātrasya) — of one who is a brāhmaṇa by birth aloneविप्रस्य (viprasya) — of the brāhmaṇaदीन-वृत्तेः (dīna-vṛtteḥ) — of wretched livelihoodद्विज-ऋषभाः (dvija-ṛṣabhāḥ) — O bulls among the twice-born
२३ दत्तमर्थं हि भोगाय भूर्लोके दशवार्षिकम् । वेदयुक्तस्य विप्रस्य स्वर्गे हि दशवार्षिकम् ॥
dattamarthaṃ hi bhogāya bhūrloke daśavārṣikam | vedayuktasya viprasya svarge hi daśavārṣikam ||
भोग के लिए दिया गया धन इस भूलोक में दस वर्ष तक भोग देने वाला होता है; वेदयुक्त विप्र को दिया गया धन स्वर्ग में दस वर्ष तक भोग देने वाला होता है।
Wealth given for enjoyment grants ten years' enjoyment in the earthly world; to a brahmin joined with the Veda, it grants ten years' enjoyment in heaven.
दत्तम् (dattam) — givenअर्थम् (artham) — wealthहि (hi) — indeedभोगाय (bhogāya) — for enjoymentभूः-लोके (bhūḥ-loke) — in the earthly worldदश-वार्षिकम् (daśa-vārṣikam) — for ten yearsवेद-युक्तस्य (veda-yuktasya) — of one versed in the Vedaविप्रस्य (viprasya) — of the brāhmaṇaस्वर्गे (svarge) — in heavenहि (hi) — indeedदश-वार्षिकम् (daśa-vārṣikam) — for ten years
२४ गायत्रीजपयुक्तस्य सत्ये हि दशवार्षिकम् । विष्णुभक्तस्य विप्रस्य दत्तं वैकुण्ठदं विदुः ॥
gāyatrījapayuktasya satye hi daśavārṣikam | viṣṇubhaktasya viprasya dattaṃ vaikuṇṭhadaṃ viduḥ ||
गायत्री-जप युक्त को दिया गया दान सत्यलोक में दस वर्ष तक फल देने वाला जानना चाहिए; विष्णुभक्त विप्र को दिया गया दान वैकुण्ठ को देने वाला जानना चाहिए।
To one joined with the recitation of the Gāyatrī, it grants ten years indeed in Satyaloka; what is given to a brahmin devoted to Viṣṇu, they know to grant Vaikuṇṭha.
गायत्री-जप-युक्तस्य (gāyatrī-japa-yuktasya) — of one devoted to the repetition of the Gāyatrīसत्ये (satye) — in Satyalokaहि (hi) — indeedदश-वार्षिकम् (daśa-vārṣikam) — for ten yearsविष्णु-भक्तस्य (viṣṇu-bhaktasya) — of a devotee of Viṣṇuविप्रस्य (viprasya) — of the brāhmaṇaदत्तम् (dattam) — what is givenवैकुण्ठ-दम् (vaikuṇṭha-dam) — grants Vaikuṇṭhaविदुः (viduḥ) — they know
२५ शिवभक्तस्य विप्रस्य दत्तं कैलासदं विदुः । तत्तल्लोकोपभोगार्थं सर्वेषां दानमिष्यते ॥
śivabhaktasya viprasya dattaṃ kailāsadaṃ viduḥ | tattallokopabhogārthaṃ sarveṣāṃ dānamiṣyate ||
शिवभक्त विप्र को दिया गया दान कैलास को देने वाला जानना चाहिए। उन-उन लोकों के उपभोग के लिए सबका दान अभीष्ट है।
What is given to a brahmin devoted to Śiva, they know to grant Kailāsa. For the enjoyment of each such world, giving is desired for all.
शिव-भक्तस्य (śiva-bhaktasya) — of a devotee of Śivaविप्रस्य (viprasya) — of the brāhmaṇaदत्तम् (dattam) — what is givenकैलास-दम् (kailāsa-dam) — grants Kailāsaविदुः (viduḥ) — they knowतत्-तत्-लोक-उपभोग-अर्थम् (tat-tat-loka-upabhoga-artham) — for the enjoyment of those respective worldsसर्वेषाम् (sarveṣām) — for allदानम् (dānam) — givingइष्यते (iṣyate) — is enjoined
२६ दशाङ्गमन्नं विप्रस्य भानुवारे ददन्नरः । परजन्मनि चारोग्यं दशवर्षं समश्नुते ॥
daśāṅgamannaṃ viprasya bhānuvāre dadannaraḥ | parajanmani cārogyaṃ daśavarṣaṃ samaśnute ||
जो पुरुष रविवार को ब्राह्मण को दशांग अन्न देता है, वह दूसरे जन्म में दस वर्ष तक आरोग्य पाता है।
A man who gives ten-limbed food to a brahmin on Sunday enjoys, in his next birth, health for ten years.
दश-अङ्गम् (daśa-aṅgam) — with its ten limbsअन्नम् (annam) — foodविप्रस्य (viprasya) — to a brāhmaṇaभानु-वारे (bhānu-vāre) — on Sundayददन् (dadan) — givingनरः (naraḥ) — a manपर-जन्मनि (para-janmani) — in the next birthच (ca) — andआरोग्यम् (ārogyam) — healthदश-वर्षम् (daśa-varṣam) — for ten yearsसमश्नुते (samaśnute) — enjoys
२७ बहुमानमथाह्वानमभ्यङ्गं पादसेवनम् । वासो गन्धाद्यर्चनं च घृतापूपरसोत्तरम् ॥
bahumānamathāhvānamabhyaṅgaṃ pādasevanam | vāso gandhādyarcanaṃ ca ghṛtāpūparasottaram ||
अत्यधिक सम्मान, फिर आह्वान, अभ्यंग, पादसेवन, वस्त्र, गन्धादि से पूजन, और घृतयुक्त पूए आदि रसयुक्त भोजन,
High regard, then invitation, anointing, tending the feet, cloth, worship with fragrance and the rest, and food ending with ghee-cakes and other dishes,
बहु-मानम् (bahu-mānam) — high regardअथ (atha) — thenआह्वानम् (āhvānam) — the invitationअभ्यङ्गम् (abhyaṅgam) — anointing with oilपाद-सेवनम् (pāda-sevanam) — the washing of the feetवासः (vāsaḥ) — clothingगन्ध-आदि-अर्चनम् (gandha-ādi-arcanam) — honouring with perfume and the restच (ca) — andघृत-अपूप-रस-उत्तरम् (ghṛta-apūpa-rasa-uttaram) — followed by ghee, cakes and juices
२८ षड्रसं व्यञ्जनं चैव ताम्बूलं दक्षिणोत्तरम् । नमश्चानुगमश्चैव स्वन्नदानं दशाङ्गकम् ॥
ṣaḍrasaṃ vyañjanaṃ caiva tāmbūlaṃ dakṣiṇottaram | namaścānugamaścaiva svannadānaṃ daśāṅgakam ||
षड्रस व्यंजन, ताम्बूल, दक्षिणा सहित, नमस्कार और अनुगमन — अपने अन्नदान सहित यही दशांग हैं।
six-flavoured curries, betel, [gift] with a fee, salutation, and finally accompanying [him as he leaves] — [these,] together with the giving of one's own food, are the ten limbs [of proper food-giving].
षड्-रसम् (ṣaḍ-rasam) — of the six flavoursव्यञ्जनम् (vyañjanam) — the savoury dishesच एव (ca eva) — andताम्बूलम् (tāmbūlam) — betelदक्षिणा-उत्तरम् (dakṣiṇā-uttaram) — followed by the feeनमः (namaḥ) — the salutationच (ca) — andअनुगमः (anugamaḥ) — escorting him on his wayच एव (ca eva) — andसु-अन्न-दानम् (su-anna-dānam) — the gift of good foodदश-अङ्गकम् (daśa-aṅgakam) — with ten limbs
२९ दशाङ्गमन्नं विप्रेभ्यो दशभ्यो वै ददन्नरः । अर्कवारे तथारोग्यं शतवर्षं समश्नुते ॥
daśāṅgamannaṃ viprebhyo daśabhyo vai dadannaraḥ | arkavāre tathārogyaṃ śatavarṣaṃ samaśnute ||
जो पुरुष रविवार को दस ब्राह्मणों को दशांग अन्न देता है, वह सौ वर्ष तक आरोग्य पाता है।
A man who gives ten-limbed food to ten brahmins on Sunday enjoys, likewise, health for a hundred years.
दश-अङ्गम् (daśa-aṅgam) — ten-limbedअन्नम् (annam) — foodविप्रेभ्यः (viprebhyaḥ) — to brāhmaṇasदशभ्यः (daśabhyaḥ) — to tenवै (vai) — indeedददन् (dadan) — givingनरः (naraḥ) — a manअर्क-वारे (arka-vāre) — on Sundayतथा (tathā) — likewiseआरोग्यम् (ārogyam) — healthशत-वर्षम् (śata-varṣam) — for a hundred yearsसमश्नुते (samaśnute) — enjoys
३० सोमवारादिवारेषु तत्तद्वारगुणं फलम् । अन्नदानस्य विज्ञेयं भूर्लोके परजन्मनि ॥
somavārādivāreṣu tattadvāraguṇaṃ phalam | annadānasya vijñeyaṃ bhūrloke parajanmani ||
सोमवार आदि वारों में अन्नदान का फल उस-उस वार के गुण के अनुसार भूलोक में दूसरे जन्म में जानना चाहिए।
On Monday and the other vāras, the fruit of food-giving is to be known as multiplied by the quality of each vāra, in the earthly world, in one's next birth.
सोम-वार-आदि-वारेषु (soma-vāra-ādi-vāreṣu) — on Monday and the other daysतत्-तत्-वार-गुणम् (tat-tat-vāra-guṇam) — multiplied by the quality of each dayफलम् (phalam) — the fruitअन्न-दानस्य (anna-dānasya) — of the gift of foodविज्ञेयम् (vijñeyam) — is to be understoodभूः-लोके (bhūḥ-loke) — in the earthly worldपर-जन्मनि (para-janmani) — in the next birth
३१ सप्तस्वपि च वारेषु दशभ्यश्च दशाङ्गकम् । अन्नं दत्त्वा शतं वर्षमारोग्यादिकमश्नुते ॥
saptasvapi ca vāreṣu daśabhyaśca daśāṅgakam | annaṃ dattvā śataṃ varṣamārogyādikamaśnute ||
और सातों वारों में दस-दस को दशांग अन्न देकर मनुष्य सौ वर्ष तक आरोग्यादि फल पाता है।
And on all seven vāras, having given ten-limbed food to ten [brahmins], one enjoys health and the rest for a hundred years.
सप्तसु अपि (saptasu api) — on all sevenच (ca) — andवारेषु (vāreṣu) — daysदशभ्यः (daśabhyaḥ) — to tenच (ca) — andदश-अङ्गकम् (daśa-aṅgakam) — the ten-limbedअन्नम् (annam) — foodदत्त्वा (dattvā) — having givenशतम् वर्षम् (śatam varṣam) — for a hundred yearsआरोग्य-आदिकम् (ārogya-ādikam) — health and the restअश्नुते (aśnute) — he enjoys
३२ एवं शतेभ्यो विप्रेभ्यो भानुवारे ददन्नरः । सहस्रवर्षमारोग्यं शर्वलोके समश्नुते ॥
evaṃ śatebhyo viprebhyo bhānuvāre dadannaraḥ | sahasravarṣamārogyaṃ śarvaloke samaśnute ||
इसी प्रकार सौ ब्राह्मणों को रविवार को दान देने वाला मनुष्य शर्वलोक में सहस्र वर्ष तक आरोग्य पाता है।
Likewise, a man who gives to a hundred brahmins on Sunday enjoys, in Śiva's world, health for a thousand years.
एवम् (evam) — thusशतेभ्यः (śatebhyaḥ) — to a hundredविप्रेभ्यः (viprebhyaḥ) — brāhmaṇasभानु-वारे (bhānu-vāre) — on Sundayददन् (dadan) — givingनरः (naraḥ) — a manसहस्र-वर्षम् (sahasra-varṣam) — for a thousand yearsआरोग्यम् (ārogyam) — healthशर्व-लोके (śarva-loke) — in the world of Śarvaसमश्नुते (samaśnute) — enjoys
३३ सहस्रेभ्यस्तथा दत्त्वाऽयुतवर्षं समश्नुते । एवं सोमादिवारेषु विज्ञेयं हि विपश्चिता ॥
sahasrebhyastathā dattvā'yutavarṣaṃ samaśnute | evaṃ somādivāreṣu vijñeyaṃ hi vipaścitā ||
इसी प्रकार सहस्र ब्राह्मणों को देकर मनुष्य दस सहस्र वर्ष तक फल पाता है; इसी प्रकार सोमवार आदि वारों में भी विद्वानों को जानना चाहिए।
Having given likewise to a thousand, one enjoys ten thousand years; thus, on Monday and the other vāras, it is to be known by the wise.
सहस्रेभ्यः (sahasrebhyaḥ) — to a thousandतथा (tathā) — likewiseदत्त्वा (dattvā) — having givenअयुत-वर्षम् (ayuta-varṣam) — for ten thousand yearsसमश्नुते (samaśnute) — he enjoys itएवम् (evam) — thusसोम-आदि-वारेषु (soma-ādi-vāreṣu) — on Monday and the other daysविज्ञेयम् (vijñeyam) — it is to be understoodहि (hi) — indeedविपश्चिता (vipaścitā) — by the discerning man
३४ भानुवारे सहस्राणां गायत्रीपूतचेतसाम् । अन्नं दत्त्वा सत्यलोके ह्यारोग्यादि समश्नुते ॥
bhānuvāre sahasrāṇāṃ gāyatrīpūtacetasām | annaṃ dattvā satyaloke hyārogyādi samaśnute ||
रविवार को गायत्री से पवित्रचित्त सहस्र ब्राह्मणों को अन्नदान करके मनुष्य सत्यलोक में आरोग्यादि पाता है।
On Sunday, having given food to a thousand of Gāyatrī-purified mind, one enjoys health and the rest in Satyaloka.
भानु-वारे (bhānu-vāre) — on Sundayसहस्राणाम् (sahasrāṇām) — of thousandsगायत्री-पूत-चेतसाम् (gāyatrī-pūta-cetasām) — whose minds are purified by the Gāyatrīअन्नम् (annam) — foodदत्त्वा (dattvā) — having givenसत्य-लोके (satya-loke) — in Satyalokaहि (hi) — indeedआरोग्य-आदि (ārogya-ādi) — health and the restसमश्नुते (samaśnute) — he enjoys
३५ अयुतानां तथा दत्त्वा विष्णुलोके समश्नुते । अन्नं दत्त्वा तु लक्षाणां रुद्रलोके समश्नुते ॥
ayutānāṃ tathā dattvā viṣṇuloke samaśnute | annaṃ dattvā tu lakṣāṇāṃ rudraloke samaśnute ||
दस सहस्र को देकर मनुष्य विष्णुलोक में फल पाता है; और एक लाख को अन्नदान करके रुद्रलोक में फल पाता है।
Having given likewise to ten thousand, one enjoys it in Viṣṇu's world; and having given food to a hundred thousand, one enjoys it in Rudra's world.
अयुतानाम् (ayutānām) — to tens of thousandsतथा (tathā) — likewiseदत्त्वा (dattvā) — having givenविष्णु-लोके (viṣṇu-loke) — in the world of Viṣṇuसमश्नुते (samaśnute) — he enjoys itअन्नम् (annam) — foodदत्त्वा (dattvā) — having givenतु (tu) — indeedलक्षाणाम् (lakṣāṇām) — to hundreds of thousandsरुद्र-लोके (rudra-loke) — in the world of Rudraसमश्नुते (samaśnute) — he enjoys it
३६ बालानां ब्रह्मबुद्ध्या हि देयं विद्यार्थिभिर्नरैः । यूनां च विष्णुबुद्ध्या हि पुत्रकामार्थिभिर्नरैः ॥
bālānāṃ brahmabuddhyā hi deyaṃ vidyārthibhirnaraiḥ | yūnāṃ ca viṣṇubuddhyā hi putrakāmārthibhirnaraiḥ ||
विद्या के इच्छुक पुरुषों को बालकों को ब्रह्मबुद्धि से दान देना चाहिए; पुत्र की कामना वाले पुरुषों को युवाओं को विष्णुबुद्धि से,
To children, giving should be made with the thought of Brahmā, by men who desire learning; and to the young, with the thought of Viṣṇu, by men who desire sons,
बालानाम् (bālānām) — to boysब्रह्म-बुद्ध्या (brahma-buddhyā) — regarding them as Brahmāहि (hi) — indeedदेयम् (deyam) — it should be givenविद्या-अर्थिभिः (vidyā-arthibhiḥ) — by those seeking learningनरैः (naraiḥ) — by menयूनाम् (yūnām) — to young menच (ca) — andविष्णु-बुद्ध्या (viṣṇu-buddhyā) — regarding them as Viṣṇuहि (hi) — indeedपुत्र-काम-अर्थिभिः (putra-kāma-arthibhiḥ) — by those desiring sonsनरैः (naraiḥ) — by men
३७ वृद्धानां रुद्रबुद्ध्या हि देयं ज्ञानार्थिभिर्नरैः । बालस्त्री भारतीबुद्ध्या बुद्धिकामैर्नरोत्तमैः ॥
vṛddhānāṃ rudrabuddhyā hi deyaṃ jñānārthibhirnaraiḥ | bālastrī bhāratībuddhyā buddhikāmairnarottamaiḥ ||
और ज्ञान के इच्छुक पुरुषों को वृद्धों को रुद्रबुद्धि से दान देना चाहिए। बुद्धि की कामना वाले श्रेष्ठ पुरुषों को बालिकाओं को सरस्वती-बुद्धि से देना चाहिए।
and to the aged, with the thought of Rudra, by men who desire knowledge; and to girls, with the thought of Sarasvatī, by the best of men who desire wisdom.
वृद्धानाम् (vṛddhānām) — to the agedरुद्र-बुद्ध्या (rudra-buddhyā) — regarding them as Rudraहि (hi) — indeedदेयम् (deyam) — it should be givenज्ञान-अर्थिभिः (jñāna-arthibhiḥ) — by those seeking knowledgeनरैः (naraiḥ) — by menबाल-स्त्री (bāla-strī) — a girlभारती-बुद्ध्या (bhāratī-buddhyā) — regarding her as Bhāratī (Sarasvatī)बुद्धि-कामैः (buddhi-kāmaiḥ) — by those desiring intelligenceनर-उत्तमैः (nara-uttamaiḥ) — by the best of men
३८ लक्ष्मीबुद्ध्या युवस्त्रीषु भोगकामैर्नरोत्तमैः । वृद्धासु पार्वतीबुद्ध्या देयमात्मार्थिभिर्जनैः ॥
lakṣmībuddhyā yuvastrīṣu bhogakāmairnarottamaiḥ | vṛddhāsu pārvatībuddhyā deyamātmārthibhirjanaiḥ ||
भोग की कामना वाले श्रेष्ठ पुरुषों को युवतियों में लक्ष्मी-बुद्धि से दान देना चाहिए; आत्मार्थी जनों को वृद्धाओं में पार्वती-बुद्धि से दान देना चाहिए।
To young women, with the thought of Lakṣmī, by the best of men who desire enjoyment; and to aged women, with the thought of Pārvatī, giving should be made by people who seek the self.
लक्ष्मी-बुद्ध्या (lakṣmī-buddhyā) — regarding them as Lakṣmīयुव-स्त्रीषु (yuva-strīṣu) — in the case of young womenभोग-कामैः (bhoga-kāmaiḥ) — by those desiring enjoymentनर-उत्तमैः (nara-uttamaiḥ) — by the best of menवृद्धासु (vṛddhāsu) — in the case of old womenपार्वती-बुद्ध्या (pārvatī-buddhyā) — regarding them as Pārvatīदेयम् (deyam) — it should be givenआत्म-अर्थिभिः (ātma-arthibhiḥ) — by those seeking the Selfजनैः (janaiḥ) — by people
३९ शिलवृत्त्योच्छवृत्त्या च गुरुदक्षिणयार्जितम् । शुद्धद्रव्यमिति प्राहुस्तत्पूर्णफलदं विदुः ॥
śilavṛttyocchavṛttyā ca gurudakṣiṇayārjitam | śuddhadravyamiti prāhustatpūrṇaphaladaṃ viduḥ ||
शिलवृत्ति, उञ्छवृत्ति और गुरुदक्षिणा से अर्जित धन को शुद्ध द्रव्य कहते हैं; इसे पूर्ण फल देने वाला जानना चाहिए।
What is earned by gleaning [fallen ears], by gathering [scattered grain], and as a guru's fee, they call pure wealth; they know it to grant full fruit.
शिल-वृत्त्या (śila-vṛttyā) — by gleaning fallen grainउञ्छ-वृत्त्या (uñcha-vṛttyā) — by gathering scattered earsच (ca) — andगुरु-दक्षिणया (guru-dakṣiṇayā) — by the fee given to a teacherअर्जितम् (arjitam) — earnedशुद्ध-द्रव्यम् (śuddha-dravyam) — pure substanceइति (iti) — thusप्राहुः (prāhuḥ) — they declareतत् (tat) — thatपूर्ण-फल-दम् (pūrṇa-phala-dam) — gives the full fruitविदुः (viduḥ) — they know
४० शुक्लप्रतिग्रहाद्दत्तं मध्यमं द्रव्यमुच्यते । कृषिवाणिज्यकोपेतमधमं द्रव्यमुच्यते ॥
śuklapratigrahāddattaṃ madhyamaṃ dravyamucyate | kṛṣivāṇijyakopetamadhamaṃ dravyamucyate ||
शुद्ध प्रतिग्रह से प्राप्त धन मध्यम द्रव्य कहलाता है; खेती और व्यापार से प्राप्त धन अधम द्रव्य कहलाता है।
What is given from a pure gift-acceptance is called middling wealth; what is joined with farming and trade is called lowest wealth.
शुक्ल-प्रतिग्रहात् (śukla-pratigrahāt) — from a pure acceptance of giftsदत्तम् (dattam) — what is givenमध्यमम् (madhyamam) — middlingद्रव्यम् (dravyam) — substanceउच्यते (ucyate) — is calledकृषि-वाणिज्यक-उपेतम् (kṛṣi-vāṇijyaka-upetam) — got by agriculture and tradeअधमम् (adhamam) — the lowestद्रव्यम् (dravyam) — substanceउच्यते (ucyate) — is called
४१ क्षत्रियाणां विशां चैव शौर्यवाणिज्यकार्जितम् । उत्तमं द्रव्यमित्याहुः शूद्राणां भृतकार्जितम् ॥
kṣatriyāṇāṃ viśāṃ caiva śauryavāṇijyakārjitam | uttamaṃ dravyamityāhuḥ śūdrāṇāṃ bhṛtakārjitam ||
क्षत्रियों के शौर्य से और वैश्यों के व्यापार से अर्जित, तथा शूद्रों के वेतन से अर्जित धन को उत्तम द्रव्य कहा गया है।
What is earned by the valour of kṣatriyas and by the trade of vaiśyas, and what is earned by the wages of śūdras, they call excellent wealth [for each, in their own kind].
क्षत्रियाणाम् (kṣatriyāṇām) — of kṣatriyasविशाम् (viśām) — of vaiśyasच एव (ca eva) — andशौर्य-वाणिज्यक-अर्जितम् (śaurya-vāṇijyaka-arjitam) — earned by valour and by tradeउत्तमम् (uttamam) — the bestद्रव्यम् (dravyam) — substanceइति (iti) — thusआहुः (āhuḥ) — they sayशूद्राणाम् (śūdrāṇām) — of śūdrasभृतक-अर्जितम् (bhṛtaka-arjitam) — earned by service for wages
४२ स्त्रीणां धर्मार्थिनां द्रव्यं पैतृकं भर्तृकं तथा । गवादीनां द्वादशानां चैत्रादिषु यथाक्रमम् ॥
strīṇāṃ dharmārthināṃ dravyaṃ paitṛkaṃ bhartṛkaṃ tathā | gavādīnāṃ dvādaśānāṃ caitrādiṣu yathākramam ||
धर्म चाहने वाली स्त्रियों के लिए पिता और पति से प्राप्त धन ही उत्तम द्रव्य है। गौ आदि बारह वस्तुओं का चैत्र आदि बारह महीनों में यथाक्रम,
For women who seek dharma, wealth [received] from father or from husband [is their proper wealth for giving]. Of the twelve — the cow and the rest — in Caitra and the other months, in due order,
स्त्रीणाम् (strīṇām) — of womenधर्म-अर्थिनाम् (dharma-arthinām) — who seek meritद्रव्यम् (dravyam) — the substanceपैतृकम् (paitṛkam) — from the fatherभर्तृकम् (bhartṛkam) — from the husbandतथा (tathā) — likewiseगो-आदीनाम् (go-ādīnām) — of cows and the restद्वादशानाम् (dvādaśānām) — of the twelveचैत्र-आदिषु (caitra-ādiṣu) — in Caitra and the following monthsयथा-क्रमम् (yathā-kramam) — in due order
४३ सम्भूय वा पुण्यकाले दद्यादिष्टसमृद्धये । गोभूतिलहिरण्याज्यवासोधान्यगुडानि च ॥
sambhūya vā puṇyakāle dadyādiṣṭasamṛddhaye | gobhūtilahiraṇyājyavāsodhānyaguḍāni ca ||
अथवा एकत्रित करके पुण्यकाल में अपनी अभीष्ट सिद्धि के लिए दान करे — गौ, भूमि, तिल, सुवर्ण, घी, वस्त्र, धान्य, गुड़,
or, gathering them together, one should give at a holy time, for the flourishing of one's aim — a cow, land, sesame, gold, ghee, cloth, grain, and jaggery,
सम्भूय (sambhūya) — togetherवा (vā) — orपुण्य-काले (puṇya-kāle) — at a holy timeदद्यात् (dadyāt) — let him giveइष्ट-समृद्धये (iṣṭa-samṛddhaye) — for the increase of what he desiresगो-भू-तिल-हिरण्य-आज्य-वासः-धान्य-गुडानि (go-bhū-tila-hiraṇya-ājya-vāsaḥ-dhānya-guḍāni) — cow, land, sesame, gold, ghee, cloth, grain and jaggeryच (ca) — and
४४ रौप्यं लवणकूष्माण्डं कन्या द्वादशकं तथा । गोदानाद्दत्तगव्येन गोमयेनोपकारिणा ॥
raupyaṃ lavaṇakūṣmāṇḍaṃ kanyā dvādaśakaṃ tathā | godānāddattagavyena gomayenopakāriṇā ||
चाँदी, नमक, कूष्माण्ड (कुम्हड़ा) और कन्या — ये बारह वस्तुएँ हैं। गोदान से दिए गए उपकारी गव्य और गोबर से,
silver, salt, a pumpkin, and a maiden — these are the twelve. By the giving of a cow — by the beneficial cow-products and cow-dung given with it —
रौप्यम् (raupyam) — silverलवण-कूष्माण्डम् (lavaṇa-kūṣmāṇḍam) — salt and pumpkinकन्या (kanyā) — a maidenद्वादशकम् (dvādaśakam) — the set of twelveतथा (tathā) — likewiseगो-दानात् (go-dānāt) — by the gift of a cowदत्त-गव्येन (datta-gavyena) — by the cow-products givenगोमयेन (gomayena) — by the cow-dungउपकारिणा (upakāriṇā) — which is of service
४५ धनधान्याद्याश्रितानां दुरितानां निवारणम् । जलस्नेहाद्याश्रितानां दुरितानां तु गोजलैः ॥
dhanadhānyādyāśritānāṃ duritānāṃ nivāraṇam | jalasnehādyāśritānāṃ duritānāṃ tu gojalaiḥ ||
धन-धान्य आदि में आश्रित पापों का निवारण होता है; और जल-तेल आदि में आश्रित पापों का निवारण गोमूत्र से होता है।
the removal of sins lodged in wealth, grain and the like [is achieved]; and of sins lodged in water, oil and the like, by the cow's water [urine].
धन-धान्य-आदि-आश्रितानाम् (dhana-dhānya-ādi-āśritānām) — of the sins that cling to wealth, grain and the restदुरितानाम् (duritānām) — of the evilsनिवारणम् (nivāraṇam) — the warding offजल-स्नेह-आदि-आश्रितानाम् (jala-sneha-ādi-āśritānām) — of those clinging to water, oil and the restदुरितानाम् (duritānām) — of the evilsतु (tu) — indeedगो-जलैः (go-jalaiḥ) — by the waters of the cow
४६ कायिकादित्रयाणां तु क्षीरदध्याज्यकैस्तथा । तथा तेषां च पुष्टिश्च विज्ञेया हि विपश्चिता ॥
kāyikāditrayāṇāṃ tu kṣīradadhyājyakaistathā | tathā teṣāṃ ca puṣṭiśca vijñeyā hi vipaścitā ||
और शरीर आदि से सम्बन्धित तीनों प्रकार के पापों का दूध, दही और घी से निवारण होता है; तथा इनकी पुष्टि भी विद्वानों को जाननी चाहिए।
And of the three — bodily [sins] and the rest — by the cow's milk, curd, and ghee; and likewise the nourishment of these [three kinds of merit] is to be known by the wise.
कायिक-आदि-त्रयाणाम् (kāyika-ādi-trayāṇām) — of the three, bodily and the restतु (tu) — indeedक्षीर-दधि-आज्यकैः (kṣīra-dadhi-ājyakaiḥ) — by milk, curds and gheeतथा (tathā) — likewiseतथा (tathā) — and soतेषाम् (teṣām) — of themच (ca) — andपुष्टिः (puṣṭiḥ) — the nourishingच (ca) — andविज्ञेया (vijñeyā) — is to be understoodहि (hi) — indeedविपश्चिता (vipaścitā) — by the discerning
४७ भूदानं तु प्रतिष्ठार्थमिह चामुत्र च द्विजाः । तिलदानं बलार्थं हि सदा मृत्युजयं विदुः ॥
bhūdānaṃ tu pratiṣṭhārthamiha cāmutra ca dvijāḥ | tiladānaṃ balārthaṃ hi sadā mṛtyujayaṃ viduḥ ||
हे द्विजो, भूदान इहलोक और परलोक दोनों में प्रतिष्ठा के लिए है; तिलदान बल के लिए है, और उसे सदा मृत्युंजय जानना चाहिए।
The gift of land, twice-born, is for establishment both here and hereafter; the gift of sesame is for strength, and they know it always to conquer death.
भू-दानम् (bhū-dānam) — the gift of landतु (tu) — indeedप्रतिष्ठा-अर्थम् (pratiṣṭhā-artham) — for standing and reputeइह (iha) — hereच (ca) — andअमुत्र (amutra) — hereafterच (ca) — andद्विजाः (dvijāḥ) — O twice-born onesतिल-दानम् (tila-dānam) — the gift of sesameबल-अर्थम् (bala-artham) — for strengthहि (hi) — indeedसदा (sadā) — alwaysमृत्यु-जयम् (mṛtyu-jayam) — the conquest of deathविदुः (viduḥ) — they know
४८ हिरण्यं जाठराग्नेस्तु वृद्धिदं वीर्यदं तथा । आज्यं पुष्टिकरं विद्याद्वस्त्रमायुष्करं विदुः ॥
hiraṇyaṃ jāṭharāgnestu vṛddhidaṃ vīryadaṃ tathā | ājyaṃ puṣṭikaraṃ vidyādvastramāyuṣkaraṃ viduḥ ||
सुवर्ण जठराग्नि की वृद्धि और वीर्य देने वाला है; घी को पुष्टिकारक जानना चाहिए, और वस्त्र को आयुष्कर जानना चाहिए।
Gold is for the increase of the digestive fire, and likewise for the giving of vigour; ghee is to be known as nourishing; cloth, they know, gives longevity.
हिरण्यम् (hiraṇyam) — goldजाठर-अग्नेः (jāṭhara-agneḥ) — of the digestive fireतु (tu) — indeedवृद्धि-दम् (vṛddhi-dam) — increasingवीर्य-दम् (vīrya-dam) — giving vigourतथा (tathā) — likewiseआज्यम् (ājyam) — gheeपुष्टि-करम् (puṣṭi-karam) — nourishingविद्यात् (vidyāt) — one should knowवस्त्रम् (vastram) — clothआयुष्-करम् (āyuṣ-karam) — life-prolongingविदुः (viduḥ) — they know
४९ धान्यमन्नसमृद्ध्यर्थं मधुराहारदं गुडम् । रौप्यं रेतोऽभिवृद्ध्यर्थं षड्रसार्थं तु लावणम् ॥
dhānyamannasamṛddhyarthaṃ madhurāhāradaṃ guḍam | raupyaṃ reto'bhivṛddhyarthaṃ ṣaḍrasārthaṃ tu lāvaṇam ||
धान्य अन्न की समृद्धि के लिए है, गुड़ मधुर भोजन देने वाला है; चाँदी वीर्य की वृद्धि के लिए है, और लवण षड्रस के लिए है।
Grain is for the increase of food; jaggery gives sweet food; silver is for the increase of seed; and salt is for [the giving of] the six flavours.
धान्यम् (dhānyam) — grainअन्न-समृद्धि-अर्थम् (anna-samṛddhi-artham) — for abundance of foodमधुर-आहार-दम् (madhura-āhāra-dam) — giving sweet fareगुडम् (guḍam) — jaggeryरौप्यम् (raupyam) — silverरेतः-अभिवृद्धि-अर्थम् (retaḥ-abhivṛddhi-artham) — for the increase of virile seedषड्-रस-अर्थम् (ṣaḍ-rasa-artham) — for the six flavoursतु (tu) — indeedलावणम् (lāvaṇam) — salt
५० सर्वं सर्वसमृद्ध्यर्थं कूष्माण्डं पुष्टिदं विदुः । प्राप्तिदं सर्वभोगानामिह चामुत्र च द्विजाः ॥
sarvaṃ sarvasamṛddhyarthaṃ kūṣmāṇḍaṃ puṣṭidaṃ viduḥ | prāptidaṃ sarvabhogānāmiha cāmutra ca dvijāḥ ||
सब वस्तुएँ सर्वसमृद्धि के लिए हैं; कूष्माण्ड को पुष्टिदायक जानना चाहिए। हे द्विजो, यह इहलोक और परलोक में सब भोगों की प्राप्ति कराने वाला है।
All these are for the flourishing of everything; the pumpkin they know to be nourishing; [a maiden's gift] gives the attainment of every enjoyment, here and hereafter, twice-born.
सर्वम् (sarvam) — all of itसर्व-समृद्धि-अर्थम् (sarva-samṛddhi-artham) — for all-round abundanceकूष्माण्डम् (kūṣmāṇḍam) — the pumpkinपुष्टि-दम् (puṣṭi-dam) — nourishingविदुः (viduḥ) — they knowप्राप्ति-दम् (prāpti-dam) — bestowing the attainmentसर्व-भोगानाम् (sarva-bhogānām) — of all enjoymentsइह (iha) — hereच (ca) — andअमुत्र (amutra) — hereafterच (ca) — andद्विजाः (dvijāḥ) — O twice-born ones
५१ यावज्जीवनमुक्तं हि कन्यादानं तु भोगदम् । पनसाम्रकपित्थानां वृक्षाणां फलमेव च ॥
yāvajjīvanamuktaṃ hi kanyādānaṃ tu bhogadam | panasāmrakapitthānāṃ vṛkṣāṇāṃ phalameva ca ||
कन्यादान को आजीवन भोग देने वाला कहा गया है। तथा कटहल, आम, कैथ आदि वृक्षों का फल ही,
The gift of a maiden is declared to give enjoyment for as long as life lasts. And [one should give] the fruit of trees such as the jackfruit, the mango, the wood-apple,
यावत्-जीवनम् (yāvat-jīvanam) — lasting as long as lifeउक्तम् (uktam) — is declaredहि (hi) — indeedकन्या-दानम् (kanyā-dānam) — the giving of a daughter in marriageतु (tu) — indeedभोग-दम् (bhoga-dam) — giving enjoymentपनस-आम्र-कपित्थानाम् (panasa-āmra-kapitthānām) — of jackfruit, mango and wood-appleवृक्षाणाम् (vṛkṣāṇām) — of treesफलम् (phalam) — the fruitएव च (eva ca) — as well
५२ कदल्याद्यौषधीनां च फलं गुल्मोद्भवं तथा । माषादीनां च मुद्गानां फलं शाकादिकं तथा ॥
kadalyādyauṣadhīnāṃ ca phalaṃ gulmodbhavaṃ tathā | māṣādīnāṃ ca mudgānāṃ phalaṃ śākādikaṃ tathā ||
और केला आदि ओषधियों का फल तथा गुल्म से उत्पन्न फल भी, और उड़द-मूँग आदि का फल तथा शाक आदि भी —
and the fruit of the plantain and other herbs, and likewise what grows from a shrub; and the produce of black gram, green gram and the like, and vegetables and the rest likewise —
कदली-आदि-औषधीनाम् (kadalī-ādi-auṣadhīnām) — of the plantain and other herbsच (ca) — andफलम् (phalam) — the fruitगुल्म-उद्भवम् (gulma-udbhavam) — borne on shrubsतथा (tathā) — likewiseमाष-आदीनाम् (māṣa-ādīnām) — of black gram and the restच (ca) — andमुद्गानाम् (mudgānām) — of green gramफलम् (phalam) — the produceशाक-आदिकम् (śāka-ādikam) — vegetables and the restतथा (tathā) — likewise
५३ मरीचिसर्षपाद्यानां शाकोपकरणं तथा । यदृतौ यत्फलं सिद्धं तद्देयं हि विपश्चिता ॥
marīcisarṣapādyānāṃ śākopakaraṇaṃ tathā | yadṛtau yatphalaṃ siddhaṃ taddeyaṃ hi vipaścitā ||
और मिर्च, सरसों आदि शाक के उपकरण भी — जिस ऋतु में जो फल पके, वही विद्वानों को देना चाहिए।
and pepper, mustard and other vegetable seasonings likewise — whatever fruit ripens in whatever season, that indeed should be given by the wise.
मरीचि-सर्षप-आद्यानाम् (marīci-sarṣapa-ādyānām) — of pepper, mustard and the restशाक-उपकरणम् (śāka-upakaraṇam) — the seasonings for vegetablesतथा (tathā) — likewiseयत्-ऋतौ (yat-ṛtau) — in whatever seasonयत्-फलम् (yat-phalam) — whatever produceसिद्धम् (siddham) — has ripenedतत् (tat) — thatदेयम् (deyam) — should be givenहि (hi) — indeedविपश्चिता (vipaścitā) — by the discerning
५४ श्रोत्रादीन्द्रियतृप्तिश्च सदा देया विपश्चिता । शब्दादिदशभोगार्थं दिगादीनां च तुष्टिदा ॥
śrotrādīndriyatṛptiśca sadā deyā vipaścitā | śabdādidaśabhogārthaṃ digādīnāṃ ca tuṣṭidā ||
और श्रोत्र आदि इन्द्रियों की तृप्ति विद्वानों को सदा देनी चाहिए, शब्दादि दस भोगों के लिए, तथा यह दिशा आदि देवताओं को भी सन्तुष्ट करने वाली है।
And the satisfaction of the organs beginning with the ear should always be given by the wise, for the enjoyment of sound and the other ten objects, and it is satisfying to direction and the other [presiding deities].
श्रोत्र-आदि-इन्द्रिय-तृप्तिः (śrotra-ādi-indriya-tṛptiḥ) — the satisfying of the ear and the other sensesच (ca) — andसदा (sadā) — alwaysदेया (deyā) — is to be givenविपश्चिता (vipaścitā) — by the discerningशब्द-आदि-दश-भोग-अर्थम् (śabda-ādi-daśa-bhoga-artham) — for the ten enjoyments beginning with soundदिक्-आदीनाम् (dik-ādīnām) — of the quarters and the restच (ca) — andतुष्टि-दा (tuṣṭi-dā) — it gives satisfaction
५५ वेदशास्त्रं समादाय बुद्ध्वा गुरुमुखात्स्वयम् । कर्मणां फलमस्तीति बुद्धिरास्तिक्यमुच्यते ॥
vedaśāstraṃ samādāya buddhvā gurumukhātsvayam | karmaṇāṃ phalamastīti buddhirāstikyamucyate ||
वेद-शास्त्र को ग्रहण करके, गुरु के मुख से अथवा स्वयं समझकर, "कर्मों का फल अवश्य है" — यह बुद्धि आस्तिक्य कहलाती है।
Having received the Veda and the scriptures, and having understood, from the guru's mouth or by oneself, that "there is a fruit of actions" — this conviction is called āstikya, faith in what is.
वेद-शास्त्रम् (veda-śāstram) — the Vedic scriptureसमादाय (samādāya) — having taken upबुद्ध्वा (buddhvā) — having understoodगुरु-मुखात् (guru-mukhāt) — from the teacher’s mouthस्वयम् (svayam) — oneselfकर्मणाम् (karmaṇām) — of actsफलम् अस्ति (phalam asti) — there is a fruitइति (iti) — thusबुद्धिः (buddhiḥ) — the convictionआस्तिक्यम् (āstikyam) — faith in the scripturesउच्यते (ucyate) — is called
५६ बन्धुराजभयाद् बुद्धिः श्रद्धा सा च कनीयसी । सर्वाभावे दरिद्रस्तु वाचा वा कर्मणा यजेत् ॥
bandhurājabhayād buddhiḥ śraddhā sā ca kanīyasī | sarvābhāve daridrastu vācā vā karmaṇā yajet ||
2
भाई-बन्धु अथवा राजा के भय से जो बुद्धि होती है, वह श्रद्धा कनिष्ठ है। सब वस्तुओं के अभाव में दरिद्र पुरुष वाणी अथवा कर्म से यजन करे।
The conviction that comes from fear of kin or king — that faith is the lesser kind. When all [means] are lacking, a poor man should sacrifice by speech or by act.
बन्धु-राज-भयात् (bandhu-rāja-bhayāt) — out of fear of kinsmen or the kingबुद्धिः (buddhiḥ) — the convictionश्रद्धा (śraddhā) — faithसा (sā) — thatच (ca) — andकनीयसी (kanīyasī) — is the lesserसर्व-अभावे (sarva-abhāve) — in the absence of everythingदरिद्रः (daridraḥ) — the poor manतु (tu) — indeedवाचा (vācā) — by speechवा (vā) — orकर्मणा (karmaṇā) — by actयजेत् (yajet) — let him worship
५७ वाचिकं यजनं विद्यान्मन्त्रस्तोत्रजपादिकम् । तीर्थयात्रा व्रताद्यं हि कायिकं यजनं विदुः ॥
vācikaṃ yajanaṃ vidyānmantrastotrajapādikam | tīrthayātrā vratādyaṃ hi kāyikaṃ yajanaṃ viduḥ ||
4
मन्त्र, स्तोत्र, जप आदि को वाचिक यजन जानना चाहिए; तीर्थयात्रा, व्रत आदि को कायिक यजन जानना चाहिए।
One should know verbal sacrifice as mantra, hymn, recitation and the rest; pilgrimage, the taking of vows and the rest, they know as bodily sacrifice.
वाचिकम् (vācikam) — verbalयजनम् (yajanam) — worshipविद्यात् (vidyāt) — one should know asमन्त्र-स्तोत्र-जप-आदिकम् (mantra-stotra-japa-ādikam) — mantra, hymn, repetition and the restतीर्थ-यात्रा (tīrtha-yātrā) — pilgrimageव्रत-आद्यम् (vrata-ādyam) — vows and the restहि (hi) — indeedकायिकम् (kāyikam) — bodilyयजनम् (yajanam) — worshipविदुः (viduḥ) — they know
५८ येन केनाप्युपायेन ह्यल्पं वा यदि वा बहु । देवतार्पणबुद्ध्या च कृतं भोगाय कल्पते ॥
yena kenāpyupāyena hyalpaṃ vā yadi vā bahu | devatārpaṇabuddhyā ca kṛtaṃ bhogāya kalpate ||
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जिस किसी भी उपाय से, थोड़ा हो या बहुत, देवतार्पण की बुद्धि से किया गया कर्म भोग के लिए समर्थ होता है।
By whatever means, whether little or much, what is done with the thought of an offering to the deity serves for [future] enjoyment.
येन केन अपि (yena kena api) — by whateverउपायेन (upāyena) — meansहि (hi) — indeedअल्पम् (alpam) — littleवा (vā) — orयदि वा (yadi vā) — or elseबहु (bahu) — muchदेवता-अर्पण-बुद्ध्या (devatā-arpaṇa-buddhyā) — with the thought of offering it to the deityच (ca) — andकृतम् (kṛtam) — doneभोगाय (bhogāya) — to enjoymentकल्पते (kalpate) — conduces
५९ तपश्चर्या च दानं च कर्तव्यमुभयं सदा । प्रतिश्रयं प्रदातव्यं स्ववर्णं गुणशोभितम् ॥
tapaścaryā ca dānaṃ ca kartavyamubhayaṃ sadā | pratiśrayaṃ pradātavyaṃ svavarṇaṃ guṇaśobhitam ||
तपश्चर्या और दान — दोनों सदा करने चाहिए; तथा गुणों से सुशोभित, अपने वर्ण के अनुरूप निवास-स्थान देना चाहिए।
Austerity and giving, both should always be done; and lodging should be given, suited to one's own kind, adorned with good qualities.
तपः-चर्या (tapaḥ-caryā) — the practice of austerityच (ca) — andदानम् (dānam) — givingच (ca) — andकर्तव्यम् (kartavyam) — should be doneउभयम् (ubhayam) — bothसदा (sadā) — alwaysप्रतिश्रयम् (pratiśrayam) — a shelterप्रदातव्यम् (pradātavyam) — should be givenस्व-वर्णम् (sva-varṇam) — to one’s own classगुण-शोभितम् (guṇa-śobhitam) — adorned with good qualities
६० देवानां तृप्तयेऽत्यर्थं सर्वभोगप्रदं बुधैः । इहामुत्रोत्तमं जन्म सदा भोगं लभेद् बुधः । ईश्वरार्पणबुद्ध्या हि कृत्वा मोक्षफलं लभेत् ॥
devānāṃ tṛptaye'tyarthaṃ sarvabhogapradaṃ budhaiḥ | ihāmutrottamaṃ janma sadā bhogaṃ labhed budhaḥ | īśvarārpaṇabuddhyā hi kṛtvā mokṣaphalaṃ labhet ||
देवताओं की अत्यन्त तृप्ति के लिए सर्वभोगप्रद दान करने से विद्वान् इहलोक-परलोक में सदा उत्तम जन्म और भोग पाता है; और ईश्वरार्पण-बुद्धि से किया गया वही दान मोक्षफल देता है।
[Giving] made with a view to the utmost satisfaction of the gods, all-enjoyment-giving, by the wise — a wise man ever obtains an excellent birth and enjoyment, here and hereafter; and doing it with the thought of an offering to the Lord, he obtains the fruit of release.
देवानाम् (devānām) — of the godsतृप्तये (tṛptaye) — for the satisfactionअत्यर्थम् (atyartham) — exceedinglyसर्व-भोग-प्रदम् (sarva-bhoga-pradam) — granting every enjoymentबुधैः (budhaiḥ) — by the wiseइह (iha) — hereअमुत्र (amutra) — hereafterउत्तमम् जन्म (uttamam janma) — an excellent birthसदा (sadā) — alwaysभोगम् (bhogam) — enjoymentलभेत् (labhet) — he would obtainबुधः (budhaḥ) — the wise manईश्वर-अर्पण-बुद्ध्या (īśvara-arpaṇa-buddhyā) — with the thought of offering it to the Lordहि (hi) — indeedकृत्वा (kṛtvā) — having done itमोक्ष-फलम् (mokṣa-phalam) — the fruit of liberationलभेत् (labhet) — he obtains
६१ य इमं पठतेऽध्यायं यः शृणोति सदा नरः । तस्य वै धर्मबुद्धिश्च ज्ञानसिद्धिः प्रजायते ॥
ya imaṃ paṭhate'dhyāyaṃ yaḥ śṛṇoti sadā naraḥ | tasya vai dharmabuddhiśca jñānasiddhiḥ prajāyate ||
जो मनुष्य इस अध्याय का सदा पाठ करता या सुनता है, उसमें धर्मबुद्धि तथा ज्ञानसिद्धि उत्पन्न होती है।
Whatever man always recites this chapter, or hears it, in him arises a mind for dharma, and the accomplishment of knowledge.
यः (yaḥ) — whoइमम् (imam) — thisपठते (paṭhate) — recitesअध्यायम् (adhyāyam) — chapterयः (yaḥ) — whoशृणोति (śṛṇoti) — hears itसदा (sadā) — constantlyनरः (naraḥ) — a manतस्य (tasya) — for himवै (vai) — indeedधर्म-बुद्धिः (dharma-buddhiḥ) — a mind set on dharmaच (ca) — andज्ञान-सिद्धिः (jñāna-siddhiḥ) — the attainment of knowledgeप्रजायते (prajāyate) — arises
इति श्रीशिवमहापुराणे प्रथमायां विद्येश्वरसंहितायां देशकालपात्रादिवर्णनं नाम पञ्चदशोऽध्यायः ॥ १५ ॥
Here ends the fifteenth chapter — “The Account of Place, Time, Recipient and the Rest” — in the first Saṃhitā, that of Vidyeśvara, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की प्रथम विद्येश्वर संहिता में “देश-काल-पात्र आदिका वर्णन” नामक पन्द्रहवाँ अध्याय समाप्त हुआ।