Vayu Purana

कारस्कराः पुलिन्दाश्च तथान्धशबरादय। पीत्वा चापोभूतिलये गत्वा चैव युगन्धराम् ।। १६.

Those who are robbers, Pulindas, and also Andhas and Shabaras, after drinking water at the place of excretion or going to the Yugandhara mountains—

सिन्धोरुत्तरपर्य्यन्तं तथा दिव्यन्तरे शतम्। पापदेशाश्च ये केचित्पापरध्युषिता जनैः ।। १६.

To the northern boundary of the Sindhu and also to the region called Divyantara, and all those sinful places inhabited by wicked people—

शिष्टैश्च वर्जिता ये च ब्राह्मणैर्वेदपारगैः। गत्वा देशानपुण्यांस्तु कृत्स्नं पापं समश्नुते ।। १६.

And those places avoided by the virtuous and by Brahmins learned in the Vedas—by going to such impure regions, one acquires all sin.

मनोव्यक्तिरथाग्निश्च काले चैवोपलेपनम्। विख्यापनञ्च शौचानां नित्यमज्ञानमेव च ।। १६.

Mental impurity, fire, time, and smearing are also known as means of purification; but ignorance of these rules is always present.

अतोन्यथा तु यः कुर्य्यान्मोहाच्छौचस्य सङ्करम्। पिशाचान् यातुधानांश्च फलं गच्छत्यसंशयम् ।। १६.

But whoever, out of delusion, performs impurity contrary to these rules, undoubtedly attains the result of demons and evil spirits.

शौचमश्रद्दधानश्च म्लेच्छजातिषु जायते। अयज्ञाश्चैव पापो वा तिर्य्यग्योनिगतोऽपि वा ।। १६.

A person lacking purity and faith is born among foreign peoples; one who does not perform sacrifices, or who is sinful, or who enters the womb of animals.

शौचेन मोक्षं कुर्वाणः स्वर्गवासी भवेन्नरः। शुचिकामा हि देवा वै देवैरेतदुदाहृतम् ।। १६.

By purity, a man attains liberation and dwells in heaven; for the gods are indeed fond of purity—this is declared by the gods themselves.

बीभत्समशुचिञ्चैव वर्जयन्ति सुराः सदा। त्रीणि शौचानि कुर्वन्ति न्यायतः शुभकर्मणः ।। १६.

The gods always avoid what is repulsive and impure; those who act righteously perform three kinds of purity.

ब्रह्मण्यायातिथेयाय शौचयुक्ताय धीमते। पितृभक्ताय दान्ताय सानुक्रोशाय च द्विजाः ।। १६.

To one devoted to Brahman, to guests, to one endowed with purity and wisdom, to one devoted to ancestors, self-controlled, and compassionate—the twice-born offer (oblations).

तैस्तैः प्रीताः प्रयच्छन्ति पितरो योगवर्द्धनाः। मनसा कांक्षितान् कामांस्त्रैलोक्यप्रभवानिति ।। १६.

Pleased by such persons, the ancestors, who increase yoga, grant the desired wishes of the mind, those that hold sway over the three worlds.

अहो धीमंस्त्वया सूत श्राद्धकल्पस्तु कीर्तितः। श्रुतो नः श्राद्धकल्पो वै ऋषिभिः परिकीर्तितः ।। १७.

O Sūta, how wise you are! The procedure for śrāddha has been described; we have heard the śrāddha procedure as proclaimed by the sages.

अतीव विस्तरो यस्य विशेषेण प्रकीर्तितः। वद शेषं महाप्राज्ञ ऋषेस्तस्य यथामतम् ।। १७.

Its details have been explained at great length; now, O most wise one, tell the remainder as understood by the sage.

कीर्तयिष्यामि ते विप्रा ऋषेस्तस्य मतन्तु तत्। श्राद्धं प्रति महाभागास्तन्मे श्रृणुत विस्तरात् ।। १७.

O brāhmaṇas, I will recount to you the opinion of that sage regarding śrāddha; listen to me in detail, O highly fortunate ones.

उक्तं श्राद्धं मया पूर्वं विधिश्च श्राद्धकर्म्मणि। परिशिष्टं प्रवक्ष्यामि ब्राह्मणानां यथाक्रमम् ।। १७.

I have previously spoken of śrāddha and the proper procedure for the śrāddha rite; now I will explain what remains, in due order, concerning the brāhmaṇas.

न मीमांस्याः सदा विप्राः पवित्रं ह्येतदुत्तमम्। दैवे पित्र्ये च सततं श्रूयते वै परीक्षणम् ।। १७.

Brāhmaṇas should never doubt this, for it is supremely pure; examination is always prescribed in both divine and ancestral rites.

यस्मिन् दोषाः प्रदृश्येरन् सद्भिर्वा वर्जितस्तु यः। जानीयाद्वापि संवासाद्वर्ज्जयेत्तं प्रयत्नतः ।। १७.

If faults are seen in someone, or if he is avoided by the virtuous, or if one knows by association—he should be carefully avoided.

अविज्ञातं द्विजं श्राद्धे परीक्षेत सदा बुधः । सिद्धा हि विप्ररूपेण चरन्ति पृथिवीमिमाम् ।। १७.

A wise person should always examine an unknown brāhmaṇa at a śrāddha; for perfected beings, assuming the form of brāhmaṇas, roam this earth.

तस्मादतिथिमायान्तमभिगच्छेत् कृताञ्जलिः। पूजयेच्चापि पाद्येन पादाभ्यञ्जनभोजनैः ।। १७.

Therefore, one should approach a guest who arrives, with joined palms, and honor him with water for washing the feet, anointing the feet, and food.

उर्वीं सागरपर्यन्तां देवा योगेश्वरास्तथा। नाना रूपैश्चरन्त्येते प्रजा धर्म्मेण पालयन् ।। १७.

The gods and masters of yoga, in various forms, roam this earth up to the ocean's edge, protecting the people with righteousness.

अर्चयित्वा ततो दद्याद्विप्रायातिथये नरः। व्यञ्जनानि च भक्ष्याणि फलं तेषां तथैव च ।। १७.

After honoring him, a man should give to the brāhmaṇa guest condiments, eatables, and likewise fruit for them.

आग्निष्टोमं तु पयसा प्राप्नुयाद्वै तथाश्रुतम्। सर्पिषा तु शुभं चक्षुः षोडशाहफलं लभेत्। मधुना त्वतिरात्रस्य फलं च समवाप्नुयात् ।। १७.

By offering milk, one attains the fruit of an Agniṣṭoma sacrifice, as is heard; by clarified butter, one obtains auspicious sight, the fruit of a sixteen-day rite; by honey, one attains the fruit of an Atirātra sacrifice.

तत्प्राप्नुयाच्छ्रद्दधानो नरो वै सर्वैः कामैर्भोजयेद्यस्तु विप्रान्। सर्वार्थदः सर्वविप्रातिथौ यः फलं भुङ्क्ते सर्वमेधस्य नित्यम् ।। १७.

He who, with faith, feeds brāhmaṇas with all desired things attains all rewards; he who enjoys the fruit of honoring all brāhmaṇa guests always partakes of the fruit of all sacrifices.

यस्तु श्राद्धेऽतिथिं प्राप्य दैवे वाप्यवमन्यते। तं वै देवा विश्वयन्ति होता यद्वत् परां वसुम् ।। १७.

But he who, upon receiving a guest at a śrāddha or in a divine rite, disregards him—the gods abandon him, just as the officiating priest abandons a worthless offering.

देवाश्च पितरश्चैव वह्निश्चैव हि तान् द्विजान् । आविश्य भुञ्जते तद्वै लोकानुग्रहकारणात् ।। १७.

The gods, the ancestors, and Fire indeed enter those twice-born ones and partake, for the sake of granting favor to the world.

अपूजिता दहन्त्येते दद्युः कामांश्च पूजिताः। सर्वस्वेनापि तस्माद्वै पूजयेदतिथीन् सदा ।। १७.

If not honored, these burn; if honored, they grant desires. Therefore, one should always honor guests, even with all one's possessions.

वानप्रस्थो गृहस्थश्च गृहमभ्यागतोऽथवा। बालाः खिन्ना यतिश्चैव जानीयादतिथीन् सदा ।। १७.

A forest-dweller, a householder, one who has come to the house, children, the weary, and an ascetic—these should always be recognized as guests.

अभ्यागतो याचकः स्यादतिथिः स्यादयाचकः। अतिथेरतिथिः श्रेष्ठः सोऽतिथिर्योग उच्यते ।। १७.

One who comes as a supplicant is a guest, and one who does not beg is also a guest; among guests, the uninvited guest is the highest, and he is called a true guest.

न घोरो नापि सङ्कीर्णो नाविद्यो न विशेषवित्। न च सन्तो न समृद्धो न सेवी नाचरोऽतिथिः ।। १७.

A guest is not fierce, nor mixed, nor ignorant, nor one who knows distinctions; neither are they virtuous, nor prosperous, nor a servant, nor one who follows conduct.

पिपासिताय श्रान्ताय भ्रान्तायातिबुभुक्षते। तस्मै सत्कृत्य दातव्यं यज्ञस्य फलमिच्छता ।। १७.

To one who is thirsty, weary, lost, or greatly hungry, one desiring the fruit of sacrifice should respectfully give.