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Garudapurana 1.96

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1.96.1

The glorious Garuḍamahāpurāṇa: [Chapter] 96.
Yājñavalkya said:
I shall declare the supreme rules regarding mixed castes and householders.
From a brāhmaṇa upon a kṣatriya woman is born a Mūrdhāvasikta; upon a woman of the vaiśya class,

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an Ambaṣṭha is born; and upon a śūdra woman, a Niṣāda or Pāraśava.
A Māhiṣya is born of a kṣatriya upon a vaiśya woman, termed an outcast;

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upon a śūdra woman, a Karaṇa. This rule is recorded regarding wives [married by twice-born men].
From a kṣatriya upon a brāhmaṇa woman is born a Sūta, and likewise from a vaiśya, a Vaidehaka.

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Born from a śūdra is a Cāṇḍāla, despised by all castes.
From a vaiśya upon a kṣatriya woman is a Māgadha, and upon a śūdra woman a Kṣattṛ;

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from a śūdra upon a vaiśya woman is born an Ayogava son.
By a Māhiṣya upon a Karaṇa woman, a Rathakāra is brought forth.

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Those born against the grain and in natural order are to be known as unrighteous and righteous respectively.
Due to the elevation of caste, one is known as a twice-born in the seventh or fifth generation.

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In the case of inversion of duties, equality [occurs] as previously stated, lower and higher.
The householder should perform the domestic ritual daily in the wedding fire,

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or, from the time of inheritance, the Vedic rites in the sacrificial fires.
Having relieved the body and performed the rules of purification, the twice-born,

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having first cleansed his teeth, should attend to the morning twilight devotion.
Having offered into the fire, he should with focused mind recite mantras dedicated to all deities.

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He should master the meanings of the Vedas and the various scriptures.
For the sake of acquiring and preserving wealth, the householder should approach the lord.

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Having bathed, he should offer libations to the gods and the ancestors, and worship them,
as well as the Vedas, and the Purāṇas along with the Itihāsas, according to his ability.

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For the accomplishment of the sacrifice of recitation, he should recite spiritual wisdom.
The offering of food-portions, svadhā-offerings, burnt offerings, private recitation, and hospitality to guests,

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are the great sacrifices for spirits, ancestors, gods, Brahman, and men.
He should cast what is offered into the fire for the gods, and present the portion for spirits.

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He should cast food on the ground for dogs, outcasts, and crows.
Food and water should also be given daily to the ancestors and to men.

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He should perform his daily recitation and not cook food for himself alone.
Children, married daughters living in the house, the elderly, pregnant women, the sick, and young maidens,

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along with guests and servants, having been fed, the meal of the couple consists of the remnants.
He should eat the food without reviling it, according to the rule of the vital breath sacrifice.

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Moderate, well-cooked, and wholesome food is to be eaten, following the feeding of children and others,
eaten with the sip of water taken above and below it.

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Food is to be made not naked and immortal by the twice-born.
To guests of the castes, [food] should be given according to capacity in proper order.

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A guest arriving in the evening is not to be turned away; there is no question about this.
Having honored him, alms should be given to a mendicant and one of good vows.

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He should feed all who have arrived, and [offer] a large ox to a learned brāhmaṇa.
Every year, however, a snātaka, a teacher, and a king are to be honored;

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likewise a dear friend, a bridegroom, and officiating priests at a sacrifice.
A traveler is called an atithi, and a śrotriya is one who has crossed to the end of the Veda.

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These two are worthy of respect by a householder who desires the world of Brahmā.
He should not take pleasure in the cooking of another, except upon an unblamable invitation.

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One should avoid restlessness of speech, hands, and feet, as well as overeating; / and one should accompany a learned brāhmaṇa or a satisfied guest to the boundary.

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One should spend the rest of the day with cultured, dear persons and kinsmen; / having attended to the evening twilight devotion and offered oblations into the fire, one should then take a meal,

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together with dependable servants, and contemplate one's own welfare. / Rising at the brāhma muhūrta, a brāhmaṇa should be honored with wealth and the like.

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The path must indeed be yielded to the aged, the afflicted, and those carrying loads. / Sacrificing, study of the Vedas, and giving gifts are the duties of the vaiśya and the kṣatriya.

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For the brāhmaṇa, receiving gifts is additional, as are officiating at sacrifices and teaching. / The foremost duty for the kṣatriya is the protection of the subjects.

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Lending money at interest, agriculture, trade, and cattle-rearing are traditional for the vaiśya; / for the śūdra, service to the twice-born. A twice-born man should not neglect sacrifices.

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Non-violence, truthfulness, non-stealing, purity, restraint of the senses, / self-control, forgiveness, uprightness, and generosity are the means of fulfilling dharma for all.

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He should follow an occupation suited to himself, straightforward and devoid of deceit. / He who has grain exceeding [provisions for] three years is entitled to drink soma.

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He who has food for a year should perform the rite prior to the soma sacrifice; / the soma sacrifice should be performed every year, and the animal sacrifice at every half-year solstice.

1.96.32

The harvest sacrifice (Āgrayaṇeṣṭi) and the four-month sacrifices (Cāturmāsya) should be performed diligently. / If unable to perform these, a twice-born man should perform the Vaiśvānarī sacrifice.

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He should not perform an inferior ritual when wealth is available that yields fruit. / A man is born as a caṇḍāla by performing a sacrifice using wealth begged from a śūdra.

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One should not take for personal use what was obtained for a sacrifice; [otherwise] he may become a vulture or a crow. / A man may possess grain to fill a granary, or a jar, or sufficient for three days, or for tomorrow alone,

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or he may live by gleaning ears of grain; of these, each succeeding one is superior. / One should not strive for wealth that hinders Vedic study, nor seek it haphazardly.

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Suffering from hunger, he may desire wealth from the king, a pupil, or a patron for whom he sacrifices. / One should avoid hypocrites, casuists, heretics, and those acting like cranes.

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Wearing clean white garments, with trimmed hair, beard, and nails, pure, / he should not eat while his wife is looking, nor wearing a single garment, nor standing up.

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Wearing the sacred thread and well-behaved, he should never utter what is disagreeable; / carrying a staff and water pot, he should circumambulate the deity.

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One should not urinate in a river, in shade, on ashes, in a cowshed, in water, or on a road, / nor facing fire, the sun, a cow, the moon, the twilight, water, a woman, or twice-born men.

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One should not look at fire, the sun, a naked woman, or a woman engaged in sexual intercourse, / nor at urine or feces; and one should not sleep with the head facing west.

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One should not throw saliva, blood, feces, urine, or poison into water; / one should not warm the feet at a fire, nor step over it.

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One should not drink water with cupped hands, nor awaken someone who is sleeping, / nor play with dice and gamblers, nor associate with the sick.

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One should avoid improper actions, smoke from a corpse, swimming across a river, / and stepping on hair, ashes, chaff, hot coals, or skull fragments.

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One should not point out a cow that is suckling, nor enter anywhere except by the door; / one should not accept gifts from a king who is greedy and acts contrary to scripture.

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The commencement of Vedic study (Upākarma) is to be performed on the full-moon day of Śrāvaṇa, under the Śravaṇa asterism, / or under the Hasta asterism when herbs sprout, or on the fifth lunar day of Śrāvaṇa.

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Under the Rohiṇī asterism in the month of Pauṣa, or during the Aṣṭakā, / he should duly perform the suspension of Vedic chanting (Utsarga) outside, at the edge of water.

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Study is suspended for three days on the death of a pupil, a sacrificial priest, a guru, or a kinsman, / at the Upākarma and Utsarga rites, and upon the death of a learned brāhmaṇa of one's own Vedic branch.

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There is a break in study at the twilights, during thunder, thunderbolts, earthquakes, and meteor falls; / having finished the Veda, for a day and a night, and after studying the Āraṇyaka;

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on the fifteenth day, the fourteenth day, the eighth day, during an eclipse, / at the junction of seasons, or after eating at a memorial rite or receiving gifts from it;

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when a beast, a frog, a mongoose, a dog, a serpent, a cat, or a boar / passes between [the teacher and pupil], there is a break for a day and night, and likewise at the fall or raising of Indra's banner;

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at the howling of dogs or jackals, the braying of donkeys, the hoot of an owl, the sound of Sāmaveda chants, arrows, or cries of distress; / near impure things, a corpse, a śūdra, an outcaste, a cremation ground, or a fallen person;

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in an impure place and when oneself is impure, during a storm of lightning and thunder; / having eaten with wet hands, while in water, at midnight, or in a fierce wind;

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when the quarters seem ablaze, during dust storms, during the evening twilight, when fog or panic arises, / while running, when there is a foul odor, and when a distinguished guest arrives at the house;

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while riding a donkey, camel, carriage, elephant, horse, or boat, or while climbing a tree or mountain. / These thirty-seven instances of non-study are known as temporary.

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One should not step on the shadow of Vedic elders, a teacher, a king, or another man's wife, / nor on blood, feces, urine, saliva, or cosmetic pastes.

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A brāhmaṇa, a serpent, a kṣatriya, and oneself should never be despised. / From a distance one should cast away leftover food, feces, urine, and foot-washing water.

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One should practice the conduct taught in the Śruti and Smṛti, and not strike vital parts; / one should not censure or strike others, though one may discipline a son and a student.

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One should always practice dharma, and never act contrary to it; / a householder should not enter into a dispute with mother, father, guests, or eminent persons.

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One should not bathe in another's water without first taking out five lumps of earth; / one should bathe in rivers, mountain torrents, sacred pools, and natural lakes.

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One should avoid another's bed and the like, and except in distress, one should not eat [the food] / of a miser, a prisoner, a thief, or one without an agnihotra fire,

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of a bamboo-worker, an accused person, a usurer, a courtesan, or an initiate of a guild, / of a physician, a patient, an angry person, a eunuch, or a stage performer,

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of the cruel, the fierce, the outcaste, the vrātya, the hypocrite, or those who eat leftovers, / of a seller of weapons, a henpecked husband, or one who performs sacrifices for a whole village,

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of the malicious, a king, a washerman, an ungrateful person, or one who lives by killing, / of a slanderer, a liar, or a seller of soma,

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of bards, or of goldsmiths—their food should never be eaten; / nor should meat slaughtered in vain, or food contaminated with hair and insects,

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food that is stale, remnant, touched by a dog, looked upon by an outcaste, / touched by a menstruating woman, proclaimed loudly, or insufficient.

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One should avoid food sniffed by a cow, pecked by a bird, or touched by a foot intentionally. / Among śūdras, one's slave, cowherd, family friend, and a sharecropper,

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a barber, and whoever surrenders himself—their food is edible. / Stale food that is prepared with oil or ghee and has stood for a long time may be eaten,

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as well as un-oiled preparations of wheat, barley, and cow's milk products. / Milk from a camel, one-hoofed animals, and women should be avoided.

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One should avoid carnivorous birds, gallinules, and parrot meat, / cranes, one-hoofed animals, geese, egrets, herons, and lapwings,

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rice-and-pulse mash, barley cakes, sweet milk-rice, cakes, and pastry prepared in vain, / the osprey, web-footed birds, wagtails, carnivorous animals, and birds.

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If a man intentionally eats blue jays, fish, red-legged birds,
or if he intentionally eats dried meat, he should fast for three days.

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Having eaten onions, garlic, and the like, one should perform a cāndrāyaṇa fast.
Having worshipped the gods and ancestors at a śrāddha, one who eats meat incurs no guilt.

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The vile person who slaughters animals contrary to the rule
shall reside in a terrible hell for as many days as there are hairs on the animal.
Renouncing meat and praying, one attains one's desires and thereafter goes to Hari.

1.96.73.p1

Thus ends the ninety-sixth chapter, entitled "Exposition of the Śrāddha Declared by Yājñavalkya," in the section on conduct, in the first part called the pūrvakhaṇḍe of the auspicious Garuḍa Mahāpurāṇa.

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