Shloka 26
अनुशासनपर्व अध्याय ९३ — तपस्, सदोपवास, विघसाशन, अतिथिप्रियता
Austerity, regulated fasting, residual-eating, and hospitality
पाक्तेयांस्तु प्रवक्ष्यामि ज्ञेयास्ते पंक्तिपावना: । त्रिणाचिकेत: पज्चाग्निस्त्रिसुपर्ण: षडंगवित्
pākteyāṁstu pravakṣyāmi jñeyāste paṅktipāvanāḥ | triṇāciketaḥ pañcāgnis trisūparṇaḥ ṣaḍaṅgavit ||
قال بهيشما: «والآن سأصف البراهمة المعروفين باسم pāṅkteya؛ وهؤلاء هم الذين ينبغي أن يُعرَفوا بأنهم مُطهِّرو صفّ الطعام. من كان يتلو صيغ Triṇāciketa، ويحافظ على النيران الخمس المقدّسة (pañcāgni)، ويتلو أناشيد Trisūparṇa، وكان عالماً بأعضاء الدراسة الفيدية الستة (vedāṅga)—فمثل هذا الرجل أهلٌ لأن يقدّس الجماعة في الطعام المشترك.»
भीष्म उवाच
Educational Q&A
Ritual and ethical fitness for communal religious dining is grounded in disciplined Vedic practice: maintaining sacred fires, reciting specific Vedic formulas, and mastering the Vedāṅgas. Such learning and observance are presented as purifying not only the individual but also the social-ritual setting (the dining line).
In the Anushasana Parva’s instruction on dharma, Bhishma continues defining who is qualified to sanctify a shared meal. He lists marks of a ‘paṅkti-pāvana’ Brahmin—one whose Vedic rites and learning make him an appropriate presence in a ritual dining row.