Previous Verse
Next Verse

Shloka 17

अनुशासनपर्व अध्याय ९३ — तपस्, सदोपवास, विघसाशन, अतिथिप्रियता

Austerity, regulated fasting, residual-eating, and hospitality

एतानिमान्‌ विजानीयादपांक्तेयान्‌ द्विजाधमान्‌ । शूद्राणामुपदेशं च ये कुर्वन्त्यल्पचेतस:

etān imān vijānīyād apāṅkteyān dvijādhamān | śūdrāṇām upadeśaṁ ca ye kurvanty alpacetasaḥ ||

ビーシュマは言った。「これらの者は、聖なる饗宴の列に坐すにふさわしからぬ者、すなわち二度生まれのうちの卑しき者として識別されねばならぬ。浅慮にしてシュードラにヴェーダを授ける者もまた、同じくアパーンクテーヤ(列外の者)として共同の儀礼から排されるべきである。」

एतान्these (persons)
एतान्:
Karma
TypePronoun
Rootएतद्
FormMasculine, Accusative, Plural
इमान्these (very ones)
इमान्:
Karma
TypePronoun
Rootइदम्
FormMasculine, Accusative, Plural
विजानीयात्should know/recognize
विजानीयात्:
Karta
TypeVerb
Rootवि + ज्ञा
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
अपाङ्क्तेयान्to be excluded from the dining row (outcaste for the line)
अपाङ्क्तेयान्:
Karma
TypeAdjective
Rootअपाङ्क्तेय
FormMasculine, Accusative, Plural
द्विजाधमान्the lowest among the twice-born
द्विजाधमान्:
Karma
TypeNoun
Rootद्विजाधम
FormMasculine, Accusative, Plural
शूद्राणाम्of/for Śūdras
शूद्राणाम्:
Sampradana
TypeNoun
Rootशूद्र
FormMasculine, Genitive, Plural
उपदेशम्instruction/teaching
उपदेशम्:
Karma
TypeNoun
Rootउपदेश
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
येwho (those who)
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
कुर्वन्तिdo/perform
कुर्वन्ति:
Karta
TypeVerb
Rootकृ
FormPresent (Lat), 3rd, Plural, Parasmaipada
अल्पचेतसःof little understanding, foolish
अल्पचेतसः:
Karta
TypeAdjective
Rootअल्पचेतस्
FormMasculine, Nominative, Plural

भीष्म उवाच

B
Bhishma
D
dvija (twice-born)
S
Shudra
V
Veda (implied by upadeśa in context)

Educational Q&A

The verse defines a category of ritual and social disqualification (apāṅkteya): those considered morally/ritually fallen among the twice-born, including (in this passage’s norm-setting) Brahmins who give Vedic instruction to Śūdras, are said to be excluded from the communal sacred dining line.

In Anuśāsana Parva, Bhīṣma is delivering extended instruction on dharma—especially conduct, ritual norms, and social-religious boundaries. Here he specifies who should be treated as ‘outside the line’ (apāṅkteya) in ritual contexts.