Shloka 5
दानशील-समाचारः, सत्कारः, अहिंसा च
Umā–Maheśvara Saṃvāda
इदं चैवापरं गुह्ुमप्रशस्तं निबोधत । अग्नेस्तु वृषलो नेता हविर्मूढाश्व योषित:
idaṃ caivāparaṃ guhyaṃ apraśastaṃ nibodhata | agnestu vṛṣalo netā havirmūḍhāśva yoṣitaḥ ||
ທ່ານທໍາມະຍະກ່າວວ່າ: ບັດນີ້ຈົ່ງຮູ້ອີກຂໍ້ລັບໜຶ່ງ—ບໍ່ແມ່ນສິ່ງຄວນສັນລະເສີນ ແຕ່ເປັນສິ່ງນ່າຕໍານິ. ຖ້າຊູດຣະ (Śūdra) ເປັນຜູ້ຂົນຍ້າຍໄຟອັນສັກສິດແຫ່ງອັກນິໂຫຕຣະຂອງດວິຈະ (dvija) ຈາກບ່ອນໜຶ່ງໄປອີກບ່ອນໜຶ່ງ ແລະຖ້າຍິງຜູ້ບໍ່ຮູ້ເລື່ອງຖືຫະວິສ (havis) ອັນເປັນເຄື່ອງບູຊາ—ຜູ້ໃດຖືວ່າການນັ້ນເປັນ ‘ທໍາ’ ຜູ້ນັ້ນກໍຖືກປົກຄຸມດ້ວຍອະທໍາ. ໄຟສັກສິດຈະໂກດເຄືອງເຂົາ ແລະກ່າວກັນວ່າເຂົາຈະໄປເກີດໃໝ່ໃນຄັນຊູດຣະ.
धौग्य उवाच
Educational Q&A
The verse warns that certain ritual roles—specifically transporting the sacred sacrificial fire and carrying the oblation—are considered improper when performed by those deemed ritually unqualified in this normative framework. Treating such impropriety as ‘dharma’ is said to lead to adharma and adverse karmic consequences, symbolized by the anger of the sacred fires and an inferior rebirth.
Dhaugya continues an instruction on dharma by introducing a ‘secret’ but negative example (apraśasta). He lists actions regarded as blameworthy in sacrificial procedure—having a Śūdra transport the ritual fire and having ignorant women carry the havis—and states the moral-ritual consequence for endorsing such acts as righteous.