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Shloka 4

Agastya-Māhātmya and Vasiṣṭha’s Protection of the Ādityas

Khalina Daityas; Sarayū Etiology

वैश्यास्तु भोज्या विप्राणां क्षत्रियाणां तथैव च | नित्याग्नयो विविक्ताश्च चातुर्मास्यरताश्न ये,वैश्योंमें भी जो नित्य अग्निहोत्र करनेवाले, पवित्रतासे रहनेवाले और चातुर्मास्य-व्रतका पालन करनेवाले हैं, उन्हींका अन्न ब्राह्मण और क्षत्रियोंके लिये ग्राह्म है

vaiśyās tu bhojyā viprāṇāṃ kṣatriyāṇāṃ tathaiva ca | nityāgnayo viviktāś ca cāturmāsyaratāśn ye ||

वैश्यास्तु भोज्या विप्राणां क्षत्रियाणां तथैव च। नित्याग्नयो विविक्ताश्च चातुर्मास्यरताश्च ये॥

वैश्याःVaishyas
वैश्याः:
Karta
TypeNoun
Rootवैश्य
FormMasculine, Nominative, Plural
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
भोज्याःfit to be eaten/acceptable (as food-givers)
भोज्याः:
Karta
TypeAdjective
Rootभोज्य
FormMasculine, Nominative, Plural
विप्राणाम्of Brahmins
विप्राणाम्:
TypeNoun
Rootविप्र
FormMasculine, Genitive, Plural
क्षत्रियाणाम्of Kshatriyas
क्षत्रियाणाम्:
TypeNoun
Rootक्षत्रिय
FormMasculine, Genitive, Plural
तथाso/likewise
तथा:
TypeIndeclinable
Rootतथा
एवindeed/only
एव:
TypeIndeclinable
Rootएव
and
:
TypeIndeclinable
Root
नित्यdaily/regular
नित्य:
Karta
TypeAdjective
Rootनित्य
FormMasculine, Nominative, Plural
अग्नयःfires (sacred fires)
अग्नयः:
Karta
TypeNoun
Rootअग्नि
FormMasculine, Nominative, Plural
विविक्ताःsecluded/pure (living apart)
विविक्ताः:
Karta
TypeAdjective
Rootविविक्त
FormMasculine, Nominative, Plural
and
:
TypeIndeclinable
Root
चातुर्मास्यin the Cāturmāsya (four-month rite/season)
चातुर्मास्य:
Adhikarana
TypeNoun
Rootचातुर्मास्य
FormNeuter, Locative, Singular
रताःengaged/devoted
रताः:
Karta
TypeAdjective
Rootरत
FormMasculine, Nominative, Plural
अश्नन्तिeat/partake
अश्नन्ति:
TypeVerb
Rootअश्
FormPresent, Third, Plural
येwho/which
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural

भीष्म उवाच

B
Bhīṣma
V
Vaiśya
B
Brāhmaṇa
K
Kṣatriya
A
Agni (sacred fires)
C
Cāturmāsya

Educational Q&A

Bhīṣma teaches discernment in accepting food: Brāhmaṇas and Kṣatriyas should accept sustenance only from Vaiśya householders whose life is marked by daily maintenance of sacred fires, disciplined purity, and faithful observance of seasonal rites. The ethical point is that food carries the moral and ritual quality of the giver’s conduct.

In the Anuśāsana Parva’s instruction on dharma, Bhīṣma continues laying down norms of right conduct. Here he specifies which Vaiśyas are considered proper donors of food to higher varṇas, linking social interaction (receiving food) to ritual practice and personal discipline.