HomeVamana PuranaAdh. 15Shloka 3
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Shloka 3

Dietary Rules & PurificationDietary Rules, Purification (Śauca), and the Duties of the Householder and Forest-Dweller

शशकः शल्यको गोधा श्वाविधो मत्स्यकच्छपौ तद्वद् द्विदलकादीनि भोज्यानि मनुरब्रवीत्

śaśakaḥ śalyako godhā śvāvidho matsyakacchapau tadvad dvidalakādīni bhojyāni manurabravīt

शशकः शल्यकः गोधा श्वाविधः मत्स्यकच्छपौ; तथा द्विदलकादीनि—एतानि भोज्यानि इति मनुः अब्रवीत्।

शशकःhare/rabbit
शशकः:
Karta (कर्ता)
TypeNoun
Rootशशक (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
शल्यकःporcupine/hedgehog (śalyaka)
शल्यकः:
Karta (कर्ता)
TypeNoun
Rootशल्यक (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
गोधाiguana / monitor lizard
गोधा:
Karta (कर्ता)
TypeNoun
Rootगोधा (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
श्वाविधःporcupine (śvāvidha)
श्वाविधः:
Karta (कर्ता)
TypeNoun
Rootश्वाविध (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
मत्स्यकच्छपौfish and tortoise
मत्स्यकच्छपौ:
Karta (कर्ता)
TypeNoun
Rootमत्स्य-कच्छप (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, द्विवचन; इतरेतर-द्वन्द्व (fish and tortoise)
तद्वत्likewise
तद्वत्:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootतद्वत् (अव्यय)
Formतुल्यतावाचक-अव्यय (likewise)
द्विदलकादीनिlentils etc. (split pulses and the like)
द्विदलकादीनि:
Karma (कर्म)
TypeNoun
Rootद्वि-दलक-आदि (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन; आदि-समास (and the like)
भोज्यानिedible / fit to be eaten
भोज्यानि:
Karma (कर्म)
TypeAdjective
Rootभोज्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन; विशेषणम् (edible items)
मनुःManu
मनुः:
Karta (कर्ता)
TypeNoun
Rootमनु (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
अब्रवीत्said / declared
अब्रवीत्:
Kriya (क्रिया)
TypeVerb
Rootब्रू (धातु)
Formलङ् (Imperfect/Past), प्रथमपुरुष, एकवचन, परस्मैपदम्
Not specified in input (likely within the Purāṇic dialogue frameoften Pulastya → Nārada)
Dharma/ĀcāraVrata/Ritual PuritySmṛti authority (Manu)

{ "primaryRasa": "shanta", "secondaryRasa": "bibhatsa", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

The verse grounds dietary conduct in dharma by appealing to Manu as normative authority, implying that personal preference is secondary to scriptural/social regulation aimed at purity and order.

This is not sarga/pratisarga/vamśa material; it aligns with ācāra-dharma instruction (a common Purāṇic didactic layer) rather than the five hallmark topics.

Listing animals and staples together signals that ‘bhojya’ status is a dharmic classification; it also reflects an attempt to systematize everyday life (food) under sacred law.