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 ||
Sinabi ni Dhaumya: Ngayon unawain ang isa pang lihim na bagay—hindi kapuri-puri, bagkus kapintasan. Kung ang isang Śūdra ang maging tagapagdala ng sagradong apoy ng agnihotra ng isang dvija mula sa isang pook tungo sa iba, at kung ang mga babaeng mangmang ang magdala ng havis, ang handog para sa sakripisyo, kung gayon ang sinumang mag-aakalang ang gayong gawain ay ‘dharma’ ay nadudungisan ng adharma. Magagalit sa kanya ang mga sagradong apoy, at sinasabing siya’y muling isisilang sa sinapupunan ng Śūdra.
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.