Shloka 10
Rules of Edible and Inedible Foods
पापीयोन्नं च संघान्नं शस्त्राजीवस्य चैव हि । भीतस्य रुदितस्यान्नमवक्रुष्टं परिक्षतम्
pāpīyonnaṃ ca saṃghānnaṃ śastrājīvasya caiva hi | bhītasya ruditasyānnamavakruṣṭaṃ parikṣatam
گناہگار سے حاصل کیا ہوا کھانا، سنگھ/اجتماعی (عام) ذریعہ کا کھانا، اور اس کا کھانا جو ہتھیاروں کے سہارے روزی کماتا ہو—یہ سب ترک کے لائق ہیں۔ اسی طرح ڈرے ہوئے یا روتے ہوئے شخص کا کھانا، وہ کھانا جسے برا بھلا کہہ کر ملامت کیا گیا ہو، اور وہ کھانا جو خراب یا نقصان زدہ ہو—یہ بھی ممنوع ہیں۔
Not specified in the provided excerpt (context needed from surrounding verses).
Concept: Means matter: food inherits the guṇa of its acquisition and the emotional field around it; avoid what is tied to violence, distress, or disrespect.
Application: Prefer transparent, ethically sourced meals; avoid eating when agitated or in grief; do not consume food that has been insulted, spoiled, or obtained through harm.
Primary Rasa: bhayanaka
Secondary Rasa: bibhatsa
Visual Art Cues: {"scene_description":"A pilgrim-devotee stands at a crossroads of food sources: one path leads to a calm hearth with clean grains, another to a weapon-seller’s stall, another to a communal cauldron in a noisy crowd. Above, subtle dark vapors rise from food touched by fear, tears, and curses, while a clear aura surrounds the pure plate meant for offering.","primary_figures":["a cautious pilgrim/devotee","a weapon-bearing mercenary","a weeping householder","a temple cook in the distance"],"setting":"market crossroads near a temple approach road, with a communal kitchen, a weapons stall, and a quiet sattvic home hearth","lighting_mood":"forest dappled","color_palette":["dusty ochre","iron black","tear-silver","temple-marigold orange","clean rice-white"],"tanjore_prompt":"Tanjore painting style: a moral allegory at a temple gateway—central devotee holding a leaf-plate, gold-leaf radiance around the temple sanctum, contrasting panels showing a weapon-seller and a chaotic communal cauldron; rich reds/greens, embossed gold for the ‘pure’ aura, ornate borders and traditional iconographic symmetry.","pahari_prompt":"Pahari miniature style: a lyrical roadside scene with multiple vignettes—crowd around a shared pot, a soldier with weapons, a person crying near spilled food; the devotee turns toward a serene temple kitchen; delicate lines, cool shadows, and refined expressions conveying fear and restraint.","kerala_mural_prompt":"Kerala mural style: bold outlines; central figure in calm posture, flanked by stylized scenes of weapons trade and distressed eating; strong red/yellow/green palette, symbolic smoke patterns rising from ‘reviled/damaged’ food, temple-lamp motifs framing the composition.","pichwai_prompt":"Pichwai cloth painting style: circular medallions around a central offering plate beneath a small Viṣṇu emblem; each medallion depicts one prohibited source (weapons, crowd-cauldron, tears, cursed food) with lotus borders and peacocks; deep indigo background with gold highlights."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["distant conch shell","market murmur","metallic clang","soft sobbing motif (mridang accent)","temple bell cadence"]}
Sandhi Resolution Notes: पापीयोन्नम् = पापीयः + अन्नम्; संघान्नम् = संघ + अन्नम्; चैव = च + एव; रुदितस्यान्नम् = रुदितस्य + अन्नम्; अन्नमवक्रुष्टम् = अन्नम् + अवक्रुष्टम्.
FAQs
It lists categories of food considered ethically or ritually unsuitable—linked to the source (sinful person, violent livelihood), the emotional state of the giver (fear, weeping), or the condition/social treatment of the food (reviled or damaged).
In dharma literature, livelihood rooted in violence is often treated as producing moral/ritual impurity; accepting such food is seen as sharing in or being influenced by that mode of life.
The verse emphasizes discernment about what we take in—materially and morally—highlighting that intention, circumstance, and the quality/condition of what is received matter in cultivating purity and restraint.