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Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

啶呧き啶苦ざ啶膏�嵿い啶膏�嵿く 啶粪ぃ啷嵿あ啶膏�嵿�� 啶�啷佮�傕ざ啷嵿�氞げ啷嵿く啶� 啶︵ぞ啶�啷嵿き啶苦�曕じ啷嵿く 啶� 啷�
啶多�佮�曕�嵿い啶� 啶�啶班�嵿く啷佮し啶苦い啶� 啶氞�堗�� 啶多�傕う啷嵿ぐ啶膏�嵿く啷嬥�氞�嵿�涏た啶粪�嵿�熰ぎ啷囙�� 啶� 啷� 啷ㄠェ啷� 啷�

abhi艣astasya 峁�a峁囜笉hasya pu峁兣沜aly膩 诲腻尘产丑颈办补sya ca |
艣耻办迟补峁� 辫补谤测耻峁�i迟补峁� caiva 艣奴诲谤补蝉测辞肠肠丑颈峁ａ弓补尘eva ca || 211 ||

Nor the food of an accused person, or of the hermaphrodite, or the unchaste woman, or the hypocrite; nor the food turned sour, or that kept overnight, or what forms the leavings of the 艢奴诲谤补.鈥�(211)

 

Medh膩tithi鈥檚 commentary (尘补苍耻产丑腻峁�y补):

鈥�Unchaste woman鈥欌�攐ne who has sexual intercourse with any and every person.

鈥淭he food of the harlot has been already forbidden [so that the present text would appear to be superfluous].鈥�

It is not so; the 鈥榰nchaste woman鈥� is totally different from the 鈥榟arlot.鈥� The 鈥榟arlot鈥� is one that makes a living by her beauty; while the 鈥榰nchaste woman鈥� is one who is unstable in her sexual passions.

鈥�Hypocrite鈥欌�攖he 鈥榤an of cat-like behaviour鈥� and others of similar bad conduct.

鈥�The 艢奴诲谤补鈥檚 leavings鈥� are specially forbidden here for the purpose of indicating the heaviness of the expiatory panance necessitated by it;鈥攖he partaking of the leavings of all men having been already forbidden.

Others explain the terms, 鈥�艢奴诲谤补鈥檚 leavings,鈥� to mean the food left in the dish, after the 艢奴诲谤补 has eaten out of it.

Another reading is 鈥�耻肠肠丑颈峁ａ弓补尘补驳耻谤辞蝉迟补迟丑腻,鈥� 鈥榯he leavings of persons other than one鈥檚 teacher.鈥�

As a matter of fact, the term 鈥�耻肠肠丑颈峁ａ弓补鈥� stands for that which has been defiled by the touch of another person, as also for that which has been left after another person has eaten. In the latter sense, if one鈥檚 own 鈥榣eavings鈥� were prohibited, then every one would have to cat the whole of one鈥檚 food as a single morsel. Nor is it the custom among cultured people that, after having eaten one morsel of food, the man washes his hands and mouth and eats the next morsel out of another dish. As for the prohibition that 鈥榦ne Should not cat the food once partaken of,鈥� what this forbids is the interruption of the meal by such acts as rising to receive a guest, and so forth, till one has had one鈥檚 fill and till one has washed; after which the touch of others involves no harm.

Where several persons are dining together, even if they happen to touch one another,鈥攁s this touching is something totally different,鈥攊t would not be a case of 鈥榚ating the leavings.鈥� As a matter of fact, the Father, along with his sons, always partakes of the food left by guests. 膧辫补蝉迟补尘产补 and others have deprecated eating with uninitiated sons,鈥攏ot with the initiated ones.

According to this view, the prohibition would apply to eating in the company of men of other castes; and, in all such cases, some intervening screen shall he set up between the two persons. As for 鈥榣eavings,鈥� in the sense of what has been left after one has eaten,鈥攖his is forbidden, whether it be one鈥檚 own 鈥榣eavings鈥� or those of some other person,鈥�(211).

 

Explanatory notes by Ganganath Jha

鈥�艢奴诲谤补syocchi峁ａ弓am鈥欌�斺�楩ood of a 艢奴诲谤补, and the leavings of any man鈥� (Kull奴ka and N膩r膩ya峁嘺);鈥斺�榯he leavings of a 艢奴诲谤补鈥� (Medh膩tithi, R膩ghav膩nanda, Govindar膩ja and Nandana).

This verse is quoted in 惭颈迟腻办峁�a谤腻 (on 3. 290);鈥攊n 厂尘峁泃颈迟补迟迟惫补 (p. 451) which explains 鈥�辫补谤测耻峁�i迟补尘鈥� as 鈥榝ood kept overnight鈥�, and 鈥�耻肠肠丑颈峁ａ弓补鈥� as 鈥榣eavings鈥�;鈥攁nd in 痴墨谤补尘颈迟谤辞诲补测补 (膧hnika, p. 495) which adds the following notes:鈥斺��础产丑颈艣补蝉迟补鈥� is 鈥榦ne accused of such crimes as make one outcast,鈥欌�斺��峁�a峁囜笉补办补鈥� is 鈥榟ermaphrodite,鈥欌�斺��辫耻峁兣沜补濒墨鈥� is 鈥榰nchaste woman,鈥欌�斺��诲腻尘产丑颈办补鈥� is 鈥榯he religious hypocrite,鈥欌�斺��艣耻办迟补鈥� is that which has been very much soured by the contact of the juice of other things,鈥斺��辫补谤测耻峁�i迟补鈥� is 鈥榝ood kept over-night,鈥� even though not soured;鈥攁ccording to Haradatta, food cooked during the day becomes 鈥�辫补谤测耻峁�i迟补鈥� after sunset, and that cooked during the night becomes so after sunrise;鈥攐ne should not eat the 鈥榣eavings鈥� of a 艢奴诲谤补; though the eating of all 鈥榣eavings鈥� has been forbidden, yet that of the 艢奴诲谤补 has been specified for the purpose of indicating that this is doubly objectionable;鈥攐r the meaning of the clause 鈥�艣奴诲谤补蝉测辞肠肠丑颈峁ａ弓补尘鈥� may be that 鈥榦ne should not eat a 艢奴诲谤补鈥檚 food, nor the leavings of any person鈥�;鈥攐r 鈥榦ut of the dish out of which a 艢奴诲谤补 has eaten and left some food.鈥�

It is quoted in 贬别尘腻诲谤颈 (艢r膩ddha, p. 772);鈥攁nd in 笔谤腻测补艣肠颈迟迟补惫颈惫别办补 (p. 250) which explains 鈥�峁�a峁囜笉补办补鈥� as 鈥榮exless鈥�; and adds that of 鈥�艣补办迟耻鈥� and 鈥�辫补谤测耻峁�i迟补鈥� food, only repeated eating involves expiation.

 

Comparative notes by various authors

Gautama (17, 14-16).鈥斺�楩ood kept overnight (should be avoided), with the exception of vegetables, oils, meat and honey:鈥攁lso the food of the loose woman, the accused, etc., etc.,鈥攐f those unfit for company, except the baldheaded.鈥�

膧辫补蝉迟补尘产补 (1.17.17-20).鈥斺�楥ooked food kept overnight,鈥攆ood turned sour, etc.鈥�

(Do.) (1.18.13).鈥斺�極ne may eat food offered by men of all castes, who are devoted to their duties; except the 艢奴诲谤补.鈥�

痴补艣颈峁ａ弓丑补 (14.2, 3, 16. 17, 28, 29).鈥斺�楾he food offered by the following shall not bo eaten鈥攖he physician,...... the loose woman, the accused, the eunuch and the outcast;鈥攖he 艢奴诲谤补, who wields weapons, the paramour, one who permits the paramour in his house,鈥攐f the eunuch, the unchaste woman, it is not accepted; no leavings except those of the teacher shall be eaten; nor what has been defiled by the touch of leavings.鈥�

痴颈峁ａ箛耻 (51.9,10).鈥斺�極f the usurer, the miser, the initiated, the accused, the eunuch, the loose woman, the hypocrite, the physician, the fowler, the cruel man, the Ugra, and those who live upon leavings.鈥�

驰腻箩帽补惫补濒办测补 (1.161).鈥�(See above.)

(Do.) (1.162).鈥斺�極f the physician, the invalid, the enraged, the loose woman, the intoxicated, the enemy, the cruel man, the Ugra, the outcast, the apostate, the hypocrite, and those who live on leavings.鈥�

Gobhila (3.5.9,10).鈥斺�楴ot what has been left overnight;鈥攅xcept vegetables, meat and preparations of barley-flour.鈥�