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मनु-स्मृतिः       manu-smṛtiḥ - chapter-6

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एवं गृहाश्रमे स्थित्वा विधिवत स्नातको द्विजः ।
वने वसेत तु नियतो यथावद विजितैन्द्रियः ॥१॥
1. evaṁ gṛhāśrame sthitvā vidhivat snātako dvijaḥ ,
vane vaset tu niyato yathāvad vijitaindriyaḥ.
1. evaṃ gṛhāśrame sthitvā vidhivat snātako dvijaḥ
| vane vaseta tu niyato yathāvad vijitaindriyaḥ
1. Thus, after having stayed in the householder's stage of life (gṛhāśrama) and completed his studies (snātaka) according to the rules, the twice-born (dvija) should live in the forest, disciplined and with senses controlled.
गृहस्थस्तु यथा पश्येद वलीपलितमात्मनः ।
अपत्यस्यैव चापत्यं तदाऽरण्यं समाश्रयेत ॥२॥
2. gṛhasthastu yathā paśyed valīpalitamātmanaḥ ,
apatyasyaiva cāpatyaṁ tadā'raṇyaṁ samāśrayet.
2. gṛhastastu yathā paśyed valīpalitamātmanaḥ |
apatyasyaivacāpatyaṃ tadā'raṇyaṃ samāśrayeta
2. When the householder sees wrinkles and gray hair on himself, and his child's child, then he should resort to the forest.
संत्यज्य ग्राम्यमाहारं सर्वं चैव परिच्छदम ।
पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत सहैव वा ॥३॥
3. saṁtyajya grāmyamāhāraṁ sarvaṁ caiva paricchadam ,
putreṣu bhāryāṁ nikṣipya vanaṁ gacchet sahaiva vā.
3. sántyajya grāmyāmāhārām sarvām caiva paricchadam
| putreṣu bhāryām nikṣipya vanām gacchet sahaiva vā
3. Giving up worldly food, and all possessions, leaving the wife with the sons, one should go to the forest, or perhaps with her.
अग्निहोत्रं समादाय गृह्यं चाग्निपरिच्छदम ।
ग्रामादरण्यं निःसृत्य निवसेन्नियतेन्द्रियः ॥४॥
4. agnihotraṁ samādāya gṛhyaṁ cāgniparicchadam ,
grāmādaraṇyaṁ niḥsṛtya nivasenniyatendriyaḥ.
4. agnihotrām samādāya gr̥hyām cāgniparicchadam |
grāmādārāṇyām nīss̄rtya nivasenniyatēndriyāḥ
4. Taking the Agnihotra ritual, and the household fire implements, leaving the village for the forest, one should dwell with controlled senses.
मुन्यन्नैर्विविधैर्मेध्यैः शाकमूलफलेन वा ।
एतानेव महायज्ञान्निर्वपेद विधिपूर्वकम ॥५॥
5. munyannairvividhairmedhyaiḥ śākamūlaphalena vā ,
etāneva mahāyajñānnirvaped vidhipūrvakam.
5. munyannairvivvidhai rmedhyaiḥ śākamūlaphalēna
vā | etāneva mahāyajñānnirvaped vidhipūrvakam
5. With various pure foods obtained by munis (ascetics), or with vegetables, roots, and fruits, one should perform these very great Vedic rituals (yajña) according to the prescribed method.
वसीत चर्म चीरं वा सायं स्नायात प्रगे तथा ।
जटाश्च बिभृयान्नित्यं श्मश्रुलोमनखानि च ॥६॥
6. vasīta carma cīraṁ vā sāyaṁ snāyāt prage tathā ,
jaṭāśca bibhṛyānnityaṁ śmaśrulomanakhāni ca.
6. vasīta carma cīrām vā sāyām sn̄āyāt pragē
tathā | jaṭāśca bibhryānnityām śmaśrulomanākhāni ca
6. One should wear leather or bark, bathe in the evening and in the morning as well; and always wear matted hair, and also beard, body hair, and nails.
यद्भक्ष्यं स्याद ततो दद्याद बलिं भिक्षां च शक्तितः ।
अब्मूलफलभिक्षाभिरर्चयेदाश्रमागतान ॥७॥
7. yadbhakṣyaṁ syād tato dadyād baliṁ bhikṣāṁ ca śaktitaḥ ,
abmūlaphalabhikṣābhirarcayedāśramāgatān.
7. yat bhakṣyam syāt tataḥ dadyāt balim bhikṣām ca
śaktitaḥ ab-mūla-phala-bhikṣābhiḥ arcayet āśrama-āgatān
7. Whatever food might be available, from that one should offer oblations (bali) and alms (bhikṣā) according to one's ability. Those who have come to the hermitage should be honored with offerings of roots, fruits, and alms.
स्वाध्याये नित्ययुक्तः स्याद दान्तो मैत्रः समाहितः ।
दाता नित्यमनादाता सर्वभूतानुकम्पकः ॥८॥
8. svādhyāye nityayuktaḥ syād dānto maitraḥ samāhitaḥ ,
dātā nityamanādātā sarvabhūtānukampakaḥ.
8. svādhyāye nitya-yuktaḥ syāt dāntaḥ maitraḥ
samāhitaḥ dātā nitya-anādātā sarva-bhūta-anukampakaḥ
8. One should always be engaged in self-study (svādhyāya), be self-controlled (dānta), friendly (maitra), and focused (samāhita). One should be a giver, never a taker, and compassionate towards all beings.
वैतानिकं च जुहुयादग्निहोत्रं यथाविधि ।
दर्शमस्कन्दयन पर्व पौर्णमासं च योगतः ॥९॥
9. vaitānikaṁ ca juhuyādagnihotraṁ yathāvidhi ,
darśamaskandayan parva paurṇamāsaṁ ca yogataḥ.
9. vaitānikam ca juhuyāt agni-hotram yathā-vidhi
darśa-m-askandayan parva pūrṇamāsam ca yogaḥ-taḥ
9. One should also perform the domestic Vedic rituals (vaitānikam) and the Agnihotra fire ritual according to the rules, without fail, on the new moon (darśa) and full moon (pūrṇamāsa) days, with proper practice.
ऋक्षेष्ट्यऽग्रयणं चैव चातुर्मास्यानि चाहरेत ।
तुरायणं च क्रमशो दक्षस्यायनमेव च ॥१०॥
10. ṛkṣeṣṭy'grayaṇaṁ caiva cāturmāsyāni cāharet ,
turāyaṇaṁ ca kramaśo dakṣasyāyanameva ca.
10. ṛkṣa-iṣṭy-agra-yaṇam ca eva cātur-māsyāni ca āharet
tur-ayaṇam ca kramaśaḥ dakṣasya-ayana-m eva ca
10. One should also perform the star rituals (ṛkṣeṣṭyā), the Agrayana rite, the Chaturmasya observances, the Turayanam, and the Dakshayanam, in their proper sequence.
वासन्तशारदैर्मेध्यैर्मुन्यन्नैः स्वयमाहृतैः ।
पुरोडाशांश्चरूंश्चैव विधिवत्निर्वपेत पृथक ॥११॥
11. vāsantaśāradairmedhyairmunyannaiḥ svayamāhṛtaiḥ ,
puroḍāśāṁścarūṁścaiva vidhivatnirvapet pṛthak.
11. vāsantaśāradairmedhyairmunyannaiḥ svayamāhṛtaiḥ
puroḍāśāṃścarūṃścaiva vidhivatnirvapeta pṛthak
11. vāsantaśāradairmedhyairmunyannaiḥ svayamāhṛtaiḥ
puroḍāśāṃ carūṃ caiva vidhivat pṛthak nirvapeta
11. One should perform separately, according to the rules, the offerings of puroḍāśa and caru, made with pure grains, collected by sages themselves, suitable for spring and autumn seasons.
देवताभ्यस्तु तद हुत्वा वन्यं मेध्यतरं हविः ।
शेषमात्मनि युञ्जीत लवणं च स्वयं कृतम ॥१२॥
12. devatābhyastu tad hutvā vanyaṁ medhyataraṁ haviḥ ,
śeṣamātmani yuñjīta lavaṇaṁ ca svayaṁ kṛtam.
12. devatābhyastu tad hutvā vanyaṃ medhyataraṃ haviḥ
śeṣamātmani yuñjīta lavaṇaṃ ca svayaṃ kṛtam
12. tu devatābhyah tad hutvā vanyaṃ medhyataraṃ haviḥ
śeṣam lavaṇaṃ ca svayam kṛtam ātmani yuñjīta
12. After offering that, which is gathered from the forest and is even purer, to the deities, one should incorporate the remainder, along with salt prepared by oneself, into oneself (for nourishment or spiritual integration).
स्थलजौदकशाकानि पुष्पमूलफलानि च ।
मेध्यवृक्षोद्भवान्यद्यात स्नेहांश्च फलसंभवान ॥१३॥
13. sthalajaudakaśākāni puṣpamūlaphalāni ca ,
medhyavṛkṣodbhavānyadyāt snehāṁśca phalasaṁbhavān.
13. sthalajaudakaśākāni puṣpamūlaphalāni ca
medhyavṛkṣodbhāvanyadyāta snehāṃśca phalasambhavaan
13. sthala jaugaukāni puṣpamūlaphalāni ca
medhyavṛkṣodbhavāni ca snehān phalasambhavān adyāt
13. One should eat edible vegetables that grow on land or in water, flowers, roots, and fruits, and also nutritious oils derived from fruits, all from pure trees.
वर्जयेन मधु मांसं च भौमानि कवकानि च ।
भूस्तृणं शिग्रुकं चैव श्लेश्मातकफलानि च ॥१४॥
14. varjayen madhu māṁsaṁ ca bhoṁāni kavakāni ca ,
bhūstṛṇaṁ śigrukaṁ caiva śleśmātakaphalāni ca.
14. varjayenn madhu māṃsaṃ ca bhaumāni kavakāni ca
bhūstṛṇaṃ śigrukaṃ caiva śleṣmātakaphalāni ca
14. madhu māṃsam ca bhaumani kavakani ca bhūstṛṇam
śigrukam ca eva śleṣmātakaphalani ca varjayet
14. One should avoid honey, meat, and earthly mushrooms, as well as grasses, the śigru plant, and fruits of the śleṣmātaka tree.
त्यजेदाश्वयुजे मासि मुन्यन्नं पूर्वसञ्चितम ।
जीर्णानि चैव वासांसि शाकमूलफलानि च ॥१५॥
15. tyajedāśvayuje māsi munyannaṁ pūrvasañcitam ,
jīrṇāni caiva vāsāṁsi śākamūlaphalāni ca.
15. tyajedāśvayuje masi munyannaṃ pūrvasañcitaṃ
jīrṇāni caiva vāsāṃsi śākamūlaphalāni ca
15. munyannaṃ pūrvasañcitaṃ āśvayuje masi tyajet
ca eva jīrṇāni vāsāṃsi śākamūlaphalāni ca
15. In the month of Ashvayuja, one should abandon food prepared by ascetics (muni) that has been stored previously, as well as old clothes, vegetables, roots, and fruits.
न फालकृष्टमश्नीयादुत्सृष्टमपि केन चित ।
न ग्रामजातान्यार्तोऽपि मूलाणि च फलानि च ॥१६॥
16. na phālakṛṣṭamaśnīyādutsṛṣṭamapi kena cit ,
na grāmajātānyārto'pi mūlāṇi ca phalāni ca.
16. na phālakṛṣṭamaśnīyādutsṛṣṭamapi kena cit
na grāmajātānyārto'pi mūlāni ca phālāni ca
16. na phālakṛṣṭaṃ aśnīyāt api kena cit utsr̥ṣṭaṃ
na grāmajātāni mūlāni ca phālāni ca ārtaḥ api
16. One should not eat food cultivated by a plow, even if abandoned by someone, nor should one eat village-grown roots and fruits, even when distressed.
अग्निपक्वाशनो वा स्यात कालपक्वभुजेव वा ।
अश्मकुट्टो भवेद वाऽपि दन्तोलूखलिकोऽपि वा ॥१७॥
17. agnipakvāśano vā syāt kālapakvabhujeva vā ,
aśmakuṭṭo bhaved vā'pi dantolūkhaliko'pi vā.
17. agnipakvāśano vā syāt kālapakvabhujeva vā
aśmakutṭo bhaved vā'pi dantolūkhliko'pi vā
17. agnipakvāśanaḥ vā syāt vā kālapakvabhuk eva vā
aśmakutṭaḥ api bhavet api vā dantolūkhlikaḥ
17. One may eat food cooked by fire, or ripened by time, or pounded with a stone, or ground with teeth.
सद्यः प्रक्षालको वा स्यान माससञ्चयिकोऽपि वा ।
षण्मासनिचयो वा स्यात समानिचय एव वा ॥१८॥
18. sadyaḥ prakṣālako vā syān māsasañcayiko'pi vā ,
ṣaṇmāsanicayo vā syāt samānicaya eva vā.
18. sadyaḥ prakṣālako vā syān mālasañcayiko'pi
vā ṣaṇmāsani cayo vā syāt samānicayaḥ eva vā
18. sadyaḥ prakṣālakaḥ vā syāt vā māsa sañcayikaḥ api
vā ṣaṇmāsa ni cayaḥ vā syāt samānicayaḥ eva vā
18. One may eat food that is washed immediately, or stored for a month, or stored for six months, or stored for a year.
नक्तं चान्नं समश्नीयाद दिवा वाऽहृत्य शक्तितः ।
चतुर्थकालिको वा स्यात स्याद वाऽप्यष्टमकालिकः ॥१९॥
19. naktaṁ cānnaṁ samaśnīyād divā vā'hṛtya śaktitaḥ ,
caturthakāliko vā syāt syād vā'pyaṣṭamakālikaḥ.
19. naktaṃ ca annaṃ samaśnīyāt divā vā ʾahṛtya śaktitaḥ
caturthakālikaḥ vā syāt syāt vā ʾapi aṣṭamakālikaḥ
19. divā vā śaktitaḥ ahṛtya ca naktaṃ annaṃ samaśnīyāt
vā caturthakālikaḥ syāt vā api aṣṭamakālikaḥ syāt
19. One should eat food at night, or during the day having obtained it according to one's ability. Alternatively, one may eat once every four days, or even once every eight days.
चान्द्रायणविधानैर्वा शुक्लकृष्णे च वर्तयेत ।
पक्षान्तयोर्वाऽप्यश्नीयाद यवागूं क्वथितां सकृत ॥२०॥
20. cāndrāyaṇavidhānairvā śuklakṛṣṇe ca vartayet ,
pakṣāntayorvā'pyaśnīyād yavāgūṁ kvathitāṁ sakṛt.
20. cāndrāyaṇavidhānaiḥ vā śuklakṛṣṇe ca vartayet
pakṣāntayoḥ vā ʾapyaśnīyāt yavāgūṃ kvathitāṃ sakṛt
20. vā cāndrāyaṇavidhānaiḥ śuklakṛṣṇe ca vartayet vā
api pakṣāntayoḥ sakṛt kvathitāṃ yavāgūṃ aśnīyāt
20. Alternatively, one may subsist by following the lunar penance regulations, observing fasts during the bright and dark fortnights. Or, at the end of each fortnight, one may eat boiled barley gruel once.
पुष्पमूलफलैर्वाऽपि केवलैर्वर्तयेत सदा ।
कालपक्वैः स्वयं शीर्णैर्वैखानसमते स्थितः ॥२१॥
21. puṣpamūlaphalairvā'pi kevalairvartayet sadā ,
kālapakvaiḥ svayaṁ śīrṇairvaikhānasamate sthitaḥ.
21. puṣpamūlaphalaiḥ vā ʾapi kevalaiḥ vartayet sadā
kālapakkvaiḥ svayaṃ śīrṇaiḥ vaikhānasamate sthitaḥ
21. vā api kevalaiḥ puṣpamūlaphalaiḥ sadā vartayet
sthitaḥ vaikhānasamate svayaṃ kālapakkvaiḥ śīrṇaiḥ
21. Or, by exclusively subsisting on flowers, roots, and fruits, and remaining steadfast in the Vaikhānasa tradition, one should always sustain oneself. These should be naturally ripened and fallen by themselves.
भूमौ विपरिवर्तेत तिष्ठेद वा प्रपदैर्दिनम ।
स्थानासनाभ्यां विहरेत सवनेषूपयन्नपः ॥२२॥
22. bhūmau viparivarteta tiṣṭhed vā prapadairdinam ,
sthānāsanābhyāṁ viharet savaneṣūpayannapaḥ.
22. bhūmau viparivarteta tiṣṭheda vā prapadaiḥ dinam
sthānāsanābhyāṃ viharet savaneṣu upayant āpaḥ
22. dinam bhūmau vā viparivarteta prapadaiḥ tiṣṭhet
savaneṣu āpaḥ upayant sthānāsanābhyāṃ viharet
22. One may roll on the ground, or stand on the tips of one's feet for the day. Alternatively, one may move by changing positions and postures, resorting to water during the Sāvana (sacred) times.
ग्रीष्मे पञ्चतपास्तु स्याद वर्षास्वभ्रावकाशिकः ।
आर्द्रवासास्तु हेमन्ते क्रमशो वर्धयंस्तपः ॥२३॥
23. grīṣme pañcatapāstu syād varṣāsvabhrāvakāśikaḥ ,
ārdravāsāstu hemante kramaśo vardhayaṁstapaḥ.
23. grīṣme pañcatapāstu syād varṣāsvabhrāvakāśikaḥ
ārdrāvāsāstu hắnste kramaśaḥ vardhayanstapaḥ
23. In summer, one should practice the 'five-fires' austerity (pañcatapas), in the rainy season, one should stay under a shelter of clouds, and in winter, one should wear damp clothes, gradually increasing the austerity (tapas).
उपस्पृशंस्त्रिषवणं पितॄन देवांश्च तर्पयेत ।
तपस्चरंश्चोग्रतरं शोषयेद देहमात्मनः ॥२४॥
24. upaspṛśaṁstriṣavaṇaṁ pitṝn devāṁśca tarpayet ,
tapascaraṁścogrataraṁ śoṣayed dehamātmanaḥ.
24. upaspṛśantstriṣavaṇaṃ pitṛn devāṃśca tarpayet
tapo'caraṃścāgrataraṃ śoṣayed dehamaatmanaḥ
24. Bathing three times a day, one should satisfy the ancestors and the gods. While practicing increasingly severe austerity (tapas), one should dry up one's own body.
अग्नीनात्मनि वैतानान समारोप्य यथाविधि ।
अनग्निरनिकेतः स्यान मुनिर्मूलफलाशनः ॥२५॥
25. agnīnātmani vaitānān samāropya yathāvidhi ,
anagniraniketaḥ syān munirmūlaphalāśanaḥ.
25. agnīnaatmani vaitānaana samaaropya yathāvidhi
anagniraniketaḥ syān munirmūlaphalāśanaḥ
25. Having invoked the household fires (vaitāna) within oneself according to the prescribed ritual, the sage, living without a fire and without a fixed abode, should eat roots and fruits.
अप्रयत्नः सुखार्थेषु ब्रह्मचारी धराऽऽशयः ।
शरणेष्वममश्चैव वृक्षमूलनिकेतनः ॥२६॥
26. aprayatnaḥ sukhārtheṣu brahmacārī dharā''śayaḥ ,
śaraṇeṣvamamaścaiva vṛkṣamūlaniketanaḥ.
26. aprayatnaḥ sukhārtheṣu brahmacārī dharā'śayaḥ
śaraṇeṣvamamaścaiva vṛkṣamūlaniketanah
26. Not making effort for sensual pleasures, the celibate (brahmacārī), resting on the earth, and free from possessiveness (amama), should live at the root of a tree.
तापसेष्वेव विप्रेषु यात्रिकं भैक्षमाहरेत ।
गृहमेधिषु चान्येषु द्विजेषु वनवासिषु ॥२७॥
27. tāpaseṣveva vipreṣu yātrikaṁ bhaikṣamāharet ,
gṛhamedhiṣu cānyeṣu dvijeṣu vanavāsiṣu.
27. tapasveṣveva vipreṣu yātrikaṃ bhaikṣamāharet
gṛhamedhiṣu cānyeṣu dvijeṣu vanavāsiṣu
27. vanavāsiṣu tapasveṣu eva vipreṣu anyeṣu
dvijeṣu gṛhamedhiṣu ca yātrikaṃ bhaikṣam āharet
27. A twice-born (dvija) person living in the forest should collect provisions for his journey by begging from ascetics (tapasvin) and other twice-born (dvija) individuals, including householders and forest dwellers.
ग्रामादाहृत्य वाऽश्नीयादष्टौ ग्रासान वने वसन ।
प्रतिगृह्य पुटेनैव पाणिना शकलेन वा ॥२८॥
28. grāmādāhṛtya vā'śnīyādaṣṭau grāsān vane vasan ,
pratigṛhya puṭenaiva pāṇinā śakalena vā.
28. grāmādāhṛtya vā'śnīyādaṣṭau grāsān vane
vasan pratigṛhya puṭenaiva pāṇinā śakalena vā
28. vane vasan grāmāt āhṛtya vā aṣṭau grāsān
aśnīyāt vā puṭena eva pāṇinā śakalena pratigṛhya
28. Or, living in the forest, one should eat by bringing food from a village, taking eight morsels at a time, or by receiving it in a cupped hand or a piece of leaf.
एताश्चान्याश्च सेवेत दीक्षा विप्रो वने वसन ।
विविधाश्चौपनिषदीरात्मसंसिद्धये श्रुतीः ॥२९॥
29. etāścānyāśca seveta dīkṣā vipro vane vasan ,
vividhāścaupaniṣadīrātmasaṁsiddhaye śrutīḥ.
29. etāścānyāśc sevet dīkṣā vipro vane vasan
vividhāśc aupaniṣadīr ātmasansiddhaye śrutīḥ
29. vane vasan vipraḥ dīkṣā etāḥ ca anyāḥ ca śrutīḥ
vividhāḥ aupaniṣadīḥ ātmasansiddhaye sevet
29. A twice-born (dvija) person dwelling in the forest, observing vows (dīkṣā), should study various Upanishadic texts (śrutīḥ) for the purification of the self (ātman-saṃsiddhaye).
ऋषिभिर्ब्राह्मणैश्चैव गृहस्थैरेव सेविताः ।
विद्यातपोविवृद्ध्यर्थं शरीरस्य च शुद्धये ॥३०॥
30. ṛṣibhirbrāhmaṇaiścaiva gṛhasthaireva sevitāḥ ,
vidyātapovivṛddhyarthaṁ śarīrasya ca śuddhaye.
30. ṛṣibhirbrāhmaṇaiścaiṽ gṛhasthaireva sevitāḥ
vidyātapovivṛddhyarthaṃ śarīrasya ca śuddhaye
30. ṛṣibhiḥ brāhmaṇaiḥ ca eva gṛhasthaiḥ eva sevitāḥ
vidyātapovivṛddhyartham śarīrasya ca śuddhaye
30. These (texts) are to be studied by sages (ṛṣi), Brahmins (brāhmaṇa), and householders (gṛhastha) for the growth of knowledge (vidyā) and austerity (tapas), and for the purification of the body (śarīra).
अपराजितां वाऽस्थाय व्रजेद दिशमजिह्मगः ।
आ निपातात्शरीरस्य युक्तो वार्यनिलाशनः ॥३१॥
31. aparājitāṁ vā'sthāya vrajed diśamajihmagaḥ ,
ā nipātātśarīrasya yukto vāryanilāśanaḥ.
31. aparājitāṃ vā'sthāya vrajed diśam ajihmagaḥ
| ā nipātāt śarīrasya yuktaḥ vāryanilāśanaḥ
31. Or, establishing himself in the invincible (state), one should proceed in a straight direction, with controlled sustenance of water and air, until the body's fall.
आसां महर्षिचर्याणां त्यक्त्वाऽन्यतमया तनुम ।
वीतशोकभयो विप्रो ब्रह्मलोके महीयते ॥३२॥
32. āsāṁ maharṣicaryāṇāṁ tyaktvā'nyatamayā tanum ,
vītaśokabhayo vipro brahmaloke mahīyate.
32. āsāṃ maharṣicaryāṇāṃ tyaktvā'nyatatamayā tanum
| vītaśokabhayo vipraḥ brahmaloke mahīyate
32. Having abandoned the body (tanu) obtained through any one of these great sage-like courses of conduct (maharsi-caryā), the knower of Brahman (vipra), free from sorrow and fear, is honored in the world of Brahman (brahmaloka).
वनेषु च विहृत्यैवं तृतीयं भागमायुषः ।
चतुर्थमायुषो भागं त्यक्वा सङ्गान परिव्रजेत ॥३३॥
33. vaneṣu ca vihṛtyaivaṁ tṛtīyaṁ bhāgamāyuṣaḥ ,
caturthamāyuṣo bhāgaṁ tyakvā saṅgān parivrajet.
33. vaneṣu ca vihṛtyaivaṃ tṛtīyaṃ bhāgam āyuṣaḥ |
caturtham āyuṣo bhāgaṃ tyaktvā saṅgān parivrajet
33. Having wandered in forests (vaneṣu) thus for the third part of (one's) life (ayus), having relinquished the fourth part of (one's) life, one should renounce (pari-vrajeta) worldly attachments (saṅgān).
आश्रमादाश्रमं गत्वा हुतहोमो जितेन्द्रियः ।
भिक्षाबलिपरिश्रान्तः प्रव्रजन प्रेत्य वर्धते ॥३४॥
34. āśramādāśramaṁ gatvā hutahomo jitendriyaḥ ,
bhikṣābalipariśrāntaḥ pravrajan pretya vardhate.
34. āśramād āśramaṃ gatvā hutahomo jitendriyaḥ |
bhikṣābalipariśrāntaḥ pravrajan pretya vardhate
34. Having gone from one spiritual stage (āśrama) to another, having performed the fire rituals (huta-homaḥ) and controlled the senses (jitendriyaḥ), and being weary from alms and offerings (bhikṣā-bali-pariśrāntaḥ), the renunciate (pravrajan) increases (vardhate) after death (pretya).
ऋणानि त्रीण्यपाकृत्य मनो मोक्षे निवेशयेत ।
अनपाकृत्य मोक्षं तु सेवमानो व्रजत्यधः ॥३५॥
35. ṛṇāni trīṇyapākṛtya mano mokṣe niveśayet ,
anapākṛtya mokṣaṁ tu sevamāno vrajatyadhaḥ.
35. ṛṇāni trīṇy apākṛtya mano mokṣe niveśayet
anapākṛtya mokṣaṃ tu sevayamānaḥ vrajaty adhaḥ
35. ṛṇāni trīṇi apākṛtya mano mokṣe niveśayet tu
anapākṛtya sevayamānaḥ mokṣam vrajaty adhaḥ
35. After repaying the three debts, one should direct the mind towards liberation (mokṣa). Without repaying them, while pursuing liberation (mokṣa), one falls downwards.
अधीत्य विधिवद वेदान पुत्रांश्चोत्पाद्य धर्मतः ।
इष्ट्वा च शक्तितो यज्ञैर्मनो मोक्षे निवेशयेत ॥३६॥
36. adhītya vidhivad vedān putrāṁścotpādya dharmataḥ ,
iṣṭvā ca śaktito yajñairmano mokṣe niveśayet.
36. adhītya vidhivat vedān putrāṃś ca utpādya dharmataḥ
iṣṭvā ca śaktitaḥ yajñaiḥ mano mokṣe niveśayet
36. vidhivat vedān adhītya dharmataḥ putrān ca utpādya
śaktitaḥ yajñaiḥ ca iṣṭvā mano mokṣe niveśayet
36. After studying the Vedas properly, producing children according to (their) innate constitution (dharma), and performing Vedic rituals (yajña) to one's capacity, one should direct the mind towards liberation (mokṣa).
अनधीत्य द्विजो वेदाननुत्पाद्य तथा सुतान ।
अनिष्ट्वा चैव यज्ञैश्च मोक्षमिच्छन व्रजत्यधः ॥३७॥
37. anadhītya dvijo vedānanutpādya tathā sutān ,
aniṣṭvā caiva yajñaiśca mokṣamicchan vrajatyadhaḥ.
37. anadhītya dvijo vedān anutpādya tathā sutān aniṣṭvā
ca eva yajñaiḥ ca mokṣam ichan vrajaty adhaḥ
37. dvijaḥ anadhītya vedān anutpādya tathā sutān
aniṣṭvā ca eva yajñaiḥ ca mokṣam ichan vrajaty adhaḥ
37. Without studying the Vedas, without producing children, and without performing Vedic rituals (yajña), a twice-born person (dvija) desiring liberation (mokṣa) falls downwards.
प्राजापत्यं निरुप्येष्टिं सर्ववेदसदक्षिणाम ।
आत्मन्यग्नीन समारोप्य ब्राह्मणः प्रव्रजेद गृहात ॥३८॥
38. prājāpatyaṁ nirupyeṣṭiṁ sarvavedasadakṣiṇām ,
ātmanyagnīn samāropya brāhmaṇaḥ pravrajed gṛhāt.
38. prājāpatyaṃ nirupya iṣṭiṃ sarvavedasadakṣiṇām
ātmani agnīn samāropya brāhmaṇaḥ pravrajed gṛhāt
38. brāhmaṇaḥ prājāpatyam iṣṭim nirupya sarvavedasadakṣiṇām
ātmani agnīn samāropya gṛhāt pravrajeta
38. Having performed the Pājāpatya rite, offering all the Vedas with donations, and consolidating the sacred fires within himself, a Brahmin should renounce the world from his home.
यो दत्त्वा सर्वभूतेभ्यः प्रव्रजत्यभयं गृहात ।
तस्य तेजोमया लोका भवन्ति ब्रह्मवादिनः ॥३९॥
39. yo dattvā sarvabhūtebhyaḥ pravrajatyabhayaṁ gṛhāt ,
tasya tejomayā lokā bhavanti brahmavādinaḥ.
39. yaḥ dattvā sarvabhūtebhyaḥ pravrajatyabhayam
gṛhāt tasya tejoamayā lokā bhavanti brahmarudinaḥ
39. He who, after giving fearlessness to all beings, leaves his home, for him, the knower of Brahman (brahmavadinah), the worlds become radiant with spiritual energy.
यस्मादण्वपि भूतानां द्विजान्नोत्पद्यते भयम ।
तस्य देहाद विमुक्तस्य भयं नास्ति कुतश्चन ॥४०॥
40. yasmādaṇvapi bhūtānāṁ dvijānnotpadyate bhayam ,
tasya dehād vimuktasya bhayaṁ nāsti kutaścana.
40. yasmāt aṇv api bhūtānām dvijāt na utpadyate bhayam
tasya dehāt vimuktasya bhayam nāsti kutaḥ ca na
40. From whom arises no fear, even from the smallest creature or a twice-born person, for him, freed from the body, there is no fear from any quarter.
अगारादभिनिष्क्रान्तः पवित्रोपचितो मुनिः ।
समुपोढेषु कामेषु निरपेक्षः परिव्रजेत ॥४१॥
41. agārādabhiniṣkrāntaḥ pavitropacito muniḥ ,
samupoḍheṣu kāmeṣu nirapekṣaḥ parivrajet.
41. agārāt abhiniskrāntaḥ pavitropacitaḥ muniḥ
samupoḍheṣu kāmeṣu nirapekṣaḥ parivrajeta
41. The sage (muniḥ), having left home, purified and cultivated, should wander forth, unattached to desires that have arisen.
एक एव चरेन्नित्यं सिद्ध्यर्थमसहायवान ।
सिद्धिमेकस्य संपश्यन्न जहाति न हीयते ॥४२॥
42. eka eva carennityaṁ siddhyarthamasahāyavān ,
siddhimekasya saṁpaśyanna jahāti na hīyate.
42. ekaḥ eva caren nityam siddhyartham asahāyavān
siddhim ekasya saṃpaśyan na jahāti na hīyate
42. He should always wander alone, without a companion, for the sake of accomplishment (siddhi); seeing the achievement of one (goal), he neither abandons nor is diminished.
अनग्निरनिकेतः स्याद ग्राममन्नार्थमाश्रयेत ।
उपेक्षकोऽसङ्कुसुको मुनिर्भावसमाहितः ॥४३॥
43. anagniraniketaḥ syād grāmamannārthamāśrayet ,
upekṣako'saṅkusuko munirbhāvasamāhitaḥ.
43. anagnir aniketaḥ syāt grāmam annārtham āśrayet
upekṣakaḥ asaṅkacukukaḥ muniḥ bhāvasamāhitaḥ
43. One should be without fire (for cooking) and without a fixed dwelling, and should seek food in a village. Unconcerned, not agitated, the sage (muni) should remain absorbed in the divine state.
कपालं वृक्षमूलानि कुचेलमसहायता ।
समता चैव सर्वस्मिन्नेतत्मुक्तस्य लक्षणम ॥४४॥
44. kapālaṁ vṛkṣamūlāni kucelamasahāyatā ,
samatā caiva sarvasminnetatmuktasya lakṣaṇam.
44. kapālam vṛkṣamūlāni kucelam asahāyatā samatā
ca eva sarvasminn etat muktasya lakṣaṇam
44. A skull (as a begging bowl), the roots of trees (for shelter), tattered clothing, lack of support, and equanimity towards all – these are indeed the characteristics of one liberated (mukta).
नाभिनन्देत मरणं नाभिनन्देत जीवितम ।
कालमेव प्रतीक्षेत निर्वेशं भृतको यथा ॥४५॥
45. nābhinandeta maraṇaṁ nābhinandeta jīvitam ,
kālameva pratīkṣeta nirveśaṁ bhṛtako yathā.
45. na abhinandet maraṇam na abhinandet jīvitam
kālam eva pratīkṣeta nirveśam bhṛtakaḥ yathā
45. One should not welcome death, nor should one welcome life. One should simply await the time, like a servant awaiting payment.
दृष्टिपूतं न्यसेत पादं वस्त्रपूतं जलं पिबेत ।
सत्यपूतां वदेद वाचं मनःपूतं समाचरेत ॥४६॥
46. dṛṣṭipūtaṁ nyaset pādaṁ vastrapūtaṁ jalaṁ pibet ,
satyapūtāṁ vaded vācaṁ manaḥpūtaṁ samācaret.
46. dṛṣṭipūtaṃ nyaset pādaṃ vastrapūtaṃ jalaṃ pibet
satyapūtāṃ vaded vācaṃ manaḥpūtaṃ samācaret
46. One should place the foot after looking carefully, drink water filtered through cloth, speak words purified by truth, and act according to what is purified by the mind.
अतिवादांस्तितिक्षेत नावमन्येत कं चन ।
न चैमं देहमाश्रित्य वैरं कुर्वीत केन चित ॥४७॥
47. ativādāṁstitikṣeta nāvamanyeta kaṁ cana ,
na caimaṁ dehamāśritya vairaṁ kurvīta kena cit.
47. ativādāntitikṣeta nāvamanyeta kaṃ cana | na
caimaṃ dehamāśritya vairaṃ kurvīta kena cit
47. One should tolerate harsh speech, and not disrespect anyone. Also, depending on this body, one should not bear enmity with anyone.
क्रुद्ध्यन्तं न प्रतिक्रुध्येदाक्रुष्टः कुशलं वदेत ।
सप्तद्वारावकीर्णां च न वाचमनृतां वदेत ॥४८॥
48. kruddhyantaṁ na pratikrudhyedākruṣṭaḥ kuśalaṁ vadet ,
saptadvārāvakīrṇāṁ ca na vācamanṛtāṁ vadet.
48. kruddhyantaṃ na pratikrudhyedākruṣṭaḥ kuśalaṃ
vadet | saptadvārāvakīrṇāṃ ca na vācam anṛtāṃ vadet
48. One should not get angry at an angry person, but should speak well when spoken to harshly. And one should not utter falsehoods through the seven gates (of the body).
अध्यात्मरतिरासीनो निरपेक्षो निरामिषः ।
आत्मनैव सहायेन सुखार्थी विचरेदिह ॥४९॥
49. adhyātmaratirāsīno nirapekṣo nirāmiṣaḥ ,
ātmanaiva sahāyena sukhārthī vicarediha.
49. adhyātmaratirāsīno nirapekṣo nirāmiṣaḥ |
ātmanaiva sahāyena sukhārthī vicarediha
49. Delighting in the self (ātman), sitting without dependence or attachment to meat (or desires), seeking happiness, one should wander in this world with the self (ātman) alone as aid.
न चोत्पातनिमित्ताभ्यां न नक्षत्राङ्गविद्यया ।
नानुशासनवादाभ्यां भिक्षां लिप्सेत कर्हि चित ॥५०॥
50. na cotpātanimittābhyāṁ na nakṣatrāṅgavidyayā ,
nānuśāsanavādābhyāṁ bhikṣāṁ lipseta karhi cit.
50. na cotpātanimittābhyāṃ na nakṣatrāṅgavidyayā
| nānusāsanavādābhyāṃ bhikṣāṃ lipsedahi cit
50. One should never beg for alms through omens of portents, through astrology, or through arguments about scriptures.
न तापसैर्ब्राह्मणैर्वा वयोभिरपि वा श्वभिः ।
आकीर्णं भिक्षुकैर्वाऽन्यैरगारमुपसंव्रजेत ॥५१॥
51. na tāpasairbrāhmaṇairvā vayobhirapi vā śvabhiḥ ,
ākīrṇaṁ bhikṣukairvā'nyairagāramupasaṁvrajet.
51. na tāpasair brāhmaṇair vā vayobhir api vā śvabhiḥ
ākīrṇaṃ bhikṣukair vā anyair agāram upasaṃvrajeta
51. na upasaṃvrajeta agāram ākīrṇaṃ tāpasair brāhmaṇair
vā vayobhiḥ api vā śvabhiḥ bhikṣukair vā anyaiḥ
51. One should not enter a house filled with ascetics (tapasvin), Brahmins, birds, or even dogs, or others like mendicants (bhikṣu).
कॢप्तकेशनखश्मश्रुः पात्री दण्डी कुसुम्भवान ।
विचरेन्नियतो नित्यं सर्वभूतान्यपीडयन ॥५२॥
52. kḷptakeśanakhaśmaśruḥ pātrī daṇḍī kusumbhavān ,
vicarenniyato nityaṁ sarvabhūtānyapīḍayan.
52. kḷptakeśanakhaśmaśruḥ pātrī daṇḍī kusumbhavān
vicarenniyato nityaṃ sarvabhūtānyapīḍayan
52. kḷptakeśanakhaśmaśruḥ pātrī daṇḍī kusumbhavān
niyataḥ nityaṃ vicaret sarvabhūtāni apīḍayan
52. With hair, nails, and beard trimmed, possessing a bowl and staff, and clad in saffron robes, one should wander, always self-controlled and harming no living beings.
अतैजसानि पात्राणि तस्य स्युर्निर्व्रणानि च ।
तेषामद्भिः स्मृतं शौचं चमसानामिवाध्वरे ॥५३॥
53. ataijasāni pātrāṇi tasya syurnirvraṇāni ca ,
teṣāmadbhiḥ smṛtaṁ śaucaṁ camasānāmivādhvare.
53. ataijasāni pātrāṇi tasya syur nirvraṇāni ca
teṣām adbhiḥ smṛtaṃ śaucaṃ camasānam iva adhvare
53. tasya pātrāṇi ata ijasāni nirvraṇāni ca syuḥ
teṣām śaucaṃ smṛtaṃ adbhiḥ iva camasām adhvare
53. His bowls should be non-metallic and without any markings. Their purification, it is remembered, is with water, just like the ladles in a Vedic ritual (yajña).
अलाबुं दारुपात्रं च मृण्मयं वैदलं तथा ।
एताणि यतिपात्राणि मनुः स्वायंभुवोऽब्रवीत ॥५४॥
54. alābuṁ dārupātraṁ ca mṛṇmayaṁ vaidalaṁ tathā ,
etāṇi yatipātrāṇi manuḥ svāyaṁbhuvo'bravīt.
54. alābūṃ dārupātraṃ ca mṛṇmayaṃ vaïdalaṃ tathā
etāṇi yatipātrāṇi manuḥ svāyaṃbhuvāḥ abravīt
54. alābūṃ dārupātraṃ mṛṇmayaṃ vaïdalaṃ tathā
etāṇi yatipātrāṇi manuḥ svāyaṃbhuvāḥ abravīt
54. A gourd, a wooden vessel, one made of clay, and one made of leaves - these are the recognized vessels for an ascetic (yati), Manu Svāyambhuva has said.
एककालं चरेद भैक्षं न प्रसज्जेत विस्तरे ।
भैक्षे प्रसक्तो हि यतिर्विषयेष्वपि सज्जति ॥५५॥
55. ekakālaṁ cared bhaikṣaṁ na prasajjeta vistare ,
bhaikṣe prasakto hi yatirviṣayeṣvapi sajjati.
55. ekakālaṃ cared bhaikṣaṃ na prasajjet vistare |
bhaikṣe prasakto hi yatir viṣayeṣvapi sajjati
55. hi yatir ekakālaṃ bhaikṣaṃ cared na vistare
prasajjet bhaikṣe prasakto viṣayeṣvapi sajjati
55. A renunciate should collect alms once a day and should not become attached to abundance. Indeed, if a renunciate becomes attached to alms, he becomes attached to worldly pleasures as well.
विधूमे सन्नमुसले व्यङ्गारे भुक्तवज्जने ।
वृत्ते शरावसंपाते भिक्षां नित्यं यतिश्चरेत ॥५६॥
56. vidhūme sannamusale vyaṅgāre bhuktavajjane ,
vṛtte śarāvasaṁpāte bhikṣāṁ nityaṁ yatiścaret.
56. vidhūme sannamusale vyaṅgāre bhuktavajjanē |
vr̥ttē śarāvasaṃpātē bhikṣāṃ nityaṃ yatiścaret
56. yatiḥ vidhūme sannamusale vyaṅgāre bhuktavajjanē
vr̥ttē śarāvasaṃpātē nityaṃ bhikṣāṃ cared
56. The renunciate should always collect alms when there is no smoke, the pounding pestle is put away, the coals are extinguished, and after others have eaten; or when the dishes have been collected.
अलाभे न विषदी स्यात्लाभे चैव न हर्षयेत ।
प्राणयात्रिकमात्रः स्यात्मात्रासङ्गाद विनिर्गतः ॥५७॥
57. alābhe na viṣadī syātlābhe caiva na harṣayet ,
prāṇayātrikamātraḥ syātmātrāsaṅgād vinirgataḥ.
57. alābhe na viṣadī syātlābhē caiva na harṣayet |
prāṇayātrikamātraḥ syātmātrāsaṅgād vinirgataḥ
57. alābhe na viṣadī syāt lābhē ca eva na harṣayet
prāṇayātrikamātraḥ syāt mātrāsaṅgāt vinirgataḥ
57. He should not despair when he does not receive alms, nor should he rejoice when he does. He should live only for the sake of maintaining his life, having completely given up attachment to his possessions.
अभिपूजितलाभांस्तु जुगुप्सेतैव सर्वशः ।
अभिपूजितलाभैश्च यतिर्मुक्तोऽपि बध्यते ॥५८॥
58. abhipūjitalābhāṁstu jugupsetaiva sarvaśaḥ ,
abhipūjitalābhaiśca yatirmukto'pi badhyate.
58. abhipūjitālābhāṃstu jugupsaitaiva sarvaśaḥ
| abhipūjitālābhaiśca yatirmukto'pi badhyatē
58. tu abhipūjitālābhān sarvaśaḥ jugupseta eva
abhipūjitālābhaiḥ ca yatiḥ muktaḥ api badhyate
58. One should despise all that is obtained through honor. Indeed, even a liberated renunciate becomes bound by what is obtained through honor.
अल्पान्नाभ्यवहारेण रहःस्थानासनेन च ।
ह्रियमाणानि विषयैरिन्द्रियाणि निवर्तयेत ॥५९॥
59. alpānnābhyavahāreṇa rahaḥsthānāsanena ca ,
hriyamāṇāni viṣayairindriyāṇi nivartayet.
59. alpānnābhyavahāreṇa rahaḥsthānāsānena ca
hriyamāṇāni viṣayair indriyāṇi nivartayet
59. alpānnābhyavahāreṇa ca rahaḥsthānāsānena ca
viṣayaiḥ hriyamāṇāni indriyāṇi nivartayet
59. One should withdraw the senses, which are drawn away by sense objects, by eating sparingly and by staying and sitting in solitude.
इन्द्रियाणां निरोधेन रागद्वेषक्षयेण च ।
अहिंसया च भूतानाममृतत्वाय कल्पते ॥६०॥
60. indriyāṇāṁ nirodhena rāgadveṣakṣayeṇa ca ,
ahiṁsayā ca bhūtānāmamṛtatvāya kalpate.
60. indriyāṇāṃ nirodhena rāgadoṣakṣayeṇa ca
ahiṃsayā ca bhūtānām amṛtatvāya kalpate
60. indriyāṇāṃ nirodhena ca rāgadoṣakṣayeṇa ca
bhūtānām ahiṃsayā ca amṛtatvāya kalpate
60. Through the restraint of the senses, through the destruction of attachment and aversion, and through non-harming (ahiṃsā) towards all beings, one becomes fit for immortality (amṛtatva).
अवेक्षेत गतीर्नॄणां कर्मदोषसमुद्भवाः ।
निरये चैव पतनं यातनाश्च यमक्षये ॥६१॥
61. avekṣeta gatīrnṝṇāṁ karmadoṣasamudbhavāḥ ,
niraye caiva patanaṁ yātanāśca yamakṣaye.
61. avekṣeta gatīnnṛṇāṃ karmadoṣasamudbhavāḥ
niraye caiva patanaṃ yātanāśca yamakṣaye
61. nṛṇāṃ karmadoṣasamudbhavāḥ gatīḥ avekṣeta
ca eva niraye patanaṃ ca yātanāḥ yamakṣaye
61. One should consider the states of people, born from the faults of karma (action), as well as the fall into hell and the torments in Yama's abode (yamakṣaya).
विप्रयोगं प्रियैश्चैव संयोगं च तथाऽप्रियैः ।
जरया चाभिभवनं व्याधिभिश्चोपपीडनम ॥६२॥
62. viprayogaṁ priyaiścaiva saṁyogaṁ ca tathā'priyaiḥ ,
jarayā cābhibhavanaṁ vyādhibhiścopapīḍanam.
62. viprayogaṃ priyaiścaiva saṃyogaṃ ca tathāpriyaiḥ
jarayā cābhibhavanaṃ vyādhibhiścopapīḍanam
62. priyaiḥ viprayogaṃ ca eva tathā apriyaiḥ saṃyogaṃ
ca jarayā ca abhibhavanaṃ ca vyādhibhiḥ upapīḍanam
62. And separation from loved ones, and union with the unloved, and being overcome by old age, and being afflicted by diseases.
देहादुत्क्रमणं चास्मात पुनर्गर्भे च संभवम ।
योनिकोटिसहस्रेषु सृतीश्चास्यान्तरात्मनः ॥६३॥
63. dehādutkramaṇaṁ cāsmāt punargarbhe ca saṁbhavam ,
yonikoṭisahasreṣu sṛtīścāsyāntarātmanaḥ.
63. dehāt utkramaṇam ca asmāt punaḥ garbhe ca saṃbhavam
yoni koṭi sahasreṣu sṛtīḥ ca asya antarātmanaḥ
63. asya antarātmanaḥ dehāt utkramaṇam ca punaḥ
garbhe ca saṃbhavam yoni koṭi sahasreṣu sṛtīḥ ca
63. One should also consider the departure from this body, rebirth into another womb, and the transitions of the inner self (ātman) through thousands of species of life.
अधर्मप्रभवं चैव दुःखयोगं शरीरिणाम ।
धर्मार्थप्रभवं चैव सुखसंयोगमक्षयम ॥६४॥
64. adharmaprabhavaṁ caiva duḥkhayogaṁ śarīriṇām ,
dharmārthaprabhavaṁ caiva sukhasaṁyogamakṣayam.
64. adharma prabhavaṃ ca eva duḥkha yogaṃ śarīriṇām
dharma artha prabhavaṃ ca eva sukha saṃyogam akṣayam
64. śarīriṇām adharma prabhavaṃ duḥkha yogaṃ ca eva
dharma artha prabhavaṃ sukha saṃyogam ca eva akṣayam
64. And also the suffering (duḥkha) that arises from unrighteousness (adharma), which is connected to embodied beings (śarīriṇām), and also the unending happiness (sukha) that arises from righteousness (dharma) and prosperity (artha), which is connected to them.
सूक्ष्मतां चान्ववेक्षेत योगेन परमात्मनः ।
देहेषु च समुत्पत्तिमुत्तमेष्वधमेषु च ॥६५॥
65. sūkṣmatāṁ cānvavekṣeta yogena paramātmanaḥ ,
deheṣu ca samutpattimuttameṣvadhameṣu ca.
65. sūkṣmatām ca anva_avekṣeta yogen paramātmanaḥ
deheṣu ca sam_utpattim uttamessu adhamessu ca
65. paramātmanaḥ sūkṣmatām ca uttamessu adhamessu ca
deheṣu ca sam_utpattim ca yogen anva_avekṣeta
65. One should also examine by means of yoga (yoga) the subtleness of the supreme self (paramātman) and its emergence in superior and inferior bodies.
दूषितोऽपि चरेद धर्मं यत्र तत्राश्रमे रतः ।
समः सर्वेषु भूतेषु न लिङ्गं धर्मकारणम ॥६६॥
66. dūṣito'pi cared dharmaṁ yatra tatrāśrame rataḥ ,
samaḥ sarveṣu bhūteṣu na liṅgaṁ dharmakāraṇam.
66. dūṣitaḥ api ca caret dharmaṃ yatra tatra āśrame
rataḥ samaḥ sarveṣu bhūteṣu na liṅgaṃ dharma kāraṇam
66. api ca dūṣitaḥ dharmaṃ caret yatra tatra āśrame
rataḥ sarveṣu bhūteṣu samaḥ na liṅgaṃ dharma kāraṇam
66. Even if one is corrupted, they should practice dharma (dharma), engaged in whatever stage of life (āśrama) they are in. Being impartial towards all beings, gender or social standing (liṅga) is not the cause for dharma (dharma).
फलं कतकवृक्षस्य यद्यप्यम्बुप्रसादकम ।
न नामग्रहणादेव तस्य वारि प्रसीदति ॥६७॥
67. phalaṁ katakavṛkṣasya yadyapyambuprasādakam ,
na nāmagrahaṇādeva tasya vāri prasīdati.
67. phalam katakavṛkṣasya yadyapyambupraśādakam
na nāmagrahaṇādeva tasya vāri prasīda ti
67. katakavṛkṣasya phalam yadyapi ambupraśādakam,
tasya nāmagrahaṇāt eva na vāri prasīda ti
67. Although the fruit of the Kantaka tree purifies water, merely uttering its name does not purify the water.
संरक्षणार्थं जन्तूनां रात्रावहनि वा सदा ।
शरीरस्यात्यये चैव समीक्ष्य वसुधां चरेत ॥६८॥
68. saṁrakṣaṇārthaṁ jantūnāṁ rātrāvahani vā sadā ,
śarīrasyātyaye caiva samīkṣya vasudhāṁ caret.
68. saṃrakṣaṇārthaṃ jäntūnāṃ rātrāvahani vā sadā
śarīrasyātyaye caiva samīkṣya vasudhāṃ caret
68. jäntūnāṃ saṃrakṣaṇārtham,
rātrau vā ahani sadā,
śarīrasya atyaye ca eva,
vasudhāṃ samīkṣya caret
68. For the protection of living beings, at night or during the day, always, and also at the end of the body, one should move about the earth after careful consideration.
अह्ना रात्र्या च याञ्जन्तून हिनस्त्यज्ञानतो यतिः ।
तेषां स्नात्वा विशुद्ध्यर्थं प्राणायामान षडाचरेत ॥६९॥
69. ahnā rātryā ca yāñjantūn hinastyajñānato yatiḥ ,
teṣāṁ snātvā viśuddhyarthaṁ prāṇāyāmān ṣaḍācaret.
69. ahnā rātryā ca yān jäntūn hinastyajñānatō yatiḥ
teṣāṃ snātvā viśuddhyarthaṃ prāṇāyāmān ṣaḍ ācaret
69. yatiḥ yān jäntūn ahnā rātryā ca ajñānatō hinasti,
teṣām viśuddhyartham,
snātvā ṣaṭ prāṇāyāmān caret
69. The ascetic who unknowingly kills any living beings by day or by night, should, after bathing, perform six "prāṇāyāmas" (breath control exercises) for purification from them.
प्राणायामा ब्राह्मणस्य त्रयोऽपि विधिवत कृताः ।
व्याहृतिप्रणवैर्युक्ता विज्ञेयं परमं तपः ॥७०॥
70. prāṇāyāmā brāhmaṇasya trayo'pi vidhivat kṛtāḥ ,
vyāhṛtipraṇavairyuktā vijñeyaṁ paramaṁ tapaḥ.
70. prāṇāyāmā brāhmaṇasya trayō'pi
vidhivat kṛtāḥ vijñēyaṃ paramaṃ tapaḥ
70. brāhmaṇasya trayō'pi prāṇāyāmā vidhivat kṛtāḥ,
vyāhṛti praṇavaiḥ yuktāḥ,
paramam tapaḥ vijñēyam
70. For a Brahmin, even three "prāṇāyāmas" (breath control exercises) performed according to the rules, when combined with the recitation of "vyāhṛtis" and "praṇava", should be known as the supreme austerity.
दह्यन्ते ध्मायमानानां धातूनां हि यथा मलाः ।
तथेन्द्रियाणां दह्यन्ते दोषाः प्राणस्य निग्रहात ॥७१॥
71. dahyante dhmāyamānānāṁ dhātūnāṁ hi yathā malāḥ ,
tathendriyāṇāṁ dahyante doṣāḥ prāṇasya nigrahāt.
71. dahyante dhmāyamāṇānāṃ dhātūnāṃ hi yathā malāḥ
tathendriyāṇāṃ dahyante doṣāḥ prāṇasya nigrahāt
71. yathā dhātūnāṃ dhmāyamāṇānāṃ malāḥ dahyante hi,
tathā prāṇasya nigrahāt indriyāṇāṃ doṣāḥ dahyante
71. Just as the impurities of metals are burned away when they are heated, so the faults of the senses are burned away by the control (niyograha) of the vital breath (prana).
प्राणायामैर्दहेद दोषान धारणाभिश्च किल्बिषम ।
प्रत्याहारेण संसर्गान ध्यानेनानीश्वरान गुणान ॥७२॥
72. prāṇāyāmairdahed doṣān dhāraṇābhiśca kilbiṣam ,
pratyāhāreṇa saṁsargān dhyānenānīśvarān guṇān.
72. prāṇāyāmairdaded doṣān dhāraṇābhiśca kilbiṣam
pratyāhāreṇa saṃsargān dhyanenānīśvarān guṇān
72. prāṇāyāmaiḥ doṣān dahēt,
dhāraṇābhiḥ ca kilbiṣam,
pratyāhāreṇa saṃsargān,
dhyānena anīśvarān guṇān
72. One should burn away faults by breathing exercises (prāṇāyāma), sins by concentration (dhāraṇā), attachments by withdrawal of the senses (pratyāhāra), and the ungodly qualities by meditation (dhyāna).
उच्चावचेषु भूतेषु दुर्ज्ञेयामकृतात्मभिः ।
ध्यानयोगेन संपश्येद गतिमस्यान्तरात्मनः ॥७३॥
73. uccāvaceṣu bhūteṣu durjñeyāmakṛtātmabhiḥ ,
dhyānayogena saṁpaśyed gatimasyāntarātmanaḥ.
73. uccāvaccēṣu bhūteṣu durjñeyāmakṛtātmanbhiḥ
dhyānavyogasampañśced gatimasayāntarātmanaḥ
73. uccāvaccēṣu bhūteṣu asya antarātmanaḥ gatim
akṛtātmanbhiḥ durjñeyām dhyānavyogasampañścet
73. One should perceive the state of the inner self (antarātman) in all beings, both high and low, which is difficult for the uncontrolled (akṛtātman) to know, through the yoga of meditation (dhyāna-yoga).
सम्यग्दर्शनसंपन्नः कर्मभिर्न निबध्यते ।
दर्शनेन विहीनस्तु संसारं प्रतिपद्यते ॥७४॥
74. samyagdarśanasaṁpannaḥ karmabhirna nibadhyate ,
darśanena vihīnastu saṁsāraṁ pratipadyate.
74. samyagdarśanasampannaḥ karmabhirna nibadhyate
darśanena vihīnastu saṃsāraṃ pratipadyate
74. samyagdarśanasampannaḥ karmabhiḥ na nibadhyate,
darśanena vihīnaḥ tu saṃsāram pratipadyate
74. One who is endowed with right perception (samyagdarśana) is not bound by actions (karma). But one who is devoid of right perception undertakes the cycle of birth and death (saṃsāra).
अहिंसयेन्द्रियासङ्गैर्वैदिकैश्चैव कर्मभिः ।
तपसश्चरणैश्चौग्रैः साधयन्तीह तत्पदम ॥७५॥
75. ahiṁsayendriyāsaṅgairvaidikaiścaiva karmabhiḥ ,
tapasaścaraṇaiścaugraiḥ sādhayantīha tatpadam.
75. ahiṃsayā indriyāsaṅgaiḥ vaidikaiḥ ca eva karmabhiḥ
tapasāḥ caraṇaiḥ ca augaraiḥ sādhayantī iha tat padam
75. By non-violence (ahiṃsā), by detachment from the senses, by Vedic actions (karma), and by practicing severe austerities (tapas), one attains that state (pada) in this world.
अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम ।
चर्मावनद्धं दुर्गन्धि पूर्णं मूत्रपुरीषयोः ॥७६॥
76. asthisthūṇaṁ snāyuyutaṁ māṁsaśoṇitalepanam ,
carmāvanaddhaṁ durgandhi pūrṇaṁ mūtrapurīṣayoḥ.
76. asthi-sthūṇaṃ snāyu-yutaṃ māṃsa-śoṇita-lepanaṃ
carma-avanaddhaṃ dur-gandhi pūrṇaṃ mūtra-purīṣayoḥ
76. This body, which is a pillar of bones, covered with sinews, smeared with flesh and blood, bound by skin, foul-smelling, and full of urine and feces, should be abandoned.
जराशोकसमाविष्टं रोगायतनमातुरम ।
रजस्वलमनित्यं च भूतावासमिमं त्यजेत ॥७७॥
77. jarāśokasamāviṣṭaṁ rogāyatanamāturam ,
rajasvalamanityaṁ ca bhūtāvāsamimaṁ tyajet.
77. jarā-śoka-samāviṣṭaṃ roga-āyatanaṃ āturam
rajasvalam anityam ca bhūta-āvāsaṃ imam tyajet
77. One should abandon this body, which is possessed by old age and grief, is a dwelling for diseases, is infirm, impure due to passion, and impermanent, being a dwelling for beings.
नदीकूलं यथा वृक्षो वृक्षं वा शकुनिर्यथा ।
तथा त्यजन्निमं देहं कृच्छ्राद ग्राहाद विमुच्यते ॥७८॥
78. nadīkūlaṁ yathā vṛkṣo vṛkṣaṁ vā śakuniryathā ,
tathā tyajannimaṁ dehaṁ kṛcchrād grāhād vimucyate.
78. nadī-kūlaṃ yathā vṛkṣaḥ vṛkṣam vā śakuniḥ yathā
tathā tyajan imam deham kṛcchrat grāhāt vimucyate
78. Just as a tree abandons a riverbank, or a bird abandons a tree, so by abandoning this body, one is liberated from suffering and affliction.
प्रियेषु स्वेषु सुकृतमप्रियेषु च दुष्कृतम ।
विसृज्य ध्यानयोगेन ब्रह्माभ्येति सनातनम ॥७९॥
79. priyeṣu sveṣu sukṛtamapriyeṣu ca duṣkṛtam ,
visṛjya dhyānayogena brahmābhyeti sanātanam.
79. priyeṣu sveṣu sukṛtamapriyeṣu ca duṣkṛtam
visṛjya dhyānayogena brahmābhyeti sanātanam
79. sukṛtam priyeṣu sveṣu duṣkṛtam ca apriyeṣu
visṛjya dhyānayogena sanātanam brahmā abhyeti
79. Abandoning good deeds done for loved ones and bad deeds done for disliked ones, through the practice of meditation (yoga), one attains the eternal absolute (brahman).
यदा भावेन भवति सर्वभावेषु निःस्पृहः ।
तदा सुखमवाप्नोति प्रेत्य चैह च शाश्वतम ॥८०॥
80. yadā bhāvena bhavati sarvabhāveṣu niḥspṛhaḥ ,
tadā sukhamavāpnoti pretya caiha ca śāśvatam.
80. yadā bhāvena bhavati sarvabhāveṣu niḥspṛhaḥ
tadā sukhamavāpnoti pretya ca iha ca śāśvatam
80. yadā bhāvena sarvabhāveṣu niḥspṛhaḥ bhavati
tadā iha ca pretya ca śāśvatam sukham avāpnoti
80. When one becomes detached (isprhaḥ) from all states of being (sarvabhāveṣu) with a detached mind (bhāvena), then one attains eternal happiness (sukham) both in this world (iha) and in the next (pretya).
अनेन विधिना सर्वांस्त्यक्त्वा सङ्गान शनैः शनैः ।
सर्वद्वन्द्वविनिर्मुक्तो ब्रह्मण्येवावतिष्ठते ॥८१॥
81. anena vidhinā sarvāṁstyaktvā saṅgān śanaiḥ śanaiḥ ,
sarvadvandvavinirmukto brahmaṇyevāvatiṣṭhate.
81. anena vidhinā sarvāns tyaktvā saṅghān śanaiḥ śanaiḥ
sarvadvandvavinirmukto brahmānyevāvatiṣṭhate
81. anena vidhinā sarvān saṅghān tyaktvā śanaiḥ śanaiḥ
sarvadvandvavinirmuktaḥ brahmāni eva avatiṣṭhate
81. Following this method, gradually abandoning all attachments, and freed from all dualities, one abides in the absolute (brahman).
ध्यानिकं सर्वमेवैतद यदेतदभिशब्दितम ।
न ह्यनध्यात्मवित कश्चित क्रियाफलमुपाश्नुते ॥८२॥
82. dhyānikaṁ sarvamevaitad yadetadabhiśabditam ,
na hyanadhyātmavit kaścit kriyāphalamupāśnute.
82. dhyānikaṃ sarvamevaitad yadetadabhiśabditaṃ
na hyadhyātma-vit kaścit kriyāphalamaśnute
82. yad etat abhiśabditaṃ sarvam eva dhyānikam etad
hi na adhyātma-vit kaścit kriyāphalam upa aśnute
82. All this that has been spoken of is for the sake of meditation (dhyāna). Indeed, one who is not a knower of the self (adhyātma-vit) does not attain the fruit of action (kriyāphalam).
अधियज्ञं ब्रह्म जपेदाधिदैविकमेव च ।
आध्यात्मिकं च सततं वेदान्ताभिहितं च यत ॥८३॥
83. adhiyajñaṁ brahma japedādhidaivikameva ca ,
ādhyātmikaṁ ca satataṁ vedāntābhihitaṁ ca yat.
83. adhiyajñam brahma japet ādhi-daivikam eva ca
ādhyātmikam ca satatam vedānta-abhihitam ca yat
83. yat adhiyajñam ādhi-daivikam ca ādhyātmikam
ca ca vedānta-abhihitam brahma satatam japet
83. One should constantly meditate on the supreme reality (brahman) as taught by the Vedanta, encompassing the supreme cosmic person (puruṣa) as perceived in ritual (adhiyajña), the divine principle (adhidaivika), and the inner self (adhyatmika).
इदं शरणमज्ञानामिदमेव विजानताम ।
इदमन्विच्छतां स्वर्गमिदमानन्त्यमिच्छताम ॥८४॥
84. idaṁ śaraṇamajñānāmidameva vijānatām ,
idamanvicchatāṁ svargamidamānantyamicchatām.
84. idam śaraṇam ajñānām idam eva vijānatām idam
anvichchhatām svargam idam ānantyami-chchhatām
84. ajñānām idam śaraṇam eva vijānatām idam idam
anvichchhatām svargam idam ānantyami-chchhatām
84. This is the refuge for the ignorant, and indeed for those who know. This is what those who seek heaven pursue, and this is what those who seek endlessness (eternity) desire.
अनेन क्रमयोगेन परिव्रजति यो द्विजः ।
स विधूयैह पाप्मानं परं ब्रह्माधिगच्छति ॥८५॥
85. anena kramayogena parivrajati yo dvijaḥ ,
sa vidhūyaiha pāpmānaṁ paraṁ brahmādhigacchati.
85. anena kramayogaena parivrajati yo dvijaḥ sa
vidhūya iha pāpmānam param brahma-adhigachchhati
85. yo dvijaḥ anena kramayogaena iha pāpmānam vidhūya
parivrajati sa param brahma-adhigachchhati
85. He who, as a twice-born (dvija) person, wanders with this sequential practice (kramayoga), having purified himself of all sins in this life, attains the supreme reality (brahman).
एष धर्मोऽनुशिष्टो वो यतीनां नियतात्मनाम ।
वेदसंन्यासिकानां तु कर्मयोगं निबोधत ॥८६॥
86. eṣa dharmo'nuśiṣṭo vo yatīnāṁ niyatātmanām ,
vedasaṁnyāsikānāṁ tu karmayogaṁ nibodhata.
86. eṣa dharmaḥ anuśiṣṭaḥ vaḥ yatīnām niyata-ātmanām
veda-saṃnyāsikānām tu karma-yogam nibodhata
86. vaḥ niyata-ātmanām yatīnām eṣa dharmaḥ anuśiṣṭaḥ
tu veda-saṃnyāsikānām karma-yogam nibodhata
86. This is the prescribed dharma (law/duty) for you, the self-controlled ascetics (yatinām), but you should understand the karma-yoga (path of action) for those who have renounced the Vedas.
ब्रह्मचारी गृहस्थश्च वानप्रस्थो यतिस्तथा ।
एते गृहस्थप्रभवाश्चत्वारः पृथगाश्रमाः ॥८७॥
87. brahmacārī gṛhasthaśca vānaprastho yatistathā ,
ete gṛhasthaprabhavāścatvāraḥ pṛthagāśramāḥ.
87. brahmacārī gṛhasthaḥ ca vānaprasthaḥ yatiḥ tathā
ete gṛhasthaprabhavaḥ catvāraḥ pṛthagāśramāḥ
87. brahmacārī gṛhasthaḥ ca vānaprasthaḥ yatiḥ tathā
ete catvāraḥ pṛthagāśramāḥ gṛhasthaprabhavaḥ
87. The student (brahmacārī), the householder (gṛhastha), the forest dweller (vānaprastha), and the ascetic (yati) likewise – these four distinct stages of life (āśrama) originate from the householder.
सर्वेऽपि क्रमशस्त्वेते यथाशास्त्रं निषेविताः ।
यथोक्तकारिणं विप्रं नयन्ति परमां गतिम ॥८८॥
88. sarve'pi kramaśastvete yathāśāstraṁ niṣevitāḥ ,
yathoktakāriṇaṁ vipraṁ nayanti paramāṁ gatim.
88. sarve'pi kramataḥ tve te yathāśāstraṃ niṣevitāḥ
yathoktakāriṇaṃ vipraṃ nayanti paramāṃ gatim
88. te sarve'pi kramataḥ yathāśāstraṃ niṣevitāḥ
yathoktakāriṇaṃ vipraṃ nayanti paramāṃ gatim
88. All of these, when practiced sequentially according to scripture, lead the twice-born (vipra) who acts as prescribed to the highest goal (paramā gatim).
सर्वेषामपि चैतेषां वेदस्मृतिविधानतः ।
गृहस्थ उच्यते श्रेष्ठः स त्रीनेतान बिभर्ति हि ॥८९॥
89. sarveṣāmapi caiteṣāṁ vedasmṛtividhānataḥ ,
gṛhastha ucyate śreṣṭhaḥ sa trīnetān bibharti hi.
89. sarveṣām api caiteṣāṃ vedasmṛtividhānataḥ
gṛhasthaḥ ucyate śreṣṭhaḥ sa tṛn etān bibharti hi
89. ca sarveṣām api eteṣāṃ vedasmṛtividhānataḥ
gṛhasthaḥ śreṣṭhaḥ ucyate saḥ hi etān tṛn bibharti
89. Of all of these, according to the ordinance of Vedic scripture (veda-smṛti-vidhānataḥ), the householder (gṛhastha) is called the best, for he supports these three.
यथा नदीनदाः सर्वे सागरे यान्ति संस्थितिम ।
तथैवाश्रमिणः सर्वे गृहस्थे यान्ति संस्थितिम ॥९०॥
90. yathā nadīnadāḥ sarve sāgare yānti saṁsthitim ,
tathaivāśramiṇaḥ sarve gṛhasthe yānti saṁsthitim.
90. yathā nadīnadāḥ sarve sāgare yānti saṃsthitim
tathaiva āśramiṇaḥ sarve gṛhasthye yānti saṃsthitim
90. yathā nadīnadāḥ sarve sāgare saṃsthitim yānti,
tathā eva āśramiṇaḥ sarve gṛhasthye saṃsthitim yānti
90. Just as all rivers and streams flow and merge into the ocean, so too all those in the stages of life (āśramiṇaḥ) reach their culmination in the householder (gṛhastha).
चतुर्भिरपि चैवैतैर्नित्यमाश्रमिभिर्द्विजैः ।
दशलक्षणको धर्मः सेवितव्यः प्रयत्नतः ॥९१॥
91. caturbhirapi caivaitairnityamāśramibhirdvijaiḥ ,
daśalakṣaṇako dharmaḥ sevitavyaḥ prayatnataḥ.
91. caturbhirapi caiva etaiḥ nityam āśramibhiḥ dvijaiḥ
daśalakṣaṇakaḥ dharmaḥ sevitavyaḥ prayatnataḥ
91. These ten characteristics of the natural law (dharma) must be diligently practiced by every twice-born person (dvija) residing in any of the four stages of life (āśrama).
धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः ।
धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम ॥९२॥
92. dhṛtiḥ kṣamā damo'steyaṁ śaucamindriyanigrahaḥ ,
dhīrvidyā satyamakrodho daśakaṁ dharmalakṣaṇam.
92. dhṛtiḥ kṣamā damo asteyam śaucam indriyanigrahaḥ
dhīḥ vidyā satyam akrodhaḥ daśakam dharmalakṣaṇam
92. Patience, forgiveness, self-control, non-stealing, purity, control of the senses, wisdom, knowledge, truthfulness, and absence of anger - these are the ten characteristics of the natural law (dharma).
दश लक्षणानि धर्मस्य ये विप्राः समधीयते ।
अधीत्य चानुवर्तन्ते ते यान्ति परमां गतिम ॥९३॥
93. daśa lakṣaṇāni dharmasya ye viprāḥ samadhīyate ,
adhītya cānuvartante te yānti paramāṁ gatim.
93. daśa lakṣaṇāni dharmasya ye viprāḥ samadhīyate
adhītya ca anuvartante te yānti paramām gatim
93. Those twice-born persons (vipra) who study these ten characteristics of the natural law (dharma), and after studying them, follow them, they attain the highest destination.
दशलक्षणकं धर्ममनुतिष्ठन समाहितः ।
वेदान्तं विधिवत्श्रुत्वा संन्यसेदनृणो द्विजः ॥९४॥
94. daśalakṣaṇakaṁ dharmamanutiṣṭhan samāhitaḥ ,
vedāntaṁ vidhivatśrutvā saṁnyasedanṛṇo dvijaḥ.
94. daśalakṣaṇakam dharmam anutiṣṭhan samāhitaḥ
vedāntam vidhivat śrutvā saṃnyaset anṛṇaḥ dvijaḥ
94. A twice-born person (dvija), being attentive, after practicing the natural law (dharma) with its ten characteristics and properly hearing the Vedanta, should renounce (the world) having become free from debt.
संन्यस्य सर्वकर्माणि कर्मदोषानपानुदन ।
नियतो वेदमभ्यस्य पुत्रैश्वर्ये सुखं वसेत ॥९५॥
95. saṁnyasya sarvakarmāṇi karmadoṣānapānudan ,
niyato vedamabhyasya putraiśvarye sukhaṁ vaset.
95. saṃnyasya sarvakarmāṇi karmadoṣānapanuda |
niyataḥ vedam abhyasya putraiśvarya sukhaṃ vaset
95. vedam abhyasya niyataḥ sarvakarmāṇi saṃnyasya
karmadoṣān apanuda sukhaṃ putraiśvarya vaset
95. Abandoning all actions, and dispelling the flaws of actions, a disciplined person, by studying the Veda, should live happily with wealth from sons.
एवं संन्यस्य कर्माणि स्वकार्यपरमोऽस्पृहः ।
संन्यासेनापहत्यैनः प्राप्नोति परमं गतिम ॥९६॥
96. evaṁ saṁnyasya karmāṇi svakāryaparamo'spṛhaḥ ,
saṁnyāsenāpahatyainaḥ prāpnoti paramaṁ gatim.
96. evam saṃnyasya karmāṇi svakāryaparam o'spṛhaḥ |
saṃnyāsena apahatyaiṇaḥ prāpnoti paramam gatim
96. evam svakāryaparam o'spṛhaḥ saṃnyasya karmāṇi
saṃnyāsena aiṇaḥ apahatya paramam gatim prāpnoti
96. Thus, having abandoned actions, and being devoted to one's duty with no desires, one removes impurities (sins) by renunciation (saṃnyāsa) and attains the supreme state (gati).
एष वोऽभिहितो धर्मो ब्राह्मणस्य चतुर्विधः ।
पुण्योऽक्षयफलः प्रेत्य राज्ञां धर्मं निबोधत ॥९७॥
97. eṣa vo'bhihito dharmo brāhmaṇasya caturvidhaḥ ,
puṇyo'kṣayaphalaḥ pretya rājñāṁ dharmaṁ nibodhata.
97. eṣa vo 'bhivihito dharmo brāhmaṇasya caturvidhaḥ |
puṇyaḥ akṣayaphalaḥ pretya rājñām dharmam nibodhata
97. eṣaḥ vo 'bhihitah caturvidhaḥ dharmah brāhmaṇasya
puṇyah akṣayaphalaḥ pretya rājñām dharmam nibodhata
97. This is the fourfold constitution (dharma) told for you (the Brahmin). Now, know the constitution (dharma) of kings, which is meritorious and yields imperishable fruit after death.

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