Snataka Dharma (स्नातकधर्मः)

Snataka Dharma (Samskrit: स्नातकधर्मः) refers to the code of conduct prescribed for those who have completed their education in the brahmacharyashrama (graduates) and who are awaiting their entrance into the responsibilities of the Grhasthashrama.

परिचयः ॥ Introduction

According to the tradition of education in ancient Bharata, after the performance of Upanayana samskara, a child is sent to the Gurukula where he is trained in different shastras under the able guidance of a Guru. At the end of this training, the rite of Samavartana (समावर्तनम्) is performed to indicate completion of his training, and he is ready for the transition from brahmacharyashrama to the second phase of his life – the grhasthashrama.

The rite of samavartana includes a snana (स्नानम् । ritual abulation) indicating the graduation of the student from the Gurukula. And such a student who has had the ritual abulation after completion of his study is called a Snataka (स्नातकः ॥ a graduate). Manusmrti elaborates in detail about the code of conduct for a Snataka. His personal as well as social responsibilities have been enlisted therein.

स्नातकव्याख्या ॥ Snataka Vyakhya

Before we elaborate on the code of conduct prescribed for a Snataka, let us first understand the meaning of a Snataka.

Vachaspatya describes a Snataka as follows:

वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे |

vedādhyayanānantaraṁ gārhasthyāya kr̥tasamāvarttanāṁṅgasnāne gr̥hasthabhede |

It refers to a one who, after having completed the study of the Vedas, for entering the Grhasthashrama, has performed the rite of Samavartana which is an abulation that indicates the graduation from brahmacharya to grhastha. However, according to Shabdakalpadruma,

ब्रह्मचर्य्यं त्यक्त्वा यो गृहाश्रमं गतः स स्नातकः । समाप्तवेदाध्ययनो यः स्नानशीलः आश्रमान्तरं न गतः सौऽपि स्नातकः ।

brahmacaryyaṁ tyaktvā yo gr̥hāśramaṁ gataḥ sa snātakaḥ । samāptavedādhyayano yaḥ snānaśīlaḥ āśramāntaraṁ na gataḥ sau'pi snātakaḥ ।

The one who abandons brahmacharya and goes to grhasthashrama is a Snataka. But, after having competed the Vedic studies, the one who is eligible for the ritual abulation but does not enter the grhasthashrama is also a Snataka. Because, Snataka is of three types.

• व्रतस्नातकः ॥ Vrata Snataka

  ब्रह्मचर्य्याचरणस्य यः शास्त्रबोधितोऽवधिः । तावद्वेदमुपास्यासमाप्तवेद एवाश्रमान्तरं गतो यः स व्रतस्नातकः ।

  brahmacaryyācaraṇasya yaḥ śāstrabodhito'vadhiḥ । tāvadvedamupāsyāsamāptaveda evāśramāntaraṁ gato yaḥ sa vratasnātakaḥ ।

  The one who enters the Grhasthashrama, studying the vedas only for the stipulated time prescribed by the shastras for the brahmacharyashrama, without completion, is a Vrata Snataka.
• विद्यास्नातकः || Vidya Snataka

  वेदमधीत्यगुरुसन्निधौ वेदाभ्यासं यः करोति स विद्यास्नातकः ।

  vedamadhītyagurusannidhau vedābhyāsaṁ yaḥ karoti sa vidyāsnātakaḥ ।

  The one who continues to stay with his Guru and study the Vedas even after the stipulated time is called a Vidya Snataka.
• उभयस्नातकः || Ubhaya Snataka

  पालितसम्यग्व्रतः प्राप्तवेदो यो द्वितीयाश्रमं गतः स उभयस्नातकः ।

  pālitasamyagvrataḥ prāptavedo yo dvitīyāśramaṁ gataḥ sa ubhayasnātakaḥ ।

  The one who observes the vow completely, absorbs the vedic teachings and graduates to the second ashrama is called Ubhaya Snataka.

स्नातकधर्माः ॥ Duties of a Snataka

The Indian tradition lays equal emphasis on both the rights and duties of a person through the different stages of his life. This is encoded in the form of the Varnashrama Dharma in the various Smrti texts. The duties prescribed for a Snataka - one who is in a phase of transition from the brahmacharyashrama to the Grhasthashrama is enumerated below.

उपजीविका ॥ Livelihood

One of the main duties awaiting a Snataka as he enters the grhasthashrama is to sustain his family. A Snataka who is a brahmana may subsist by anyone of the following modes of subsistence.

• It is said that a brahmana should subsist by Rta, Amrta , Mrta, Pramrta or by Satya and Anrta. But never by Shvavrtti (slavery). (Manu Smrt. 4.4)
• Rta refers to the gleaning of corn; Amrta is that which is obtained unasked; Mrta refers to begging and agriculture is called as Pramrta. Trading is considered Satyanrta (as it comprises of both truth and falsehood) and one may subsist even by that. However, one should avoid slavery as it is called Shvavrtti (dog's way of living). (Manu Smrti 4.5 and 4.6).

ऋतामृताभ्यां जीवेत्तु मृतेन प्रमृतेन वा । सत्यानृताभ्यां अपि वा न श्ववृत्त्या कदा चन || ४.४ ||

ऋतं उञ्छशिलं ज्ञेयं अमृतं स्यादयाचितम् । मृतं तु याचितं भैक्षं प्रमृतं कर्षणं स्मृतम् || ४.५ ||

सत्यानृतं तु वाणिज्यं तेन चैवापि जीव्यते । सेवा श्ववृत्तिराख्याता तस्मात्तां परिवर्जयेत् || ४.६ ||

r̥tāmr̥tābhyāṁ jīvettu mr̥tena pramr̥tena vā । satyānr̥tābhyāṁ api vā na śvavr̥ttyā kadā cana || 4.4 ||

r̥taṁ uñchaśilaṁ jñeyaṁ amr̥taṁ syādayācitam । mr̥taṁ tu yācitaṁ bhaikṣaṁ pramr̥taṁ karṣaṇaṁ smr̥tam || 4.5 ||

satyānr̥taṁ tu vāṇijyaṁ tena caivāpi jīvyate । sevā śvavr̥ttirākhyātā tasmāttāṁ parivarjayet || 4.6 ||

The Manusmrti especially implores a Brahmana who is a Snataka, to subsist by one of the above-mentioned modes of livelihood and discharge the following duties for securing heavenly bliss, long life, and fame. (Manu Smrt. 4.13).

अतोऽन्यतमया वृत्त्या जीवंस्तु स्नातको द्विजः । स्वर्गायुष्ययशस्यानि व्रताणीमानि धारयेत् || ४.१३ ||

ato'nyatamayā vr̥ttyā jīvaṁstu snātako dvijaḥ । svargāyuṣyayaśasyāni vratāṇīmāni dhārayet || 4.13 ||

उपजीविकानियमाः ॥ Rules Regarding Livelihood

• A brahmana may collect grains enough to fill a granary, or a smaller store, or what suffices for three days, or make provision only for a day. Among these four Brahmanas, each later one is considered more distinguished, and through the virtue of righteousness, he is said to have conquered the fruits of heaven. Out of these four types of Grhasthas, subsisting by one of the six means (Rta, etc) is prescribed for those with a large family. Those with a smaller family, are advised to subsist through performance of Yajnas, teaching Vedas and accepting charity. Those not willing to accept charity are expected to subsist with Yajana (याजनम् । sacrifice) and Adhyapana (अध्यापनम् । teaching). While the last one, should subsist by teaching the Vedas alone. (Manu Smrt. 4.7, 4.8 and 4.9).

कुशूलधान्यको वा स्यात्कुम्भीधान्यक एव वा । त्र्यहैहिको वापि भवेदश्वस्तनिक एव वा || ४.७ ||

चतुर्णाम् अपि चैतेषां द्विजानां गृहमेधिनाम् । ज्यायान्परः परो ज्ञेयो धर्मतो लोकजित्तमः || ४.८ ||

षट्कर्मैको भवत्येषां त्रिभिरन्यः प्रवर्तते । द्वाभ्याम् एकश्चतुर्थस्तु ब्रह्मसत्त्रेण जीवति || ४.९ ||

kuśūladhānyako vā syātkumbhīdhānyaka eva vā । tryahaihiko vāpi bhavedaśvastanika eva vā || 4.7 ||

caturṇām api caiteṣāṁ dvijānāṁ gr̥hamedhinām । jyāyānparaḥ paro jñeyo dharmato lokajittamaḥ || 4.8 ||

ṣaṭkarmaiko bhavatyeṣāṁ tribhiranyaḥ pravartate । dvābhyām ekaścaturthastu brahmasattreṇa jīvati || 4.9 ||

• It is said that, a Brahmana should not name his family and gotra for the sake of food; if he does so, he is called a vantashi (one who eats vomited food). (Manu Smrt. 3.109).

न भोजनार्थं स्वे विप्रः कुलगोत्रे निवेदयेत् । भोजनार्थं हि ते शंसन्वान्ताशीत्युच्यते बुधैः || ३.१०९ ||

na bhojanārthaṁ sve vipraḥ kulagotre nivedayet । bhojanārthaṁ hi te śaṁsanvāntāśītyucyate budhaiḥ || 3.109 ||

• A spiritual aspirant must seek a means of subsistence which either causes no, or at least little pain (to others), and live (by that) except in times of financial hardship. (Manu Smrt. 4.2). At the same time, one should not do any bad deed for sustaining himself and his family. And one should accumulate wealth without unduly fatiguing one's body. (Manu Smrt. 4.3).

अद्रोहेणैव भूतानां अल्पद्रोहेण वा पुनः । या वृत्तिस्तां समास्थाय विप्रो जीवेदनापदि || ४.२ ||

यात्रामात्रप्रसिद्ध्यर्थं स्वैः कर्मभिरगर्हितैः । अक्लेशेन शरीरस्य कुर्वीत धनसंचयम् || ४.३ ||

adroheṇaiva bhūtānāṁ alpadroheṇa vā punaḥ । yā vr̥ttistāṁ samāsthāya vipro jīvedanāpadi || 4.2 ||

yātrāmātraprasiddhyarthaṁ svaiḥ karmabhiragarhitaiḥ । akleśena śarīrasya kurvīta dhanasaṁcayam || 4.3 ||

• At the same time, it is also adviced that one who subsists by gleaning corn, must be always intent on the performance of the Agnihotra, and constantly offer those Ishtis prescribed for the days of new moon and full moon days. One should never, for the sake of subsistence, get carried away by the ways of the world or resort to false praise; rather one should adopt a pure, straightforward behaviour and by not taking up the work of a businessman, lead the honest life of a Brahmana. (Manu Smrt. 4.10 and 4.11). Also, one who desires happiness must strive for a perfectly contented disposition and exert self-control; for happiness is rooted in contentment, and contentment is based upon self-discipline. (Manu Smrt. 4.12).

वर्तयंश्च शिलोञ्छाभ्यां अग्निहोत्रपरायणः । इष्टीः पार्वायणान्तीयाः केवला निर्वपेत्सदा || ४.१० ||

न लोकवृत्तं वर्तेत वृत्तिहेतोः कथं चन । अजिह्मां अशथां शुद्धां जीवेद्ब्राह्मणजीविकाम् || ४.११ ||

संतोषं परं आस्थाय सुखार्थी संयतो भवेत् । संतोषमूलं हि सुखं दुःखमूलं विपर्ययः || ४.१२ ||

vartayaṁśca śiloñchābhyāṁ agnihotraparāyaṇaḥ । iṣṭīḥ pārvāyaṇāntīyāḥ kevalā nirvapetsadā || 4.10 ||

na lokavr̥ttaṁ varteta vr̥ttihetoḥ kathaṁ cana । ajihmāṁ aśathāṁ śuddhāṁ jīvedbrāhmaṇajīvikām || 4.11 ||

saṁtoṣaṁ paraṁ āsthāya sukhārthī saṁyato bhavet । saṁtoṣamūlaṁ hi sukhaṁ duḥkhamūlaṁ viparyayaḥ || 4.12 ||

अमृतोपजीविका ॥ That which comes without asking

In certain conditions, a Snataka is permitted to subsist by accepting that which comes his way without demanding. For eg.

• One may accept from anyone, fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift of a promise of protection. It is said that, the Lord of created beings (Prajapati) has declared that a donation freely offered and brought (by the giver himself) may be accepted even from a sinful person, provided (the donation) had not been asked for or promised beforehand. (Manu Smrt. 4.247 and 248). In fact, the forefathers do not accept the shraddha for fifteen years and agni does not carry the havya given by those who disdain such a freely-offered donation. (Manu Smrt. 4.249).

एधोदकं मूलफलं अन्नं अभ्युद्यतं च यत् । सर्वतः प्रतिगृह्णीयान्मध्वथाभयदक्षिणाम् || ४.२४७ ||

आहृताभ्युद्यतां भिक्षां पुरस्तादप्रचोदिताम् । मेने प्रजापतिर्ग्राह्यां अपि दुष्कृतकर्मणः || ४.२४८ ||

नाश्नन्ति पितरस्तस्य दशवर्षाणि पञ्च च । न च हव्यं वहत्यग्निर्यस्तां अभ्यवमन्यते || ४.२४९ ||

edhodakaṁ mūlaphalaṁ annaṁ abhyudyataṁ ca yat । sarvataḥ pratigr̥hṇīyānmadhvathābhayadakṣiṇām || 4.247 ||

āhr̥tābhyudyatāṁ bhikṣāṁ purastādapracoditām । mene prajāpatirgrāhyāṁ api duṣkr̥takarmaṇaḥ || 4.248 ||

nāśnanti pitarastasya daśavarṣāṇi pañca ca । na ca havyaṁ vahatyagniryastāṁ abhyavamanyate || 4.249 ||

• It is also said, a couch, a house, Kusa grass, perfumes, water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables one should not reject, (if they are voluntarily offered.) (Manu Smrt. 4.250).

शय्यां गृहान्कुशान्गन्धानपः पुष्पं मणीन्दधि । धाना मत्स्यान्पयो मांसं शाकं चैव न निर्णुदेत् || ४.२५० ||

śayyāṁ gr̥hānkuśāngandhānapaḥ puṣpaṁ maṇīndadhi । dhānā matsyānpayo māṁsaṁ śākaṁ caiva na nirṇudet || 4.250 ||

• If one desires to benefit his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, one may accept (donations) from anybody; but one must not satisfy one's personal needs with such donations. But if one's Gurus are dead, or if one lives separate from them in (another) house, then in order to subsist one may accept donations from good people alone. (Manu Smrt. 4.251 and 252).

गुरून्भृत्यांश्चोज्जिहीर्षन्नर्चिष्यन्देवतातिथीन् । सर्वतः प्रतिगृह्णीयान्न तु तृप्येत्स्वयं ततः || ४.२५१ ||

गुरुषु त्वभ्यतीतेषु विना वा तैर्गृहे वसन् । आत्मनो वृत्तिं अन्विच्छन्गृह्णीयात्साधुतः सदा || ४.२५२ ||

gurūnbhr̥tyāṁścojjihīrṣannarciṣyandevatātithīn । sarvataḥ pratigr̥hṇīyānna tu tr̥pyetsvayaṁ tataḥ || 4.251 ||

guruṣu tvabhyatīteṣu vinā vā tairgr̥he vasan । ātmano vr̥ttiṁ anvicchangr̥hṇīyātsādhutaḥ sadā || 4.252 ||

वेदाध्ययनम् ॥ Study of the Vedas

Vedadhyayanam is considered the primary duty of the individual. It is said,

वेदम् एवाभ्यसेन्नित्यं यथाकाम् अतन्द्रितः । तं ह्यस्याहुः परं धर्मम् उपधर्मोऽन्य उच्यते || ४.१४७ ||

vedaṁ evābhyasennityaṁ yathākālaṁ atandritaḥ । taṁ hyasyāhuḥ paraṁ dharmaṁ upadharmo'nya ucyate || 4.147 ||

Meaning: A Dvija (brahmana) should carefully recite the Vedas everyday. For, this is the prime duty; all other duties are called secondary. (Manu Smrt. 4.147).

Hence Manusmrti says,

• One should clip one's hair, nails, and beard; wear white garments and stay pure. One should always be engaged in studying the Veda and take steps towards one's welfare. (Manu Smrt. 4.35).

क्ल्प्तकेशनखश्मश्रुर्दान्तः शुक्लाम्बरः शुचिः । स्वाध्याये चैव युक्तः स्यान्नित्यं आत्महितेषु च || ४.३५ ||

klptakeśanakhaśmaśrurdāntaḥ śuklāmbaraḥ śuciḥ । svādhyāye caiva yuktaḥ syānnityaṁ ātmahiteṣu ca || 4.35 ||

• It advices one to avoid all those activities that impede the study of the Veda; for, the fruit of a brahmana's life lies in staying focused on the study of the Veda at all costs. (Manu Smrt. 4.17).

सर्वान्परित्यजेदर्थान्स्वाध्यायस्य विरोधिनः । यथा तथाध्यापयंस्तु सा ह्यस्य कृतकृत्यता || ४.१७ ||

sarvānparityajedarthānsvādhyāyasya virodhinaḥ । yathā tathādhyāpayaṁstu sā hyasya kr̥takr̥tyatā || 4.17 ||

• One should daily study the Agamas that sharpen one's intellect and the various shastras. For, their knowledge endows the complete understanding of the beneficial and the detrimental. (Manu Smrti. 4.19). For the more a person completely studies the findings of science, the more one fully understands (them), and one's great learning shines brightly. (Manu Smrt. 4.20).

बुद्धिवृद्धिकराण्याशु धन्यानि च हितानि च । नित्यं शास्त्राण्यवेक्षेत निगमांश्चैव वैदिकान् || ४.१९ । 

यथा यथा हि पुरुषः शास्त्रं समधिगच्छति । तथा तथा विजानाति विज्ञानं चास्य रोचते || ४.२० ||

buddhivr̥ddhikarāṇyāśu dhanyāni ca hitāni ca । nityaṁ śāstrāṇyavekṣeta nigamāṁścaiva vaidikān || 4.19 । 

yathā yathā hi puruṣaḥ śāstraṁ samadhigacchati । tathā tathā vijānāti vijñānaṁ cāsya rocate || 4.20 ||

अनध्ययनम् ॥

Though cotinuation of Vedadhyayana is given utmost importance, the text also specifies certain conditions when Vedic studies both learning as well as teaching is to be paused.

• Natural reasons

It is said that, in the rainy season, the Veda-study must be paused on two occasions - when the wind is audible at night, and when it whirls up the dust in the day-time. (Manu Smrt. 4.102).

कर्णश्रवेऽनिले रात्रौ दिवा पांसुसमूहने । एतौ वर्षास्वनध्यायावध्यायज्ञाः प्रचक्षते || ४.१०२ ||

karṇaśrave'nile rātrau divā pāṁsusamūhane । etau varṣāsvanadhyāyāvadhyāyajñāḥ pracakṣate || 4.102 ||

Manu has stated that when lightning, thunder, and rain are observed, or until there is large fiery meteors falling, the recitation of the Veda must be paused. Also, when one perceives these phenomena (ie. lightening, rains and thunder) in the morning and evening at the time of lighting the sacred fire (for performing Agnihotra), during the rainy season, or when clouds appear out of season, then one must know that the recitation of the Veda is to be paused. (Manu Smrt. 4.103 and 104)

विद्युत्स्तनितवर्षेषु महोल्कानां च संप्लवे । आकालिकम् अनध्याम् एतेषु मनुरब्रवीत् || ४.१०३ ||

एतांस्त्वभ्युदितान्विद्याद्यदा प्रादुष्कृताग्निषु । तदा विद्यादनध्यायम् अनृतौ चाभ्रदर्शने || ४.१०४ ||

vidyutstanitavarṣeṣu maholkānāṁ ca saṁplave । ākālikaṁ anadhyāyaṁ eteṣu manurabravīt || 4.103 ||

etāṁstvabhyuditānvidyādyadā prāduṣkr̥tāgniṣu । tadā vidyādanadhyāyaṁ anr̥tau cābhradarśane || 4.104 ||

Also, on crashing sound from the sky, an earthquake and when there is eclipse of the sun or moon, then the Veda-study must be paused until the phenomena lasts; these same phenomena observed during rainy season calls for an indefinite pause in Veda Studies. However, after the sacred fire has been lit, if there is lightning and thunder in the morning then study shall be paused until evening and if the same happens in the evening, the pause shall last as long as the stars are visible in the sky (until morning); And if all above mentioned phenomena occurs together at once, then the reading shall cease both a day and a night. (Manu Smrti. 4.105 and 106).

निर्घाते भूमिचलने ज्योतिषां चोपसर्जने । एतानाकालिकान्विद्यादनध्यायानृतावपि || ४.१०५ ||

प्रादुष्कृतेष्वग्निषु तु विद्युत्स्तनितनिःस्वने । सज्योतिः स्यादनध्यायः शेषे रात्रौ यथा दिवा || ४.१०६ ||

nirghāte bhūmicalane jyotiṣāṁ copasarjane । etānākālikānvidyādanadhyāyānr̥tāvapi || 4.105 ||

prāduṣkr̥teṣvagniṣu tu vidyutstanitaniḥsvane । sajyotiḥ syādanadhyāyaḥ śeṣe rātrau yathā divā || 4.106 ||

One is advised to consider Anadhyayana during fog, while the sound of arrows is audible, during both the morning and evening twilight, on the new-moon day, fourteenth day, full-moon day and the eighth day of each half-month. Because study of the Vedas on new-moon day destroys the teacher and on the fourteenth day destroys the pupil. Reading the Veda on the eighth days makes one forget it and on these specific days, the study of the Vedas is forbid. (Manu Smrt. 4.113 and 114).

नीहारे बाणशब्दे च संध्ययोरेव चोभयोः । अमावास्याचतुर्दश्योः पौर्णमास्यष्टकासु च || ४.११३ ||

अमावास्या गुरुं हन्ति शिष्यं हन्ति चतुर्दशी । ब्रह्माष्टकपौर्णमास्यौ तस्मात्ताः परिवर्जयेत् || ४.११४ ||

nīhāre bāṇaśabde ca saṁdhyayoreva cobhayoḥ । amāvāsyācaturdaśyoḥ paurṇamāsyaṣṭakāsu ca || 4.113 ||
amāvāsyā guruṁ hanti śiṣyaṁ hanti caturdaśī । brahmāṣṭakapaurṇamāsyau tasmāttāḥ parivarjayet || 4.114 ||

One shall not recite the Veda during a dust-storm, nor while the sky is unnaturally red, nor while jackals howl, dogs bark, the donkeys bray or the camels grunt; nor while they are in each other's company. (Manu Smrt. 4.115)

पांसुवर्षे दिशां दाहे गोमायुविरुते तथा । श्वखरोष्ट्रे च रुवति पङ्क्तौ च न पठेद्द्विजः || ४.११५ ||

pāṁsuvarṣe diśāṁ dāhe gomāyuvirute tathā । śvakharoṣṭre ca ruvati paṅktau ca na paṭheddvijaḥ || 4.115 ||

• Sacrificial condition

A learned Brahmana shall not recite the Veda during three days, when he has accepted an invitation to a (funeral rite) in honour of one ancestor (ekoddishta), or when the king has become impure through a birth or death in his family (sutaka), or when Rahu by an eclipse makes the moon impure. (4.110) It is said that as long as the smell and the stains of the (food given) in honour of one ancestor remain on the body of a learned Brahmana, so long he must not recite the Veda. (4.111) Be it an animal or a thing inanimate, whatever be the (gift) at a Shraddha, let him not, having just accepted it, recite the Veda; for the hand of a Brahmana is his mouth. (4.117)

प्रतिगृह्य द्विजो विद्वानेकोद्दिष्टस्य केतनम् । त्र्यहं न कीर्तयेद्ब्रह्म राज्ञो राहोश्च सूतके || ४.११० ||

यावदेकानुदिष्टस्य गन्धो लेपश्च तिष्ठति । विप्रस्य विदुषो देहे तावद्ब्रह्म न कीर्तयेत् || ४.१११ ||

प्राणि वा यदि वाप्राणि यत्किं चिच्छ्राद्धिकं भवेत् । तदालभ्याप्यनध्यायः पाण्यास्यो हि द्विजः स्मृतः || ४.११७ ||

pratigr̥hya dvijo vidvānekoddiṣṭasya ketanam । tryahaṁ na kīrtayedbrahma rājño rāhośca sūtake || 4.110 ||

yāvadekānudiṣṭasya gandho lepaśca tiṣṭhati । viprasya viduṣo dehe tāvadbrahma na kīrtayet || 4.111 ||

prāṇi vā yadi vāprāṇi yatkiṁ cicchrāddhikaṁ bhavet । tadālabhyāpyanadhyāyaḥ pāṇyāsyo hi dvijaḥ smr̥taḥ || 4.117 ||

• Time and place condition

Let a twice-born man always carefully interrupt the Veda-study on two (occasions, viz.) when the place where he recites is impure, and when he himself is unpurified. (4.127)

द्वावेव वर्जयेन्नित्यं अनध्यायौ प्रयत्नतः । स्वाध्यायभूमिं चाशुद्धं आत्मानं चाशुचिं द्विजः || ४.१२७ ||

dvāveva varjayennityaṁ anadhyāyau prayatnataḥ । svādhyāyabhūmiṁ cāśuddhaṁ ātmānaṁ cāśuciṁ dvijaḥ || 4.127 ||

Let him not recite the Veda on horseback, nor on a tree, nor on an elephant, nor in a boat (or ship), nor on a donkey, nor on camel, nor standing on barren ground, nor riding in a carriage, (4.120) While lying on a bed, while his feet are raised (on a bench), while he sits on his hams with a cloth tied round his knees, let him not study, nor when he has eaten meat or food given by a person impure on account of a birth or a death, (4.112)

नाधीयीताश्वं आरूढो न वृक्षं न च हस्तिनम् । न नावं न खरं नोष्ट्रं नेरिणस्थो न यानगः || ४.१२० ||

शयानः प्रौढपादश्च कृत्वा चैवावसक्थिकाम् । नाधीयीतामिषं जग्ध्वा सूतकान्नाद्यं एव च || ४.११२ ||

nādhīyītāśvaṁ ārūḍho na vr̥kṣaṁ na ca hastinam । na nāvaṁ na kharaṁ noṣṭraṁ neriṇastho na yānagaḥ || 4.120 ||
śayānaḥ prauḍhapādaśca kr̥tvā caivāvasakthikām । nādhīyītāmiṣaṁ jagdhvā sūtakānnādyaṁ eva ca || 4.112 ||

When the village has been beset by robbers, and when an alarm has been raised by fire, let him know that (the Veda-study must be) interrupted until the same hour (on the next day), and on (the occurrence of) all portents. (4.118)

चोरैरुपद्रुते ग्रामे संभ्रमे चाग्निकारिते । आकालिकं अनध्यायं विद्यात्सर्वाद्भुतेषु च || ४.११८ ||

corairupadrute grāme saṁbhrame cāgnikārite । ākālikaṁ anadhyāyaṁ vidyātsarvādbhuteṣu ca || 4.118 ||

On (the occasion of) the Upakarman and (of) the Vedotsarga an omission (of the Veda-study) for three days has been prescribed, but on the Ashtakas and on the last nights of the seasons for a day and a night. (4.119)

उपाकर्मणि चोत्सर्गे त्रिरात्रं क्षेपणं स्मृतम् । अष्टकासु त्वहोरात्रं ऋत्वन्तासु च रात्रिषु || ४.११९ ||

upākarmaṇi cotsarge trirātraṁ kṣepaṇaṁ smr̥tam । aṣṭakāsu tvahorātraṁ r̥tvantāsu ca rātriṣu || 4.119 ||

Nor during a verbal altercation, nor during a mutual assault, nor in a camp, nor during a battle, nor when he has just eaten, nor during an indigestion, nor after vomiting, nor with sour eructations, (4.121) Nor without receiving permission from a guest (who stays in his house), nor while the wind blows vehemently, nor while blood flows from his body, nor when he is wounded by a weapon.(4.122)

न विवादे न कलहे न सेनायां न संगरे । न भुक्तमात्रे नाजीर्णे न वमित्वा न शुक्तके || ४.१२१ ||

अतिथिं चाननुज्ञाप्य मारुते वाति वा भृशम् । रुधिरे च स्रुते गात्राच्छस्त्रेण च परिक्षते || ४.१२२ ||

na vivāde na kalahe na senāyāṁ na saṁgare । na bhuktamātre nājīrṇe na vamitvā na śuktake || 4.121 ||
atithiṁ cānanujñāpya mārute vāti vā bhr̥śam । rudhire ca srute gātrācchastreṇa ca parikṣate || 4.122 ||

Let him never recite the Rig-veda or the Yagur-veda while the Saman (melodies) are heard; (let him stop all Veda-study for a day and a night) after finishing a Veda or after reciting an Aranyaka. (4.123)

सामध्वनावृग्यजुषी नाधीयीत कदा चन । वेदस्याधीत्य वाप्यन्तं आरण्यकं अधीत्य च || ४.१२३ ||

sāmadhvanāvr̥gyajuṣī nādhīyīta kadā cana । vedasyādhītya vāpyantaṁ āraṇyakaṁ adhītya ca || 4.123 ||

यज्ञकर्माणि ॥ Performing Yajnas

• Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhutas, to men, and to the manes. (4.21)

ऋषियज्ञं देवयज्ञं भूतयज्ञं च सर्वदा । नृयज्ञं पितृयज्ञं च यथाशक्ति न हापयेत् || ४.२१ ||

r̥ṣiyajñaṁ devayajñaṁ bhūtayajñaṁ ca sarvadā । nr̥yajñaṁ pitr̥yajñaṁ ca yathāśakti na hāpayet || 4.21 ||

• Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort. (4.22) Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable (rewards), some always offer their breath in their speech, and their speech in their breath. (4.23)

एतानेके महायज्ञान्यज्ञशास्त्रविदो जनाः । अनीहमानाः सततं इन्द्रियेष्वेव जुह्वति || ४.२२ ||

वाच्येके जुह्वति प्राणं प्राणे वाचं च सर्वदा । वाचि प्राणे च पश्यन्तो यज्ञनिर्वृत्तिं अक्षयाम् || ४.२३ ||

etāneke mahāyajñānyajñaśāstravido janāḥ । anīhamānāḥ satataṁ indriyeṣveva juhvati || 4.22 ||

vācyeke juhvati prāṇaṁ prāṇe vācaṁ ca sarvadā । vāci prāṇe ca paśyanto yajñanirvr̥ttiṁ akṣayām || 4.23 ||

• Other Brahmanas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone. (4.24)

ज्ञानेनैवापरे विप्रा यजन्त्येतैर्मखैः सदा । ज्ञानमूलां क्रियां एषां पश्यन्तो ज्ञानचक्षुषा || ४.२४ ||

jñānenaivāpare viprā yajantyetairmakhaiḥ sadā । jñānamūlāṁ kriyāṁ eṣāṁ paśyanto jñānacakṣuṣā || 4.24 ||

• A Brahmana shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurnamasa (Ishtis) at the end of each half-month, (4.25)

अग्निहोत्रं च जुहुयादाद्यन्ते द्युनिशोः सदा । दर्शेन चार्धमासान्ते पौर्णामासेन चैव हि || ४.२५ ||

agnihotraṁ ca juhuyādādyante dyuniśoḥ sadā । darśena cārdhamāsānte paurṇāmāsena caiva hi || 4.25 ||

• Let him always offer on the Parva-days oblations to Savitri and such as avert evil omens, and on the Ashtakas and Anvashtakas let him constantly worship the manes. (4.150)

सावित्राञ् शान्तिहोमांश्च कुर्यात्पर्वसु नित्यशः । पितॄंश्चैवाष्टकास्वर्चेन्नित्यं अन्वष्टकासु च || ४.१५० ||

sāvitrāñ śāntihomāṁśca kuryātparvasu nityaśaḥ । pitr̥̄ṁścaivāṣṭakāsvarcennityaṁ anvaṣṭakāsu ca || 4.150 ||

भिक्षा ॥ Begging for Alms

• A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others; that is a settled rule. (4.33)

राजतो धनं अन्विच्छेत्संसीदन्स्नातकः क्षुधा । याज्यान्तेवासिनोर्वापि न त्वन्यत इति स्थितिः || ४.३३ ||

rājato dhanaṁ anvicchetsaṁsīdansnātakaḥ kṣudhā । yājyāntevāsinorvāpi na tvanyata iti sthitiḥ || 4.33 ||

• A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property. (4.34)

न सीदेत्स्नातको विप्रः क्षुधा शक्तः कथं चन । न जीर्णमलवद्वासा भवेच्च विभवे सति || ४.३४ ||

na sīdetsnātako vipraḥ kṣudhā śaktaḥ kathaṁ cana । na jīrṇamalavadvāsā bhavecca vibhave sati || 4.34 ||

• A king is declared to be equal (in wickedness) to a butcher who keeps a hundred thousand slaughter-houses; to accept presents from him is a terrible (crime). (4.86) He who accepts presents from an avaricious king who acts contrary to the Institutes (of the sacred law), will go in succession to the following twenty-one hells: (4.87)

दश सूणासहस्राणि यो वाहयति सौनिकः । तेन तुल्यः स्मृतो राजा घोरस्तस्य प्रतिग्रहः || ४.८६ ||

यो राज्ञः प्रतिगृह्णाति लुब्धस्योच्छास्त्रवर्तिनः । स पर्यायेण यातीमान्नरकानेकविंशतिम् || ४.८७ ||

daśa sūṇāsahasrāṇi yo vāhayati saunikaḥ । tena tulyaḥ smr̥to rājā ghorastasya pratigrahaḥ || 4.86 ||yo rājñaḥ pratigr̥hṇāti lubdhasyocchāstravartinaḥ । sa paryāyeṇa yātīmānnarakānekaviṁśatim || 4.87 ||

• Learned Brahmanas, who know that, who study the Veda and desire bliss after death, do not accept presents from a king. (4.91)

एतद्विदन्तो विद्वांसो ब्राह्मणा ब्रह्मवादिनः । न राज्ञः प्रतिगृह्णन्ति प्रेत्य श्रेयोऽभिकाङ्क्षिणः || ४.९१ ||

etadvidanto vidvāṁso brāhmaṇā brahmavādinaḥ । na rājñaḥ pratigr̥hṇanti pretya śreyo'bhikāṅkṣiṇaḥ || 4.91 ||

स्नातकगुणोपदेशः ॥ Snataka Guna Upadesha

Manusmrti enforces adherence to certain qualities in the life of a Snataka subsisting through different means of livelihood. Some of the guidelines given in this regard, to help adhere to these good qualities are as follows.

अप्रसक्तिः ॥ Non-attachment

The foremost among the qualities to be fostered is Non attachment. In this regard it is said,

• Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be). (4.15)

नेहेतार्थान्प्रसङ्गेन न विरुद्धेन कर्मणा । न विद्यमानेष्वर्थेषु नार्त्यां अपि यतस्ततः || ४.१५ ||

nehetārthānprasaṅgena na viruddhena karmaṇā । na vidyamāneṣvartheṣu nārtyāṁ api yatastataḥ || 4.15 ||

• Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart. (4.16)

इन्द्रियार्थेषु सर्वेषु न प्रसज्येत कामतः । अतिप्रसक्तिं चैतेषां मनसा संनिवर्तयेत् || ४.१६ ||

indriyārtheṣu sarveṣu na prasajyeta kāmataḥ । atiprasaktiṁ caiteṣāṁ manasā saṁnivartayet || 4.16 ||

• Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself (too much) to that (habit); for through his accepting (many) presents the divine light in him is soon extinguished. (4.186) A Brahmana who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the water. (4.190)

प्रतिग्रहसमर्थोऽपि प्रसङ्गं तत्र वर्जयेत् । प्रतिग्रहेण ह्यस्याशु ब्राह्मं तेजः प्रशाम्यति || ४.१८६ ||

अतपास्त्वनधीयानः प्रतिग्रहरुचिर्द्विजः । अम्भस्यश्मप्लवेनेव सह तेनैव मज्जति || ४.१९० ||

pratigrahasamartho'pi prasaṅgaṁ tatra varjayet । pratigraheṇa hyasyāśu brāhmaṁ tejaḥ praśāmyati || 4.186 ||

atapāstvanadhīyānaḥ pratigraharucirdvijaḥ । ambhasyaśmaplaveneva saha tenaiva majjati || 4.190 ||

अहिंसा ॥ Non-violence

• Let him never offend the teacher who initiated him, nor him who explained the Veda, nor his father and mother, nor (any other) Guru, nor cows, nor Brahmanas, nor any men performing austerities. (4.162)

आचार्यं च प्रवक्तारं पितरं मातरं गुरुम् । न हिंस्याद्ब्राह्मणान्गाश्च सर्वांश्चैव तपस्विनः || ४.१६२ ||

ācāryaṁ ca pravaktāraṁ pitaraṁ mātaraṁ gurum । na hiṁsyādbrāhmaṇāngāśca sarvāṁścaiva tapasvinaḥ || 4.162 ||

• Let him avoid atheism, cavilling at the Vedas, contempt of the gods, hatred, want of modesty, pride, anger, and harshness. (4.163)

नास्तिक्यं वेदनिन्दां च देवतानां च कुत्सनम् । द्वेषं दम्भं च मानं च क्रोधं तैक्ष्ण्यं च वर्जयेत् || ४.१६३ ||

nāstikyaṁ vedanindāṁ ca devatānāṁ ca kutsanam । dveṣaṁ dambhaṁ ca mānaṁ ca krodhaṁ taikṣṇyaṁ ca varjayet || 4.163 ||

• Let him, when angry, not raise a stick against another man, nor strike (anybody) except a son or a pupil; those two he may beat in order to correct them. (4.164)

परस्य दण्डं नोद्यच्छेत्क्रुद्धो नैनं निपातयेत् । अन्यत्र पुत्राच्छिष्याद्वा शिष्ट्यर्थं ताडयेत्तु तौ || ४.१६४ ||

parasya daṇḍaṁ nodyacchetkruddho nainaṁ nipātayet । anyatra putrācchiṣyādvā śiṣṭyarthaṁ tāḍayettu tau || 4.164 ||

• A twice-born man who has merely threatened a Brahmana with the intention of (doing him) a corporal injury, will wander about for a hundred years in the Tamisra hell. (4.165) Having intentionally struck him in anger, even with a blade of grass, he will be born during twenty-one existences in the wombs (of such beings where men are born in punishment of their) sins. (4.166)

ब्राह्मणायावगुर्यैव द्विजातिर्वधकाम्यया । शतं वर्षाणि तामिस्रे नरके परिवर्तते || ४.१६५ ||

ताडयित्वा तृणेनापि संरम्भान्मतिपूर्वकम् । एकविंशतीं आजातीः पापयोनिषु जायते || ४.१६६ ||

brāhmaṇāyāvaguryaiva dvijātirvadhakāmyayā । śataṁ varṣāṇi tāmisre narake parivartate || 4.165 ||

tāḍayitvā tr̥ṇenāpi saṁrambhānmatipūrvakam । ekaviṁśatīṁ ājātīḥ pāpayoniṣu jāyate || 4.166 ||

• A man who in his folly caused blood to flow from the body of a Brahmana who does not attack him, will suffer after death exceedingly great pain. (4.167)

अयुध्यमानस्योत्पाद्य ब्राह्मणस्यासृगङ्गतः । दुःखं सुमहदाप्नोति प्रेत्याप्राज्ञतया नरः || ४.१६७ ||

ayudhyamānasyotpādya brāhmaṇasyāsr̥gaṅgataḥ । duḥkhaṁ sumahadāpnoti pretyāprājñatayā naraḥ || 4.167 ||

• As many particles of dust as the blood takes up from the ground, during so many years the spiller of the blood will be devoured by other (animals) in the next world. (4.168)

शोणितं यावतः पांसून्संगृह्णाति महीतलात् । तावतोऽब्दानमुत्रान्यैः शोणितोत्पादकोऽद्यते || ४.१६८ ||

śoṇitaṁ yāvataḥ pāṁsūnsaṁgr̥hṇāti mahītalāt । tāvato'bdānamutrānyaiḥ śoṇitotpādako'dyate || 4.168 ||

• A wise man should therefore never threaten a Brahmana, nor strike him even with a blade of grass, nor cause his blood to flow. (4.169)

न कदा चिद्द्विजे तस्माद्विद्वानवगुरेदपि । न ताडयेत्तृणेनापि न गात्रात्स्रावयेदसृक् || ४.१६९ ||

na kadā ciddvije tasmādvidvānavaguredapi । na tāḍayettr̥ṇenāpi na gātrātsrāvayedasr̥k || 4.169 ||

सत्यता ॥ Righteousness, truthfulness

• Let him always delight in truthfulness, (obedience to) the sacred law, conduct worthy of an Aryan, and purity; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly under control. (4.175)

सत्यधर्मार्यवृत्तेषु शौचे चैवारमेत्सदा । शिष्यांश्च शिष्याद्धर्मेण वाग्बाहूदरसंयतः || ४.१७५ ||

satyadharmāryavr̥tteṣu śauce caivārametsadā । śiṣyāṁśca śiṣyāddharmeṇa vāgbāhūdarasaṁyataḥ || 4.175 ||

• Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the sacred law, and even lawful acts which may cause pain in the future or are offensive to men. (4.176)

परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्मं चाप्यसुखोदर्कं लोकसंक्रुष्टं एव च || ४.१७६ ||

parityajedarthakāmau yau syātāṁ dharmavarjitau । dharmaṁ cāpyasukhodarkaṁ lokasaṁkruṣṭaṁ eva ca || 4.176 ||

• Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he who always delights in doing injury, ever attain happiness in this world. (4.170)

अधार्मिको नरो यो हि यस्य चाप्यनृतं धनम् । हिंसारतश्च यो नित्यं नेहासौ सुखं एधते || ४.१७० ||

adhārmiko naro yo hi yasya cāpyanr̥taṁ dhanam । hiṁsārataśca yo nityaṁ nehāsau sukhaṁ edhate || 4.170 ||

• Let him, though suffering in consequence of his righteousness, never turn his heart to unrighteousness; for he will see the speedy overthrow of unrighteous, wicked men. (4.171)

न सीदन्नपि धर्मेण मनोऽधर्मे निवेशयेत् । अधार्मिकानां पापानां आशु पश्यन्विपर्ययम् || ४.१७१ ||

na sīdannapi dharmeṇa mano'dharme niveśayet । adhārmikānāṁ pāpānāṁ āśu paśyanviparyayam || 4.171 ||

• Unrighteousness, practised in this world, does not at once produce its fruit, like a cow; but, advancing slowly, it cuts off the roots of him who committed it. (4.172)

नाधर्मश्चरितो लोके सद्यः फलति गौरिव । शनैरावर्त्यमानस्तु कर्तुर्मूलानि कृन्तति || ४.१७२ ||

nādharmaścarito loke sadyaḥ phalati gauriva । śanairāvartyamānastu karturmūlāni kr̥ntati || 4.172 ||

• If (the punishment falls) not on (the offender) himself, (it falls) on his sons, if not on the sons, (at least) on his grandsons; but an iniquity (once) committed, never fails to produce fruit to him who wrought it. (4.173)

यदि नात्मनि पुत्रेषु न चेत्पुत्रेषु नप्तृषु । न त्वेव तु कृतोऽधर्मः कर्तुर्भवति निष्फलः || ४.१७३ ||

yadi nātmani putreṣu na cetputreṣu naptr̥ṣu । na tveva tu kr̥to'dharmaḥ karturbhavati niṣphalaḥ || 4.173 ||

• He prospers for a while through unrighteousness, then he gains great good fortune, next he conquers his enemies, but (at last) he perishes (branch and) root. (4.174)

अधर्मेणैधते तावत्ततो भद्राणि पश्यति । ततः सपत्नान्जयति समूलस्तु विनश्यति || ४.१७४ ||

adharmeṇaidhate tāvattato bhadrāṇi paśyati । tataḥ sapatnānjayati samūlastu vinaśyati || 4.174 ||

• In short, Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him utter no agreeable falsehood; that is the eternal law. (4.138) (What is) well, let him call well, or let him say ‘well’ only; let him not engage in a useless enmity or dispute with anybody. (4.139)

भद्रं भद्रं इति ब्रूयाद्भद्रं इत्येव वा वदेत् । शुष्कवैरं विवादं च न कुर्यात्केन चित्सह || ४.१३९ ||

bhadraṁ bhadraṁ iti brūyādbhadraṁ ityeva vā vadet । śuṣkavairaṁ vivādaṁ ca na kuryātkena citsaha || 4.139 ||

आत्माश्रयः ॥ Self-reliance

• Let him carefully avoid all undertakings (the success of) which depends on others; but let him eagerly pursue that (the accomplishment of) which depends on himself. (4.159)Because, everything that depends on others (gives) pain, everything that depends on oneself (gives) pleasure; know that this is the short definition of pleasure and pain. (4.160)

यद्यत्परवशं कर्म तत्तद्यत्नेन वर्जयेत् । यद्यदात्मवशं तु स्यात्तत्तत्सेवेत यत्नतः || ४.१५९ ||

सर्वं परवशं दुःखं सर्वं आत्मवशं सुखम् । एतद्विद्यात्समासेन लक्षणं सुखदुःखयोः || ४.१६० ||

yadyatparavaśaṁ karma tattadyatnena varjayet । yadyadātmavaśaṁ tu syāttattatseveta yatnataḥ || 4.159 ||

sarvaṁ paravaśaṁ duḥkhaṁ sarvaṁ ātmavaśaṁ sukham । etadvidyātsamāsena lakṣaṇaṁ sukhaduḥkhayoḥ || 4.160 ||

• Similarly, when the performance of an act gladdens his heart, let him perform it with diligence; but let him avoid the opposite. (4.161)

यत्कर्म कुर्वतोऽस्य स्यात्परितोषोऽन्तरात्मनः । तत्प्रयत्नेन कुर्वीत विपरीतं तु वर्जयेत् || ४.१६१ ||

yatkarma kurvato'sya syātparitoṣo'ntarātmanaḥ । tatprayatnena kurvīta viparītaṁ tu varjayet || 4.161 ||

औदार्यता ॥ Liberality

• Let him, without tiring, always offer sacrifices and perform works of charity with faith; for offerings and charitable works made with faith and with lawfully-earned money, (procure) endless rewards. (4.226)

श्रद्धयेष्टं च पूर्तं च नित्यं कुर्यादतन्द्रितः । श्रद्धाकृते ह्यक्षये ते भवतः स्वागतैर्धनैः || ४.२२६[२२७ं] ||

śraddhayeṣṭaṁ ca pūrtaṁ ca nityaṁ kuryādatandritaḥ । śraddhākr̥te hyakṣaye te bhavataḥ svāgatairdhanaiḥ || 4.226[227ṁ] ||

• Let him always practise, according to his ability, with a cheerful heart, the duty of liberality, both by sacrifices and by charitable works, if he finds a worthy recipient (for his gifts.) (4.227)

दानधर्मं निषेवेत नित्यं ऐष्टिकपौर्तिकम् । परितुष्टेन भावेन पात्रं आसाद्य शक्तितः || ४.२२७[२२८ं] ||

dānadharmaṁ niṣeveta nityaṁ aiṣṭikapaurtikam । parituṣṭena bhāvena pātraṁ āsādya śaktitaḥ || 4.227[228ṁ] ||

• If he is asked, let him always give something, be it ever so little, without grudging; for a worthy recipient will (perhaps) be found who saves him from all (guilt). (4.228) A giver of water obtains the satisfaction (of his hunger and thirst), a giver of food imperishable happiness, a giver of sesamum desirable offspring, a giver of a lamp a most excellent eyesight. (4.229) A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a giver of silver (rupya) exquisite beauty (rupa), (4.230) A giver of a garment a place in the world of the moon, a giver of a horse (asva) a place in the world of the Asvins, a giver of a draught-ox great good fortune, a giver of a cow the world of the sun; (4.231) A giver of a carriage or of a bed a wife, a giver of protection supreme dominion, a giver of grain eternal bliss, a giver of the Veda (brahman) union with Brahman; (4.232)

यत्किं चिदपि दातव्यं याचितेनानसूयया । उत्पत्स्यते हि तत्पात्रं यत्तारयति सर्वतः || ४.२२८[२२९ं] ||

वारिदस्तृप्तिं आप्नोति सुखं अक्षय्यं अन्नदः । तिलप्रदः प्रजां इष्टां दीपदश्चक्षुरुत्तमम् || ४.२२९[२३०ं] ||

भूमिदो भूमिं आप्नोति दीर्घं आयुर्हिरण्यदः । गृहदोऽग्र्याणि वेश्मानि रूप्यदो रूपं उत्तमम् || ४.२३०[२३१ं] ||

वासोदश्चन्द्रसालोक्यं अश्विसालोक्यं अश्वदः । अनडुहः श्रियं पुष्टां गोदो ब्रध्नस्य विष्टपम् || ४.२३१[२३२ं] ||

यानशय्याप्रदो भार्यां ऐश्वर्यं अभयप्रदः । धान्यदः शाश्वतं सौख्यं ब्रह्मदो ब्रह्मसार्ष्टिताम् || ४.२३२[२३३ं] ||

yatkiṁ cidapi dātavyaṁ yācitenānasūyayā । utpatsyate hi tatpātraṁ yattārayati sarvataḥ || 4.228[229ṁ] ||

vāridastr̥ptiṁ āpnoti sukhaṁ akṣayyaṁ annadaḥ । tilapradaḥ prajāṁ iṣṭāṁ dīpadaścakṣuruttamam || 4.229[230ṁ] ||

bhūmido bhūmiṁ āpnoti dīrghaṁ āyurhiraṇyadaḥ । gr̥hado'gryāṇi veśmāni rūpyado rūpaṁ uttamam || 4.230[231ṁ] ||

vāsodaścandrasālokyaṁ aśvisālokyaṁ aśvadaḥ । anaḍuhaḥ śriyaṁ puṣṭāṁ godo bradhnasya viṣṭapam || 4.231[232ṁ] ||

yānaśayyāprado bhāryāṁ aiśvaryaṁ abhayapradaḥ । dhānyadaḥ śāśvataṁ saukhyaṁ brahmado brahmasārṣṭitām || 4.232[233ṁ] ||

• The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and clarified butter. (4.233)

सर्वेषां एव दानानां ब्रह्मदानं विशिष्यते । वार्यन्नगोमहीवासस् तिलकाञ्चनसर्पिषाम् || ४.२३३[२३४ं] ||

sarveṣāṁ eva dānānāṁ brahmadānaṁ viśiṣyate । vāryannagomahīvāsas tilakāñcanasarpiṣām || 4.233[234ṁ] ||

• For whatever purpose (a man) bestows any gift, for that same purpose he receives (in his next birth) with due honour its (reward). (4.234)

येन येन तु भावेन यद्यद्दानं प्रयच्छति । तत्तत्तेनैव भावेन प्राप्नोति प्रतिपूजितः || ४.२३४[२३५ं] ||

yena yena tu bhāvena yadyaddānaṁ prayacchati । tattattenaiva bhāvena prāpnoti pratipūjitaḥ || 4.234[235ṁ] ||

• Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven; in the contrary case (they both fall) into hell. (4.235)

योऽर्चितं प्रतिगृह्णाति ददात्यर्चितं एव वा । तावुभौ गच्छतः स्वर्गं नरकं तु विपर्यये || ४.२३५[२३६ं] ||

yo'rcitaṁ pratigr̥hṇāti dadātyarcitaṁ eva vā । tāvubhau gacchataḥ svargaṁ narakaṁ tu viparyaye || 4.235[236ṁ] ||

• By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brahmanas, and (the reward of) a gift by boasting. (4.237)

यज्ञोऽनृतेन क्षरति तपः क्षरति विस्मयात् । आयुर्विप्रापवादेन दानं च परिकीर्तनात् || ४.२३७[२३८ं] ||

yajño'nr̥tena kṣarati tapaḥ kṣarati vismayāt । āyurviprāpavādena dānaṁ ca parikīrtanāt || 4.237[238ṁ] ||

विधिताचाराः ॥ Prescribed Code of Conduct

The general advice to any Snataka regarding his code of conduct is,

वयसः कर्मणोऽर्थस्य श्रुतस्याभिजनस्य च । वेषवाग्बुद्धिसारूप्यं आचरन्विचरेदिह || ४.१८ ||

श्रुतिस्मृत्युदितं सम्यङ्निबद्धं स्वेषु कर्मसु । धर्ममूलं निषेवेत सदाचारं अतन्द्रितः || ४.१५५ ||

आचाराल्लभते ह्यायुराचारादीप्सिताः प्रजाः । आचाराद्धनं अक्षय्यं आचारो हन्त्यलक्षणम् || ४.१५६ ||

vayasaḥ karmaṇo'rthasya śrutasyābhijanasya ca । veṣavāgbuddhisārūpyaṁ ācaranvicarediha || 4.18 ||

śrutismr̥tyuditaṁ samyaṅnibaddhaṁ sveṣu karmasu । dharmamūlaṁ niṣeveta sadācāraṁ atandritaḥ || 4.155 ||

ācārāllabhate hyāyurācārādīpsitāḥ prajāḥ । ācārāddhanaṁ akṣayyaṁ ācāro hantyalakṣaṇam || 4.156 ||

Meaning: Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race. (4.18) Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smriti) and is the root of the sacred law. (4.155) Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth; virtuous conduct destroys (the effect of) inauspicious marks. (4.156) According to Manusmrti, a man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks. (4.158) But, a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived. (4.157)

सर्वलक्षणहीनोऽपि यः सदाचारवान्नरः । श्रद्दधानोऽनसूयश्च शतं वर्षाणि जीवति || ४.१५८ ||

दुराचारो हि पुरुषो लोके भवति निन्दितः । दुःखभागी च सततं व्याधितोऽल्पायुरेव च || ४.१५७ ||

sarvalakṣaṇahīno'pi yaḥ sadācāravānnaraḥ । śraddadhāno'nasūyaśca śataṁ varṣāṇi jīvati || 4.158 ||

durācāro hi puruṣo loke bhavati ninditaḥ । duḥkhabhāgī ca satataṁ vyādhito'lpāyureva ca || 4.157 ||

Hence it is said, Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it. (4.177) Let him walk in that path of holy men which his fathers and his grandfathers followed; for, while he walks in that, he will not suffer harm. (4.178) Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief, or to the wife of another man. (4.133) For in this world there is nothing so detrimental to long life as criminal conversation with another man’s wife. (4.134)

न पाणिपादचपलो न नेत्रचपलोऽनृजुः । न स्याद्वाक्चपलश्चैव न परद्रोहकर्मधीः || ४.१७७ ||

येनास्य पितरो याता येन याताः पितामहाः । तेन यायात्सतां मार्गं तेन गच्छन्न रिष्यति || ४.१७८ ||

na pāṇipādacapalo na netracapalo'nr̥juḥ । na syādvākcapalaścaiva na paradrohakarmadhīḥ || 4.177 ||

yenāsya pitaro yātā yena yātāḥ pitāmahāḥ । tena yāyātsatāṁ mārgaṁ tena gacchanna riṣyati || 4.178 ||

शौचम् ॥ Cleanliness

Manusmrti talks in detail about personal as well as social hygiene. Some of the guidelines enlisted in this regard as as follows

• Early in the morning only let him void faeces, decorate (his body), bathe, clean his teeth, apply collyrium to his eyes, and worship the gods. (4.152)

मैत्रं प्रसाधनं स्नानं दन्तधावनं अञ्जनम् । पूर्वाह्ण एव कुर्वीत देवतानां च पूजनम् || ४.१५२ ||

maitraṁ prasādhanaṁ snānaṁ dantadhāvanaṁ añjanam । pūrvāhṇa eva kurvīta devatānāṁ ca pūjanam || 4.152 ||

• Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for washing his feet, and far the remnants of food and the water from his bath. (4.151) Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine or ordure, on blood, on mucus, and on anything spat out or vomited. (4.132)

दूरादावसथान्मूत्रं दूरात्पादावसेचनम् । उच्छिष्टान्ननिषेकं च दूरादेव समाचरेत् || ४.१५१ ||

उद्वर्तनं अपस्नानं विण्मूत्रे रक्तं एव च । श्लेश्मनिष्ठ्यूतवान्तानि नाधितिष्ठेत्तु कामतः || ४.१३२ ||

dūrādāvasathānmūtraṁ dūrātpādāvasecanam । ucchiṣṭānnaniṣekaṁ ca dūrādeva samācaret || 4.151 ||

udvartanaṁ apasnānaṁ viṇmūtre raktaṁ eva ca । śleśmaniṣṭhyūtavāntāni nādhitiṣṭhettu kāmataḥ || 4.132 ||

• Let him not eat, dressed with one garment only; let him not bathe naked; let him not void urine on a road, on ashes, or in a cow-pen, (4.45) Nor on ploughed land, in water, on an altar of bricks, on a mountain, on the ruins of a temple, nor ever on an ant-hill, (4.46) Nor in holes inhabited by living creatures, nor while he walks or stands, nor on reaching the bank of a river, nor on the top of a mountain. (4.47)

नान्नं अद्यादेकवासा न नग्नः स्नानं आचरेत् । न मूत्रं पथि कुर्वीत न भस्मनि न गोव्रजे || ४.४५ ||

न फालकृष्टे न जले न चित्यां न च पर्वते । न जीर्णदेवायतने न वल्मीके कदा चन || ४.४६ ||

न ससत्त्वेषु गर्तेषु न गच्छन्नपि न स्थितः । न नदीतीरं आसाद्य न च पर्वतमस्तके || ४.४७ ||

nānnaṁ adyādekavāsā na nagnaḥ snānaṁ ācaret । na mūtraṁ pathi kurvīta na bhasmani na govraje || 4.45 ||

na phālakr̥ṣṭe na jale na cityāṁ na ca parvate । na jīrṇadevāyatane na valmīke kadā cana || 4.46 ||

na sasattveṣu garteṣu na gacchannapi na sthitaḥ । na nadītīraṁ āsādya na ca parvatamastake || 4.47 ||

• Let him not throw urine or faeces into the water, nor saliva, nor (clothes) defiled by impure substances, nor any other (impurity), nor blood, nor poisonous things. (4.56)

नाप्सु मूत्रं पुरीषं वा ष्ठीवनं वा समुत्सृजेत् । अमेध्यलिप्तं अन्यद्वा लोहितं वा विषाणि वा || ४.५६ ||

nāpsu mūtraṁ purīṣaṁ vā ṣṭhīvanaṁ vā samutsr̥jet । amedhyaliptaṁ anyadvā lohitaṁ vā viṣāṇi vā || 4.56 ||

• Let him never wash his feet in a vessel of white brass; let him not eat out of a broken (earthen) dish, nor out of one that (to judge) from its appearance (is) defiled. (4.65)

न पादौ धावयेत्कांस्ये कदा चिदपि भाजने । न भिन्नभाण्डे भुञ्जीत न भावप्रतिदूषिते || ४.६५ ||

na pādau dhāvayetkāṁsye kadā cidapi bhājane । na bhinnabhāṇḍe bhuñjīta na bhāvapratidūṣite || 4.65 ||

• Let him not use shoes, garments, a sacred string, ornaments, a garland, or a water-vessel which have been used by others. (4.66)

उपानहौ च वासश्च धृतं अन्यैर्न धारयेत् । उपवीतं अलङ्कारं स्रजं करकं एव च || ४.६६ ||

upānahau ca vāsaśca dhr̥taṁ anyairna dhārayet । upavītaṁ alaṅkāraṁ srajaṁ karakaṁ eva ca || 4.66 ||

• Let him not scratch his head with both hands joined; let him not touch it while he is impure, nor bathe without (submerging) it. (4.82)

न संहताभ्यां पाणिभ्यां कण्डूयेदात्मनः शिरः । न स्पृशेच्चैतदुच्छिष्टो न च स्नायाद्विना ततः || ४.८२ ||

na saṁhatābhyāṁ pāṇibhyāṁ kaṇḍūyedātmanaḥ śiraḥ । na spr̥śeccaitaducchiṣṭo na ca snāyādvinā tataḥ || 4.82 ||

• Let him never bathe in tanks belonging to other men; if he bathes (in such a one), he is tainted by a portion of the guilt of him who made the tank. (4.201)Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in waterholes or springs. (4.203)

नदीषु देवखातेषु तडागेषु सरःसु च । स्नानं समाचरेन्नित्यं गर्तप्रस्रवणेषु च || ४.२०३[२०४ं] ||

nadīṣu devakhāteṣu taḍāgeṣu saraḥsu ca । snānaṁ samācarennityaṁ gartaprasravaṇeṣu ca || 4.203[204ṁ] ||

आदरः ॥ Respect

Manusmrti lays emphasizes on respect towards all living beings. It says,

• Let him not place (fire) under (a bed or the like); nor step over it, nor place it (when he sleeps) at the foot-(end of his bed); let him not torment living creatures. (4.54)

अधस्तान्नोपदध्याच्च न चैनं अभिलङ्घयेत् । न चैनं पादतः कुर्यान्न प्राणाबाधं आचरेत् || ४.५४ ||

adhastānnopadadhyācca na cainaṁ abhilaṅghayet । na cainaṁ pādataḥ kuryānna prāṇābādhaṁ ācaret || 4.54 ||

• Let him not interrupt a cow who is suckling (her calf), nor tell anybody of it. (4.59)

न वारयेद्गां धयन्तीं न चाचक्षीत कस्य चित् ।। ४.५९ || na vārayedgāṁ dhayantīṁ na cācakṣīta kasya cit ।। 4.59 ||

• Infact, to ride on the back of cows (or of oxen) is considered a blameable act. (4.72)

गवां च यानं पृष्ठेन सर्वथैव विगर्हितम् || ४.७२ || gavāṁ ca yānaṁ pr̥ṣṭhena sarvathaiva vigarhitam || 4.72 ||

• Let him not insult those who have redundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth. (4.141)

हीनाङ्गानतिरिक्ताङ्गान्विद्याहीनान्वयोऽधिकान् । रूपद्रविणहीनांश्च जातिहीनांश्च नाक्षिपेत् || ४.१४१ ||

hīnāṅgānatiriktāṅgānvidyāhīnānvayo'dhikān । rūpadraviṇahīnāṁśca jātihīnāṁśca nākṣipet || 4.141 ||

• Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them with joined hands and, when they leave, (accompany them), walking behind them. (4.154)

अभिवादयेद्वृद्धांश्च दद्याच्चैवासनं स्वकम् । कृताञ्जलिरुपासीत गच्छतः पृष्ठतोऽन्वियात् || ४.१५४ ||

abhivādayedvr̥ddhāṁśca dadyāccaivāsanaṁ svakam । kr̥tāñjalirupāsīta gacchataḥ pr̥ṣṭhato'nviyāt || 4.154 ||

• With an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a dependant, with infants, aged and sick men, with learned men, with his paternal relatives, connections by marriage and maternal relatives, (4.179) With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his slaves, let him not have quarrels. (4.180) Because, if he avoids quarrels with these persons, he will be freed from all sins.

ऋत्विक्पुरोहिताचार्यैर्मातुलातिथिसंश्रितैः । बालवृद्धातुरैर्वैद्यैर्ज्ञातिसंबन्धिबान्धवैः || ४.१७९ ||

मातापितृभ्यां जामीभिर्भ्रात्रा पुत्रेण भार्यया । दुहित्रा दासवर्गेण विवादं न समाचरेत् || ४.१८० ||

r̥tvikpurohitācāryairmātulātithisaṁśritaiḥ । bālavr̥ddhāturairvaidyairjñātisaṁbandhibāndhavaiḥ || 4.179 ||

mātāpitr̥bhyāṁ jāmībhirbhrātrā putreṇa bhāryayā । duhitrā dāsavargeṇa vivādaṁ na samācaret || 4.180 ||

• It is also said that infants, aged, poor and sick men must be considered as rulers of the middle sphere, the eldest brother as equal to one’s father, one’s wife and one’s son as one’s own body, (4.184) One’s slaves as one’s shadow, one’s daughter as the highest object of tenderness; hence if one is offended by (any one of) these, one must bear it without resentment. (4.185) 

आकाशेशास्तु विज्ञेया बालवृद्धकृशातुराः । भ्राता ज्येष्ठः समः पित्रा भार्या पुत्रः स्वका तनुः || ४.१८४ ||

छाया स्वो दासवर्गश्च दुहिता कृपणं परम् । तस्मादेतैरधिक्षिप्तः सहेतासंज्वरः सदा || ४.१८५ ||

ākāśeśāstu vijñeyā bālavr̥ddhakr̥śāturāḥ । bhrātā jyeṣṭhaḥ samaḥ pitrā bhāryā putraḥ svakā tanuḥ || 4.184 ||

chāyā svo dāsavargaśca duhitā kr̥paṇaṁ param । tasmādetairadhikṣiptaḥ sahetāsaṁjvaraḥ sadā || 4.185 ||

आहारः निद्रा च ॥ Food and Sleep

• Let him not eat anything from which the oil has been extracted; let him not be a glutton; let him not eat very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if he has eaten (his fill) in the morning. (4.62)

आचार्यं च प्रवक्तारं पितरं मातरं गुरुम् । न हिंस्याद्ब्राह्मणान्गाश्च सर्वांश्चैव तपस्विनः || ४.१६२ ||

ācāryaṁ ca pravaktāraṁ pitaraṁ mātaraṁ gurum । na hiṁsyādbrāhmaṇāngāśca sarvāṁścaiva tapasvinaḥ || 4.162 ||

• Let him not exert himself without a purpose; let him not drink water out of his joined palms; let him not eat food (placed) in his lap; let him not show (idle) curiosity. (4.63)

नास्तिक्यं वेदनिन्दां च देवतानां च कुत्सनम् । द्वेषं दम्भं च मानं च क्रोधं तैक्ष्ण्यं च वर्जयेत् || ४.१६३ ||

nāstikyaṁ vedanindāṁ ca devatānāṁ ca kutsanam । dveṣaṁ dambhaṁ ca mānaṁ ca krodhaṁ taikṣṇyaṁ ca varjayet || 4.163 ||

• Let him never play with dice, nor himself take off his shoes; let him not eat, lying on a bed, nor what has been placed in his hand or on a seat. (4.74) ~Let him not eat after sunset any (food) containing sesamum grains; let him never sleep naked, nor go anywhere unpurified (after meals). (4.75)

अधर्मेणैधते तावत्ततो भद्राणि पश्यति । ततः सपत्नान्जयति समूलस्तु विनश्यति || ४.१७४ ||

सत्यधर्मार्यवृत्तेषु शौचे चैवारमेत्सदा । शिष्यांश्च शिष्याद्धर्मेण वाग्बाहूदरसंयतः || ४.१७५ ||

adharmeṇaidhate tāvattato bhadrāṇi paśyati । tataḥ sapatnānjayati samūlastu vinaśyati || 4.174 ||
satyadharmāryavr̥tteṣu śauce caivārametsadā । śiṣyāṁśca śiṣyāddharmeṇa vāgbāhūdarasaṁyataḥ || 4.175 ||

• Let him eat while his feet are (yet) wet (from the ablution), but let him not go to bed with wet feet. He who eats while his feet are (still) wet, will attain long life. (4.76)

परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्मं चाप्यसुखोदर्कं लोकसंक्रुष्टं एव च || ४.१७६ ||

parityajedarthakāmau yau syātāṁ dharmavarjitau । dharmaṁ cāpyasukhodarkaṁ lokasaṁkruṣṭaṁ eva ca || 4.176 ||

• Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the night, nor frequently dressed in all his garments, nor in a pool which he does not perfectly know. (4.129)

न स्नानं आचरेद्भुक्त्वा नातुरो न महानिशि । न वासोभिः सहाजस्रं नाविज्ञाते जलाशये || ४.१२९ ||

na snānaṁ ācaredbhuktvā nāturo na mahāniśi । na vāsobhiḥ sahājasraṁ nāvijñāte jalāśaye || 4.129 ||

• Let him never eat (food given) by intoxicated, angry, or sick (men), nor that in which hair or insects are found, nor what has been touched intentionally with the foot, (4.207)

मत्तक्रुद्धातुराणां च न भुञ्जीत कदा चन । केशकीटावपन्नं च पदा स्पृष्टं च कामतः || ४.२०७[२०८ं] ||

mattakruddhāturāṇāṁ ca na bhuñjīta kadā cana । keśakīṭāvapannaṁ ca padā spr̥ṣṭaṁ ca kāmataḥ || 4.207[208ṁ] ||

अन्ये नियमाः || Other rules

Some other miscellaneous rules prescribed by Manusmrti are as follows:

• Let him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the middle of the sky. (4.37)

नेक्षेतोद्यन्तं आदित्यं नास्तं यान्तं कदा चन । नोपसृष्टं न वारिस्थं न मध्यं नभसो गतम् || ४.३७ ||

nekṣetodyantaṁ ādityaṁ nāstaṁ yāntaṁ kadā cana । nopasr̥ṣṭaṁ na vāristhaṁ na madhyaṁ nabhaso gatam || 4.37 ||

• Let him not step over a rope to which a calf is tied, let him not run when it rains, and let him not look at his own image in water; that is a settled rule. (4.38)

न लङ्घयेद्वत्सतन्त्रीं न प्रधावेच्च वर्षति । न चोदके निरीक्षेत स्वरूपं इति धारणा || ४.३८ ||

na laṅghayedvatsatantrīṁ na pradhāvecca varṣati । na codake nirīkṣeta svarūpaṁ iti dhāraṇā || 4.38 ||

• Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are endemic; let him not go alone on a journey, nor reside long on a mountain. (4.60)

नाधर्मिके वसेद्ग्रामे न व्याधिबहुले भृशम् । नैकः प्रपद्येताध्वानं न चिरं पर्वते वसेत् || ४.६० ||

nādharmike vasedgrāme na vyādhibahule bhr̥śam । naikaḥ prapadyetādhvānaṁ na ciraṁ parvate vaset || 4.60 ||

• The morning sun, the smoke rising from a (burning) corpse, and a broken seat must be avoided. Let him not clip his nails or hair, and not tear his nails with his teeth. (4.69)

बालातपः प्रेतधूमो वर्ज्यं भिन्नं तथासनम् । न छिन्द्यान्नखरोमाणि दन्तैर्नोत्पाटयेन्नखान् || ४.६९ ||

bālātapaḥ pretadhūmo varjyaṁ bhinnaṁ tathāsanam । na chindyānnakharomāṇi dantairnotpāṭayennakhān || 4.69 ||

• Let him not crush earth or clods, nor tear off grass with his nails; let him not do anything that is useless or will have disagreeable results in the future. (4.70) A man who crushes clods, tears off grass, or bites his nails, goes soon to perdition, likewise an informer and he who neglects (the rules of) purification. (4.71)

न मृल्लोष्ठं च मृद्नीयान्न छिन्द्यात्करजैस्तृणम् । न कर्म निष्फलं कुर्यान्नायत्यां असुखोदयम् || ४.७० ||

लोष्ठमर्दी तृणच्छेदी नखखादी च यो नरः । स विनाशं व्रजत्याशु सूचकाशुचिरेव च || ४.७१ ||

na mr̥lloṣṭhaṁ ca mr̥dnīyānna chindyātkarajaistr̥ṇam । na karma niṣphalaṁ kuryānnāyatyāṁ asukhodayam || 4.70 ||
loṣṭhamardī tr̥ṇacchedī nakhakhādī ca yo naraḥ । sa vināśaṁ vrajatyāśu sūcakāśucireva ca || 4.71 ||

• Let him not enter a walled village or house except by the gate, and by night let him keep at a long distance from the roots of trees. (4.73)

अद्वारेण च नातीयाद्ग्रामं वा वेश्म वावृतम् । रात्रौ च वृक्षमूलानि दूरतः परिवर्जयेत् || ४.७३ ||

advāreṇa ca nātīyādgrāmaṁ vā veśma vāvr̥tam । rātrau ca vr̥kṣamūlāni dūrataḥ parivarjayet || 4.73 ||

• Let him never enter a place, difficult of access, which is impervious to his eye; let him not look at urine or ordure, nor cross a river (swimming) with his arms. (4.77)

अचक्षुर्विषयं दुर्गं न प्रपद्येत कर्हि चित् । न विण्मूत्रं उदीक्षेत न बाहुभ्यां नदीं तरेत् || ४.७७ ||

acakṣurviṣayaṁ durgaṁna prapadyeta karhi cit । na viṇmūtraṁ udīkṣeta na bāhubhyāṁ nadīṁ taret || 4.77 ||

• Let him not step on hair, ashes, bones, potsherds, cotton-seed or chaff, if he desires long life. (4.78)

अधितिष्ठेन्न केशांस्तु न भस्मास्थिकपालिकाः । न कार्पासास्थि न तुषान्दीर्घं आयुर्जिजीविषुः || ४.७८ ||

adhitiṣṭhenna keśāṁstu na bhasmāsthikapālikāḥ । na kārpāsāsthi na tuṣāndīrghaṁ āyurjijīviṣuḥ || 4.78 ||

• Let him avoid (in anger) to lay hold of (his own or other men’s) hair, or to strike (himself or others) on the head. When he has bathed (submerging) his head, he shall not touch any of his limbs with oil. (4.83)

केशग्रहान्प्रहारांश्च शिरस्येतान्विवर्जयेत् । शिरःस्नातश्च तैलेन नाङ्गं किं चिदपि स्पृशेत् || ४.८३ ||

keśagrahānprahārāṁśca śirasyetānvivarjayet । śiraḥsnātaśca tailena nāṅgaṁ kiṁ cidapi spr̥śet || 4.83 ||

• Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka, of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a Shrauta sacrifice (Dikshita). (4.130)

देवतानां गुरो राज्ञः स्नातकाचार्ययोस्तथा । नाक्रामेत्कामतश्छायां बभ्रुणो दीक्षितस्य च || ४.१३० ||

devatānāṁ guro rājñaḥ snātakācāryayostathā । nākrāmetkāmataśchāyāṁ babhruṇo dīkṣitasya ca || 4.130 ||

• Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmana, be they ever so feeble. (4.135) Because these three, when treated with disrespect, may utterly destroy him; hence a wise man must never despise them. (4.136)

क्षत्रियं चैव सर्पं च ब्राह्मणं च बहुश्रुतम् । नावमन्येत वै भूष्णुः कृशानपि कदा चन || ४.१३५ ||

एतत्त्रयं हि पुरुषं निर्दहेदवमानितम् । तस्मादेतत्त्रयं नित्यं नावमन्येत बुद्धिमान् || ४.१३६ ||

kṣatriyaṁ caiva sarpaṁ ca brāhmaṇaṁ ca bahuśrutam । nāvamanyeta vai bhūṣṇuḥ kr̥śānapi kadā cana || 4.135 ||
etattrayaṁ hi puruṣaṁ nirdahedavamānitam । tasmādetattrayaṁ nityaṁ nāvamanyeta buddhimān || 4.136 ||

• Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of gaining it. (4.137)

नात्मानं अवमन्येत पुर्वाभिरसमृद्धिभिः । आ मृत्योः श्रियं अन्विच्छेन्नैनां मन्येत दुर्लभाम् || ४.१३७ ||

nātmānaṁ avamanyeta purvābhirasamr̥ddhibhiḥ । ā mr̥tyoḥ śriyaṁ anvicchennaināṁ manyeta durlabhām || 4.137 ||

धर्मसञ्चयः ॥ Accumulation of Merits

• Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill. (4.238) For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him). (4.239) Let him therefore always slowly accumulate spiritual merit, in order (that it may be his) companion (after death); for with merit as his companion he will traverse a gloom difficult to traverse. (4.242) (That companion) speedily conducts the man who is devoted to duty and effaces his sins by austerities, to the next world, radiant and clothed with an ethereal body. (4.243)

धर्मं शनैः संचिनुयाद्वल्मीकं इव पुत्तिकाः । परलोकसहायार्थं सर्वभूतान्यपीडयन् || ४.२३८[२३९ं] ||

नामुत्र हि सहायार्थं पिता माता च तिष्ठतः । न पुत्रदारं न ज्ञातिर्धर्मस्तिष्ठति केवलः || ४.२३९[२४०ं] ||

तस्माद्धर्मं सहायार्थं नित्यं संचिनुयाच्छनैः । धर्मेण हि सहायेन तमस्तरति दुस्तरम् || ४.२४२[२४३ं] ||

धर्मप्रधानं पुरुषं तपसा हतकिल्बिषम् । परलोकं नयत्याशु भास्वन्तं खशरीरिणम् || ४.२४३[२४४ं] ||

dharmaṁ śanaiḥ saṁcinuyādvalmīkaṁ iva puttikāḥ । paralokasahāyārthaṁ sarvabhūtānyapīḍayan || 4.238[239ṁ] ||

nāmutra hi sahāyārthaṁ pitā mātā ca tiṣṭhataḥ । na putradāraṁ na jñātirdharmastiṣṭhati kevalaḥ || 4.239[240ṁ] ||

tasmāddharmaṁ sahāyārthaṁ nityaṁ saṁcinuyācchanaiḥ । dharmeṇa hi sahāyena tamastarati dustaram || 4.242[243ṁ] ||

dharmapradhānaṁ puruṣaṁ tapasā hatakilbiṣam । paralokaṁ nayatyāśu bhāsvantaṁ khaśarīriṇam || 4.243[244ṁ] ||

• He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by liberality, heavenly bliss. (4.246)

दृढकारी मृदुर्दान्तः क्रूराचारैरसंवसन् । अहिंस्रो दमदानाभ्यां जयेत्स्वर्गं तथाव्रतः || ४.२४६[२४७ं] ||

dr̥ḍhakārī mr̥durdāntaḥ krūrācārairasaṁvasan ।ahiṁsro damadānābhyāṁ jayetsvargaṁ tathāvrataḥ || 4.246[247ṁ] ||

सदाचारफलम् || Fruits of Good Conduct

• Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire. (4.145) No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to those who are always careful of purity, and to those who mutter (sacred texts) and offer burnt-oblations. (4.146)

मङ्गलाचारयुक्तः स्यात्प्रयतात्मा जितेन्द्रियः । जपेच्च जुहुयाच्चैव नित्यं अग्निं अतन्द्रितः || ४.१४५ ||

मङ्गलाचारयुक्तानां नित्यं च प्रयतात्मनाम् । जपतां जुह्वतां चैव विनिपातो न विद्यते || ४.१४६ ||

maṅgalācārayuktaḥ syātprayatātmā jitendriyaḥ । japecca juhuyāccaiva nityaṁ agniṁ atandritaḥ || 4.145 ||

maṅgalācārayuktānāṁ nityaṁ ca prayatātmanām । japatāṁ juhvatāṁ caiva vinipāto na vidyate || 4.146 ||

• By daily reciting the Veda, by (the observance of the rules of) purification, by practising) austerities, and by doing no injury to created beings, one (obtains the faculty of) remembering former births. (4.148) He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual study of the Veda. (4.149)

वेदाभ्यासेन सततं शौचेन तपसैव च । अद्रोहेण च भूतानां जातिं स्मरति पौर्विकीम् || ४.१४८ ||

पौर्विकीं संस्मरन्जातिं ब्रह्मैवाभ्यस्यते पुनः । ब्रह्माभ्यासेन चाजस्रं अनन्तं सुखं अश्नुते || ४.१४९ ||

vedābhyāsena satataṁ śaucena tapasaiva ca । adroheṇa ca bhūtānāṁ jātiṁ smarati paurvikīm || 4.148 ||
paurvikīṁ saṁsmaranjātiṁ brahmaivābhyasyate punaḥ । brahmābhyāsena cājasraṁ anantaṁ sukhaṁ aśnute || 4.149 ||

• A Brahmana who, being learned in the lore of the Vedas, conducts himself in this manner and daily destroys his sins, will be exalted in Brahman’s world. (4.260)

अनेन विप्रो वृत्तेन वर्तयन्वेदशास्त्रवित् । व्यपेतकल्मषो नित्यं ब्रह्मलोके महीयते || ४.२६०[२६१ं] ||

anena vipro vr̥ttena vartayanvedaśāstravit । vyapetakalmaṣo nityaṁ brahmaloke mahīyate || 4.260[261ṁ] ||