Adhyaya 6: The Hermit and the Ascetic

Translated by Georg Bühler (1886, Sacred Books of the East Vol 25, public domain), 1886. Public domain.

Original script:

6.1
एवं गृहाश्रमे स्थित्वा विधिवत्स्नातको द्विजः ।वने वसेत्तु नियतो यथावद्विजितेन्द्रियः
evaṃ gṛhāśrame sthitvā vidhivatsnātako dvijaḥ |vane vasettu niyato yathāvadvijitendriyaḥ
I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and how (he can obtain) highest success.
6.2
गृहस्थस्तु यथा पश्येद्वलीपलितं आत्मनः ।अपत्यस्यैव चापत्यं तदारण्यं समाश्रयेत्
gṛhasthastu yathā paśyedvalīpalitaṃ ātmanaḥ |apatyasyaiva cāpatyaṃ tadāraṇyaṃ samāśrayet
A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly protect this whole (world).
6.3
संत्यज्य ग्राम्यं आहारं सर्वं चैव परिच्छदम् ।पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत्सहैव वा
saṃtyajya grāmyaṃ āhāraṃ sarvaṃ caiva paricchadam |putreṣu bhāryāṃ nikṣipya vanaṃ gacchetsahaiva vā
For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a king for the protection of this whole (creation),
6.4
अग्निहोत्रं समादाय गृह्यं चाग्निपरिच्छदम् ।ग्रामादरण्यं निःसृत्य निवसेन्नियतेन्द्रियः
agnihotraṃ samādāya gṛhyaṃ cāgniparicchadam |grāmādaraṇyaṃ niḥsṛtya nivasenniyatendriyaḥ
Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varu/za, of the Moon, and of the Lord of wealth (Kubera).
6.5
मुन्यन्नैर्विविधैर्मेध्यैः शाकमूलफलेन वा ।एतानेव महायज्ञान्निर्वपेद्विधिपूर्वकम्
munyannairvividhairmedhyaiḥ śākamūlaphalena vā |etāneva mahāyajñānnirvapedvidhipūrvakam
Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre ;
6.6
वसीत चर्म चीरं वा सायं स्नायात्प्रगे तथा ।जटाश्च बिभृयान्नित्यं श्मश्रुलोमनखानि च
vasīta carma cīraṃ vā sāyaṃ snāyātprage tathā |jaṭāśca bibhṛyānnityaṃ śmaśrulomanakhāni ca
And, like the sun, he burns eyes and hearts ; nor can anybody on earth even gaze on him.
6.7
यद्भक्ष्यं स्याद्ततो दद्याद्बलिं भिक्षां च शक्तितः ।अम्मूलफलभिक्षाभिरर्चयेदाश्रमागतान्
yadbhakṣyaṃ syādtato dadyādbaliṃ bhikṣāṃ ca śaktitaḥ |ammūlaphalabhikṣābhirarcayedāśramāgatān
Through his (supernatural) power he is Fire and Wind, he Sun and Moon, he the Lord of justice (Yama), he Kubera, he Varu/za, he great Indra.
6.8
स्वाध्याये नित्ययुक्तः स्याद्दान्तो मैत्रः समाहितः ।दाता नित्यं अनादाता सर्वभूतानुकम्पकः
svādhyāye nityayuktaḥ syāddānto maitraḥ samāhitaḥ |dātā nityaṃ anādātā sarvabhūtānukampakaḥ
Danta^, ' patient of hardships,' means according to Medh. and Nar. ' free from pride/ Gov. reads in the beginning of the second anc* 2S^H«AreS?iXH. SL J*i£s> an(* compassionate towards all living creatures.
6.9
वैतानिकं च जुहुयादग्निहोत्रं यथाविधि ।दर्शं अस्कन्दयन्पर्व पौर्णमासं च योगतः
vaitānikaṃ ca juhuyādagnihotraṃ yathāvidhi |darśaṃ askandayanparva paurṇamāsaṃ ca yogataḥ
Let him offer, according to the law, the Agni- hotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time.
6.10
ऋक्षेष्ट्याग्रयणं चैव चातुर्मास्यानि चाहरेत् ।तुरायणं च क्रमशो दक्षस्यायनं एव च
ṛkṣeṣṭyāgrayaṇaṃ caiva cāturmāsyāni cāharet |turāyaṇaṃ ca kramaśo dakṣasyāyanaṃ eva ca
Let him also offer the Nakshatresh/i, the Agraya/za, and the A!aturmasya (sacrifices), as well as the Turaya^a and likewise the D&kshaya/za, in due order.
6.11
वासन्तशारदैर्मेध्यैर्मुन्यन्नैः स्वयं आहृतैः ।पुरोडाशांश्चरूंश्चैव विधिवन्निर्वपेत्पृथक्
vāsantaśāradairmedhyairmunyannaiḥ svayaṃ āhṛtaiḥ |puroḍāśāṃścarūṃścaiva vidhivannirvapetpṛthak
He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all (gods).
6.12
देवताभ्यस्तु तद्धुत्वा वन्यं मेध्यतरं हविः ।शेषं आत्मनि युञ्जीत लवणं च स्वयं कृतम्
devatābhyastu taddhutvā vanyaṃ medhyataraṃ haviḥ |śeṣaṃ ātmani yuñjīta lavaṇaṃ ca svayaṃ kṛtam
Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the remainder for himself, (mixed with) salt prepared by himself.
6.13
स्थलजाउदकशाकानि पुष्पमूलफलानि च ।मेध्यवृक्षोद्भवान्यद्यात्स्नेहांश्च फलसंभवान्
sthalajāudakaśākāni puṣpamūlaphalāni ca |medhyavṛkṣodbhavānyadyātsnehāṃśca phalasaṃbhavān
Let him eat vegetables that grow on dry land or in water, flowers, roots, and fruits, the productions of pure trees, and oils extracted from forest-fruits.
6.14
वर्जयेन्मधु मांसं च भौमानि कवकानि च ।भूस्तृणं शिग्रुकं चैव श्लेश्मातकफलानि च
varjayenmadhu māṃsaṃ ca bhaumāni kavakāni ca |bhūstṛṇaṃ śigrukaṃ caiva śleśmātakaphalāni ca
Let him avoid honey, flesh, and mushrooms growing on the ground (or elsewhere, the vegetables called) Bhustri^a, and ^igruka, and the KSleshman- taka fruit.
6.15
त्यजेदाश्वयुजे मासि मुन्यन्नं पूर्वसंचितम् ।जीर्णानि चैव वासांसि शाकमूलफलानि च
tyajedāśvayuje māsi munyannaṃ pūrvasaṃcitam |jīrṇāni caiva vāsāṃsi śākamūlaphalāni ca
Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise his worn-out clothes and his vegetables, roots, and fruit. **\
6.16
न फालकृष्टं अश्नीयादुत्सृष्टं अपि केन चित् ।न ग्रामजातान्यार्तोऽपि मूलाणि च फलानि च
na phālakṛṣṭaṃ aśnīyādutsṛṣṭaṃ api kena cit |na grāmajātānyārto'pi mūlāṇi ca phalāni ca
' Though he may be in distress/ i.e. 'tormented by hunger* (Gov., Kull.), or ' sick' (Nar.).
6.17
अग्निपक्वाशनो वा स्यात्कालपक्वभुगेव वा ।अश्मकुट्टो भवेद्वापि दन्तोलूखलिकोऽपि वा
agnipakvāśano vā syātkālapakvabhugeva vā |aśmakuṭṭo bhavedvāpi dantolūkhaliko'pi vā
He may eat either what has been cooked with fire, or what has been ripened by time ; he either may use a stone for grinding, or his teeth may be his mortar.
6.18
सद्यः प्रक्षालको वा स्यान्माससंचयिकोऽपि वा ।षण्मासनिचयो वा स्यात्समानिचय एव वा
sadyaḥ prakṣālako vā syānmāsasaṃcayiko'pi vā |ṣaṇmāsanicayo vā syātsamānicaya eva vā
He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a
6.19
नक्तं चान्नं समश्नीयाद्दिवा वाहृत्य शक्तितः ।चतुर्थकालिको वा स्यात्स्याद्वाप्यष्टमकालिकः
naktaṃ cānnaṃ samaśnīyāddivā vāhṛtya śaktitaḥ |caturthakāliko vā syātsyādvāpyaṣṭamakālikaḥ
Having collected food according to his ability, he may either eat at night (only), or in the day-time (only), or at every fourth meal-time, or at every eighth.
6.20
चान्द्रायणविधानैर्वा शुक्लकृष्णे च वर्तयेत् ।पक्षान्तयोर्वाप्यश्नीयाद्यवागूं क्वथितां सकृत्
cāndrāyaṇavidhānairvā śuklakṛṣṇe ca vartayet |pakṣāntayorvāpyaśnīyādyavāgūṃ kvathitāṃ sakṛt
Or he may live according to the rule of the lunar penance (Aandraya^a, daily diminishing the quantity of his food) in the bright (half of the month) and (increasing it) in the dark (half) ; or he may eat
6.21
पुष्पमूलफलैर्वापि केवलैर्वर्तयेत्सदा ।कालपक्वैः स्वयं शीर्णैर्वैखानसमते स्थितः
puṣpamūlaphalairvāpi kevalairvartayetsadā |kālapakvaiḥ svayaṃ śīrṇairvaikhānasamate sthitaḥ
All the commentators except Nar. expressly state that the text refers to a particular set of Sutras, ascribed to the jfr'shi Vikhanas, which contained rules for hermits. Medh. adds that the hermit is to learn other practices also from that work.
6.22
भूमौ विपरिवर्तेत तिष्ठेद्वा प्रपदैर्दिनम् ।स्थानासनाभ्यां विहरेत्सवनेषूपयन्नपः
bhūmau viparivarteta tiṣṭhedvā prapadairdinam |sthānāsanābhyāṃ viharetsavaneṣūpayannapaḥ
Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alter- nately stand and sit down ; going at the Savanas (at sunrise, at midday, and at sunset) to water in the
6.23
ग्रीष्मे पञ्चतपास्तु स्याद्वर्षास्वभ्रावकाशिकः ।आर्द्रवासास्तु हेमन्ते क्रमशो वर्धयंस्तपः
grīṣme pañcatapāstu syādvarṣāsvabhrāvakāśikaḥ |ārdravāsāstu hemante kramaśo vardhayaṃstapaḥ
'Five fires,' i.e. 'four fires and the sun from above.' VT, 29. THE HERMIT IN THE FOREST. 203 ~ — ~ - — > ■■-)
6.24
उपस्पृशंस्त्रिषवणं पितॄन्देवांश्च तर्पयेत् ।तपश्चरंश्चोग्रतरं शोषयेद्देहं आत्मनः
upaspṛśaṃstriṣavaṇaṃ pitṝndevāṃśca tarpayet |tapaścaraṃścogrataraṃ śoṣayeddehaṃ ātmanaḥ
When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the manes and the gods, and practising harsher and harsher austerities, let him dry up his bodily frame.^J
6.25
अग्नीनात्मनि वैतानान्समारोप्य यथाविधि ।अनग्निरनिकेतः स्यान्मुनिर्मूलफलाशनः
agnīnātmani vaitānānsamāropya yathāvidhi |anagniraniketaḥ syānmunirmūlaphalāśanaḥ
Having reposited the three sacred fires in himself, according to the prescribed rule, let him live without a fire, without a house, wholly silent, subsisting on roots and fruit,
6.26
अप्रयत्नः सुखार्थेषु ब्रह्मचारी धराशयः ।शरणेष्वममश्चैव वृक्षमूलनिकेतनः
aprayatnaḥ sukhārtheṣu brahmacārī dharāśayaḥ |śaraṇeṣvamamaścaiva vṛkṣamūlaniketanaḥ
Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for any shelter, dwelling at the roots of trees. /
6.27
तापसेष्वेव विप्रेषु यात्रिकं भैक्षं आहरेत् ।गृहमेधिषु चान्येषु द्विजेषु वनवासिषु
tāpaseṣveva vipreṣu yātrikaṃ bhaikṣaṃ āharet |gṛhamedhiṣu cānyeṣu dvijeṣu vanavāsiṣu
From Brahma^as (who live as) ascetics, let him receive alms, (barely sufficient) to support life, or from other householders of the twice-born (castes) who reside in the forest.
6.28
ग्रामादाहृत्य वाश्नीयादष्टौ ग्रासान्वने वसन् ।प्रतिगृह्य पुटेनैव पाणिना शकलेन वा
grāmādāhṛtya vāśnīyādaṣṭau grāsānvane vasan |pratigṛhya puṭenaiva pāṇinā śakalena vā
Or (the hermit) who dwells in the forest may bring (food) from a village, receiving it either in a hollow dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls
6.29
एताश्चान्याश्च सेवेत दीक्षा विप्रो वने वसन् ।विविधाश्चाउपनिषदीरात्मसंसिद्धये श्रुतीः
etāścānyāśca seveta dīkṣā vipro vane vasan |vividhāścāupaniṣadīrātmasaṃsiddhaye śrutīḥ
These and other observances must a Brah- ma/za who dwells in the forest diligently practise, and in order to attain complete (union with) the (supreme) Soul, (he must study) the various sacred
6.30
ऋषिभिर्ब्राह्मणैश्चैव गृहस्थैरेव सेविताः ।विद्यातपोविवृद्ध्यर्थं शरीरस्य च शुद्धये
ṛṣibhirbrāhmaṇaiścaiva gṛhasthaireva sevitāḥ |vidyātapovivṛddhyarthaṃ śarīrasya ca śuddhaye
(As well as those rites and texts) which have been practised and studied by the sages (jRzshis), and by Brahma/za householders, in order to increase their knowledge (of Brahman), and their austerity,
6.31
अपराजितां वास्थाय व्रजेद्दिशं अजिह्मगः ।आ निपाताच्छरीरस्य युक्तो वार्यनिलाशनः
aparājitāṃ vāsthāya vrajeddiśaṃ ajihmagaḥ |ā nipātāccharīrasya yukto vāryanilāśanaḥ
Or let him walk, fully determined and going straight on, in a north-easterly direction, subsisting < on water and air, until his body sinks to rest.
6.32
आसां महर्षिचर्याणां त्यक्त्वान्यतमया तनुम् ।वीतशोकभयो विप्रो ब्रह्मलोके महीयते
āsāṃ maharṣicaryāṇāṃ tyaktvānyatamayā tanum |vītaśokabhayo vipro brahmaloke mahīyate
A Brahma;za, having got rid of his body by one of those modes practised by the great sages, is exalted in the world of Brahman, free from sorrow and fear.
6.33
वनेषु च विहृत्यैवं तृतीयं भागं आयुषः ।चतुर्थं आयुषो भागं त्यक्वा सङ्गान्परिव्रजेत्
vaneṣu ca vihṛtyaivaṃ tṛtīyaṃ bhāgaṃ āyuṣaḥ |caturthaṃ āyuṣo bhāgaṃ tyakvā saṅgānparivrajet
But having thus passed the third part of (a
6.34
आश्रमादाश्रमं गत्वा हुतहोमो जितेन्द्रियः ।भिक्षाबलिपरिश्रान्तः प्रव्रजन्प्रेत्य वर्धते
āśramādāśramaṃ gatvā hutahomo jitendriyaḥ |bhikṣābalipariśrāntaḥ pravrajanpretya vardhate
He who after passing from order to order, after offering sacrifices and subduing his senses, becomes, tired with (giving) alms and offerings of food, an ascetic, gains bliss after death.
6.35
ऋणानि त्रीण्यपाकृत्य मनो मोक्षे निवेशयेत् ।अनपाकृत्य मोक्षं तु सेवमानो व्रजत्यधः
ṛṇāni trīṇyapākṛtya mano mokṣe niveśayet |anapākṛtya mokṣaṃ tu sevamāno vrajatyadhaḥ
When he has paid the three debts, let him apply his mind to (the attainment of) final libera- tion ; he who seeks it without having paid (his debts) sinks downwards.
6.36
अधीत्य विधिवद्वेदान्पुत्रांश्चोत्पाद्य धर्मतः ।इष्ट्वा च शक्तितो यज्ञैर्मनो मोक्षे निवेशयेत्
adhītya vidhivadvedānputrāṃścotpādya dharmataḥ |iṣṭvā ca śaktito yajñairmano mokṣe niveśayet
Having studied the Vedas in accordance with the rule, having begat sons according to the sacred law, and having offered sacrifices according to his ability, he may direct his mind to (the attainment
6.37
अनधीत्य द्विजो वेदाननुत्पाद्य तथा सुतान् ।अनिष्ट्वा चैव यज्ञैश्च मोक्षं इच्छन्व्रजत्यधः
anadhītya dvijo vedānanutpādya tathā sutān |aniṣṭvā caiva yajñaiśca mokṣaṃ icchanvrajatyadhaḥ
A twice-born man who seeks final liberation, without having studied the Vedas, without having begotten sons, and without having offered sacrifices, sinks downwards.
6.38
प्राजापत्यं निरुप्येष्टिं सर्ववेदसदक्षिणाम् ।आत्मन्यग्नीन्समारोप्य ब्राह्मणः प्रव्रजेद्गृहात्
prājāpatyaṃ nirupyeṣṭiṃ sarvavedasadakṣiṇām |ātmanyagnīnsamāropya brāhmaṇaḥ pravrajedgṛhāt
Having performed the Ish/i, sacred to the Lord of creatures (Pra^apati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahma/za may depart
6.39
यो दत्त्वा सर्वभूतेभ्यः प्रव्रजत्यभयं गृहात् ।तस्य तेजोमया लोका भवन्ति ब्रह्मवादिनः
yo dattvā sarvabhūtebhyaḥ pravrajatyabhayaṃ gṛhāt |tasya tejomayā lokā bhavanti brahmavādinaḥ
Worlds, radiant in brilliancy, become (the por- tion) of him who recites (the texts regarding) Brah- man and departs from his house (as an ascetic), after giving a promise of safety to all created^ beings.
6.40
यस्मादण्वपि भूतानां द्विजान्नोत्पद्यते भयम् ।तस्य देहाद्विमुक्तस्य भयं नास्ति कुतश्चन
yasmādaṇvapi bhūtānāṃ dvijānnotpadyate bhayam |tasya dehādvimuktasya bhayaṃ nāsti kutaścana
For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be no danger from any (quarter), after he is freed from his body.
6.41
अगारादभिनिष्क्रान्तः पवित्रोपचितो मुनिः ।समुपोढेषु कामेषु निरपेक्षः परिव्रजेत्
agārādabhiniṣkrāntaḥ pavitropacito muniḥ |samupoḍheṣu kāmeṣu nirapekṣaḥ parivrajet
Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoy- ments that may be offered (to him).
6.42
एक एव चरेन्नित्यं सिद्ध्यर्थं असहायवान् ।सिद्धिं एकस्य संपश्यन्न जहाति न हीयते
eka eva carennityaṃ siddhyarthaṃ asahāyavān |siddhiṃ ekasya saṃpaśyanna jahāti na hīyate
6.43
अनग्निरनिकेतः स्याद्ग्रामं अन्नार्थं आश्रयेत् ।उपेक्षकोऽसंकुसुको मुनिर्भावसमाहितः
anagniraniketaḥ syādgrāmaṃ annārthaṃ āśrayet |upekṣako'saṃkusuko munirbhāvasamāhitaḥ
Medh. explains munL£, 'meditating' (Gov., Kull.), by ' wholly silent.' Instead of asawkasuka^ or ajawkasuka^, ' firm of purpose' (Gov., Kull.), Nar., Nand., and K. prima manu read asa^/('ayika^, 1 destitute of any store of provisions,' and Ragh. ajankasuka^, * free
6.44
कपालं वृक्षमूलानि कुचेलं असहायता ।समता चैव सर्वस्मिन्नेतन्मुक्तस्य लक्षणम्
kapālaṃ vṛkṣamūlāni kucelaṃ asahāyatā |samatā caiva sarvasminnetanmuktasya lakṣaṇam
A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments,
6.45
नाभिनन्देत मरणं नाभिनन्देत जीवितम् ।कालं एव प्रतीक्षेत निर्वेशं भृतको यथा
nābhinandeta maraṇaṃ nābhinandeta jīvitam |kālaṃ eva pratīkṣeta nirveśaṃ bhṛtako yathā
Let him not desire to die, let him not desire to live ; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages.
6.46
दृष्टिपूतं न्यसेत्पादं वस्त्रपूतं जलं पिबेत् ।सत्यपूतां वदेद्वाचं मनःपूतं समाचरेत्
dṛṣṭipūtaṃ nyasetpādaṃ vastrapūtaṃ jalaṃ pibet |satyapūtāṃ vadedvācaṃ manaḥpūtaṃ samācaret
Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let him utter speech purified by truth, let him keep his heart pure.
6.47
अतिवादांस्तितिक्षेत नावमन्येत कं चन ।न चेमं देहं आश्रित्य वैरं कुर्वीत केन चित्
ativādāṃstitikṣeta nāvamanyeta kaṃ cana |na cemaṃ dehaṃ āśritya vairaṃ kurvīta kena cit
Let him patiently bear hard words, let him not insult anybody, and let him not become any- / body's enemy for the sake of this (perishable) body.
6.48
क्रुद्ध्यन्तं न प्रतिक्रुध्येदाक्रुष्टः कुशलं वदेत् ।सप्तद्वारावकीर्णां च न वाचं अनृतां वदेत्
kruddhyantaṃ na pratikrudhyedākruṣṭaḥ kuśalaṃ vadet |saptadvārāvakīrṇāṃ ca na vācaṃ anṛtāṃ vadet
Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not utter speech, devoid of truth, scattered at the seven gates.
6.49
अध्यात्मरतिरासीनो निरपेक्षो निरामिषः ।आत्मनैव सहायेन सुखार्थी विचरेदिह
adhyātmaratirāsīno nirapekṣo nirāmiṣaḥ |ātmanaiva sahāyena sukhārthī vicarediha
Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), indepen- dent (of external help), entirely abstaining from sensual enjoyments, with himself for his only com-
6.50
न चोत्पातनिमित्ताभ्यां न नक्षत्राङ्गविद्यया ।नानुशासनवादाभ्यां भिक्षां लिप्सेत कर्हि चित्
na cotpātanimittābhyāṃ na nakṣatrāṅgavidyayā |nānuśāsanavādābhyāṃ bhikṣāṃ lipseta karhi cit
Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice and by the exposition (of the .Sastras), let him ever seek to obtain alms.
6.51
न तापसैर्ब्राह्मणैर्वा वयोभिरपि वा श्वभिः ।आकीर्णं भिक्षुकैर्वान्यैरगारं उपसंव्रजेत्
na tāpasairbrāhmaṇairvā vayobhirapi vā śvabhiḥ |ākīrṇaṃ bhikṣukairvānyairagāraṃ upasaṃvrajet
Let him not (in order to beg) go near a house filled with hermits, Brahma/zas, birds, dogs, or other mendicants. 1 — 52. His hair, nails, and beard being clipped,
6.52
क्ल्प्तकेशनखश्मश्रुः पात्री दण्डी कुसुम्भवान् ।विचरेन्नियतो नित्यं सर्वभूतान्यपीडयन्
klptakeśanakhaśmaśruḥ pātrī daṇḍī kusumbhavān |vicarenniyato nityaṃ sarvabhūtānyapīḍayan
6.53
अतैजसानि पात्राणि तस्य स्युर्निर्व्रणानि च ।तेषां अद्भिः स्मृतं शौचं चमसानां इवाध्वरे
ataijasāni pātrāṇi tasya syurnirvraṇāni ca |teṣāṃ adbhiḥ smṛtaṃ śaucaṃ camasānāṃ ivādhvare
His vessels shall not be made of metal, they shall be free from fractures ; it is ordained that they shall be cleansed with water, like (the cups, called) isfamasa, at a sacrifice.
6.54
अलाबुं दारुपात्रं च मृण्मयं वैदलं तथा ।एताणि यतिपात्राणि मनुः स्वायंभुवोऽब्रवीत्
alābuṃ dārupātraṃ ca mṛṇmayaṃ vaidalaṃ tathā |etāṇi yatipātrāṇi manuḥ svāyaṃbhuvo'bravīt
A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Sva- yambhu, has declared (to be) vessels (suitable) for an ascetic.
6.55
एककालं चरेद्भैक्षं न प्रसज्जेत विस्तरे ।भैक्षे प्रसक्तो हि यतिर्विषयेष्वपि सज्जति
ekakālaṃ caredbhaikṣaṃ na prasajjeta vistare |bhaikṣe prasakto hi yatirviṣayeṣvapi sajjati
Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms) ; for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments.
6.56
विधूमे सन्नमुसले व्यङ्गारे भुक्तवज्जने ।वृत्ते शरावसंपाते भिक्षां नित्यं यतिश्चरेत्
vidhūme sannamusale vyaṅgāre bhuktavajjane |vṛtte śarāvasaṃpāte bhikṣāṃ nityaṃ yatiścaret
When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been extinguished, when the people have j finished their meal, when the remnants in the dishes
6.57
अलाभे न विषदी स्याल्लाभे चैव न हर्षयेत् ।प्राणयात्रिकमात्रः स्यान्मात्रासङ्गाद्विनिर्गतः
alābhe na viṣadī syāllābhe caiva na harṣayet |prāṇayātrikamātraḥ syānmātrāsaṅgādvinirgataḥ
Matra, 'utensils,' i.e. his staff, water-pot, &c. (Medh., Gov., Kull., Ragh.), means according to NaT. and Nand. ' a portion, e.g. a mouthful' (kavaladi^, Nar.), or 'a portion, i.e. enough to fill his stomach' (udarapurawavadhir matra).
6.58
अभिपूजितलाभांस्तु जुगुप्सेतैव सर्वशः ।अभिपूजितलाभैश्च यतिर्मुक्तोऽपि बध्यते
abhipūjitalābhāṃstu jugupsetaiva sarvaśaḥ |abhipūjitalābhaiśca yatirmukto'pi badhyate
Let him disdain all (food) obtained in conse- quence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Sawsara) by accepting (food given) in
6.59
अल्पान्नाभ्यवहारेण रहःस्थानासनेन च ।ह्रियमाणानि विषयैरिन्द्रियाणि निवर्तयेत्
alpānnābhyavahāreṇa rahaḥsthānāsanena ca |hriyamāṇāni viṣayairindriyāṇi nivartayet
By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects.
6.60
इन्द्रियाणां निरोधेन रागद्वेशक्षयेण च ।अहिंसया च भूतानां अमृतत्वाय कल्पते
indriyāṇāṃ nirodhena rāgadveśakṣayeṇa ca |ahiṃsayā ca bhūtānāṃ amṛtatvāya kalpate
By the restraint of his senses, by the destruc- tioji^o£ love and hatred, and by the abstention from injuring the creatures, he becomes fit for immor- tality.
6.61
अवेक्षेत गतीर्नॄणां कर्मदोषसमुद्भवाः ।निरये चैव पतनं यातनाश्च यमक्षये
avekṣeta gatīrnṝṇāṃ karmadoṣasamudbhavāḥ |niraye caiva patanaṃ yātanāśca yamakṣaye
Let him reflect on the transmigrations of men, i caused by their sinful deeds, on their falling into / hell, and on the torments in the world of Yama,
6.62
विप्रयोगं प्रियैश्चैव संयोगं च तथाप्रियैः ।जरया चाभिभवनं व्याधिभिश्चोपपीडनम्
viprayogaṃ priyaiścaiva saṃyogaṃ ca tathāpriyaiḥ |jarayā cābhibhavanaṃ vyādhibhiścopapīḍanam
On the separation from their dear ones, on their union with hated men,, on their being over- powered by age and being tormented with diseases,
6.63
देहादुत्क्रमणं चाष्मात्पुनर्गर्भे च संभवम् ।योनिकोटिसहस्रेषु सृतीश्चास्यान्तरात्मनः
dehādutkramaṇaṃ cāṣmātpunargarbhe ca saṃbhavam |yonikoṭisahasreṣu sṛtīścāsyāntarātmanaḥ
On the departure of the individual soul from this body and its new birth in (another) womb, and
6.64
अधर्मप्रभवं चैव दुःखयोगं शरीरिणाम् ।धर्मार्थप्रभवं चैव सुखसंयोगं अक्षयम्
adharmaprabhavaṃ caiva duḥkhayogaṃ śarīriṇām |dharmārthaprabhavaṃ caiva sukhasaṃyogaṃ akṣayam
On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss, which is caused by the attainment of their highest aim, (gained through) spiritual merit.
6.65
सूक्ष्मतां चान्ववेक्षेत योगेन परमात्मनः ।देहेषु च समुत्पत्तिं उत्तमेष्वधमेषु च
sūkṣmatāṃ cānvavekṣeta yogena paramātmanaḥ |deheṣu ca samutpattiṃ uttameṣvadhameṣu ca
By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest.
6.66
दूषितोऽपि चरेद्धर्मं यत्र तत्राश्रमे रतः ।समः सर्वेषु भूतेषु न लिङ्गं धर्मकारणम्
dūṣito'pi careddharmaṃ yatra tatrāśrame rataḥ |samaḥ sarveṣu bhūteṣu na liṅgaṃ dharmakāraṇam
To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil his duty, equal-minded towards all creatures ; (for) the external mark (of the order) is
6.67
फलं कतकवृक्षस्य यद्यप्यम्बुप्रसादकम् ।न नामग्रहणादेव तस्य वारि प्रसीदति
phalaṃ katakavṛkṣasya yadyapyambuprasādakam |na nāmagrahaṇādeva tasya vāri prasīdati
Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit's) name.
6.68
संरक्षणार्थं जन्तूनां रात्रावहनि वा सदा ।शरीरस्यात्यये चैव समीक्ष्य वसुधां चरेत्
saṃrakṣaṇārthaṃ jantūnāṃ rātrāvahani vā sadā |śarīrasyātyaye caiva samīkṣya vasudhāṃ caret
In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk, carefully scanning the ground.
6.69
अह्ना रात्र्या च याञ् जन्तून्हिनस्त्यज्ञानतो यतिः ।तेषां स्नात्वा विशुद्ध्यर्थं प्राणायामान्षडाचरेत्
ahnā rātryā ca yāñ jantūnhinastyajñānato yatiḥ |teṣāṃ snātvā viśuddhyarthaṃ prāṇāyāmānṣaḍācaret
In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an ascetic shall bathe and perform six suppressions of the breath.
6.70
प्राणायामा ब्राह्मणस्य त्रयोऽपि विधिवत्कृताः ।व्याहृतिप्रणवैर्युक्ता विज्ञेयं परमं तपः
prāṇāyāmā brāhmaṇasya trayo'pi vidhivatkṛtāḥ |vyāhṛtipraṇavairyuktā vijñeyaṃ paramaṃ tapaḥ
Three suppressions of the breath even, per- \ formed according to the rule, and accompanied with ; the (recitation of the) Vyahmis and of the syllable Om, one must know to be the highest (form of)
6.71
दह्यन्ते ध्मायमानानां धातूनां हि यथा मलाः ।तथेन्द्रियाणां दह्यन्ते दोषाः प्राणस्य निग्रहात्
dahyante dhmāyamānānāṃ dhātūnāṃ hi yathā malāḥ |tathendriyāṇāṃ dahyante doṣāḥ prāṇasya nigrahāt
For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so? the taints of the organs are destroyed through the^ suppression of the breath.
6.72
प्राणायमैर्दहेद्दोषान्धारणाभिश्च किल्बिषम् ।प्रत्याहारेण संसर्गान्ध्यानेनानीश्वरान्गुणान्
prāṇāyamairdaheddoṣāndhāraṇābhiśca kilbiṣam |pratyāhāreṇa saṃsargāndhyānenānīśvarānguṇān
Let him destroy the taints through suppres- sions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not
6.73
उच्चावचेषु भूतेषु दुर्ज्ञेयां अकृतात्मभिः ।ध्यानयोगेन संपश्येद्गतिं अस्यान्तरात्मनः
uccāvaceṣu bhūteṣu durjñeyāṃ akṛtātmabhiḥ |dhyānayogena saṃpaśyedgatiṃ asyāntarātmanaḥ
Let him recognise by the practice of medita- tion the progress of the individual soul through beings of various kinds, (a progress) hard to under- stand for unregenerate men. • — 1
6.74
सम्यग्दर्शनसंपन्नः कर्मभिर्न निबध्यते ।दर्शनेन विहीनस्तु संसारं प्रतिपद्यते
samyagdarśanasaṃpannaḥ karmabhirna nibadhyate |darśanena vihīnastu saṃsāraṃ pratipadyate
He who possesses the true insight (into the f
6.75
अहिंसयेन्द्रियासङ्गैर्वैदिकैश्चैव कर्मभिः ।तपसश्चरणैश्चोग्रैः साधयन्तीह तत्पदम्
ahiṃsayendriyāsaṅgairvaidikaiścaiva karmabhiḥ |tapasaścaraṇaiścograiḥ sādhayantīha tatpadam
By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed in the Veda, and by rigorouslypra ctising austerities, (men) gain that state (even) in this
6.76
अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम् ।चर्मावनद्धं दुर्गन्धि पूर्णं मूत्रपुरीषयोः
asthisthūṇaṃ snāyuyutaṃ māṃsaśoṇitalepanam |carmāvanaddhaṃ durgandhi pūrṇaṃ mūtrapurīṣayoḥ
6.77
जराशोकसमाविष्टं रोगायतनं आतुरम् ।रजस्वलं अनित्यं च भूतावासं इमं त्यजेत्
jarāśokasamāviṣṭaṃ rogāyatanaṃ āturam |rajasvalaṃ anityaṃ ca bhūtāvāsaṃ imaṃ tyajet
6.78
नदीकूलं यथा वृक्षो वृक्षं वा शकुनिर्यथा ।तथा त्यजन्निमं देहं कृच्छ्राद्ग्राहाद्विमुच्यते
nadīkūlaṃ yathā vṛkṣo vṛkṣaṃ vā śakuniryathā |tathā tyajannimaṃ dehaṃ kṛcchrādgrāhādvimucyate
He who leaves this body, (be it by necessity) as a tree (that is torn from) the river- banRTbr (freely) like a bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark.
6.79
प्रियेषु स्वेषु सुकृतं अप्रियेषु च दुष्कृतम् ।विसृज्य ध्यानयोगेन ब्रह्माभ्येति सनातनम्
priyeṣu sveṣu sukṛtaṃ apriyeṣu ca duṣkṛtam |visṛjya dhyānayogena brahmābhyeti sanātanam
Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the prac- tice of meditation.
6.80
यदा भावेन भवति सर्वभावेषु निःस्पृहः ।तदा सुखं अवाप्नोति प्रेत्य चेह च शाश्वतम्
yadā bhāvena bhavati sarvabhāveṣu niḥspṛhaḥ |tadā sukhaṃ avāpnoti pretya ceha ca śāśvatam
When by the disposition (of his heart) he
6.81
अनेन विधिना सर्वांस्त्यक्त्वा सङ्गाञ् शनैः शनैः ।सर्वद्वन्द्वविनिर्मुक्तो ब्रह्मण्येवावतिष्ठते
anena vidhinā sarvāṃstyaktvā saṅgāñ śanaiḥ śanaiḥ |sarvadvandvavinirmukto brahmaṇyevāvatiṣṭhate
He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone.
6.82
ध्यानिकं सर्वं एवैतद्यदेतदभिशब्दितम् ।न ह्यनध्यात्मवित्कश्चित्क्रियाफलं उपाश्नुते
dhyānikaṃ sarvaṃ evaitadyadetadabhiśabditam |na hyanadhyātmavitkaścitkriyāphalaṃ upāśnute
All that has been declared (above) depends on meditation ; for he who is not proficient in the knowledge of that which refers to the Soul reaps not the full reward of the performance of rites.
6.83
अधियज्ञं ब्रह्म जपेदाधिदैविकं एव च ।आध्यात्मिकं च सततं वेदान्ताभिहितं च यत्
adhiyajñaṃ brahma japedādhidaivikaṃ eva ca |ādhyātmikaṃ ca satataṃ vedāntābhihitaṃ ca yat
Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the deities, and (those) which treat of the Soul and are contained in the concluding portions of the
6.84
इदं शरणं अज्ञानां इदं एव विजानताम् ।इदं अन्विच्छतां स्वर्गं इदं आनन्त्यं इच्छताम्
idaṃ śaraṇaṃ ajñānāṃ idaṃ eva vijānatām |idaṃ anvicchatāṃ svargaṃ idaṃ ānantyaṃ icchatām
That is the refuge of the ignorant, and even
6.85
अनेन क्रमयोगेन परिव्रजति यो द्विजः ।स विधूयेह पाप्मानं परं ब्रह्माधिगच्छति
anena kramayogena parivrajati yo dvijaḥ |sa vidhūyeha pāpmānaṃ paraṃ brahmādhigacchati
A twice-born man who becomes an ascetic, after the successive performance of the above-men- tioned acts, shakes off sin here below and reaches the highest Brahman.
6.86
एष धर्मोऽनुशिष्टो वो यतीनां नियतात्मनाम् ।वेदसंन्यासिकानां तु कर्मयोगं निबोधत
eṣa dharmo'nuśiṣṭo vo yatīnāṃ niyatātmanām |vedasaṃnyāsikānāṃ tu karmayogaṃ nibodhata
Thus the law (valid) for self-restrained ascetics has been explained to you ; now listen to the (par- ticular) duties of those who give up (the rites pre- scribed by) the Veda.
6.87
ब्रह्मचारी गृहस्थश्च वानप्रस्थो यतिस्तथा ।एते गृहस्थप्रभवाश्चत्वारः पृथगाश्रमाः
brahmacārī gṛhasthaśca vānaprastho yatistathā |ete gṛhasthaprabhavāścatvāraḥ pṛthagāśramāḥ
The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders.
6.88
सर्वेऽपि क्रमशस्त्वेते यथाशास्त्रं निषेविताः ।यथोक्तकारिणं विप्रं नयन्ति परमां गतिम्
sarve'pi kramaśastvete yathāśāstraṃ niṣevitāḥ |yathoktakāriṇaṃ vipraṃ nayanti paramāṃ gatim
But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brahma^a who acts by the preceding (rules) to the highest state.
6.89
सर्वेषां अपि चैतेषां वेदस्मृतिविधानतः ।गृहस्थ उच्यते श्रेष्ठः स त्रीनेतान्बिभर्ति हि
sarveṣāṃ api caiteṣāṃ vedasmṛtividhānataḥ |gṛhastha ucyate śreṣṭhaḥ sa trīnetānbibharti hi
And in accordance with the precepts of the Veda and of the Smrzti, the housekeeper is declared
6.90
यथा नदीनदाः सर्वे सागरे यान्ति संस्थितिम् ।तथैवाश्रमिणः सर्वे गृहस्थे यान्ति संस्थितिम्
yathā nadīnadāḥ sarve sāgare yānti saṃsthitim |tathaivāśramiṇaḥ sarve gṛhasthe yānti saṃsthitim
As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders.
6.91
चतुर्भिरपि चैवैतैर्नित्यं आश्रमिभिर्द्विजैः ।दशलक्षणको धर्मः सेवितव्यः प्रयत्नतः
caturbhirapi caivaitairnityaṃ āśramibhirdvijaiḥ |daśalakṣaṇako dharmaḥ sevitavyaḥ prayatnataḥ
By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.
6.92
धृतिः क्षमा दमोऽस्तेयं शौचं इन्द्रियनिग्रहः ।धीर्विद्या सत्यं अक्रोधो दशकं धर्मलक्षणम्
dhṛtiḥ kṣamā damo'steyaṃ śaucaṃ indriyanigrahaḥ |dhīrvidyā satyaṃ akrodho daśakaṃ dharmalakṣaṇam
Contentment, forgiveness, self-control, absten- tion from unrighteously appropriating anything, (obe- dience to the rules of) purification, coercion of the , organs, wisdom, knowledge (of the supreme Soul),
6.93
दश लक्षणानि धर्मस्य ये विप्राः समधीयते ।अधीत्य चानुवर्तन्ते ते यान्ति परमां गतिम्
daśa lakṣaṇāni dharmasya ye viprāḥ samadhīyate |adhītya cānuvartante te yānti paramāṃ gatim
Those Brahma^as who thoroughly study the tenfold law, and after studying obey it, enter the highest state.
6.94
दशलक्षणकं धर्मं अनुतिष्ठन्समाहितः ।वेदान्तं विधिवच्छ्रुत्वा संन्यसेदनृणो द्विजः
daśalakṣaṇakaṃ dharmaṃ anutiṣṭhansamāhitaḥ |vedāntaṃ vidhivacchrutvā saṃnyasedanṛṇo dvijaḥ
A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may, after learning the Vedanta according to the prescribed rule, become an ascetic.
6.95
संन्यस्य सर्वकर्माणि कर्मदोषानपानुदन् ।नियतो वेदं अभ्यस्य पुत्रैश्वर्ये सुखं वसेत्
saṃnyasya sarvakarmāṇi karmadoṣānapānudan |niyato vedaṃ abhyasya putraiśvarye sukhaṃ vaset
Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, sub- duing his organs and having studied the Veda, he may live at his ease under the protection of his son.
6.96
एवं संन्यस्य कर्माणि स्वकार्यपरमोऽस्पृहः ।संन्यासेनापहत्यैनः प्राप्नोति परमं गतिम्
evaṃ saṃnyasya karmāṇi svakāryaparamo'spṛhaḥ |saṃnyāsenāpahatyainaḥ prāpnoti paramaṃ gatim
He who has thus given up (the performance of) all rites, who is solely intent on his own (parti- cular) object, (and) free from desires, destroys his guilt by his renunciation and obtains the highest
6.97
एष वोऽभिहितो धर्मो ब्राह्मणस्य चतुर्विधः ।पुण्योऽक्षयफलः प्रेत्य राज्ञां धर्मं निबोधत
eṣa vo'bhihito dharmo brāhmaṇasya caturvidhaḥ |puṇyo'kṣayaphalaḥ pretya rājñāṃ dharmaṃ nibodhata
Thus the fourfold holy law of Brahma^as, which after death (yields) imperishable rewards, has been declared to you ; now learn the duty of kings Chapter VII.

Commentary

97 verses, 93 aligned to Bühler's 1886 English translation. Manusmriti is one of the more ideologically loaded texts in the Indian canon — its rules on caste, gender, and punishment have been read in radically different ways across time. We host the public-domain Bühler; modern critical translations (Olivelle 2005) include important historical context.