Manu Smriti: Common Dharmas
Manu Smriti: Common Dharmas
By P. R. Kannan
ॐ श्रीगुरुभ्यो नमः
मनुस्मृत्यांसामान्यधर्माः
COMMON DHARMAS IN MANUSMRITI
“भूयोभूयोभाविनोभूमिपालानत्वानत्वायाचतेरामचन्द्रः।
सामान्योऽयंधर्मसेतुर्-नराणांकालेकालेपालनीयोभवद्भिः॥“
- (Skanda Purana, Sethu Khanda)
“O future kings! This Ramachandra bows to you again and again and
begs of you to protect and preserve always from time to time this
bridge of Dharma, meant for humanity in general.”
Manusmriti is a book of laws, authored by the earliest and the
most authoritative Law-giver, Bhagavan Manu. This book derives its
authority from the Vedas and lays down rules of conduct and
procedures of rituals for individuals in different walks of life.
Known also as Dharmasastra, this unique book deals with human life
right from birth to death. In Sanatana Dharma, there are four
Purusharthas (objectives of human life) to be achieved by every
human being on earth, viz. Dharma (Righteousness), Artha (wealth),
Kama (desire) and Moksha (Liberation). Manusmriti sets out clear
guidelines not only on how to follow the path of Dharma, but also
on how to do it with the aim of achieving the other three
Purusharthas. Tradition has it that Lord Brahma taught this Smriti
to the first Manu, Swayambhuva Manu, who in turn enlightened Sage
Bhrigu on this. The presently available text of about 3000 verses
claims its source to this sage, as handed down through successive
generations.
In Manusmriti there are many verses dealing with Samanya Dharmas,
eternal rules of conduct, applicable to all humans at all times.
As instructed by Jagadguru Sri Sankaracharya Swamiji of Kanchi
Kamakoti Peetham, the following compilation of such verses with
translation has been prepared. An essay on the ten fundamental
virtues to be cultivated by every human being, as enunciated by
Manu, is also appended.
Contents
1. Brahma’s Creation &
Yugas
2. Authorities for Dharma & Karmayoga
3. Dharma the basic Purushartha (Aim of Human Life)
4. Discipline in
Gurukula
5. Serving Parents and Guru
6. Honouring Elders
7. Honour & Status of Women
8. Grihasthasrama
9. Living and Travel
10. Rules of Daily Routine
11. Virtuous Conduct
12. Truthful Speech
13. Charity
14. Non-violence
15. Purity
16. Control of Senses and Mind
17. Tapas (Austerity)
18. Karmas and Fruits
19. Three Gunas (Attributes)
20. Sins and Expiation
21. Ruler’s Qualities
22. Ruler and his Duties
23. Justice by King
24. Vanaprastha
25. Sanyasa
26. Gnana
Appendix: An Essay on Ten Fundamental Virtues
1. Brahma’s Creation & Yugas
कालंकालविभक्तीश्चनक्षत्राणिग्रहान्स्तथा।
सरितःसागरान्शैलान्समानिविषमाणिच। (१:२४)
(At the beginning) Brahma created Time and its divisions, stars,
planets, rivers, oceans, mountains and even and uneven terrains.
(1:24)
तपोवाचंरतिंचैवकामंचक्रोधमेवच।
सृष्टिंससर्जचैवेमांस्रष्टुंइच्छन्इमाःप्रजाः॥ (१:२५)
He also created penance, speech, mental pleasure, desire and anger
as prelude to creating humans. (1:25)
कर्मणांचविवेकार्थंधर्माधर्मौव्यवेचयत्।
द्वन्द्वैःअयोजयच्चेमाःसुखदुःखादिभिःप्रजाः। (१:२६)
He laid out Dharma (dos) and Adharma (donts) for proper
discrimination of actions and he associated pleasures and sorrows
with them respectively. (1:26)
हिंस्राहिंस्रेमृदुक्रूरेधर्माधर्मावृतानृते।
यद्यस्ययोऽदधात्सर्गेततस्यस्वयमाविशत्॥ (१:२९)
At the beginning of creation, qualities like violence and
non-violence, softness and cruelty, righteousness and
unrighteousness, truth and falsehood entered creatures in the same
manner they possessed them prior to dissolution. (Karmic
tendencies of previous births give rise to corresponding qualities
in the respective creatures in the new creation.) (1:29)
चतुष्पात्सकलोधर्मःसत्यंचैवकृतेयुगे।
नाधर्मॆणआगमःकश्चित्मनुष्यान्प्रतिवर्तते॥ (१:८१)
In the Kritayuga, dharma stood on all four legs. (Dharma is
generally picturised in the form of bull with four legs- penance,
knowledge, sacrifices and charity; refer to Manusmriti 1:86).
Truth ruled supreme; nothing came to humans through unrighteous
means. (1:81)
इतरेषुआगमात्धर्मःपादशस्तुअवरोपितः।
चौरिक-अनृत-मायाभिःधर्मश्चापैतिपादशः॥ (१:८२)
In the other three yugas, Dharma steadily declined through theft,
falsehood and deceit. (1:82)
अरोगाःसर्वसिद्धार्थाःचतुर्वर्ष-शतायुषः।
कृतेत्रेतादिषुह्येषां- आयुर्- ह्रसतिपादशः॥ (१:८३)
In Kritayuga, people were free from disease, had all desires
fulfilled and lived for 400 years. In the following Treta, Dvapara
and Kali yugas, their lifespan went on declining by a quarter.
(1:83)
तपःपरंकृतयुगेत्रेतायांज्ञानमुच्यते।
द्वापरेयज्ञमेवाहुःदानमेकंकलौयुगे॥ (१:८६)
In Kritayuga, penance is the greatest means; in Tretayuga, it is
Knowledge; in Dvaparayuga, it is yagna (ritual sacrifice); in
Kaliyuga, it is charity alone. (1:86)
2. Authorities for Dharma & Karmayoga
एवंआचारतोदृष्ट्वाधर्मस्यमुनयोगतिम्।
सर्वस्यतपसोमूलंआचारंजगृहुःपरम्॥ (१:११०)
Knowing thus that Dharma flows from conduct, the sages held that
good conduct is the root of all austerity. (1:110)
विद्वद्भिःसेवितःसद्भिःनित्यंअद्वेषरागिभिः।
हृदयेन-अभ्यनुज्ञातोयोधर्मःतंनिबोधत॥ (२:१)
Know that as Dharma, which is practised by knowers of Veda, who
are established in truth and ever free from attachment and hatred,
and which is accepted wholeheartedly by them. (2:1)
कामात्मतानप्रशस्तानचैवेहास्त्-यकामता।
काम्योहिवेदाधिगमःकर्मयोगश्चवैदिकः॥ (२:२)
Looking for fruits of actins is not recommended (as it results in
bondage). Complete freedom from desire is also not seen in this
world. Hence knowing the import of Vedas and performing actions
prescribed in Vedas in the spirit of Karmayoga (renouncing the
sense of doership and not expecting fruits of action) is to be
sought. (2:2)
संकल्पमूलःकाम्योवैयज्ञाःसंकल्पसंभवाः।
व्रतानियमधर्माश्चसर्वेसंकल्पदाःस्मृताः॥ (२:३)
Sankalpa is affirmation of the fruit of a particular action. All
desires are rooted in Sankalpa. Yagnas (Vedic sacrifices) are born
out of Sankalpa. All vratas (vows to be practised) and Yamas
(tendencies to be conquered) are also rooted in Sankalpa. (2:3)
अकामस्यक्रियाकाचिद्-दृश्यतेनेहकर्हिचित्।
यद्यद्धिकुरुतेकिंचित्-तत्तत्त्कामस्यचेष्टितम्॥ (२:४)
No action is seen performed anywhere in this world, which is not
propelled by desire. Whatever is done is all actuated by desire
alone. (2:4)
तेषुसंयग्-वर्तमानोगच्छत्य्-अमरलोकताम्।
यथासंकल्पितांश्चेहसर्वान्-कामान्- समश्नुते॥ (२:५)
Doing prescribed actions in right way, man attains the world of
Gods (also Liberation); in this world also, he enjoys fulfillment
of all desires. (2:5)
वेदोऽखिलोधर्ममूलंस्मृतिशीलेचतद्विदाम्।
आचारश्चैवसाधूनाम्-आत्मनस्-तुष्टिरेवच॥ (२:६)
Veda is the root of all Dharma. Further the Smritis (based on
Vedas), the virtues of the knowers of the Vedas, the conduct of
the noble and self-satisfaction are also indicators of Dharma.
(2:6)
यःकश्चित्-कस्यचिद्-धर्मोमनुनापरिकीर्तितः।
ससर्वोऽभिहितोवेदेसर्वज्ञानमयोहिसः॥ (२:७)
Whatever Dharma for whomsoever has been prescribed by Manu, it is
all expounded in Veda; Manu is indeed embodiment of all knowledge.
(2:7)
सर्वंतुसमवेक्ष्येदंनिखिलंज्ञानचक्षुषा।
श्रुति-प्रामाण्यतोविद्वान्-स्वधर्मेनिविशेतवै॥ (२:८)
Keeping all this in view through his eyes of knowledge, a learned
man should engage in Swadharma (Dharma prescribed in Vedas and
Smriti, applicable to himself) on the authority of Vedas. (2:8)
श्रुति-स्मृत्-युदितंधर्मम्-अनुतिष्ठन्हिमानवः।
इहकीर्तिम्-अवाप्नोतिप्रेत्यच-अनुत्तमंसुखम्॥ (२:९)
Practising Dharma as specified in Vedas and Smritis, man attains
fame in this world and excellent happiness in the next world.
(2:9)
श्रुतिस्तुवेदोविज्ञेयोधर्मशास्त्रंतुवैस्मृतिः।
तेसर्वार्थेषु-अमीमांस्येताभ्यांधर्मोहिनिर्बभौ॥ (२:१०)
‘Sruti’ is to be understood as Veda and ‘Smriti’ as Dharmasatra.
All injunctions therein are beyond the ken of human logic and
analysis. Dharma indeed shines in Sruti and Smriti.
योऽवमन्येततेमूलेहेतुशास्त्र-आश्रयात्-द्विजः।
ससाधुभिर्-बहिष्कार्योनास्तिकोवेदनिन्दकः॥ (२:११)
A scholar, who disregards the two basic authorities, Sruti and
Smriti, by resorting to disputation, is to be shunned by the
virtuous as aethist, who is given to censuring the Vedas. (2:11)
वेदःस्मृतिःसदाचारःस्वस्यचप्रियम्-आत्मनः।
एत-च्चतुर्विधंप्राहुःसाक्षाद्-धर्मस्यलक्षणम्। (२:१२)
The definition of Dharma is said to be fourfold - Veda, Smriti,
noble conduct and self-satisfaction.
अर्थ-कामेषु-असक्तानांधर्मज्ञानंविधीयते।
धर्मंजिज्ञासमानानांप्रमाणंपरमंश्रुतिः॥ (२:१३)
True knowledge of Dharma is confined to those who are not attached
to Artha (wealth) and Kama (desire). Sruti is the ultimate
authority for those who desire knowledge of Dharma.
एतद्-देश-प्रसूतस्यसकाशाद्-अग्रजन्मनः।
स्वंस्वंचरित्रंशिक्षेरन्पृथिव्यांसर्व-मानवाः॥ (२:२०)
Let all people of the world learn their applicable rules of
conduct from the wise persons born in this land (marked by holy
places like Kurukshetra). (2:20)
3. Dharma the basic Purushartha (Aim of Human Life)
धर्मार्था-वुच्यतेश्रेयःकामार्थौधर्मएवच।
अर्थएवेहवाश्रेयस्-त्रिवर्गइतितुस्थितिः॥ (२:२२४)
Some say that Dharma and Artha are benefactors; some others say
that Kama and Artha are good and yet others say that Dharma alone
is beneficial. There are again people who say that Artha alone is
beneficial. But the truth is that all the three are important.
(This statement applies to ordinary people; for those who are
intent on Moksha, Moksha alone is the focus.) (2:224)
धृतिःक्षमादमोऽस्तेयंशौचं-इन्द्रिय-निग्रहः।
धीर्-विद्यासत्यं-अक्रोधोदशकंधर्म-लक्षणम्॥ (६:९२)
Steadfastness (in pursuit of dharma), forbearance (not
reciprocating evil), control of mind, not coveting others’
property, purity (external and internal), control of senses, use
of intellect in acquisition of scriptural knowledge,
Self-knowledge, truth (in thought, word and deed) and abstinence
from anger (when there is scope for anger) - these are the ten
characteristics of dharma. (6:92)
नसीदन्-नपिधर्मेणमनोऽऽधर्मेनिवेशयेत्।
अधार्मिकाणांपापानां-आशुपश्यन्-विपर्ययम्॥ (४:१७१)
Even if suffering while practising dharma, one should never even
think of engaging in adharma. Sinners, engaged in acts of adharma,
though appearing happy initially, are soon seen falling into
misery. (4:171)
नाधर्मश्-चरितोलोकेसद्यःफलतिगौरिव।
शनैर्-आवर्तमानस्तुकर्तुर्-मूलानिकृन्तति॥ (४:१७२)
Adharma, when practised, does not bring instant fruit, like land
(which gives out foodgrains after a long time) (or, unlike
cow, which provides milk immediately). The fruit returns slowly
and roots out completely the well-being of the doer. (4:172)
यदिनात्मनिपुत्रेषुनचेत्-पुत्रेषुनप्तृषु।
नत्वेवतुकृतोऽधर्मःकर्तुर्-भवतिनिष्फलः॥ (४:१७३)
If Adharma practised has not piled fruit on the doer, it will heap
the fruit on his sons or grandsons. If this is not so, the adharma
practised by the doer will become fruitless. (4:173)
अधर्मेणैधतेतावत्-ततोभद्राणिपश्यति।
ततःसपत्नान्-जयतिसमूलस्तुविनश्यति॥ (४:१७४)
One, who practises adharma, experiences mundane prosperity
initially, meets with many auspicious occurrences and then defeats
his enemies. But in due course he perishes root and branch.
(4:174)
परित्यजेद्-अर्थ-कामौयौस्याताम्धर्म-विवर्जितौ।
धर्मंचाप्य्-असुखोदर्कंलोक-विक्रुष्टमेवच॥ (४:१७६)
Pursuit of Artha and Kama, if opposed to Dharma, should be
abandoned. Even that dharma, which might bring unhappiness at a
later stage or which is reviled by the society, should be
discarded. (4:176)
धर्मं-शनैःसंचिनुयाद्-वल्मीकमिवपुत्तिकाः।
परलोक-सहायार्थंसर्व-भूतान्य्-अपीडयन्॥ (४:२३८)
Without harming any creature and for assistance in attaining
welfare in the next world, one should gather dharma gradually,
like white ants building ant-hill. (4:238)
नामुत्रहिसहायार्थंपितामाताचतिष्ठतः।
नपुत्र-दारानज्ञातिर्-धर्मस्-तिष्ठतिकेवलः॥ (४:२३९)
In the next world, neither one’s father, mother, son and wife, nor
relatives are available for help; it is dharma alone which stands
by him. (4:239)
एकःप्रजायतेजन्तुर्-एकएवप्रलीयते।
एकोऽनुभुङ्त्तेसुकृतं-एकएवचदुष्कृतम्॥ (४:२४०)
A creature is born all alone; he dies all alone; he reaps the
fruits of good deeds all alone; he reaps the fruits of evil deeds
also all alone. (4:240)
एकएवसुहृद्-धर्मोनिधनेऽप्यनुयातियः।
शरीरेणसमंनाशंसर्वं-अन्यद्धिगच्छति॥ (८:१७)
Dharma is the only well-wisher and friend, which accompanies one
even on death. All else (wife, sons and relatives) abandon him
along with his body. (8:17)
मृतंशरीरं-उत्सृज्यकाष्ठ-लोष्ठ-समंक्षितौ।
विमुखाबान्धवायान्तिधर्मस्-तं-अनुगच्छति॥ (४:२४१)
The relatives leave the dead body on the ground like a log of wood
or lump of earth and go away without turning back. It is dharma
alone which accompanies the dead person. (4:241)
तस्माद्-धर्मंसहायार्थंनित्यंसंचिनुयाच्-छनैः।
धर्मेणहिसहायेनतमस्-तरतिदुस्तरम्॥ (४:२४२)
Hence one should always accumulate dharma gradually for
assistance. It is only with dharma’s assistance that one crosses
the darkness, difficult to cross. (4:242)
धर्मएवहतोहन्तिधर्मोरक्षतिरक्षितः।
तस्माद्-धर्मोनहन्तव्योमानोधर्मोहतोऽवधीत्॥ (८:१५)
Dharma verily destroys one who destroys it; it is dharma again,
which protects one who protects it. Hence one should take care not
to attack (deviate from) dharma; if not it is sure to destroy him.
(8:15)
यात्रा-मात्र-प्रसिद्ध्यर्थंस्वैःकर्मभिर्-अगर्हितैः।
अक्लेशेनशरीरस्यकुर्वीतधनसञ्चयम्॥ (४:३)
One should acquire only so much wealth as sufficient for family
maintenance through actions beyond reproach without unduly
torturing the body. (4:3)
सर्वंकर्मेदमायत्तंविधानेदैव-मानुषे।
तयोर्-दैवं-अचिन्त्यंतुमानुषेविद्यतेक्रिया॥ (७:२०५)
All actions in this world are dependent on two factors, destiny
and human effort. Of the two, destiny is beyond one’s control;
hence action should be undertaken with full human effort. (7:205)
नेहेतार्थान्-प्रसङ्गेननविरुद्धेनकर्मणा।
नविद्यमानेष्व्-अर्थेषुनार्त्यामपियतस्ततः॥ (४:१५)
One should not earn money through his pet hobbies, nor prohibited
acts. Even in adverse circumstances he should not earn money by
unscrupulous means or sources. (4:15)
नात्मानं-अवमन्येतऊर्वाभिर्-असमृद्धिभिः।
आमृत्योःश्रियं-अन्विच्छेन्-नैनांमन्येतदुर्लभाम्॥ (४:१३७)
One should not reproach himself for past failures in acquisition
of wealth. One should put in efforts to attain wealth till end of
life. He should never regard it as unattainable. (4:137)
4. Discipline in Gurukula
लौकिकंवैदिकंवापितथा-आध्यात्मिकमेवच।
आददीतयतोज्ञानंतंपूर्वम्-अभिवादयेत्॥ (२:११७)
One should pay obeisance to Guru, who has given the knowledge of
mundane matters, Vedic subjects and spiritual insights. (2:117)
शय्यासने-अध्याचरितेश्रेयसानसमाविशेत्।
शय्यासनस्थश्-चैवैनंप्रत्युत्थाय-अभिवादयेत्॥ (२:११९)
One should not use the bed or seat, even casually used by Guru or
elders. If himself in bed or seat, he should get up and pay
obeisance to Guru on the latter’s arrival. (2:119)
उपाध्यायान्-दशाचार्यआचार्याणांशतंपिता।
सहस्रंतुपितॄन्-मातागौरवेण-अतिरिच्यते॥ (२:१४५)
An Acharya is ten times greater than Upadhyaya. (Upadhyaya is one
who teaches Vedas and Vedangas for a living; Acharya is one who
performs the Upanayanam and initiates the disciple into Vedas and
rituals along with their secrets.) The father is ten times greater
than Acharya; but the mother is a thousand times greater in glory
than father. (2:145)
अहिंसयैवभूतानांकार्यंश्रेयो-अनुशासनम्।
वाक्चैवमधुराश्लक्ष्णाप्रयोज्याधर्मम्-इच्छता॥ (२:१५९)
The teacher should enforce discipline for the good of the disciple
through non-violent means and sweet and gentle speech, with dharma
in view. (2:159)
सेवेतेमांस्तुनियमान्-ब्रह्मचारीगुरौवसन्।
सन्नियम्य-इन्द्रिय-ग्रामंततो-वृद्ध्यर्थम्-आत्मनः॥ (२:१७५)
The brahmachari, while living in the Gurukula, must observe these
rules (of discipline) and have the senses restrained in order to
enrich his self. (2:175)
वर्जयेन्-मधु-मांसंचगन्धंमाल्यंरसान्-स्त्रियः।
शुक्तानियानिसर्वाणिप्राणिनांचैवहिंसनम्॥ (२:१७७)
He must abstain from use of liquor (or honey), flesh, fragrant
substances, garland, women and vinegar (substances remaining tasty
over long periods of time) and never engage in violence to living
creatures. (2:177)
अभ्यङ्गम्-अञ्जनंचाक्ष्णोर्-उपानच्-छत्र-धारणम्।
कामंक्रोधंचलोभंचनर्तनंगीत-वादनम्॥ (२:१७८)
He must abstain from oil-bath, applying collyrium in eyes, use of
footwear and umbrella; he should keep himself away from lust,
anger, greed, dance and vocal and instrumental music. (2:178)
द्यूतंचजनवादंचपरिवादंतथा-अनृतम्।
स्त्रीणांचप्रेक्षण-आलम्भं-उपघातंपरस्यच॥ (२:१७९)
He must abstain from gambling, meaningless gossip, talking of
others’ faults, indulging in falsehood, gazing at and embracing
women and harming others. (2:179)
ब्रह्मारंभेऽवसानेचपादौग्राह्यौगुरोःसदा।
संहत्यहस्ता-वध्येयंसहिब्रह्मान्जलिःस्मृतः॥ (२:७१)
The feet of Guru shall be touched (by the disciple) always at the
beginning and close of each session of learning of Veda from the
Guru, the hands remaining folded in respect thereafter. This is
said to be Brahmanjali. (2:71)
व्यत्यस्तपाणिनोकार्यं-उपसंग्रहणंगुरोः।
सव्येनसव्यःस्प्रष्टव्योदक्षिणेनचदक्षिणः॥ (२:७२)
The right foot of Guru shall be touched with right hand and left
foot with left hand (by the disciple), the hands crossing each
other. (2:72)
अध्येष्यमाणंतुगुरुर्- नित्यकालं-अतन्द्रितः।
अधीष्वभोइतिब्रूयाद्-विरामोऽस्त्वितिचारमेत्॥ (२:७३)
The Guru should always tell the disciple vigilantly to start
learning at the beginning (of session) and to halt at the time of
rest. (2:73)
विधियज्ञाज्-जपयज्ञोविशिष्टोदशभिर्-गुणैः।
उपांशुःस्याच्छतगुणःसाहस्रोमानसःस्मृतः॥ (२:८५)
Japayagna (recitation of mantra) is ten times superior to
ritualistic yagnas. Japa in Upamsu mode (recitation audible only
to reciter) is a hundred times superior (to loud chanting) and
mental Japa (with no movement of tongue and lips) is a thousand
times superior. (2:85)
हीनान्न-वस्त्र-वेषःस्यात्-सर्वदागुरु-सन्निधौ।
उत्तिष्ठेत्-प्रथमंचास्यचरमंचैवसंविशेत्॥ (२:१९४)
His food, dress and appearance must always be lesser than that of
the Guru. He should get up from bed before the Guru and go to bed
after the Guru. (2:194)
प्रतिश्रवण-संभाषेशयानोनसमाचरेत्।
नासीनोनचभुञ्जानोनतिष्ठन्नोपराङ्मुखः॥ (२:१९५)
The disciple should not take instructions from or engage in
conversation with the Guru, when he himself is lying in bed,
seated, is eating, standing or facing backwards. (2:195)
आसीनस्यस्थितःकुर्याद्-अभिगच्छंस्तुतिष्ठतः।
प्रत्युद्गम्यत्वाव्रजतःपश्चाद्-धावंस्तुधावतः॥ (२:१९६)
For the disciple to talk with or take instructions from the Guru,
he should stand if Guru is seated; he should go forward in front
of Guru if he is standing; he should go and receive the Guru if he
is coming; he should run after Guru, if he happens to run. (2:196)
पराङ्मुखस्य-अभिमुखोदूरस्थस्यैत्यचांतिकम्।
प्रणम्यतुशयानस्यनिदेशेचैवतिष्ठतः॥ (२:१९७)
He should go and stand facing the Guru, if he is facing backwards;
he should go near the Guru, if he is at a distance; he should pay
obeisance humbly, if the Guru is lying in bed or standing near.
(2:197)
नीचंशय्यासनंचास्यसर्वदागुरुसन्निधौ।
गुरोस्तुचक्षुर्-विषयेनयथेष्टासनोभवेत्॥ (२:१९८)
In Guru’s presence, the disciple should always be seated at a
level lower than him. Within the sight of the Guru, he should not
sit disrespectfully on a seat. (2:198)
नोदाहरेद्-अस्यनामपरोक्षमपिकेवलम्।
नचैवास्य्-आनुकुर्वीतगति-भाषित-चेष्टितम्॥ (२:१९९)
Even during Guru’s absence, he should not utter the Guru’s mere
name (without honorifics like Acharya, Guru etc.). He should not
also imitate the Guru’s gait, speech and behavior (mockingly).
(2:199)
गुरोर्-यत्रपरीवादोनिन्दावापिप्रवर्तते।
कर्णौतत्रपिधातव्यौगन्तव्यंवाततोऽन्यतः॥ (२:२००)
Where the Guru is maligned or slandered, the disciple should close
his ears or leave for some other place. (2:200)
परीवादात्-खरोभवतिश्वावैभवतिनिन्दकः।
परिभोक्ताकृमिर्-भवतिकीटोभवतिमत्सरी॥ (२:२०१)
By maligning the Guru, the disciple becomes a donkey (in his next
life). By slandering the Guru, he becomes a dog. One, who enjoys
the possessions of the Guru (illegally), becomes a worm; one who
is jealous of the Guru becomes an insect. (2:201)
दूरस्थोनार्चयेद्-एनंनक्रुद्धोनान्तिकेस्त्रियाः।
यानासनस्थश्च-एव-एनं-अवरुह्य-अभिवादयेत्॥ (२:२०२)
When the disciple is at a distance from the Guru, he should not
worship the Guru (through another person). When he is angry or in
the company of women, he should also not worship the Guru. When
the disciple is seated in a vehicle, he should get down and pay
obeisance to the Guru. (2:202)
गुरुप्रतिवातेऽनुवातेचनासीतगुरुणासह।
असंश्रवेचैवगुरोर्नकिंचिदपिकीर्तयेत्॥ (२:२०३)
The disciple should not sit in such a place, where the wind from
Guru’s side would touch him, nor where the wind from his side
would touch the Guru. He should not talk anything (about Guru or
anyone else) when Guru is not within hearing distance. (2:203)
गोऽश्व-उष्ट्र-यान-प्रासाद-स्रस्तरेषुकटेषुच।
आसीतगुरुणासार्धंशिला-फलक-नौषुच॥ (२:२०४)
The disciple may sit along with the Guru in a cart drawn by
bullock, horse or camel, on the roof of building, in couches or
straw mats, stones, wooden planks or boats. (2:204)
गुरोर्-गुरौसन्निहितेगुरुवद्-वृत्तिम्-आचरेत्।
नचानिसृष्टोगुरुणास्वान्-गुरून्-अभिवादयेत्॥ (२:२०५)
When the disciple comes across the Guru of his own Guru, he should
treat him like his own Guru. In the Guru’s presence, he should not
worship elders (like his parents) unless instructed by Guru.
(2:205)
विद्यागुरुष्वेतदेवनित्यावृत्तिःस्वयोनिषु।
प्रतिषेधत्सुचाधर्मान्-हितंचोपदिशत्स्वपि॥ (२:२०६)
The disciple should treat the following persons like his own Guru:
other teachers, family elders (like uncle), those who prevent him
from engaging in Adharma and those who preach moral good. (2:206)
श्रेयःसुगुरुवद्-वृत्तिंनित्यमेवसमाचरेत्।
गुरुपुत्रेषुचार्येषुगुरोश्चैवस्वबन्धुषु॥ (२:२०७)
The disciple should treat the following persons like his own Guru:
those who excel in knowledge and discipline, sons of Guru, who are
senior in age to him and Guru’s relatives. (2:207)
बालःसमानजन्मावाशिष्योवायज्ञकर्मणि।
अध्यापयन्-गुरुसुतोगुरुवन्- मानं-अर्हति॥ (२:२०८)
Guru’s son, younger or of equal age, capable of teaching, or a
priest in yagna or even a spectator in yagna, should be treated
with respect like Guru himself. (2:208)
उत्सादनंचगात्राणांस्नापनो-च्छिष्ट-भोजने।
नकुर्याद्-गुरुपुत्रस्यपादयोश्च-अवनेजनम्॥ (२:२०९)
But the disciple should not do the following to the Guru’s son:
massaging of body, bathing, eating remnants of his eaten food,
washing his feet. (2:209)
अभ्यञ्जनंस्नापनंचगात्रो-त्सादनमेवच।
गुरुपत्न्यानकार्याणिकेशानांचप्रसाधनम्॥ (२:२११)
The disciple should not do the following to the wife of Guru:
oil-application, bathing, massaging of body, decorating hair (and
body) (with flowers, sandal-paste etc.) (2:211)
गुरुपत्नीतुयुवतिर्-नाभिवाद्येहपादयोः।
पूर्णविंशति-वर्षेणगुणदोषौविजानता॥ (२:२१२)
If the wife of Guru is young, the disciple should not touch her
feet while paying obeisance, if he is more than twenty years of
age and knows the dharma of merit and demerit. (2:212)
यथाखनन्-खनित्रेणनरोवार्-यधिगच्छति।
तथागुरुगतांविद्यांशुश्रूषुर्-अधिगच्छति॥ (२:२१८)
Just as a person digging the ground with a spade ultimately finds
water, the disciple, who diligently serves his Guru, attains the
knowledge present in the Guru. (2:218)
यस्यवाङ्मनसीशुद्धॆसम्यग्गुप्तेचसर्वदा।
सवैसर्वम्-अवाप्नोतिवेदान्त-उपगतंफलम्॥ (२:१६०)
One, whose speech and mind are pure and always well under control,
attains all fruit expected of Vedanta. (2:160)
नपूर्वंगुरवेकिंचिद्-उपकुर्वीतधर्मवित्।
स्नास्यंस्तुगुरुणाऽज्ञप्तःशक्त्यागुर्वर्थम्-आहरेत्॥ (२:२४५)
Before his completion of studies (and leaving Gurukula), the
brahmachari, who knows dharma, may not offer anything to the Guru.
However, after completion of studies, he should fetch (even by
begging from the rich) offerings for the Guru, as instructed by
him and according to the disciple’s capacity. (2:245)
क्षेत्रंहिरण्यंगाम्-अश्वंछत्र्-ओपाहनम्-आसनम्।
धान्यंशाकंचवासांसिगुरवेप्रीतिम्-आवहेत्॥ (२:२४६)
Land, gold, cow, horse, umbrella, footwear, seat, foodgrains,
vegetables and clothes should be offered to the Guru, as would
please him. (2:246)
5. Serving Parents and Guru
आचार्योब्रह्मणोमूर्तिःपितामूर्तिःप्रजापतेः।
मातापृथिव्यामूर्तिस्तुभ्रातास्वोमूर्तिर्-आत्मनः॥(२:२२६)
Acharya is verily the image of Brahman, father that of Prajapati
(Brahma), mother that of Earth and brother is one’s own Self.
(2:226)
यंमाता-पितरौक्लेशंसहेतेसंभवेनृणाम्।
नतस्यनिष्कृतिःशक्याकर्तुंवर्षशतैरपि॥ (२:२२७)
The misery endured by mother and father during birth and bringing
up of child can never be repaid by him even in hundreds of years
(births). (2:227)
तयोर्-नित्यंप्रियंकुर्याद्-आचार्यस्यचसर्वदा।
तेष्वेवत्रिषुतुष्टेषुतपःसर्वंसमाप्यते॥ (२:२२८)
Father, mother and Acharya should always be propitiated. When
these three are pleased, all the austerities culminate fruitfully.
(2:228)
तेषांत्रयाणांशुश्रूषापरमंतपउच्यते।
नतैर्-अभ्यननुज्ञातोधर्मम्-अन्यंसमाचरेत्॥ (२:२२९)
The service of these three persons is said to be the highest
penance. Without their permission no other dharma should be
practised. (2:229)
तएवहित्रयोलोकास्-तएवत्रयआश्रमाः।
तएवहित्रयोवेदास्-तएवोक्तास्-त्रयोऽग्नयः॥ (२:२३०)
These three are said to be the three worlds, the three Asramas
(Grihastha, Vanaprastha and Sanyasa), the three Vedas and the
three Agnis (Garhapatya, Dakshina and Ahavaniya). (2:230)
त्रिष्-वप्रमाद्यन्-नेतेषुत्रींल्लोकान्-विजयेद्-गृही।
दीप्यमानःस्ववपुषादेववद्-दिविमोदते॥ (२:२३२)
By serving these three with no negligence, the grihastha (and
brahmachari) will win all three worlds. His form shining
brilliantly, he will enjoy happiness in Swarga like a Deva.
(2:232)
इमंलोकंमातृ-भक्त्यापितृ-भक्त्यातुमध्यमम्।
गुरुशुश्रूषयात्वेवंब्रह्मलोकंसमश्नुते॥ (२:२३३)
With devotion to mother, he enjoys this world; with devotion to
father, he attains the intermediate region; with service to Guru,
he attains the world of Brahma. (2:233)
सर्वेतस्यादृताधर्मायस्यैतॆत्रयआदृताः।
अनादृतास्तुयस्यैतेसर्वास्-तस्याफलाःक्रियाः॥ (२:२३४)
By one, who has treated these three with respect, all dharmas have
been observed. In the case of one, who has not treated them with
respect, all his actions do not bear any fruit. (2:234)
यावत्-त्रयस्तेजीवेयुस्-तावन्-नान्यंसमाचरेत्।
तेष्वेवनित्यंशुश्रूषांकुर्यात्-प्रियहितेरतः॥ (२:२३५)
During the lifetime of these three, the son shall not practise any
other special dharma (without their permission). He should always
serve them, being intent on what is pleasing and good for them.
(2:235)
तेषाम्-अनुपरोधेनपारत्र्यंयद्यदाचरेत्।
तत्तन्-निवेदयेत्-तेभ्योमनो-वचन-कर्मभिः॥ (२:२३६)
Whatever he does with mind, speech and actions for good in the
next world, without hindering service to them (and with their
permission), he should apprise them of those acts on completion.
(2:236)
आचार्येतुखलुप्रेतेगुरुपुत्रेगुणान्विते।
गुरुदारेसपिण्डेवागुरुवद्-वृत्तिम्-आचरेत्॥ (२:२४७)
If the Acharya expires, the disciple should pay obeisance to the
Guru’s son, if virtuous, Guru’s wife or his relative (like uncle),
as if to the Guru. (This rule applies specially to the life-long
brahmachari, staying in Gurukula. (2:247)
6. Honouring Elders
ऊर्ध्वंप्राणाह्य्-उत्क्रामन्तियूनःस्थविरआयति।
प्रत्युत्थान-अभिवादाभ्यांपुनस्-तान्-प्रतिपद्यते॥ (२:१२०)
On the arrival of a person, senior in age or learning, the vital
airs of the junior (who is seated) tend to go up and leave the
body. He gets back the vital airs by standing up and paying
obeisance to the senior. (2:120)
अभिवादन-शीलस्यनित्यंवृद्ध-उपसेविनः।
चत्वारितस्यवर्धन्तेआयुर्-विद्यायशोबलम्॥ (२:१२१)
The lifespan, learning, fame and strength - these four - of one,
who is given to paying respects to and serving elders, grow well.
(2:121)
अभिवादयेद्-वृद्धांश्चदद्याच्-चैवासनंस्वकम्।
कृताञ्जलिर्-उतासीतगच्छतःपृष्ठतोऽन्वियात्॥ (४:१५४)
One should pay obeisance to elders (who visit him) and offer his
seat to them; he should sit close to them with folded hands and
follow them behind when they leave. (4:154)
मातृष्वसामातुलानीश्वश्रूरथपितृष्वसा।
संपूज्यागुरुपत्नीवत्-समास्तागुरुभार्यया॥ (२:१३१)
The sister of one’s mother, wife of maternal uncle, mothers-in-law
and sister of father should all be adored by way of standing up
and paying obeisance, similar to the wife of Guru. (2:131)
पितुर्-भगिन्यांमातुश्चज्यायस्यांचस्वसर्यपि।
मातृवद्-वृत्तिम्-आतिष्ठेन्-माताताभ्योगरीयसी (२:१३३)
The sisters of one’s father and mother and one’s own elder sister
should all be treated like one’s own mother. However, of them all,
mother is supreme. (2:133)
दशाब्दाख्यंपौरसख्यंपञ्चाब्दाख्यंकलाभृताम्।
त्र्यब्दपूर्वंश्रोत्रियाणांस्वल्पेनापिस्वयोनिषु॥ (२:१३४)
A person living together in the same city for ten years is to be
treated like a friend. Artists known for five years, Srotriyas
(brahmanas versed in Vedas) for three years and blood relations
even for a short time are also like friends. (2:134)
वित्तंबन्धुर्-वयःकर्मविद्याभवतिपञ्चमी।
एतानिमान्यस्थानानिगरीयोयद्यद्-उत्तरम्॥ (२:१३६)
Wealth, relative, seniority in age, superiority in action and
higher learning are all to be honoured. Of these, the latter shall
be regarded as superior to the former. (2:136)
7. Honour & Status of Women
पितारक्षतिकौमारेभर्तारक्षतियौवने।
रक्षन्तिस्थविरेपुत्रानस्त्रीस्वातन्त्र्यं-अर्हति॥ (९:३)
The father protects a woman in her childhood till she is married;
husband protects her in youth after marriage; sons protect her in
old age; woman should not be allowed freedom. (9:3)
नोद्वहेत्-कपिलांकन्यांनाधिकाङ्गींनरोगिणीम्।
नालोमिकांनातिलोमांनवाचाटांनपिंगलाम्॥ (३:८)
One should not marry a bride who: is grey-haired, has extra limbs,
is diseased, has no hair or too much of hair on the body, is too
loquacious and yellow-eyed. (3:8)
नर्क्ष-वृक्ष-नदी-नाम्नींनान्त्य-पर्वत-नामिकाम्।
नपक्ष्यहि-प्रेष्य-नाम्नींनचभीषण-नामिकाम्॥ (३:९)
The girl should not bear names of stars, trees, rivers,
ill-cultured, mountains, birds, serpents, servants, nor terrifying
names. (3:9)
अव्यङ्गाङ्गींसौम्य-नाम्नींहंस-वारण-गामिनीम्।
तनु-लोम-केश-दशनांमृद्वङ्गीं-उद्वहेत्-स्त्रियम्॥ (३:१०)
One should marry a girl, free from handicaps, having pleasing
name, attractive gait of swan and elephant, thin hair on body and
head and thin teeth and soft limbs. (3:10)
पाणि-ग्रहणिकामन्त्रानियतेदार-लक्षणम्।
तेषांनिष्ठातुविज्ञेयाविद्वद्भिःसप्तमेपदे॥ (८:२२७)
The mantras of ‘Panigrahana’ determine the attainment of status of
wife. These mantras are defined by Vedic scholars to culminate in
‘Saptapadi’ (which alone finally confers the status of wife on the
woman). (8:227)
स्त्री-धनानितुयेमोहाद्-उपजीवन्तिबान्धवाः।
नारीयानानिवस्त्रंवातेपापायान्त्-यधोगतिम्॥ (३:५२)
Those relatives, who usurp by delusion of mind, the riches brought
by the bride including the girl herself, vehicles, clothes etc.
are sinners, who attain to miserable state. (3:52)
पितृभिर्-भ्रातृभिश्-चैताःपतिभिर्-देवरैस्-तथा।
पूज्याभूषयितव्याश्चबहु-कल्याणम्-ईप्सुभिः॥ (३:५५)
Father, brothers, husband and brothers-in-law should all honour
and offer ornaments to the bride, if they are desirous of good
prosperity. (3:55)
यत्रनार्यस्तुपूज्यन्तेरमन्तेतत्रदेवताः।
यत्रैतास्तुनपूज्यन्तेसर्वास्-तत्र-अफलाःक्रियाः॥ (३:५६)
The gods rejoice in the homes where women are honoured. Where they
are not honoured, all rites (including Vedic yagas) are fruitless.
(3:56)
शोचन्तिजामयोयत्रविनश्यत्-याशुतत्कुलम्।
नशोचन्तितुयत्रैतावर्धतेतद्धिसर्वदा॥ (३:५७)
Where women- wife, married sister or daughter, daughter-in-law
etc.- are made to grieve, that family perishes quickly. Where they
do not grieve, that family always prospers in all ways. (3:57)
जामयोयानिगेहानिशपन्त्य्-अप्रतिपूजिताः।
तानिकृत्य्-आहतानीवविनश्यन्तिसमन्ततः॥ (३:५८)
In homes where the aforesaid women are not honoured and hence they
curse, those homes perish in all ways as if struck by black magic.
(3:58)
तस्माद्-एताःसदापूज्याभूषण-आच्छादन-अशनैः।
भूति-कामैर्-नरैर्-नित्यंसत्कारेषु-उत्सवेषुच॥ (३:५९)
Hence these women should always be honoured with ornaments,
dresses, feast etc., particularly during festivals and religious
celebrations, by men, desirous of prosperity. (3:59)
सन्तुष्टोभार्ययाभर्ताभर्त्राभार्यातथैवच।
यस्मिन्नेवकुलेनित्यंकल्याणंतत्रवैध्रुवम्॥ (३:६०)
The entire family, where the husband is pleased with his wife and
the wife with her husband, will surely be attended always by
happiness and prosperity. (3:60)
बालयावायुवत्यावावृद्धयावापियोषिता।
नस्वातन्त्र्येणकर्तव्यंकिञ्चित्-कार्यंगृहेष्वपि॥ (५:१४७)
A female, be she a child, youth or old, should not be allowed to
perform any activity independently even at home. (5:147)
बाल्येपितुर्वशेतिष्ठेत्-पाणि-ग्राहस्ययौवने।
पुत्राणांभर्तरिप्रेतेनभजेत्-स्त्रीस्वतन्त्रताम्॥ (५:१४८)
In childhood, a female should remain under the control of her
father; in youth, her husband; when the husband dies, she must be
under the control of her sons. She should not be allowed
independence. (5:148)
सदाप्रहृष्टयाभाव्यंगृहकार्येषुदक्षया।
सुसंस्कृतो-पस्करयाव्ययेचामुक्त-हस्तया॥ (५:१५०)
The woman should always be cheerful and perform household tasks
efficiently. She should maintain household articles clean and
well-organised. While spending, she should not be extravagant.
नास्तिस्त्रीणांपृथग्-यग्ज्ञोनव्रतंनाप्य्-उपोषणम्।
पतिंशुश्रूषतेयेनतेनस्वर्गेमहीयते॥ (५:१५५)
For women no separate yagna, vrata (ritual vow) or fast is
prescribed. By serving her husband well she is adored in Swarga.
(5:155)
व्यभिचारात्तुभर्तुःस्त्रीलोकेप्राप्नोतिनिन्द्यताम्।
शृगाल-योनिंप्राप्नोतिपाप-रोगैश्चपीड्यते॥ (५:१६४)
A woman, cohabiting with someone other than her husband, is
vilified in this world and suffers from miserable diseases of sin;
she is reborn as a jackal. (5:164)
स्वांप्रसूतिंचरित्रंचकुलं-आत्मानं-एवच।
स्वंचधर्मंप्रयत्नेनजायांरक्षन्हिरक्षति॥ (९:७)
One, who safeguards his wife with care, protects automatically his
children, character, lineage, himself and his dharma. (9:7)
पतिर्-भार्यांसंप्रविश्यगर्भोभूत्वेहजायते।
जायायास्-तद्धिजायात्वंयदस्यांजायतेपुनः॥ (९:८)
The husband enters into his wife, becomes embryo and is born as a
child. The wife is known as ‘Jaaya’ as the husband is thus reborn
from her. (9:8)
उत्पादनं-अपत्यस्यजातस्यपरिपालनम्।
प्रत्यहंलोक-यात्रायाःप्रत्यक्षंस्त्रीनिबन्धनम्॥ (९:२७)
Giving birth to child, rearing the child and everyday running of
the household - all these depend only on woman. (9:27)
अपत्यंधर्म-कार्याणिशुश्रूषारतिर्-उत्तमा।
दाराधीनस्-तथास्वर्गःपितॄणां-आत्मनश्चह॥ (९:२८)
Producing children, observing all requirements of dharma, service,
superior sexual pleasure and ensuring attainment of Swarga by the
Pitrus and himself- all these are dependent on wife. (9:28)
पतिंयानाभिचरतिमनो-वाग्-देह-संयता।
साभर्तृ-लोकान्-आप्नोतिसद्भिःसाध्वीतिचोच्यते॥ (९:२९)
A woman, who never crosses the will of her husband and keeps her
mind, speech and body always under control, attains the
meritorious worlds of her husband; here too, she is hailed as
‘sadhvi’ (noble woman) by virtuous people. (9:29)
भ्रातुर्-ज्येष्ठस्यभार्यायागुरु-पत्न्य्-अनुजस्यसा।
यवीयसस्तुयाभार्यास्नुषाज्येष्ठस्यसास्मृता॥ (९:५७)
As per sages, the wife of elder brother should be regarded by the
younger brother as wife of his Guru. The wife of younger brother
should similarly be regarded by the elder brother as his
daughter-in-law. (9:57)
नदत्वाकस्यचित्-कन्यांपुनर्-दद्याद्-विचक्षणः।
दत्वापुनःप्रयच्छन्हिप्राप्नोतिपुरुषानृतम्॥ (९:७१)
A wise father, having promised to marry his daughter to a
particular person, should not marry her to someone else. If he
does so, he incurs the sin of ‘purushanrutam’ (falsehood). (9:71)
देवदत्तांपतिर्-भार्यांविन्दतेनेच्छयात्मनः।
तांसाध्वींविभृयान्-नित्यंदेवानांप्रियं-आचरन्॥ (९:९५)
One gets wife not by his own will, but as gift from the gods. He
should take care of that noble woman and thus carry out the wishes
of the gods. (9:95)
अन्योन्यस्या-व्यभिचारोभवेद्-आमरणान्तिकः।
एषधर्मःसमासेनज्ञेयःस्त्री-पुंसयोःपरः॥ (९:१०१)
It is the general rule of conjugal life in brief that the wife and
husband follow dharma without crossing each other’s will till end
of their life. (9:101)
कामंतुक्षपयेद्-देहंपुष्प-मूल-फलैःशुभैः।
नतुनामापिगृह्णीयात्-पत्यौप्रेतेपरस्यतु॥ (५:१५७)
After the death of her husband, the woman should live on sacred
flowers, roots and fruits, thinning down her body; she should not
even utter the name of another man. (5:157)
आसीत्-आमरणात्-क्षान्तानियताब्रह्मचारिणी।
योधर्मएक-पत्नीनांकाङ्क्षन्तीतं-अनुत्तमम्॥ (५:१५८)
Till her death a widow should observe forgiveness and chastity
with discipline and desire to follow the supreme rules of
dedication to her dead husband’s memory. (5:158)
ज्येष्ठएवतुगृह्णीयात्-पित्र्यंधनं-अशेषतः।
शेषास्-तं-उपजीवेयुर्-यथैवपितरंतथा॥ (९:१०५)
The eldest son alone shall inherit the entire parental property
(on their death); the younger sons should depend on him in the
same manner in which they were depending on their father so far.
(9:105)
पितेवपालयेत्-पुत्रान्-ज्येष्ठोभ्रातॄन्-यवीयसः।
पुत्रवच्चापिवर्तेरन्-ज्येष्ठेभ्रातरिधर्मतः॥ (९:१०८)
The eldest son should look after his younger brothers as if they
are his sons; the younger brothers should in turn look up to him
as if they were his sons. (9:108)
स्वेभ्योंऽशेभ्यस्तुकन्याभ्यःप्रदद्युर्-भ्रातरःपृथक्।
स्वात्स्वादंशात्-चतुर्-भागंपतिताःस्य्र्-अदित्सवः॥ (९:११८)
Every brother should give a portion from their share to his
sister. Any brother failing to give one-fourth of his share to his
sister shall have fallen from dharma. (9:118)
अपुत्रोऽनेनविधिनासुतांकुर्वीतपुत्रिकाम्।
यदपत्यंभवेदस्यांतन्ममस्यात्-स्वधाकरम्॥ (९:१२७)
If a man has no son, he should make his daughter ‘Putrika’ at the
time of marriage; he should tell his son-in-law that the son born
of her will perform all his post-death ceremonies. (9:127)
अकृतावाकृतावापियंविन्देत्-सदृशात्-सुतम्।
पौत्रीमातामहस्तेनदद्यात्-पिण्डंहरेद्-धनम्॥ (९:१३६)
Whether the father makes or does not make his daughter ‘Putrika’,
if the daughter gives birth to a son from her husband of the same
caste, that grandson should offer ‘Pindas’ to his grandfather and
inherit his property. (9:136)
पुत्रेणलोकान्-जयतिपौत्रेणा-नन्त्यं-अश्नुते।
अथपुत्रस्यपौत्रेणब्रध्नस्य्-आप्नोतिविष्टपम्॥ (९:१३७)
By virtue of having a son, a man attains upper worlds of merit; by
having a grandson, he enjoys those worlds for infinite period; by
having a great-grandson, he occupies the world of Surya. (9:137)
पुंनाम्नोनरकाद्-यस्मात्-त्रायतेपितरंसुतः।
तस्मात्-पुत्रइतिप्रोक्तःस्वयमेवस्वयंभुवा॥ (९:१३८)
A son rescues his father from the hell named ‘Pum’; hence Brahma
himself called him ‘Putra’, (9:138)
पौत्र-दौहित्रयोर्-लोकेविशेषोनोपपद्यते।
दौहित्रोऽपिह्यमुत्रैनंसन्तारयतिपौत्रवत्॥ (९:१३९)
There is no difference between the son of daughter and son’s son;
the daughter’s son also enables his mother’s father to attain
meritorious world, like a son’s son would. (9:139)
यादृशंफलं-आप्नोतिकुप्लवैःसंतरन्-जलम्।
तादृशंफलं-आप्नोतिकुपुत्रैःसन्तरंस्-तमः॥ (९:१६१)
Just as a person, who tries to cross waters sitting in a damaged
boat, miserably fails, one cannot cross the ocean of darkness
through unworthy sons. 9:169)
भ्रातृणां-एकजातानां-एकश्चेत्-पुत्रवान्-भवेत्।
सर्वांस्-तांस्-तेनपुत्रेणपुत्रिणोमनुर्-अब्रवीत्॥ (९:१८२)
If there are many brothers born from same parents and only one out
of them has a son, all the brothers will be deemed to have son; so
said Manu. (9:182)
8. Grihasthasrama
चतुर्थं-आयुषोभागं-उषित्वाद्यंगुरौद्विजः।
द्वितीयं-आयुषोभागंकृतदारोगृहेवसेत्॥ (४:१)
After completing the first quarter of life in the hermitage of
Guru, one should spend the second quarter in his home after
marrying and along with his wife. (4:1)
अग्नौप्रास्ताहुतिःसम्यग्-आदित्यं-उपतिष्ठते।
आदित्याज्-जायतेवृष्टिर्-वृष्टेर्-अन्नंततःप्रजाः॥ (३:७६)
Oblation, properly offered in fire, attains to Sun; rains are born
of Sun; food is born of rains; from food are born living beings.
(3:76)
यथावायुंसमाश्रित्यवर्तन्तेसर्व-जन्तवः।
तथागृहस्थम्-आश्रित्यवर्तन्तेसर्वआश्रमाः॥ (३:७७)
Just as all living beings exist dependent on air (Prana), people
of all Asramas depend on Grihastha (Householder) for their
existence. (3:77)
यस्मात्-त्रयोऽप्य्-आश्रमिणोज्ञानेनान्नेनचान्वहम्।
गृहस्थेनैवधार्यन्तेतस्माज्-ज्येष्ठाश्रमोगृही॥ (३:७८)
As all the three Asramas (Brahmachari, Vanaprastha and Sanyasi)
are supported by Grihastha alone through knowledge and food,
Grihasthasrama is the seniormost Asrama. (3:78)
तृणानिभूमिर्-उदकंवाक्-चतुर्थीचसूनृता।
एतान्यपिसतांगेहेनोच्छिद्यन्तेकदाचन॥ (३:१०१)
Grass (as bed), ground (for rest), water, and kind words - these
are never unavailable in the homes of the virtuous. (3:101)
उपासतेयेगृहस्थाःपरपाकं-अबुद्धयः।
तेनतेप्रेत्यपशुतांव्रजन्त्य्-अन्नादि-दायिनाम्॥ (३:१०४)
The householders, who enjoy food in others’ homes out of
foolishness (unnecessarily with no occasion), attain to the state
of animals in the homes of those providers of food etc. in their
next birth. (3:104)
अप्रणोद्योऽतिथिःसायंसूर्योढोगृहमेधिना।
कालेप्राप्तस्त्वकालेवानास्यानश्नन्-गृहेवसेत्॥ (३:१०५)
A householder should not fail to entertain a guest even if he
comes after sunset. Whether the guest arrives in time or late, he
should never be permitted to stay without food. (3:105)
आसन-अशन-शय्याभिर्-अद्भिर्-मूल-फलेनवा।
नास्यकश्चिद्-वसेद्-गेहेशक्तितोऽनर्चितोऽतिथिः॥ (४:२९)
In any household no guest should remain unentertained with seat,
food, bed, water, roots and fruits (at least) according to one’s
capacity. (4:29)
पाषण्डिनोविकर्मस्थान्-बैडाल-ब्रतिकान्-शठान्।
हैतुकान्-बकवृत्त्तींश्चवाङ्मात्रेणापिनार्चयेत्।। (४:३०)
Those who have their guise like followers of Vedic dharma, but are
in reality opposed to Vedas; those earning their livelihood by
prohibited deeds; greedy and harmful people (like cat); those who
are showy and have no faith in Vedas; logicians opposed to Vedas;
selfish and apparently humble people (like duck) - these types of
persons should not be entertained even with good words. (4:30)
नवैस्वयंतद्-अश्नीयाद्-अतिथिंयन्नभोजयेत्।
धन्यंयशस्यं-आयुष्यंस्वर्ग्यंवातिथि-पूजनम्॥ (३:१०६)
A householder should not himself consume food, which has not been
served to the guest. Entertaining guest respectfully leads to
attainment of wealth, fame, long life and also heaven. (3:106)
सुवासिनीकुमारीश्चरोगिणोगर्भिणीःस्त्रियः।
अतिथिभ्योऽग्रएवैतान्-भोजयेद्-अविचारयन्॥ (३:११४)
Newly married women (daughters, daughters-in-law), unmarried
girls, sick persons, pregnant women - these should be fed prior to
the guests without second thoughts. (3:114)
अदत्वातुयएतेभ्यःपूर्वंभुङ्त्तेऽविचक्षणः।
सभुञ्जानोनजानातिश्व-गृध्रैर्-जग्धिम्-आत्मनः॥ (३:११५)
One, who takes food before serving the guests without application
of intellect, becomes the food for dogs and vultures in his next
life. (3:115)
देवान्-ऋषीन्-मनुष्यांश्चपितॄन्-गृह्याश्चदेवताः।
पूजयित्वाततःपश्चाद्-गृहस्थःशेष-भुग्-भवेत्॥ (३:११७)
Only after worshipping Devas, Rishis, guests, Pitrus and family
gods, the householder should consume the left-over food. (3:117)
देवता-अतिथि-भृत्यानांपितॄणाम्-आत्मनश्चयः।
ननिर्वपतिपञ्चानां-उच्छ्वसन्-नसजीवति॥ (३:७२)
One, who fails to feed and nourish these five - Devatas, guests,
dependents, manes and himself - , though breathing, is as good as
dead. (3:72)
धर्मेणचद्रव्य-वृद्धा-वातिष्ठेद्-यत्नं-उत्तमम्।
दद्याच्चसर्व-भूतानां-अन्नमेवप्रयत्नतः॥ (९:३३३)
A businessman should put in his best efforts in multiplying wealth
through righteous means. He should take care to distribute food
among all beings, food being the most important sustenance.
(9:333)
9. Living and Travel
नैकःसुप्यात्-शून्यगेहेश्रेयांसंनप्रबोधयेत्।
नोदक्यया-भिभाषेतयज्ञंगच्छेन्-नचावृतः॥ (४:५७)
One should not sleep in an empty house, wake up a person elderly
or senior in learning etc., converse with a woman in her menses
period, nor go to yagna uninvited (for acting as priest). (4:57)
नाधार्मिकेवसेद्-ग्रामेनव्याधि-बहुलेभृशम्।
नैकःप्रपद्येता-ध्वानंनचिरंपर्वतेवसेत्॥ (४:६०)
One should not live in a village of people of Adharma, nor overrun
by many diseases. One should not travel on a path alone, nor live
on a mountain for long. (4:60)
नाभिनीतैर्-व्रजेद्-धुर्यैर्-नचक्षुद्-व्याधि-पीडितैः।
नभिन्न-शृङ्गाक्षि-खुरैर्-नवालधिविरूपितैः॥ (४:६७)
One should not travel in a cart drawn by animals (horse, bull
etc.), not tamed, or suffering from hunger or disease, or with
broken horns, defective eyes, improper hooves or damaged tail.
(4:67)
विनीतैस्तुव्रजेन्-नित्यं-आशुगैर्-लक्षणा-न्वितः।
वर्ण-रूपोप-संपन्नैःप्रतोदेनातुदन्-भृशम्॥ (४:६८)
One should always travel in carts drawn by animals, which are
obedient, fast-moving, having all auspicious marks, good-looking
with agreeable colour and without flogging them much. (4:68)
नातिकल्यंनातिसायंनातिमध्यंदिनेस्थिते।
नाज्ञातेनसमंगच्छेन्-नैकोनवृषलैःसह॥ (४:१४०)
One should not travel anywhere alone very early in the morning,
late in the evening or during midday and also not along with
strangers and ill-cultured people. (4:140)
देवतानांगुरोराज्ञःस्नातक-आचार्ययोस्तथा।
नाक्रमेत्-कामतश्-छायांबभ्रुणोदीक्षितस्यच॥ (४:१३०)
One should not knowingly cross the shadow of a godly image, Guru,
king, teacher, a tawny-complexioned person and a person
officiating in a yagna. (4:130)
उद्वर्तनं-अपस्नानंविण्मूत्रेरक्तमेवच।
श्लेष्म-निष्ठ्यूत-वान्तानिनाधितिष्ठेत्तुकामतः॥ (४: १३२)
One should not knowingly tread over the refuse of anointment, bath
water, excreta and urine, blood, phlegm, sputum and vomited
material. (4:132)
अद्वारेणचनातीयाद्-ग्रामंवावेश्मवावृतम्।
रात्रौचवृक्ष-मूलानिदूरतःपरिवर्जयेत्॥ (४:७३)
If a village or house is protected with a barrier, one should not
enter through any place other than the gate. During night one
should avoid bases of trees from a distance. (4:73)
अचक्षुर्-विषयंदुर्गंनप्रपद्येतकर्हिचित्।
नविण्मूत्रं-उदीक्षेतनबाहुभ्यांनदींतरेत्॥ (४:७७)
One should never pass through a place, where vision fails. One
should not look at stools and urine. One should not cross a river
with his hands (by swimming). (4:77)
चक्रिणोदशमीस्थस्यरोगिणोभारिणःस्त्रियाः।
स्नातकस्यचराज्ञश्चपन्थादेयोवरस्यच॥ (२:१३८)
Preference in path shall be allowed for one seated in chariot, one
in nineties, diseased, person carrying heavy weight , women,
brahmachari returning from Gurukula after completing Vedic study,
the ruler and bridegroom on way to marriage. (2:138)
10. Rules of Daily Routine
ब्राह्मॆमुहूर्तेबुध्येतधर्मार्थौचानुचिंतयेत्।
कायक्लेशांश्चतन्मूलान्-वेद-तत्वार्थमेवच॥ (४:९२)
One should wake up in the last part of the night and contemplate
on Dharma and Artha (wealth) (the two Purusharthas, objectives of
human life). He should also consider the bodily and mental misery
(to be experienced in pursuit of these Purusharthas) and meditate
on the essence of Vedic knowledge. (4:92)
नान्नं-अद्याद्-एकवासाननग्नःस्नानं-आचरेत्।
नमूत्रंपथिकुर्वीतनभस्मनिनगोव्रजे॥ (४:४५)
One should not eat food wearing only one cloth. One should not
take bath in naked condition. One should not pass urine (and
excreta) on a public path, ashes or in cowpen. (4:45)
नफालकृष्टेनजलेनचित्यांनचपर्वते।
नजीर्ण-देवायतनेनवल्मीकेकदाचन॥ (४:४६)
One should also never pass urine and excreta in a ploughed field,
in water, in a kiln, on a mountain, in an old temple or in an
ant-hill. (4:46)
नससत्वेषुगर्तेषुनगच्छन्नापिचस्थितः।
ननदी-तीरं-आसाद्यनचपर्वत-मस्तके॥ (४:४७)
One should also not pass urine and excreta in ditches where living
beings might exist, nor while walking or standing, nor on reaching
the bank of river or peak of mountain. (4:47)
मैत्रंप्रसाधनंस्नानंदन्त-धावनं-अञ्जनम्।
पूर्वाह्नएवकुर्वीतदेवतानांचपूजनम्॥ (४:१५२)
Answering call of nature, bodily makeup (haircut etc.), bath,
brushing teeth, worship of Gods - all these should be done in the
early morning. (4:152)
नस्नानं-आचरेद्-भुक्त्वानातुरोनमहानिशि।
नवासोभिःसहाजस्रंनाविज्ञातेजलाशये॥ (४:१२९)
Bath should not be taken after eating food, in state of sickness
(bath excluding the head is recommended where possible), in dead
of night (9 pm to 3 am), with too much of clothing or in unknown
water-body (in view of possible dangers from crocodiles etc.)
(4:129)
परकीय-निपानेषुनस्नायाच्चकदाचन।
निपानकर्तुःस्नात्वातुदुष्कृतांशेनलिप्यते॥ (४:२०१)
One should never take bath in a water-body created by someone
else, as that would attach him to a share (one-fourth) of the sins
committed by the maker of the reservoir. (4:201)
नदीषुदेवखातेषुतडागेषुसरस्सुच।
स्नानंसमाचरेन्-नित्यंगर्त-प्रस्रवणेषुच॥ (४:२०३)
One should always take bath in rivers (particularly those joining
the sea), ponds associated with Gods, tanks and lakes, in
waterfalls and in pits. (4:203)
नाग्निंमुखेन-उपधमेन्-नग्नांनेक्षेतचस्त्रियम्।
नामेध्यंप्रक्षिपेद्-अग्नौनचपादौप्रतापयेत्॥ (४:५३)
One should not put off fire with mouth, look at a naked woman,
deposit in fire impure things, warm up by showing feet to the
fire. (4:53)
अधस्तान्-नोपदध्याच्चनचैनं-अभिलंघयेत्।
नचैनंपादतःकुर्यान्-नप्राणा-बाधं-आचरेत्॥ (४:५४)
One should not keep fire underneath his body (cot, seat etc.),
cross the fire, keep the fire on the side of the leg and do
anything endangering his life. (4:54)
नाश्नीयात्-संधि-वेलायांनगच्छेन्-नापिसंविशेत्।
नचैवप्रलिखेद्-भूमिंनात्मन-उपहरेत्-स्रजम्॥ (४:५५)
In the time of twilight one should not take food, nor go to
another place and nor sleep. One should not scratch the ground,
nor take off garland himself from his body. (4:55)
नाप्सुमूत्रंपुरीषंवाष्ठीवनंवासमुत्सृजेत्।
अमेध्य-लिप्तं-अन्यद्वालोहितंवाविषाणिवा॥ (४:५६)
One should not throw urine, excreta, sputum, anything impure,
blood or poison in water. (4:56)
आयुष्यंप्राङ्मुखोभुङ्त्तेयशस्यंदक्षिणामुखः।
श्रियंप्रत्यङ्मुखोभुङ्त्तेऋतंभुङ्त्तेह्युदङ्मुखः॥ (२:५२)
One, who is desirous of long life, should have his meal facing
east; one who desires fame should face south; one who desires
wealth should face west; one who desires truth and harmony shall
face north. (2:52)
पूजयेद्-अशनंनित्यं-अद्याच्चैतद्-अकुत्सयन्।
दृष्ट्वाहृष्येत्-प्रसीदेच्चप्रतिनन्देच्चसर्वशः॥ (२:५४)
One shall always worship the food he gets and partake it without
finding fault. On seeing food one shall feel happy, offer respects
and pray that this source of sustenance of Prana shall always be
available. (2:54)
पूजितंह्यशनंनित्यंबल-मूर्जंचयच्छति।
अपूजितंतुतद्-भुक्तं-उभयंनाशयेद्-इदम्॥ (२:५५)
Food, which is worshipped, always bestows strength and energy.
Food, if eaten without worship, destroys them both. (2:55)
नोच्छिष्टंकस्यचिद्-दद्यान्-नाद्याच्चैवतथान्तरा।
नचैवात्यशनंकुर्यान्नचोच्छिष्टःक्वचिद्-व्रजेत्॥ (२:५६)
One should not give remnants of eaten food to anyone. One should
not eat between meals (the two meals eaten in morning and
evening). Overeating should not be done. One should not go
anywhere without washing properly after meal. (2:56)
अनारोग्यं-अनायुष्यं-अस्वर्ग्यंच-अतिभोजनम्।
अपुण्यंलोक-विद्विष्टंतस्मात्-तत्-परिवर्जयेत्॥ (२:५७)
Excessive eating is unhealthy and opposed to longevity and
religious merit and is condemned by people. Hence that should be
shunned. (2:57)
नभुञ्जीत-उद्धृतस्नेहंनातिसौहित्यं-आचरेत्।
नातिप्रगेनातिसायंनसायंप्रातर्-आशितः॥ (४:६२)
Neither food, left after extracting juice, oil etc., nor food to
full satiety should be consumed. Food should not be taken early in
the morning, or late in the evening. Having taken food to full
satiety in the morning, one should not take food in the evening.
(4:62)
मत्त-क्रुद्ध-आतुराणांचनभुञ्जीतकदाचन।
केश-कीटावपन्नंचपदास्पृष्टंचकामतः॥ (४:२०७)
Food offered by persons in a state of intoxication, anger and
disease should never be eaten. Also food, contaminated by hair and
worms and want only touched by feet should never be consumed.
(4:207)
नपादौधावयेत्-कांस्येकदाचिदपिभाजने।
नभिन्न-भाण्डेभुञ्जीतनभाव-प्रतिदूषिते॥ (४:६५)
One should never wash his feet in a vessel made of lead. One
should not take food in a broken plate (unless made of copper,
silver or gold), nor in a place causing aversion in the mind.
(4:65)
बालातपःप्रेत-धूमोवर्ज्यंभिन्नंतथासनम्।
नछिन्द्यान्-नख-लोमानिदन्तैर्-नोत्पाटयेन्-नखान्॥ (४:६९)
Early morning Sun, smoke from funeral pyre and broken seat should
be avoided. Nails and hair should not be cut (outside of
restricted time and manner). Nails should not be cut off with
teeth. (4:69)
नमृल्लोष्ठंचमृद्-नीयान्-नच्छिन्द्यात्-करजैस्-तृणम्।
नकर्मनिष्फलंकुर्यान्-नायत्या-असुखोदयम्॥ (४:७०)
Earthen lump should not be moulded with hands (unnecessarily);
Grass should not be cut with nails. Fruitless action should not be
done. Action causing pain in future should also not be done.
लोष्ठ-मर्दीतृण-च्छेदीनख-खादीचयोनरः।
सविनाशंव्रजत्-याशुसूचकोऽशुचिरेवच॥ (४:७१)
One, who presses clay, cuts grass, eats nails, tells tales of
others’ ignominy or is impure in body and mind, meets with
destruction very fast. (4:71)
नाक्षैःक्रीडेत्-कदाचित्तुस्वयंनोपानहौहरेत्।
शयनस्थोनभुञ्जीतनपाणिस्थंनचासने॥ (४:७४)
Except in a wager, one should never play with dice even for fun.
One should not carry his footwear himself in his hands. One should
not eat while in bed, nor hold food in hand and eat it, nor place
the plate on a seat and eat the food. (4:74)
सर्वंचतिल-संबद्धंनाद्याद्-अस्तमितेरवौ।
नचनग्नःशयीतेहनचोच्छिष्टःक्वचिद्-व्रजेत्॥ (४:७५)
Food with gingili content should not be consumed after sunset. One
should not sleep in nude condition. One should not go out anywhere
after food without washing. (4:75)
आर्द्र-पादस्तुभुञ्जीतनार्द्र-पादस्तुसंविशेत्।
आर्द्र-पादस्तुभुञ्जानोदीर्घं-आयुर्-अवाप्नुयात्॥ (४:७६)
One should eat food with feet wet. One should not go to bed with
feet wet. One, who eats food with wet feet, will attain long life.
(4:76)
अधितिष्ठेन्नकेशांस्तुनभस्म-अस्थि-कपालिकाः।
नकार्पासास्थिनतुषान्-दीर्घं-आयुर्-जिजीविषुः॥ (४:७८)
A person desiring long life should not sit over hair, ashes,
bones, broken earthen vessels, cotton seeds and chaff of
foodgrains. (4:78)
नसंहताभ्यांपाणिभ्यांकण्डूयेद्-आत्मनःशिरः।
नस्पृशेत्-चैतद्-उच्छिष्टोनचस्नायाद्-विनाततः॥ (४:८२)
One should not scratch his head with both hands, nor should one
touch the head while eating or before washing after food. One
should not take bath without washing the head (if healthy). (4:82)
केश-ग्रहान्-प्रहारांश्चशिरस्येतान्-विवर्जयेत्।
शिरःस्नातश्चतैलेननाङ्गंकिञ्चिदपिस्पृशेत्॥ (४:८३)
One should not catch the hair or strike at the head of anybody.
Having taken oil-bath, one should not touch any part of the body
with oil. (4:83)
11. Virtuous Conduct
श्रुति-स्मृत्-युदितंसम्यङ्-निबद्धंस्वेषुकर्मसु।
धर्ममूलंनिषेवेतसदाचारं-अतन्द्रितः॥ (४:१५५)
One should practise with full effort, virtuous conduct, which is
the basis of dharma, as enunciated in Srutis (Vedas) and Smritis
(Sastras), as applicable to him. (4:155)
आचाराल्-लभतेह्यायुर्-आचाराद्-ईप्सिताःप्रजाः।
आचाराद्-धनं-अक्षय्यं-आचारोहन्त्य्-अलक्षणम्॥ (४:१५६)
Good conduct bestows long life, desired progeny and inexhaustible
wealth; it also destroys inauspicious signs. (4:156)
दुराचारोहिपुरुषोलोकेभवतिनिन्दितः।
दुःखभागीचसततंव्याधितोऽल्पायुरेवच॥ (४:१५७)
A person of evil conduct is always condemned by the society. He
meets with misery, disease and short life. (4:157)
सर्व-लक्षण-हीनोऽपियःसदाचारवान्-नरः।
श्रद्दधानोऽनसूयश्चशतंवर्षाणिजीवति॥ (४:१५८)
Even if one is devoid of all auspicious signs, if he has good
conduct, reverential faith and is free from fault-finding and
jealousy, he lives for a hundred years. (4:158)
यमान्-सेवेतसततंननित्यंनियमान्-बुधः।
यमान्-पतत्य्-अकुर्वाणोनियमान्-केवलान्-भजन्॥ (४:२०४)
A wise man should observe Yamas always, even if he fails to
observe Niyamas.
(Yamas are ten: compassion, forbearance, truth,
non-violence, sense-control, absence of craving, meditation, peace
of mind, sweetness of approach and straightforwardness.
Niyamas are ten: purity, sacrifice, austerity, charity, study of
scriptures, continence, religious vow, abstinence from food,
silence and ritual bath.)
If he observes only Niyamas and rejects Yamas, he falls down.
(4:204)
यद्-यत्-परवशंकर्मतत्-तद्-यत्नेनवर्जयेत्।
यद्-यद्-आत्मवशंतुस्यात्-तत्-तत्-सेवेतयत्नतः॥ (४:१५९)
One should certainly avoid actions, which are subject to control
of others. He should put in efforts to do such actions which are
in his own control. (4:159)
सर्वंपरवशंदुःखंसर्वं-आत्मवशंसुखम्।
एतद्-विद्यात्-समासेनलक्षणंसुख-दुःखयोः॥ (४:१६०)
Everything, which is under the control of others, is misery.
Everything, which is under one’s own control, is happiness. This
should be understood as the brief definition of misery and
happiness. (4:160)
यत्-कर्मकुर्वतोऽस्यस्यात्-परितोषोऽन्तरात्मनः।
तत्-प्रयत्नेनकुर्वीतविपरीतंतुवर्जयेत्॥ (४:१६१)
In doing action, which gives inner satisfaction while doing, one
should put in efforts. Other actions should be avoided. (This rule
is for actions not laid down as obligatory in Sastras). (4:161)
नास्तिक्यंवेदनिन्दांचदेवतानांचकुत्सनम्।
द्वेषंदंभंचमानंचक्रोधंतैक्ष्ण्यंचवर्जयेत्॥ (४:१६३)
One should refrain from atheism (belief that God and Vedas do not
exist), denunciation of Vedas, blasphemy to Gods, hatred, vanity,
pride, anger and harshness. (4:163)
अधार्मिकोनरोयोहियस्यचाप्य्-अनृतंधनम्।
हिंसा-रतश्चयोनित्यंनेहासौसुखं-एधते॥ (४:१७०)
One, who is ever engaged in acts in transgression of dharma, whose
only wealth is falsehood (who earns his living by testifying
falsely in courts etc.) and who always harms others, does not reap
any happiness in this world. (4:170)
विषादप्-यमृतंग्राह्यंबालादपिसुभाषितम्।
अमित्रादपिसद्-वृत्तं-अमेध्यादपिकांचनम्॥ (२:२३९)
Nectar should be taken even from (associated) poison; wholesome
words even from a child; good conduct even from an enemy; gold
even from filthy object. (2:239)
मात्रास्वस्रादुहित्रावानविविक्तासनोभवेत्।
बलवान्-इन्द्रिय-ग्रामोविद्वांसमपिकर्षति। (२:२१५)
One should not sit alone even with his mother, sister or daughter;
the powerful group of sense-organs overpowers even wise persons.
(2:215)
नवारयेद्-गांधयन्तींनचाचक्षीतकस्यचित्।
नदिवीन्द्रायुधंदृष्ट्वाकस्यचिद्-दर्शयेद्-बुधः॥ (४:५९)
One should not disturb a cow drinking water (or milk), nor get
someone to disturb it by informing him. A wise man should not show
rainbow in the sky to someone after having seen it. (4:59)
नकुर्वीतवृथा-चेष्टांनवार्-यञ्जलिनापिबेत्।
नोत्सङ्गेभक्षयेत्-भक्ष्यान्-नजातुस्यात्-कुतूहली॥ (४:६३)
No wasteful effort should be undertaken; water should not be drunk
from joined palms; food should not be eaten by keeping it on lap;
fruitless inquisitiveness should not be undertaken. (4:63)
उपानहौचवासश्चधृतं-अन्यैर्- नधारयेत्।
उपवीतं-अलंकारंस्रजंकरकमेवच॥ (४:६६)
One should not use footwear, clothes, sacred thread, ornaments,
garland and water-pot used by others. (4:66)
नविगर्ह्यकथांकुर्याद्-बहिर्-माल्यंनधारयेत्।
गवांचयानंपृष्ठेनसर्वथैवविगर्हितम्॥ (४:७२)
One should not talk (spiritual or mundane) with pride, nor wear
garland outside of proper occasion. Travelling on the back of cow
is strictly prohibited. (4:72)
वैरिणंनोपसेवेतसहायंचैववैरिणः।
अधार्मिकंतस्करंचपरस्यैवचयोषितम्॥ (४:१३३)
One should avoid the company of enemy, associate of enemy, one who
transgresses dharma, thief and others’ wives. (4:133)
नहीदृशं-अनायुष्यंलोकेकिंचनविद्यते।
यादृशंपुरुषस्येहपरदारोपसेवनम्॥ (४:१३४)
There is no sin in this world, which has the effect of reducing
one’s life-span, as enjoying woman other than one’s own wife.
(4:134)
परस्यदण्डंनोद्यच्छेत्-क्रुद्धोनैवनिपातयेत्।
अन्यत्रपुत्राच्-छिष्याद्वाशिष्ट्यर्थंताडयेत्-तुतौ॥ (४:१६४)
One should not raise a stick on or beat others with it in anger.
However one can beat the son and disciple for disciplining them.
(4:164)
नपाणि-पाद-चपलोननेत्र-चपलोनृजुः।
नस्याद्-वाक्-चपलश्चैवनपरद्रोह-कर्म-धीः॥ (४:१७७)
One should not be rash in use of hands and feet (implying
acquisition of unnecessary articles and useless travel), in use of
eyes (looking at prohibited things) and in use of speech (vile
speech). One should not be crooked in conduct and not bent upon
actions with malice to others). (4:177)
द्यूतं-एतत्-पुराकल्पेदृष्टंवैरकरंमहत्।
तस्माद्-द्यूतंनसेवेतहास्यार्थं-अपिबुद्धिमान्॥ (९:२२७)
Gambling caused great enmity in times of yore. Hence a wise man
should not take to gambling even for fun. (9:227)
येनास्यपितरोयातायेनयाताःपितामहाः।
तेनयायात्-सतांमार्गंतेनगच्छन्-नरिष्यते॥ (४:१७८)
One should follow the path adopted by noble persons including his
fathers and grandfathers (when confronted with apparently
conflicting rules of Sastras); by doing so he avoids trouble.
(4:178)
छायास्वोदास-वर्गश्चदुहिताकृपणंपरम्।
तस्माद्-एतैर्-अधिक्षिप्तःसहेतासंज्वरःसदा॥ (४:१८५)
Domestic servants, who are like one’s own shadow and his daughter
are deserving of kindness. Hence, even if he is disrespected by
them, he should be tolerant and be free from any ill-feeling.
(4:185)
श्रद्धयेष्टंचपूर्तंचनित्यंकुर्याद्-अतन्द्रितः।
श्रद्धाकृतेह्यक्षयेतेभवतःस्वागतैर्-धनैः॥ (४:२२६)
One should always perform actively Ishta (yagna, pooja etc.) and
Purtha (well, road, garden etc.) karmas. These karmas, when done
with faith and with money earned through right means, lead to
inexhaustible merit. (4:226)
उत्तमैर्-उत्तमैर्-नित्यंसंबन्धान्-आचरेत्-सह।
निनीषुःकुलं-उत्कर्षं-अधमान्-अधमांस्-त्यजेत्॥ (४:२४४)
One, desirous of leading his family towards higher merit, should
establish his relations with nobler and nobler persons and discard
the lowly ones. (4:244)
दृढकारीमृदुर्-दान्तःक्रूराचारैर्-असंवसन्।
अहिंस्रोदम-दानाभ्यांजयेत्-स्वर्गंतथा-व्रतः।। (४:२४६)
One, who fulfils his mission with firmness, is soft in approach,
tolerant, shunning persons of cruel conduct and non-violent and
follows the vows of sense-control and charity, conquers Swarga.
(4:246)
योऽन्यथासन्तं-आत्मानं-अन्यथासत्सुभाषते।
सपापकृत्तमोलोकेस्तेनआत्मा-पहारकः॥ (४:२५५)
One, who presents himself before noble persons as one different
from what he actually is, is the worst sinner in the world and
robber, having robbed his own self. (4:255)
यद्धनंयज्ञशीलानांदेवस्वंयद्-विदुर्-बुधाः।
अयज्वानांतुयद्-वित्तंआसुरस्वंतद्-उच्यते॥ (११:२०)
Wise persons recognize the wealth of those who habitually perform
yagnas as godly. The wealth of those who never perform yagnas is
stated to be demoniacal. (11:20)
12. Truthful Speech
सत्यंब्रूयात्-प्रियंब्रूयान्-नब्रूयात्-सत्यं-अप्रियम्।
प्रियंचनानृतंब्रूयाद्-एषधर्मःसनातनः॥ (४:१३८)
One should speak truth; the truth should also be pleasing. One
should not speak truth, if it is not pleasing. Also one should not
speak falsehood as it would be pleasing. This is eternal dharma.
(4:138)
भद्रंभद्रमितिब्रूयाद्-भद्रमित्येववावदेत्।
शुष्क-वैरंविवादंचनकुर्यात्-केनचित्-सह॥ (४:१३९)
One should communicate even unpleasant information through
pleasing words. One should not enter into dry, fruitless and
hostile debate with anyone. (4:139)
नारुन्तुदःस्याद्-आर्तोऽपिनपरद्रोह-कर्मधीः।
ययास्योद्विजतेवाचानालोक्यांतामुदीरयेत्॥ (२:१६१)
Though himself in misery, one should not utter harsh words, nor
engage his intellect and action in harming others. He should utter
words, which do not hurt others and do not become obstacles in
attainment of Swarga etc. (2:161)
हीनाङ्गान्-अतिरिक्ताङ्गान्-विद्याहीनान्-वयोधिकान्।
रूप-द्रव्य-विहीनांश्चजाति-हीनांश्चनाक्षिपेत्॥ (४:१४१)
One should not use insulting words against the handicapped - with
less or more limbs, the uneducated, the elderly and those lacking
in appearance, wealth and culture. (4:141)
वाच्यार्थानियताःसर्वेवाङ्मूलावाङ्विनि:सृताः।
तांस्तुयद्-स्तेनयेद्-वाचंससर्व-स्तेयकृन्-नरः॥ (४:२५६)
All meanings of words are bound by, rooted in and conveyed by the
respective words. One, who steals those words (uses words, not
intending to convey what they mean or, indulges in double-speak),
has stolen everything. (4:256)
13. Charity
दान-धर्मंनिषेवेतनित्यं-ऐष्टिक-पौर्तिकम्।
परितुष्टेनभावेनपात्रं-आसाद्य-शक्तितः॥ (४:२२७)
One should always perform the dharma of charity and Ishta (yagna,
pooja etc.) and Purtha (well, road, garden etc.) dharmas to
qualified and deserving persons with a sense of great happiness
according to his capacity. (4:227)
यत्-किञ्चिदपिदातव्यंयाचितेना-नसूयया।
उत्पत्स्यतेहितत्-पात्रंयत्-तारयतिसर्वतः॥ (४:२२८)
Approached by anyone for charity, one should give ungrudgingly as
per his capacity. When the time comes, the recipient will appear
and liberate him (from hell). (4:228)
शक्तःपरजनेदातास्वजनेदुःख-जीविनि।
मध्वापातोविषास्वादःसधर्म-प्रति-रूपकः॥ (११:९)
If one is intent on giving charity to others when his own kith and
kin are living a life of misery, it looks outwardly like dharma,
but not true dharma, just as something that appears like honey,
but tastes like poison. (11:9)
योऽसाधुभ्योऽर्थं-आदायसाधुभ्यःसंप्रयच्छति।
सकृत्वाप्लवं-आत्मानंसंतारयतितावुभौ॥ (११:१९)
One, who takes the wealth of wicked persons and distributes it
among virtuous persons, thus becomes a boat for both these parties
to cross the mire of the world. (11:19)
वारिदस्-तृप्तिं-आप्नोतिसुखं-अक्षय्यं-अन्नदः।
तिल-प्रदःप्रजाम्-इष्टांदीपदस्-चक्षुर्-उत्तमम्॥ (४:२२९)
The donor of water attains satisfaction (of food and water); donor
of food, inexhaustible happiness; donor of gingili, desired
progeny; donor of lamp, eyes with superior vision. (4:229)
भूमिदोभूमिं-आप्नोतिदीर्घं-आयुर्-हिरण्यदः।
गृहदोऽग्र्याणिवेश्मानिरूप्यदोरूपं-उत्तमम्॥ (४:२३०)
The donor of land becomes master of landed property; donor of gold
gets long life; donor of house, superior mansions; donor of
silver, superior appearance. (4:230)
वासोदश्-चन्द्र-सालोक्यं-अश्वि-सालोक्यं-अश्विदः।
अनडुहःश्रियंपुष्टांगोदोब्रध्नम्यविष्टपम्॥ (४:२३१)
The donor of clothes attains Chandraloka; donor of horse, world of
Asvini kumaras; donor of bullock gets plenty of wealth; donor of
cow attains Suryaloka. (4:231)
यान-शय्या-प्रदोभार्यां-ऐश्वर्यं-अभय-प्रदः।
धान्यदःशाश्वतंसौख्यंब्रह्मदो-ब्रह्म-सार्ष्टिदाम्॥ (४:२३२)
The donor of vehicle and bed gets good wife. Bestower of freedom
from fear, lordship; donor of foodgrains, permanent comfort;
teacher of Veda, status of Brahma. (4:232)
सर्वेषामेवदानानांब्रह्मदानंविशिष्यते।
वार्य्-अन्न-गो-मही-वासस्-तिल-काञ्चन-सर्पिषाम्॥ (४:२३३)
Of all gifts including water, food, cow, land, clothes, gingili
and ghee, gift of knowledge of Veda is of greatest merit. (4:233)
येनयेनतुभावॆनयद्-यद्-दानंप्रयच्छति।
तत्-तत्-तेनैवभावेनप्राप्नोतिप्रति-पूजितः॥ (४:२३४)
With whatever attitude one donates articles, he is honoured with
the same attitude and attains the fruit of his gift in his next
life. (4:234)
योऽर्चितंप्रतिगृह्णातिददात्य्-अर्चितमेवच।
तावुभौगच्छतःस्वर्गंनरकंतुविपर्यये॥ (४:२३५)
One who receives gift, duly honoured and one, who donates, duly
honouring the recipient, both attain to Swarga; without due
honour, both go to hell. (4:235)
योराज्ञःप्रतिगृह्णातिलुब्धस्य-उच्छास्त्र-वर्तिनः।
सपर्यायेणयातीमान्-नरकान्-एकविंशतिम्॥ (४:८७)
One, who receives charity from a greedy and unethical ruler,
attains to these twentyone Narakas in succession. (4:87)
तामिस्रं-अन्धतामिस्रंमहारौरव-रौरवौ।
नरकंकालसूत्रंचमहानरकमेवच॥ (४:८८)
The twentyone Narakas are: Tamisra, Andhatamisra, Maharourava,
Rourava, Kalasutram, Mahanarakam; (4:88)
संजीवनंमहावीचिंतपनंसंप्रतापनम्।
संहातंचसकाकोलंकुड्मलंप्रतिमूर्तिकम्॥ (४:८९)
Sanjivanam, Mahavichi, Tapanam, Sampratapanam, Samhata, Sakakola,
Kudmala, Pratimurtika; (4:89)
लोहशंकुं-ऋजीषंचपन्थानंशाल्मलींनदीम्।
असिपत्रेवनंचैवलोहदारकमेवच॥ (४:९०)
Lohasanku, Rujisham, Pantha, Salmali, river Vaitarani, Asipatra
vana and Lohadaraka. (4:90)
एधोदकंमूल-फलं-अन्नं-अभ्युद्यतंचयत्।
सर्वतःप्रतिगृह्णीयान्-मध्वथाभय-दक्षिणाम्॥ (४:२४७)
Wood, water, roots, fruits, foodgrains, honey and offer of freedom
from fear may be accepted from anybody. (4:247)
आहृताभ्युद्यतांभिक्षांपुरस्ताद्-अप्रचोदिताम्।
मेनेप्रजापतिर्-ग्राह्यं-अपिदुष्कृत-कर्मणः॥ (४:२४८)
Articles of gift, brought and placed before the recipient, when he
had not sought the gift either directly or through somebody else,
may be accepted even from an evil person; this is the opinion of
Brahma. (4:248)
गुरून्-भृत्यांस्चो-ज्जिहीर्षन्-अर्चिष्यन्-देवता-तिथीन्।
सर्वतःप्रतिगृह्णीयान्-नतुतृप्येत्-स्वयंततः॥ (४:२५१)
One may accept alms from anybody for the purpose of relieving the
hunger of elders and dependents, worshipping Gods and serving
guests; but he should not use the alms for himself. (4:251)
14. Non-violence
यावन्तिपशु-रोमाणितावत्-कृत्वोहिमारणम्।
वृथा-पशुघ्नःप्राप्नोतिप्रेत्यजन्मनिजन्मनि॥ (५:३८)
One, who kills animals unnecessarily (for purpose not sanctioned
in Vedas), is killed in birth after birth as many times as the
number of hairs on the body of the killed animal. (5:38)
योबन्धन-वध-क्लेशान्-प्राणिनांनचिकीर्षति।
ससर्वस्यहित-प्रेप्सुःसुखं-अत्यन्तं-अश्नुते॥ (५:४६)
One, who desists from inflicting pain on animals by way of keeping
them in bondage or killing them and is a universal well-wisher,
attains immense happiness. (5:46)
नाकृत्वाप्राणिनांहिंसांमांसं-उत्पद्यतेक्वचित्।
नचप्राणि-वधःस्वर्ग्यस्-तस्मान्-मांसंविवर्जयेत्॥ (५:४८)
Meat can never be produced without killing animals. Killing
animals does not lead one to Swarga. Hence meat should be
eschewed. (5:48)
नभक्षयतियोमांसंविधिंहित्वापिशाचवत्।
सलोकेप्रियतांयातिव्याधिभिश्चनपीड्यते॥ (५:५०)
One, who desists from eating meat like a devil in violation of
Vedic injunctions, is liked in the world by all and does not
suffer from diseases. (5:50)
अनुमन्ताविशसितानिहन्ताक्रय-विक्रयी।
संस्कर्ताचोपहर्ताचखादकश्चेतिघातकाः॥ (५:५१)
One who permits killing of animals, one who cuts the flesh into
pieces, one who kills, one who sells, one who buys, one who cooks,
one who serves and one who eats are all killers of the animal.
(5:51)
वर्षेवर्षेऽश्वमेधेनयोयजेतशतंसमाः।
मांसानिचनखादेद्-यस्-तयोःपुण्य-फलंसमम्।। (५:५३)
One who performs Aswamedha yagna every year for a hundred years
and one who does not eat any meat, both earn the fruit of equal
religious merit. (5:53)
मांसभक्षयिताऽमुत्रयस्यमांसमिहाद्म्यहम्।
एतन्-मांसस्यमांसत्वंप्रवदन्तिमनीषिणः॥ (५:५५)
The derivation of the word ‘मांस’ is given thus by the wise:The
animal, whose flesh I eat here now, will eat me in the next world
- ‘मांस:’(5:55)
15. Purity
ज्ञानंतपोऽग्निर्-आहारोमृन्-मनोवार्य्-उपाञ्जनम्।
वायुःकर्मा-र्क-कालौचशुद्धेःकर्तृणिदेहिनाम्॥ (५:१०५)
Knowledge, penance, fire, proper food, mud, mind, water, proper
unguent, wind, karma (yagna etc.), Sun and time are purifying
agents for humans. (5:105)
सर्वेषामेवशौचानां-अर्थ-शौचंपरंस्मृतम्।
योऽर्थेशुचिर्हिसशुचिर्नमृद्-वारि-शुचिःशुचिः॥ (५:१०६)
Of all purities, purity of wealth (earning through just means) is
the most important. One who maintains purity in wealth is indeed
pure; not the one who maintains purity of body through mud and
water. (5:106)
क्षान्त्याशुद्ध्यन्तिविद्वांसोदानेना-कार्य-कारिणः।
प्रच्छन्न-पापाजप्येनतपसावेद-वित्तमाः॥ (५:१०७)
The learned scholars attain purity through forgiveness; those who
have engaged in prohibited acts, through charity; those who have
committed sins stealthily, through chanting of mantras; scholars
of Veda, through penance. (5:107)
अद्भिर्-गात्राणिशुद्ध्यन्तिमन: सत्येनशुद्ध्यति।
विद्या-तपोभ्यांभूतात्माबुद्धिर्-ज्ञानेनशुद्ध्यति।। (५:१०९)
The body is purified by water; the mind, by truth; the embodied
self (jivatma), by learning and penance; the intellect, by true
knowledge. (5:109)
तैजसानांमणीनांचसर्वस्य्-आश्ममयस्यच।
भस्मना-द्भिर्-मृदाचैवशुद्धिर्-उक्तामनीषिभिः॥ (५:१११)
The wise say that glittering objects (like gold), gems and objects
of stone are purified by application of ashes, water and mud.
(5:111)
विण्-मूत्रो-त्सर्ग-शुद्ध्यर्थंमृद्-वार्य्-आदेयं-अर्थवत्।
दैहिकानांमलानांचशुद्धिषुद्वादशस्वपि॥ (५:१३४)
To purify the body after passing stools and urine and also for
cleaning in case of twelve bodily impurities, one should use mud
and water as necessary. (5:135)
वसाशुक्क्रं-असृङ्-मज्जामूत्र-विट्घ्राण-कर्ण-विट्।
श्लेष्मा-श्रुदूषिकास्वेदोद्वादशैतेनृणांमलाः॥ (५:१३५)
The twelve bodily impurities are: fat, semen, blood, marrow,
urine, stools, phlegm, wax of the ear, sputum, tears, mucus from
the eye, sweat.
16. Control of Senses and Mind
इन्द्रियाणांविचरतांविषयेषु-अपहारिषु।
संयमेयत्नं-आतिष्ठेद्-विद्वान्-यन्तेववाजिनाम्॥ (२:८८)
A wise person should try to control the sense-organs, moving among
objects, which drag the sense-organs with them, like a good
charioteer would control the horses. (2:88)
एकादशे-न्र्दियाण्य्-आहुर्-यानिपूर्वेमनीषिणः।
तानिसम्यक्-प्रवक्ष्यामियथावद्-अनुपूर्वशः॥ (२:८९)
I shall describe the eleven sesnse-organs in their proper order,
as stated by previous scholars. (2:89)
श्रोत्रं-त्वक्चक्षुषीजिह्वानासिकाचैवपञ्चमी।
पायू-पस्थंहस्त-पादंवाक्चैवदशमीस्मृता॥ (२:९०)
Ears, skin, eyes, tongue and nose are the (first) five
sense-organs; the organ of excretion, the generative organ, hands,
feet and speech are the (next) five sense-organs. There are thus
ten sense-organs in all. (2:90)
बुद्धी-न्द्रियाणिपञ्चैषांश्रोत्रादीन्-यनुपूर्वशः।
कर्मे-न्द्रियाणिपञ्चैषांपाय्-वादीनिप्रचक्षते॥ (२:९१)
Of these, the first five - ears etc. - are the sense-organs of
perception. The rest five - organ of excretion etc. - are the
sense-organs of action.
एकादशंमनोज्ञेयंस्वगुणेन-उभयात्मकम्।
यस्मिञ्जितेजितावेतौभवतःपञ्चकौगुणौ॥ (२:९२)
The eleventh is to be known as the mind (the internal sense -
organ - Antahkarana), which is of the nature of the above two
groups of five (propelling them). By conquering mind, the two
groups of five sense-organs are conquered. (2:92)
इन्द्रियाणांप्रसङ्गेनदोषं-ऋच्छत्य्-असंशयम्।
संनियम्यतुतान्येवततःसिद्धिंनियच्छति॥ (२:९३)
By attaching to the senses (and objects), one attracts fault
without doubt. By controlling them well, one attains perfection.
(2:93)
नजातुकामःकामानां-उपभोगेनशाम्यति।
हविषाकृष्णवर्त्मेवभूयएवाभिवर्धते॥ (२:९४)
By enjoying sense-pleasures, desire is never satisfied. On the
other hand it goes on increasing like fire with oblations poured
into it. (This is also a famous statement made by king Yayati
after enjoying sense-pleasures for a full thousand years. The term
‘Krishna-vartma’ used for Fire here is interesting. It refers to
the stream of smoke, which always accompanies fire. The
implication is that like fire, enjoyment of sense-pleasures leaves
the black dense smoke of desire behind.) (2:94)
यश्चैतान्-प्राप्नुयात्-सर्वान्-यश्चैतान्-केवलांस्-त्यजेत्।
प्रापणात्-सर्वकामानांपरित्यागोविशिष्यते॥ (२:९५)
On comparison of one, who attains all his objects of desire, with
another, who renounces them totally, it is seen that sacrifice of
all pleasures is superior to attaining them. (2:95)
नतथैतानिशक्यन्तेसंनियन्तुम्-असेवया।
विषयेषुप्रजुष्टानियथाज्ञानेननित्यशः॥ (२:९६)
By avoiding sense-objects, the sense-organs, which always tend to
attach to them, cannot be controlled. They can be controlled only
by the knowledge (of discrimination and the harm caused by
enjoyment of sense-pleasures). (2:96)
वेदास्-त्यागश्चयज्ञाश्चनियमाश्चतपांसिच।
नविप्र-दुष्ट-भावस्यसिद्धिंगच्छन्तिकर्हिचित्॥ (२:९७)
Study of Vedas, charity, yagnas, observance of regulations,
penances etc. do not bring perfection (attainment of desirable
goals) to one, who is given to erroneous attitude (of enjoyment of
sense-pleasures). (2:97)
श्रुत्वास्पृष्ट्वाचदृष्ट्वाचभुक्त्वाघ्नात्वाचयोनरः।
नहृष्यतिग्लायतिवासविज्ञेयोजितेन्द्रियः॥ (२:९८)
One is considered to have conquered the sense-organs, if he feels
neither pleasure nor pain when the senses of hearing, touch,
sight, eating and smell are employed (in favourable or
unfavourable objects). (2:98)
इ्न्द्रियाणांतुसर्वेषांयद्येकंक्षरती-न्द्रियम्।
तेनास्यक्षरतिप्रज्ञादृतेःपादादिवो-दकम्॥ (२:९९)
Even if any one among all the sense-organs leaks (i.e. gets
attached to objects uncontrollably), the man’s alertness (of
discrimination) leaks through it in the same way as water would
leak through a hole in a leather container. (2:99)
वशेकृत्वे-न्द्रियग्रामंसंयम्यचमनस्-तथा।
सर्वान्-संसाधयेद्-अर्थान्-अक्षिण्वन्-योगतस्-तनुम्॥ (२:१००)
Controlling the group of sense-organs and also restraining the
mind, one shall attain all Purusharthas (Dharma, Artha, Kama and
Moksha), adopting proper means for not mortifying the body.
(2:100)
17. Tapas (Austerity)
सम्मानाद्-ब्राह्मणोनित्यम्-उद्विजेतविषादिव।
अमृतस्येवचा-कांक्षेद्-अवमानस्यसर्वदा॥ (२:१६२)
A wise one should always shun honour like poison and welcome
insult like nectar. (2:162)
इन्द्रियार्थेषुसर्वेषुनप्रसज्येतकामतः।
अतिप्रसक्तिंचैतेषांमनसासंनिवर्तयेत्॥ (४:१६)
One should not delight in being attached too much to
sense-objects. By control of mind one should desist from too much
of attachment. (4:16)
सुखंह्यवमत: शेतेसुखंचप्रतिबुध्यते।
सुखंचरतिलोकेऽस्मिन्-अवमन्ताविनश्यति॥ (२:१६३)
One, who has been disrespected, sleeps comfortably, wakes up
comfortably and moves about in this world comfortably, whereas the
one, who dishonoured him, perishes. (2:163)
ऋषयःसंयतात्मानःफल-मूला-निला-शनाः।
तपसैवप्रपश्यन्तित्रैलोक्यंसचराचरम्॥ (११:२३६)
Rishis, having controlled their minds and consuming only fruits,
roots and air, perceive through their austerity alone, all the
three worlds including all movable and immovable objects. (11:236)
औषधान्यगदोविद्यादैवीचविविधास्थितिः।
तपसैवप्रसिद्ध्यन्तितपस्तेषांहिसाधनम्॥ (११:२३७)
Through austerity alone, are attained medicines, freedom from
disease and various divine conditions; austerity is the only means
to them. (11:237)
यद्दुस्तरंयद्दुरापंयद्दुर्गंयच्चदुष्करम्।
सर्वंतुतपसासाध्यंतपोहिदुरतिक्रमम्॥ (११:२३८)
Whatever is difficult to cross, difficult to attain, difficult of
access, difficult to do - all this is attained through austerity.
Austerity is not capable of being defeated. (11:238)
महापातकिनश्चैवशेषाश्चा-कार्य-कारिणः।
तपसैवसुतप्तेनमुच्यन्तेकिल्बिषात्-ततः॥ (११:२३९)
Those who commit great sins and the remaining who indulge in
prohibited acts are freed of their sins only through penance,
well-practised.
यत्-किंचिद्-एनःकुर्वन्तिमनो-वाङ्-मूर्तिभिर्-जनाः।
तत्-सर्वंनिर्दहन्त्-याशुतपसैवतपोधनाः॥ (११:२४१)
Whatever sins people generally commit through their mind, speech
and body, can all be burnt away quickly by ascetics (those whose
only wealth is austerity) through penance. (11:241)
ऋक्संहितांत्रिरभ्यस्ययजुषांवासमाहितः।
साम्नांवासरहस्यानांसर्व-पापैःप्रमुच्यते॥ (११:२६२)
By chanting with full concentration Rigveda, Yajurveda or Samaveda
thrice with their esoteric parts (Upanishads), one is released of
all sins. (11:262)
यथामहाहृदंप्राप्यक्षिप्तंलोष्टंविनश्यति।
तथादुश्चरितंसर्वंवेदेत्रिवृतिमज्जति॥ (११:२६३)
Just as a clod of earth disappears when thrown in a big reservoir
of water, all evil actions disappear on chanting Veda thrice.
(11:263)
ऋचोयजूंषिचान्यानिसामानिविविधानिच।
एषज्ञेयस्-त्रिवृद्-वेदोयोवेदैनंसवेदवित्॥ (११:२६४)
The knower (one who contemplates and is intent on Moksha) of
threefold Vedas - Rig, Yajur and Sama, with their Brahmanas etc. -
is indeed knower of Veda. (11:264)
आद्यंयत्त्र्यक्षरंब्रह्मत्रयीयस्मिन्-प्रतिष्ठिताः।
सगुह्योऽन्यस्-त्रिवृद्-वेदोयस्तंवेदसवेदवित्॥ (११:२६५)
The knower (one who contemplates and is intent on Moksha) of the
esoteric three-syllabled primeval mantra, Pranava (Omkara), in
which are established the three Vedas, is indeed knower of Veda.
(11:265)
18. Karmas and Fruits
शुभा-शुभ-फलंकर्ममनो-वाग्-देह-संभवम्।
कर्मजागतयोनॄणां-उत्तमा-धम-मध्यमाः॥ (१२:३)
Actions of people through mind, speech and body produce auspicious
and inauspicious fruits. The fruits are superior, intermediate or
lowly depending on karma. (12:3)
तस्येहत्रिविधस्यापित्र्यधिष्ठानस्यदेहिनः।
दशलक्षण-युक्तस्यमनोविद्यात्-प्रवर्तकम्॥ (१२:४)
All karmas of the three types (with superior, intermediate or
lowly fruits) and originating from three sources (mind, speech and
body) have ten characteristics; all karmas are initiated in the
mind of the jiva. (12:4)
Note: Manu lists the ten characteristics in the following three
slokas.
पर-द्रव्येष्व्-अभिध्यानंमनसा-निष्ट-चिन्तनम्।
वितथा-भिनिवेशश्चत्रिविधंकर्ममानसम्॥ (१२:५)
Karmas of mind (bearing evil fruit) are of three types - thinking
of grabbing others’ wealth; nurturing ill-will for others;
attachment to false principles (like body is indeed the soul;
there is no next world etc.). (12:5)
पारुष्यं-अनृतंचैवपैशुन्यंचापिसर्वशः।
असंबद्ध-प्रलापश्चवाङ्मयंस्याच्-चतुर्विधम्। (१२:६)
Karmas of speech (bearing evil fruit) are of four types - harsh
words; telling lies; backbiting of all kinds; irrelevant talk.
(12:6)
अदत्तानां-उपादानंहिंसाचैवा-विधानतः।
पर-दारोपसेवाचशारीरंत्रिविधंस्मृतम्॥ (१२:७)
Karmas of mind (bearing evil fruit) are of three types - grabbing
others’ wealth not gifted to him; violence perpetrated against
rules; relations with others’ wife. (12:7)
मानसंमनसैवायं-उपभुङ्क्तेशुभाशुभम्।
वाचावाचाकृतंकर्मकायेनैवचकायिकम्॥ (१२:८)
The fruits of good and evil actions of mind have to be reaped
through mind alone; similarly fruits of actions of speech through
speech and, fruits of actions of body through body. (12:8)
शरीरजैःकर्मदोषैर्-यातिस्थावरतांनरः।
वाचिकैःपक्षि-मृगतांमानसैर्-अन्त्यजातिताम्॥ (१२:९)
A person goes to immobile state (like stone) in the next birth as
a result of evil actions of body; he becomes bird or animal
following evil speech; he falls into uncultured lowly human births
as a result of evil thinking. (12:9)
वाग्दण्डोऽथमनोदण्डःकायदण्डस्-तथैवच।
यस्यैतेनिहिताबुद्धौत्रिदण्डीतिसउच्यते॥ (१२:१०)
One, who keeps speech, mind and body (Vakdanda, manodanda and
Kayadanda) under control of his intellect, is known as ‘Tridandi’
(Tridandi is a sanyasi, who holds three dandas or sticks,
indicative of these three restraints). (12:10)
त्रिदण्डं-एतन्-निक्षिप्यसर्व-भूतेषुमानवः।
कामक्रोधौतुसंयम्यततःसिद्धिंप्रयच्छति॥ (१२:११)
Exercising these three restraints (dandas) in his relations with
all humans and keeping desire and anger controlled, one attains
fulfillment of objective of human birth, viz. Moksha. (12:11)
योऽस्यात्मनःकारयितातंक्षेत्रज्ञंप्रचक्षते।
यःकरोतितुकर्माणिसभूतात्म्-ओच्यतेबुधैः॥ (१२:१२)
Kshetragna (Knower of field of action) is he who motivates Atma
(Bhutatma) to perform actions. Bhutatma is the body complex, who
performs actions, so say the learned persons. (12:12)
जीव-संज्ञोऽन्तरात्मान्यःसहजःसर्वदेहिनाम्।
येनवेदयतेसर्वंसुखंदुःखंचजन्मसु॥ (१२:१३)
Jivatma is the inner controller, who is ever together with the
body for all beings and who experiences all pleasures and pains in
all births. (12:13)
तावुभौभूत-संपृक्तौमहान्-क्षेत्रज्ञएवच।
उच्चावचेषुभूतेषुस्थितंतंव्याप्यतिष्ठतः॥ (१२:१४)
Those two, Mahan and Kshetragna, closely associated with the body
of five elements, abide always in Paramatma, denoted by ‘That’ in
Vedas, while in superior or inferior bodies. (12:14)
असंख्यामूर्तयस्-तस्यनिष्पतन्तिशरीरतः।
उच्चावचानिभूतानिसततंचेष्टयन्तियाः॥ (१२:१५)
From the body of that Paramatma, innumerable bodies of high and
low jivas come out, who are always busy in different activities.
(12:15)
पञ्चभ्यएवमात्राभ्यःप्रेत्यदुष्कृतिनांनृणाम्।
शरीरंयातनार्थीयं-अन्यद्-उत्पद्यतेध्रुवम्॥ (१२:१६)
Evil persons, after leaving their present bodies, attain special
bodies in next world (naraka) from the five great elements (space,
air, fire, water and earth) for experiencing intense pain. (12:16)
तेना-नुभूयतायामीःशरीरेणेहयातनाः।
तास्वेवभूतमात्रासुप्रलीयन्तेविभागशः॥ (१२:१७)
Through those bodies they suffer tortures inflicted by Yama and
then they again merge into the same five elements. (12:17)
सोऽनुभूयासुखोदर्कान्-दोषान्-विषयसङ्गजान्।
व्यपेत-कल्मषोऽभ्येतितावेवोभौमहौजसौ॥ (१२:१८)
These jivas, after experiencing the fruits of their virtuous or
vicious actions born of attachment to sense-objects and, rid of
their essential faults, attain the same splendrous two - Mahan and
Paramatma. (12:18)
तौधर्मंपश्यतस्-तस्यपापंचातन्द्रितौसह।
याभ्यांप्राप्नोतिसंपृक्तःप्रेत्येहचसुखासुखम्॥ (१२:१९)
Those two, Mahan and Paramatma, look into the jivas’ balance
virtues and sins vigilantly; the jivas then experience pleasure
and pain in this world and the next. (12:19)
यद्याचरतिधर्मंसप्रायशोऽधर्मं-अल्पशः।
तैरेवचावृतोभूतैःस्वर्गेसुखं-उपाश्नुते॥ (१२:२०)
If the jiva practises dharma mostly, with adharma in a small way,
he enjoys pleasures after death in Swarga in his subtle body of
the same five elements. (12:20)
यदितुप्रायशोऽधर्मंसेवतेधर्मं-अल्पशः।
तैर्-भूतैःसपरित्यक्तोयामीःप्राप्नोतियातनाः॥ (१२:२१)
If he practises adharma mostly, with a little of dharma, he
experiences tortures in naraka in his special body, deserted by
the five elements. (12:21)
यामीस्तायातनाःप्राप्यसजीवोवीत-कल्मषः।
तान्येवपञ्चभूतानिपुनरप्येतिभागशः॥ (१२:२२)
After experiencing the torture of Yama and thus being rid of sins,
the jiva comes back to this world again in a body of the five
elements in proportion. (Various beings on earth possess bodies of
five elements in varying proportions and the jiva is born in an
appropriate form suited to his balance karma). (12:22)
एतादृष्ट्वास्यजीवस्यगतीःस्वेनैवचेतसा।
धर्मतोऽधर्मतश्चैवधर्मेदध्यात्-सदामनः॥ (१२:२३)
Perceiving in his mind these results of karmas of dharma and
adharma, the jiva should always submit his mind to dharma. (12:23)
इन्द्रियाणांप्रसङ्गेनधर्मस्य्-आसेवनेनच।
पापान्-संयान्तिसंसारान्-अविद्वांसोनराधमाः॥ (१२:५२)
By infatuation with sense objects and failure to observe dharma,
ignorant humans of the worst kind reach miserable birth cycles.
(12:52)
तेऽभ्यासात्-कर्मणांतेषांपापानां-अल्पबुद्धयः।
संप्राप्नुवन्तिदुःखानितासुतास्विहयोनिषु॥ (१२:७४)
By repeated performance of sinful acts, the persons of lesser
intellect experience pain in the respective births they attain.
(Depending on the intensity and frequency of sins committed, these
persons fall into different miserable births). (12:74)
तामिस्रादिषुचोग्रेषुनरकेषुविवर्तनम्।
असिपत्रवनादीनिबन्धनच्छेदनानिच॥ (१२:७५)
These sinners go to hells of intense suffering like Tamisra,
Asipatravana etc. and undergo tortures of bondage and piercing.
(12:75)
विविधाश्चैवसंपीडाःकाकोलूकैश्चभक्षणम्।
करम्भ-वालुकातापान्-कुम्भीपाकांश्चदारुणान्॥ (१२:७६)
In various hells of torture like Kumbhipaka, they experience
various kinds of misery including being eaten by animals like
crows, owls etc. and burnt on beds of heated sand. (12:76)
संभवांश्चवियोनीषुदुःखप्रायाशुनित्यशः।
शीतातपाभिघातांश्चविविधानिभयानिच॥ (१२:७७)
They are born always in various sub-human species of misery and
experience onslaught of heat and cold and fears. (12:77)
असकृद्-गर्भवासेषुवासंजन्मचदारुणम्।
बन्धनानिचकाष्ठानिपर-प्रेष्यत्वमेवच॥ (१२:७८)
They enter into different wombs again and again, go through the
terrible pain of birth and experience different bondages including
slavery of others. (12:78)
बन्धु-प्रिय-वियोगांश्चसंवासंचैवदुर्जनैः।
द्रव्यार्जनंचनाशंचमित्रामित्रस्यचार्जनम्॥ (१२:७९)
They experience separation from relatives and loving friends, life
with evil persons, earning of wealth, loss of wealth and also
getting friends as well as foes. (12:79)
जरांचैवाप्रतीकारांव्याधिभिश्चोपपीडनम्।
क्लेशांश्चविविधांस्-तांस्-तान्-मृत्युमेवचदुर्जयम्॥ (१२:८०)
They further experience old age, which cannot be countered, suffer
from diseases and pangs of different types (like hunger, thirst)
and finally face death, which cannot be conquered. (12:80)
यादृशेनतुभावेनयद्यत्-कर्मनिषेवते।
तादृशेनशरीरेणतत्तत्-फलं-उपाश्नुते॥ (१२:८१)
Whichever sentiment they adopt in different actions, they
experience fruits of the same kind with suitable body of that
type. (12:81)
19. Three Gunas (Attributes)
सत्वंरजस्-तमश्चैवत्रीन्-विद्याद्-आत्मनोगुणान्।
यैर्-व्याप्येमान्स्थितोभावान्-महान्-सर्वान्-अशेषतः॥ (१२:२४)
One should recognize the three attributes (gunas) in his mind -
Satva (peace), rajas (passion) and tamas (inertia). These gunas
pervade the entire creation without exception. (12:24)
योयदैषांगुणोदेहेसाकल्येन्-आतिरिच्यते।
सतदातद्-गुणप्रायंतंकरोतिशरीरिणम्॥ (१२:२५)
The guna, which is predominant in a particular body, propels the
jiva mostly according to that guna. (12:25)
सत्वंज्ञानंतमोऽज्ञानंराग-द्वेषौरजःस्मृतम्।
एतद्-व्याप्तिमद्-एतेषांसर्व-भूता-श्रितंवपुः॥ (१२:२६)
True knowledge is the characteristic of satva; ignorance of truth
is tamas; attachment and repulsion are rajas.This body of five
elements is ever pervaded by these gunas. (12:26)
तत्रयत्-प्रीति-संयुक्तंकिंचिद्-आत्मनिलक्षयेत्।
प्रशान्तं-इवशुद्धाभंसत्वंतद्-उपधारयेत्॥ (१२:२७)
In the Atma, whatever little kind, peaceful and pure brightness is
seen, know that as satvaguna. (12:27)
यत्तुदुःख-समायुक्तं-अप्रीतिकरं-आत्मनः।
तद्-रजोप्रतीपंविद्यात्-सततंहारिदेहिनाम्॥ (१२:२८)
Whatever is accompanied by misery, is disagreeable to the Atma,
but attractive to the senses should be recognized as rajoguna.
(12:28)
यत्तुस्यान्-मोह-संयुक्तं-अव्यक्तंविषयात्मकम्।
अप्रतर्क्यं-अविज्ञेयंतमस्-तद्-उपधारयेत्॥ (१२:२९)
Whatever is full of delusion, unclear and purely at the level of
sense objects, does not admit of logic and is ununderstandable,
know that as tamoguna. (12:29)
वेदाभ्यासस्-तपोज्ञानंशौचं-इन्द्रिय-निग्रहः।
धर्म-क्रिया-त्मचिन्ताचसात्विकंगुण-लक्षणम्।। (१२:३१)
Practice of Veda chanting, penance, true knowledge, purity
(external and internal), sense control, right actions (sanctioned
by Sastras) and contemplation of Self are the characteristics of
Satvaguna. (12:31)
आरम्भ-रुचिताऽधैर्यं-असत्-कार्य-परिग्रहः।
विषयोपसेवाचाजस्रंराजसंगुण-लक्षणम्।। (१२:३२)
Keenness in commencing new activities, lack of courage, doing evil
acts and continuous enjoyment of sense objects are the
characteristics of Rajoguna. (12:32)
लोभःस्वप्नोऽधृतिःक्रौर्यंनास्तिक्यंभिन्न-वृत्तिता।
याचिष्णुताप्रमादश्चतामसंगुण-लक्षणम्॥ (१२:३३)
Greed, sleepiness, lack of steadfastness, cruelty, atheism, taking
to livelihood different from the one prescribed, habit of begging
and inadvertence are the characteristics of Tamoguna. (12:33)
तमसोलक्षणंकामोरजसस्त्व्-अर्थउच्यते।
सत्वस्यलक्षणंधर्मःश्रैष्ठ्यं-एषांयथोत्तरम्॥ (१२:३८)
The basic characteristic of Tamas is desire; that of Rajas is
wealth; that of Satva is dharma. The latter is superior to the
former in this order. (12:38)
देवत्वंसात्विकायान्तिमनुष्यत्वंचराजसाः।
तिर्यक्त्वंतामसानित्यं-इत्येषात्रिविधागतिः॥ (१२:४०)
Those established in Satvaguna attain to the status of Deva;
Rajasic persons, humans; Tamasic persons, animal birth. This is
the threefold path of humans (after death).
Note: Manu sub-divides the three basic characteristics of Satva,
Rajas and Tamas into superior (uttama), medium (madhyama) and
inferior (adhama); he then describes the types of births these
nine categories attain on death.
20. Sins and Expiation
अकुर्वन्-विहितंकर्मनिन्दितंचसमाचरन्।
प्रसक्तश्चे-न्द्रियार्थेषुप्रायश्चित्तीयतेनरः॥ (११:४४)
One, who fails to perform prescribed actions and indulges in
prohibited actions and remains attached to sensual attractions,
must go through expiation. (11:44)
अकामत: कृतेपापेप्रायश्चित्तंविदुर्-बुधाः।
कामकार-कृतेऽप्य्-आहुर्-एकेश्रुति-निदर्शनात्॥ (११:४५)
If one commits sins unknowingly, wise persons recommend expiatory
measures. Some persons say that even when sins are committed
knowingly out of attachment to fruits, expiation is permitted in
Vedas. (11:45)
सुवर्ण-चौरःकौनख्यंसुरापःश्यावदन्तताम्।
ब्रह्महाक्षयरोगित्वंदौश्चर्म्यंगुरुतल्पगः॥ (११:४९)
One who steals gold is born with nails disfigured; drunkard gets
black teeth; a killer of brahmana suffers from tuberculosis; one
who has illicit relation with Guru’s wife acquires acute skin
diseases. (11:49)
Note: These afflictions may occur in this life itself or future
lives as per Manu.
पिशुनःपौतिनासिक्यंसूचकःपूति-वक्त्रताम्।
धान्य-चौरोऽङ्ग-हीनत्वं-आतिरेक्यंतुमिश्रकः॥ (११:५०)
One who finds fault with others produces foul smell from his nose;
backbiter, foul smell from mouth; thief of foodgrains becomes
handicapped; adulterator has more limbs than normal. (11:50)
अन्न-हर्ता-मयावित्वंमौक्यंवाग्-अपहारकः।
वस्त्र्-आपहारकःश्वैत्र्यंपङ्गुतां-अश्व-हारकः॥ (११:५१)
One who steals food suffers from dyspepsia; one, who learns
stealthily without being taught directly by Guru, becomes dumb;
stealer of clothes suffers from leucoderma; stealer of horse
becomes lame. (11:51)
एवंकर्म-विशेषेणजायन्तेसद्-विगर्हिताः।
जड-मूका-न्ध-बहिराविकृता-कृतयस्-तथा॥ (११:५२)
Thus the sinners, condemned by the virtuous, are born in their
next life as mentally retarded, dumb, blind, deaf and deformed.
(11:52)
येबक-व्रतिनोविप्रायेचमार्जार-लिङ्गिनः।
तेपतन्त्-यन्धतामिस्रेतेनपापेनकर्मणा॥ (४:१९७)
Those wise men, who are Baka-vratis (have characteristics of duck-
selfish, injurious and wearing cloak of humility) and
Marjara-lingis (who, like cats, put on cloak of followers of
dharma, but injurious and intolerant of praise of others), fall
into the hell of Andhatamisra owing to their pernicious deeds.
(4:197)
यान-शय्या-सनान्-यस्यकूपोद्यान-गृहाणिच।
अदत्तान्य्-उपभुञ्जानएनसःस्यात्-तुरीयभाक्॥ (४:२०२)
One, who enjoys a vehicle, bed, seat, well, garden and house
without being permitted by the owner, shares one-fourth of the
sins of the owner. (4:202)
चरित-व्यमतोनित्यंप्रायश्चित्तंविशुद्धये।
निन्द्यैर्हिलक्षणैर्-युक्ताजायन्तेऽनिष्कृतैनसः॥ (११:५३)
Hence it is essential to take expiatory steps constantly for
self-purification; those, who do not do it, are born with
condemnable characteristics. (11:53)
ब्रह्महत्यासुरापानंस्तेयंगुर्वङ्गनागमः।
महान्तिपातकान्य्-आहुःसंसर्गश्चापितैस्सह॥ (११:५४)
Five sins are said to be great: killing of a brahmana, consumption
of liquor, stealing, illicit relation with Guru’s wife and,
lastly, association with those who commit any of these four great
sins. (11:54)
अनृतंचसमुत्कर्षेराजगामिचपैशुनम्।
गुरोश्चालीक-निर्बन्धःसमानिब्रह्महत्यया॥ (११:५५)
Uttering falsehood for self-promotion, backbiting against somebody
to the king and telling lies about Guru are equally sinful as
killing of brahmana. (11:55)
ब्रह्मोज्झतावेद-निन्दाकौट-साक्ष्यंसुहृद्-वधः।
गर्हितान्-आद्ययोर्-जग्धिःसुरापान-समानिषट्॥ (११:५६)
Forgetting Veda studied in the past, criticizing Veda (in support
of anti-Vedic principles or religions), falsity in statement as
witness, killing of a friend and eating prohibited materials and
eating against vows undertaken are the six sins equal to
consumption of liquor. (11:56)
निक्षेपस्य्-आपहरणंनराश्वरजतस्यच।
भूमि-वज्र-मणीनांचरुक्म-स्तेय-समंस्मृतम्॥ (११:५७)
Misappropriating material deposited in trust, kidnapping man,
stealing horse, silver, land, diamond and gems - these are equal
(in sin) to stealing of gold. (11:57)
Note: Manu goes on to list sins equal to illicit relation with
Guru’s wife and then sins of second grade called ‘Upapatakas’.
गुरुतल्प्-यभिभाष्यैनस्-तप्तेस्वप्यादयोमये।
सूर्मींज्वलन्तींस्वाश्लिष्येन्-मृत्युनासविशुद्ध्यति॥ (११:१०३)
A person, who has had illicit relation with his Guru’s wife,
should announce his sin publicly and lie down on a bed of red-hot
iron; or, he should embrace a red-hot iron statue of woman till he
dies; he is thus purified. (11:103)
Note: Manu lists such penance of self-mortification for other
major sins also.
योयेनपतितेनैषांसंसर्गंयातिमानवः।
सतस्यैवव्रतंकुर्यात्-तत्-संसर्ग-विशुद्धये॥ (११:१८१)
Whoever keeps company of a sinner, he should go through the same
expiatory measures as prescribed for the sinner for his own
purification. (11:181)
यथायथानरोऽधर्मंस्वयंकृत्वानुभाषते।
तथातथात्वचेवा-हिस्-तेना-धर्मेणमुच्यते॥ (११:२२८)
As and when a person makes public his sin, he is freed from that
adharma, like snake from its slough. (11:228)
यथायथामनस्-तस्यदुष्कृतंकर्मगर्हति।
तथातथाशरीरंतत्तेना-धर्मेणमुच्यते॥ (११:२२९)
As and when a person’s mind gets critical of his sinful action,
his body (and jiva) gets freed from that adharma. (11:229)
कृत्वापापंहिसंतप्यतस्मात्-पापात्-प्रमुच्यते।
नैवंकुर्यांपुनरितिनिवृत्यापूयतेतुसः॥ (११:२३०)
After committing a sin, if a person repents and vows not to repeat
that sin, he is purified. (11:230)
एवंसंचिन्त्यमनसोप्रेत्यकर्म-फल्-ओदयम्।
मनो-वाङ्-मूर्तिभिर्-नित्यंशुभंकर्मसमाचरेत्॥ (११:२३१)
Considering thus the effects in the next world of actions
performed now, one should always perform good deeds with his mind,
speech and body. (11:231)
21. Ruler’s Qualities
सोमा-ग्न्य-र्का-निले-न्द्राणांवित्ताप्पत्योर्-यमस्यच।
अष्टानांलोकपालानांवपुर्-धारयतेनृपः॥ (५:९६)
A king’s form derives from Chandra, Agni, Surya, Vayu, Indra,
Kubera, Varuna and Yama and the eight Lokapalas. (5:96)
एकमेवदहत्य्-अग्निर्-नरंदुरुपसर्पिणम्।
कुलंदहतिराजाग्निःसपशु-द्रव्य-संचयम्॥ (७:९)
Fire burns only one person, who falls in it. However the fire (of
wrath) of the king burns the entire family of the victim, together
with his accumulated wealth of cattle and valuables. (7:9)
यस्यप्रसादेपद्माश्रीर्-विजयश्चपराक्रमे।
मृत्युश्चवसतिक्रोधेसर्व-तेजोमयोहिसः॥ (७:११)
Lakshmi (splendour) abides in the king’s grace; victory, in his
valour; death, in his wrath; He is indeed the embodiment of all
brilliance. (7:11)
त्रैविद्येभ्यस्-त्रयींविद्यांदण्डनीतिंचशाश्वतीम्।
आन्वीक्षिकींचात्मविद्यांवार्तारम्भांश्चलोकतः॥ (७:४३)
He should learn the three Vedas, the eternal rule of law, the
science of logic and spiritual knowledge from knowers of Vedas and
mundane pursuits from experts in those fields. (7:43)
इन्द्रियाणांजयेयोगंसमातिष्ठेद्-दिवा-निशम्।
जितेन्द्रियोहिशक्नोतिवशेस्थापयितुंप्रजाः॥ (७:४४)
He should put in efforts day and night in control of sense-organs.
The king, who has his senses under control, is alone capable of
controlling his subjects. (7:44)
दशकाम-समुत्थानितथाष्टौक्रोधजानिच।
व्यसनानिदुरन्तानिप्रयत्नेनविवर्जयेत्॥ (७:४५)
The following weaknesses,ten born of desire and eight born of
anger, which are difficult to end, once allowed to sprout, should
be discarded with effort. (7:45)
कामजेषुप्रसक्तोहिव्यसनेषुमहीपतिः।
वियुज्यतेऽर्थ-धर्माभ्यांक्रोधजेष्व्-आत्मनैवतु॥ (७:४६)
The king, infatuated with desires, is separated from Artha and
Dharma; when overcome by anger, he loses his very Self. (7:46)
मृगयाऽक्षोदिवा-स्वप्नःपरिवादःस्त्रियोमदः।
तौर्यत्रिकंवृथाट्याचकामजोदशकोगणः॥ (७:४७)
The ten evils born of desire are: hunting, gambling, sleeping in
day-time, unduly reviling others, women, wine, triple symphony of
vocal music, instrumental music and dance, purposeless wandering.
(7:47)
पैशुन्यंसाहसंद्रोहईर्ष्या-सूयार्थ-दूषणम्।
वाग्दण्डजंचपारुष्यंक्रोधजोऽपिगणोऽष्टकः॥ (७:४८)
The eight evils born of anger are: talking of imaginary follies of
others, troubling the virtuous, malice, jealousy, finding fault
with others, wrongful use of wealth, harshness of speech,
severity of punishment. (7:48)
द्वयोरप्य्-एतयोर्-मूलंयंसर्वेकवयोविदुः।
तंयत्नेनजयेल्-लोभंतज्जावेताव्-उभौगणौ॥ (७:४९)
The wise have said that these two groups of evils (born of desire
and anger) are rooted in greed; hence greed should be conquered
with effort. (7:49)
पानं-अक्षाःस्त्रियश्चैवमृगयाचयथा-क्रमम्।
एतत्-कष्टतमंविद्याच्-चतुष्कंकामदेगणे॥ (७:५०)
In the group of ten evils born of desire, the four causing maximum
misery are: wine, gambling, women and hunting. (7:50)
दण्डस्यपातनंचैववाक्-पारुष्या-र्थ-दूषणे।
क्रोधजेऽपिगणेविद्यात्-कष्टं-एतत्-त्रिकंसदा॥ (७:५१)
In the group of eight evils born of anger, the three causing
maximum misery are: severe punishment, harsh speech and wrongful
use of wealth. (7:51)
सप्तकस्यास्यवर्गस्यसर्वत्रैवा-नुषङ्गिणः।
पूर्वंपूर्वंगुरुतरंविद्याद्-व्यसनं-आत्मवान्॥ (७:५२)
In the aforesaid group of seven prime evils (four born of desire
and three born of anger), which are commonly found among kings,
the former is to be understood by a wise king as more harmful than
the latter in the order stated. (7:52)
22. Ruler and his Duties
स्वाम्य्-अमात्यौपुरंराष्ट्रंकोश-दण्डौसुहृत्-तथा।
सप्तप्रकृतयोह्येताःसप्ताङ्गंराज्यं-उच्यते॥ (९:२९४)
The king, ministers, city, kingdom, treasury, army and
well-wishers - these are the seven limbs of state. (9:294)
सप्ताङगस्येहराज्यस्यविष्टब्धस्यत्रिदण्डवत्।
अन्योन्य-गुण-वैशेष्यान्-नकिञ्चिद्-अतिरिच्यते॥ (९:२९६)
All these seven limbs of state are mutually supportive of one
another, like the three sticks (Tridanda) of a Sanyasi and none is
redundant. (9:296)
कलिःप्रसुप्तोभवतिसजाग्रद्-द्वापरंयुगम्।
कर्मण्-यभ्युद्यतस्-त्रेताविचरंस्तुकृतंयुगम्॥ (९:३०२)
There is Kaliyuga when the king sleeps (is inactive) in ignorance
or sloth; Dvaparayuga when he is awake (but does not follow
dharma); Tretayuga when he is active in performing actions;
Kritayuga when he moves about fully performing his actions as per
dharma. (9:302)
इन्द्रस्य्-आर्कस्यवायोश्चयमस्यवरुणस्यच।
चन्द्रस्य्-आग्नेःपृथिव्याश्चतेजोवृत्तंनृपश्चरेत्॥ (९:३०३)
The king should act with the splendour of Indra, Surya, Vayu,
Yama, Varuna, Chandra, Agni and Prithvi. (9:303)
वार्षिकांश्-चतुरोमासान्-यथेन्द्रोऽभिप्रवर्षति।
तथाभिवर्षेत्स्वंराष्ट्रंकामैर्-इन्द्र-व्रतंचरन्॥ (९:३०४)
Just as Indra pours rains abundantly in the four rainy months, the
king should flood his nation with fulfillment of desires (of
subjects), thus following the policy of Indra. (9:304)
अष्टौमासान्-यथा-दित्यस्-तोयंहरतिरश्मिभिः।
तथाहरेत्-करंराष्ट्रान्-नित्यं-अर्क-व्रतंहितत्॥ (९:३०५)
Just as Surya draws water from earth by his rays in the remaining
four months, the king should collect taxes from his subjects
continuously (not harshly), thus following the policy of Surya.
(9:305)
प्रविश्यसर्व-भूतानियथाचरतिमारुतः।
तथाचारैःप्रवेष्टव्यंव्रतं-एतद्धिमारुतम्॥ (९:३०६)
Just as Vayu enters all beings and moves about (as Prana), the
king should make his entry everywhere through his spies, thus
following the policy of Vayu. (9:306)
यथायमःप्रिय-द्वेष्यौप्राप्तेकालेनियच्छति।
तथाराज्ञानियन्तव्याःप्रजास्-तद्धियम-व्रतम्॥ (९:३०७)
Just as Yama restrains beings at the appointed time irrespective
of friend or foe, the king should restrain his subjects (without
fear or favour), thus following the policy of Yama. (9:307)
वरुणेनयथापाशैर्-बद्धएवाभिदृश्यते।
तथापापान्-निगृह्णीयाद्-व्रतं-एतद्धिवारुणम्॥ (९:३०८)
Just as every sinner appears bound by the ropes of Varuna, the
king should arrest and punish the sinners, following the policy of
Varuna. (9:308)
परिपूर्णंयथाचन्द्रंदृष्ट्वाहृष्यन्तिमानवाः।
तथाप्रकृतयोयस्मिन्-सचान्द्र-व्रतिकोनृपः॥ (९:३०९)
Just as people become happy on seeing the full Moon, they should
feel the same happiness on seeing the king; the king then has
followed the policy of Moon. (9:309)
प्रताप-युक्तस्-तेजस्वीनित्यंस्यात्-पाप-कर्मसु।
दुष्ट-सामन्त-हिंस्रश्चतदाग्नेयंव्रतंस्मृतम्॥ (९:३१०)
The king should always subdue the sinners and evil-minded
ministers and trouble-mongers with the power and brilliance of
Agni, thus following the policy of Agni. (9:310)
यथासर्वाणिभूतानिधराधारयतेसमम्।
तथासर्वाणिभूतानिबिभ्रतःपार्थिवंव्रतम्॥ (९:३११)
Just as Prithvi (Earth) supports all beings (animate and
inanimate) equally, the king should support all the beings in his
kingdom with equanimity, thus following the policy of Prithvi.
(9:311)
चारेण्-ओत्साह-योगेनक्रिययैवचकर्मणाम्।
स्वशक्तिंपरशक्तिंचनित्यंविद्यान्-महीपतिः॥ (९:२९८)
The king should always assess his own power and that of others
(particularly enemies) by energetic use of his spies and
collecting information through other actions (like watching trade
route etc.). (9:298)
तंदेश-कालौशक्तिंचविद्यांचावेक्ष्यतत्वतः।
यथार्हतःसंप्रणयेन्-नरेष्व्-अन्यायवर्तिषु॥ (७:१६)
The king should direct his scepter (award punishment) (the scepter
is the form of dharma), to persons who have committed crimes,
considering place, time, power, education and scriptural
injunctions thoroughly. (7:16)
समीक्ष्यसधृतःसंयक्-सर्वारञ्जयतिप्रजाः।
असमीक्ष्यप्रणीतस्तुविनाशयतिसर्वतः॥ (७:१९)
That punishment, when awarded after scrupulous consideration,
delights all subjects. If awarded without due examination, it
causes all-round destruction. (7:19)
यदिनप्रणयेद्-राजादण्डंदण्ड्येष्व्-अतन्द्रितः।
शूलेमत्स्यानिवापक्ष्यन्-दुर्बलान्-बलवत्तराः॥ (७:२०)
If the king does not decree due punishment to those who deserve it
with due vigilance, the stronger people will wreak havoc on the
weaker ones, like fish caught in the hook. (7:20)
सर्वांदण्डजितोलोकोदुर्लभोहिशुचिर्-नरः।
दण्डस्यहिभयात्-सर्वंजगद्-भोगायकल्पते॥ (७:२२)
This entire world is controlled by punishment alone. Man, who is
pure by nature, is rare indeed. It is only due to fear of
punishment that the world (food, wealth etc.) is available for
enjoyment. (7:22)
तंराजाप्रणमन्-संयक्त्रिवर्गेणा-भिवर्धते।
कामात्माविषमःक्षुद्रोदण्डेनैवनिहन्यते॥ (७:२७)
The king, who utilizes the scepter (punishment) properly,
flourishes in all three Purusharthas (Dharma, Artha and Kama). On
the other hand if the king is lustful, biased and mean-minded, he
is destroyed by that very scepter. (7:27)
दूतंचैवप्रकुर्वीतसर्व-शास्त्र-विशारदम्।
इङ्गिताकार-चेष्टज्ञंशुचिंदक्षंकुलोद्गतम्।। (७:६३)
The king should appoint emissary, who is master of all scriptures
and sciences, who knows the art of unraveling the import of
gestures, appearances and actions and who is pure, efficient and
of cultured family. (7:63)
अमात्येदण्डआयत्तोदण्डेवैनयिकीक्रिया।
नृपतौकोश-राष्ट्रेचदूतेसन्धि-विपर्ययौ॥ (७:६५)
He should entrust the army with the military commander and ensure
humility in use of the army. He should keep the treasury and
national matters under his own control and entrust diplomacy of
agreement and estrangement with emissary. (7:65)
जाङ्गलेसस्य-सम्पन्नं-आर्यप्रायं-अनाविलम्।
रम्यमानत-सामन्तंस्वाजीव्यंदेशं-आवसेत्॥ (७:६९)
The king should make his subjects reside in a place which is
agriculturally rich, inhabited mostly by respectable persons, free
from diseases, attractive, where the neighbours are humble and
where means of livelihood are available. (7:69)
साम्वत्सरिकं-आप्तैश्चराष्ट्राद्-आहारयेद्-बलिम्।
स्याच्चाम्नायपरोलोकेवर्तेतपितृवन्-नृषु॥ (७:८०)
The king through his officials should collect annual tax from his
subjects following the injunctions of sastras; his behavior with
subjects should be like a father. (7:80)
यदितेतुनतिष्ठेयुर्-उपायैःप्रथमैस्-त्रिभिः।
दण्डेनैवप्रसह्यैतांश्-छनकैर्-वशं-आनयेत्॥ (७:१०८)
If his enemies are not brought under control by the first three
means (Sama, conciliation, Bheda, split and Dana, gift), then
force should be applied; the enemies should be overpowered by
light and severe punishment in that order. (7:108)
राज्ञोहिरक्षाधिकृतापरस्व्-आदायिनःशठाः।
भृत्याभवन्तिप्रायेणतेभ्योरक्षेद्-इमाःप्रजा: ॥ (७:१२३)
The police forces of the king are generally engaged in thieving
others’ properties and in deceit. The king should protect the
subjects from them. (7:123)
येकार्यिकेभ्योऽर्थमेवगृह्णीयुःपाप-चेतसः।
तेषांसर्वस्वं-आदायराजाकुर्यात्-प्रवासनम्॥ (७:१२४)
The king should confiscate the entire holdings of those officials,
who take away the wealth of their own subordinates by wrong means
and exile them out of his country. (7:124)
नोच्छिन्द्याद्-आत्मनोमूलंपरेषांचाति-तृष्णया।
उच्छिन्दन्ह्य्-आत्मनोमूलं-आत्मानंतांश्चपीडयेत्॥ (७:१३९)
The king should not refrain from levying due tax on his subjects
owing to a false sense of kindness, as that would cut his own
roots (depletion of treasury, weakening of army etc.). Nor should
he levy excessive tax due to greed, as that would cause misery to
his own subjects. (7:139)
परमंयत्नं-आतिष्ठेत्-स्तेनानांनिग्रहेनृपः।
स्तेनानांनिग्रहाद्-अस्ययशोराष्ट्रंचवर्धते॥ (८:३०२)
The king should put in his best efforts in controlling and
chastising thieves; control of thieves helps increase of the
king’s fame as well as the development of the nation. (8:302)
अभयस्यहियोदातासपूज्यःसततंनृपः।
सत्रंहिवर्धतेतस्यसदैव्-आभय-दक्षिणम्॥ (८:३०३)
That king, who confers fearlessness on his subjects, is always fit
to be adored. His official life is like a continued yagna, wherein
he always distributes ‘dakshina’ of freedom from fear to all.
(8:303)
सर्वतोधर्म-षड्-भागोराज्ञोभवतिरक्षतः।
अधर्मादपिषड्-भागोभवत्यस्यह्यरक्षतः॥ (८:३०४)
The king, who protects his subjects in every way, receives
one-sixth of the ‘dharma’ (merit) earned by them. Similarly he
gets one-sixth of ‘Adharma’ (sin) earned by his subjects, if he
fails to protect them. (8:304)
यद्-अधीतेयद्-यजतेयद्-ददातियद्-अर्चति।
तस्यषड्-भाग-भाग्-राजासम्यग्-भवतिरक्षणात्॥ (८:३०५)
By protecting his subjects well, the king receives the merit of
all their good actions like study (of scriptures), yagna
performed, charity offered and worship done.
यस्यस्तेनःपुरेनास्तिनान्यस्त्रीगोनदुष्टवाक्।
नसाहसिक-दण्डघ्नौसराजाशक्र-लोक-भाक्॥ (८:३८६)
The king, in whose kingdom there is no thief, no licentious man
cohabiting others’ wives, no person of harsh speech, no person who
commits heinous crime or attacks others with weapons, goes to the
world of Indra. (8:386)
मध्यंदिनेऽर्धरात्रेवाविश्रान्तोविगतक्लमः।
चिन्तयेद्-धर्म-कामा-र्थान्-सार्धंतैरेकएववा॥ (७:१५१)
He should ponder over Dharma, Artha and Kama during midday or
midnight, when he is relaxed in mind and body, either in the
company of his ministers, or alone. (7:151)
संधिंचविग्रहंचैवयानं-आसनं-एवच।
द्वैधीभावंसंश्रयंचषड्-गुणांश्-चिन्तयेत्-सदा॥ (७:१६०)
The king should always ponder over the six aspects of dealing with
enemies: friendly treaty, maintenance of hostility, assault,
indifference, division of army (for attack in steps), taking help
of a mightier party. (7:160)
अनित्योविजयोयस्माद्-दृश्यतेयुध्यमानयोः।
पराजयश्चसंग्रामेतस्माद्-युद्धंविवर्जयेत्॥ (७:१९९)
As victory and defeat are both seen to be uncertain in a war, the
king should avoid war as far as possible. (7:199)
एवंप्रयत्नंकुर्वीतयान-शय्या-सना-शने।
स्नानेप्रसाधनेचैवसर्वा-लंकारकेषुच॥ (७:२२०)
The king should be watchful with respect to his vehicle, bed,
seat, food, bath, cosmetics and decorations. (7:220)
23. Justice by King
धर्मोविद्धस्त्व्-अधर्मेणसभांयत्रोपतिष्ठते।
शल्यंचास्यनकृन्तन्तिविद्धास्-तत्रसभासदः॥ (८:१२)
In the court of justice, where Dharma is overpowered by Adharma
and the judicial members do not cut off Adharma with sword, those
very members will be attacked b Adharma. (8:12)
सभांवानप्रवेष्टव्यंवक्तव्यंवासमञ्जसम्।
अब्रुवन्-विब्रुवन्वापिनरोभवतिकिल्बिषी॥ (८:१३)
One should not enter the court aimlessly; if he enters, he should
speak the truth. If he keeps mum or speaks untruth, he incurs sin.
(8:13)
यत्रधर्मोह्यधर्मेणसत्यंयत्र्-आनृतेनच।
हन्यतेप्रेक्षमाणानांहतास्-तत्रसभासदः॥ (८:१४)
If Dharma is overpowered by Adharma and truth by untruth before
the eyes of the judicial members, those members perish.
पादोऽधर्मस्यकर्तारंपादःसाक्षिणं-ऋच्छति।
पादःसभासदःसर्वान्-पादोराजानं-ऋच्छति॥ (८:१८)
When any injustice occurs, one-fourth of the sin goes to the
perpetrator of Adharma; one-fourth to the witness in the box;
one-fourth to all the judicial members and one-fourth to the king.
(8:18)
राजाभवत्यनेनास्तुमुच्यन्तेचसभासदः।
एनोगच्छतिकर्तारंनिन्दार्होयत्रनिन्दते॥ (८:१९)
In the court where censurable action is censured, the king as well
as the judicial members become free from sin. The sin attaches
only to the one who commits the censurable act. (8:19)
बाह्यैर्-विभावयेल्-लिङ्गैर्-भावं-अन्तर्गतंनृणाम्।
स्वर-वर्णेङ्गित्-आकारैश्-चक्षुषाचेष्टितेनच॥ (८:२५)
The inner truth in the accused, the defendant and the witnesses
should be ascertained by examining their exterior signs like
changes in sound and colour (like turning black), gestures,
changes in body (like sweating), eye movements and other acts.
बाल-दायादिकंरिक्थंतावद्-राजा-नुपालयेत्।
यावत्सस्यात्-समावृत्तोयावच्चातीत-शैशवः॥ (८:२७)
The king should protect the property of a child till he comes back
from Gurukula (after completing his studies) or he crosses the
childhood stage (age of 16), whichever is later. (8:27)
ममेदं-इतियोब्रूयात्-सोऽनुयोज्योयथाविधि।
संवाद्यरूप-संख्यादीन्-स्वामीतद्-द्रव्यं-अर्हति॥ (८:३१)
If anyone claims a lost property etc., he should be examined
properly and questioned on the shape, number etc. relating to the
lost property; if the response is satisfactory, the king should
restore the property back to the claimant. (8:31)
अवेदयानोनष्टस्यदेशंकालंचतत्वतः।
वर्णंरूपंप्रमाणंचतत्समंदण्डं-अर्हति॥ (८:३२)
In case the claimant is unable to specify truly the place, time,
colour, shape, dimensions etc. of the lost property, he should be
treated as a criminal and levied a fine equal to the value of the
lost property he claims. (8:32)
प्रणष्टाधिगतंद्रव्यंतिष्ठेद्-युक्तैर्-अधिष्ठितम्।
यांस्तत्रचौरान्-गृह्णीयात्-तान्राजेभेनघातयेत्॥ (८:३४)
If some lost property is recovered by the king’s officers, the
king should keep it in safe custody. The king should get the
thieves, from whom it was recovered, trampled by elephants to
death. (8:34)
नोत्पादयेत्-स्वयंकार्यंराजानाप्यस्यपूरुषः।
नचप्रापितं-अन्येनग्रसेद्-अर्थंकथंचन॥ (८:४३)
The king or his representative should not fictitiously create a
case for getting money; nor should he dismiss a case presented by
somebody for getting money by wrongful means. (8:43)
यथानयत्य्-असृक्-पातैर्-मृगस्यमृगयुःपदम्।
नयेत्-तथा-नुमानेनधर्मस्यनृपतिःपदम्।। (८:४४)
Just as a hunter traces the location of a deer by seeing the trail
of blood, the king should find the bottom of dharma through
inference. (8:44)
सत्यं-अर्थंचसंपश्येद्-आत्मानं-अथसाक्षिणः।
देशंरूपंचकालंचव्यवहारविधौस्थितः॥ (८:४५)
The king should weigh all aspects including truth, wealth, own
self (fear of attaining naraka by wrong judgement), witnesses,
place, shape, time and magnitude of crime. (8:45)
अर्थेऽपव्ययमानंतुकरणेनविभावितम्।
दापयेद्-धनिकस्य्-आर्थंदण्डलेशंचशक्तितः॥ (८:५१)
If the borrower denies and yet his borrowing has been proved, the
king should order the borrower to pay and also punish him for
deceit. (8:51)
अदेश्यंयश्चदिशतिनिर्दिश्या-पह्नुतेचयः।
यश्चा-धरोत्त्रान्-अर्थान्-विगीतान्-नावबुध्यते॥ (८:५३)
If a plaintiff mentions a place where the transaction took place
and finally it is proved that the borrower could not have been
present there; he issues inconsistent statements.. (8:53)
अपदिश्या-पदेश्यंचपुनर्-यस्त्व्-अपधावति।
सम्यक्-प्रणिहितंचार्थंपृष्टःसन्-नाभिनन्दति।। (८:५४)
If the plaintiff contradicts his own previous statement; he fails
to substantiate his point during cross-examination.. (8:54)
असंभाष्येसाक्षिभिश्चदेशेसंभाषतेमिथः।
निरुच्यमानंप्रश्नंचनेच्छेद्-यश्चापिनिष्पतेत्॥ (८:५५)
If the plaintiff converses with the witnesses in an unexpected
secluded corner; scoffs at being asked questions; flees from his
place.. (8:55)
ब्रूही-त्युक्तश्चनब्रूयादुक्तंचनविभावयेत्।
नचपूर्वापरंविद्यात्-तस्माद्-अर्थात्-सहीयते॥ (८:५६)
If he does not speak when questioned; does not explain what he has
already stated; does not know the causes and effects and hence
varies from his position.. (8:56)
साक्षिणःसन्तिमे-त्युक्त्वादिशे-त्युक्त्वादिशेन्नयः।
धर्मस्थःकारणैर्-एतैर्-हीनंतमपिनिर्दिशेत्॥ (८:५७)
If he claims that there are witnesses, but, when asked to produce
them, fails; the judge established in dharma should dismiss his
claim in all the above cases. (8:57)
अभियोक्तानचेद्-ब्रूयाद्-बध्योदण्ड्यश्चधर्मतः।
नचेत्-त्रिपक्षात्-प्रब्रूयाद्-धर्मंप्रतिपराजित : ॥ (८:५८)
If the plaintiff does not substantiate his claim, he should be
imprisoned or fined (depending on the gravity of the crime). If
the defendant does not submit his supporting statements of defence
within three fortnights, he should be treated as having failed in
dharma. (8:58)
योयावन्-निह्नुवीयार्थंमिथ्यायावतिवावदेत्।
तौनृपेणह्यधर्मज्ञौदाप्यौतद्-द्विगुणंदमम्॥ (८:५९)
If the borrower pleads that he has borrowed less than what the
lender claims, or if the lender claims more than what the borrower
borrowed, these two parties, who knowingly indulged in Adharma,
should be fined double the difference. (8:59)
नार्थ-संबन्धिनोनाप्तानसहायानवैरिणः।
नदृष्टदोषाःकर्तव्यानव्याध्यार्तानदूषिताः॥ (८:६४)
Witnesses related monetarily to the plaintiff, his friends, his
assistants, foes, diseased or convicted persons should not be
allowed to testify as witness. (8:64)
नार्तोनमत्तोनोन्मत्तोनक्षुत्-तृषो-पपीडितः।
नश्रमार्तोनकामार्तोनक्रुद्धोनापितस्करः॥ (८:६७)
A miserable, intoxicated, insane, suffering from hunger or thirst,
extremely tired, lustful, angry person or thief should not be
allowed to testify as witness. (8:67)
सत्यंसाक्ष्येब्रुवन्-साक्षीलोकान्-आप्नोतिपुष्कलान्।
इहचानुत्तमांकीर्तिंवागेषाब्रह्मपूजिता॥ (८:८१)
A witness who testifies truth attains superior realms (like
Brahmaloka) and unsurpassed fame in this world also, as truthful
speech is adored even by Brahma. (8:84)
साक्ष्येऽनृतंवदन्-पाशैर्-बध्यतेवारुणैर्-भृशम्।
विवशःशतमाजातीस्-तस्मात्-साक्ष्यंवदेद्-ऋतम्॥ (८:८२)
A witness who testifies falsely is tied severely with ropes of
Varuna (snakes) and, suffering from dropsy, is thrown into hells
for one hundred births. Hence one should always speak truth while
testifying as witness. (8:82)
यस्मिन्-यस्मिन्-विवादेतुकौटसाक्ष्यंकृतंभवेत्।
तत्तत्-कार्यंनिवर्तेतकृतंचाप्यकृतंभवेत्॥ (८:११७)
In disputes where it is established that witnesses have spoken
untruth, those cases should be reopened as if they were fresh
cases, completely annulling all previous proceedings. (8:117)
लोभान्-मोहाद्-भयान्-मैत्रात्-कामात्-क्रोधात्-तथैवच।
अज्ञानाद्-बालभावाच्चसाक्ष्यंवितथं-उच्यते॥ (८:११८)
The statement of a witness motivated by greed, improper
understanding, fear, friendship, lust, anger, ignorance and
childishness is taken to be false. (8:118)
अदण्ड्यान्-दण्डयन्-राजादण्ड्यान्श्चैवाप्य्-अदण्डयन्।
अयशोमहद्-आप्नोतिनरकंचैवगच्छति॥ (८:१२८)
If the king punishes innocent persons and fails to punish the
guilty, he is subject to great infamy in this world and finally
attains to hell. (8:128)
योयस्यप्रतिभूस्-तिष्ठेद्-दर्शनायेहमानवः।
अदर्शयन्-सतंतस्यप्रयच्छेत्-स्वधनाद्-ऋणम्॥ (८:१५८)
If a guarantor fails to produce the borrower before the court, he
should pay the debt out of his own funds. (8:158)
मत्तोन्मत्तार्ताध्यधीनैर्-बालेनस्थविरेणवा।
असंबद्ध-कृतश्चैवव्यवहारोनसिद्ध्यति॥ (८:१६३)
If a person, who is intoxicated, mad or grief-stricken, a servant,
child or a very aged person enters into a transaction without the
consent of his family members, the claim in such a case is not
maintainable. (8:163)
ग्रहीतायदिनष्टःस्यात्-कुटुम्बार्थेकृतोव्ययः।
दातव्यंबान्धवैस्-तत्-स्यात्-प्रविभक्तैरपिस्वतः॥ (८:१६६)
If a person borrows money in order to maintain his undivided
family and dies before he repays, the survivors, even though
partitioned and living separately, should clear the debt. (8:166)
नान्यद्-अन्येनसंसृष्ट-रूपंविक्रयं-अर्हति।
नचासारंनचन्यूनंनदूरेणतिरोहितम्॥ (८:२०३)
The following commodities should not be allowed for sale: material
mixed with a different (specially less valuable) one; material
without essence; less in weight or quantity; that which cannot be
seen properly due to distance or darkness or other obstacles.
(8:203)
वनस्पतीनांसर्वेषां-उपभोगंयथायथा।
तथातथादमःकार्योहिंसायां-इतिधारणा॥ (८:२८५)
It is established that depending on the type of usefulness of the
tree one cuts, the punishment should be meted out. (The fruit tree
ranks highest, the flower tree next, followed by creepers, plants
etc. and the last rank being of grass etc.)
मनुष्याणांपशूनांचदुःखायप्रहृतेसति।
यथायथामहद्-दुःखंदण्डंकुर्यात्-तथातथा॥ (८:२८६)
When one harms humans and animals physically, the punishment
should vary with the intensity of misery caused to the victim.
(8:286)
येनयेनयथाङ्गेनस्तेनोनृषुविचेष्टते।
तत्तदेवहरेत्-तस्यप्रत्यादेशायपार्थिवः॥ (८:३३४)
Whatever limbs a thief uses in stealing something and in whatever
ways he does it, the king should get those limbs cut off from his
body in the same manner. (8:334)
नाततायि-वधेदोषोहन्तुर्-भवतिकश्चन।
प्रकाशंवाऽप्रकाशंवामन्युस्-तंमन्युं-ऋच्छति॥ (८:३५१)
There is no sin attached to the killer of one who commits heinous
crime, whether he kills the criminal in the open or in secret; the
anger of the criminal provokes the anger of the defender. (8:351)
पर-दारा-भिमर्शेषुप्रवृत्तान्-नॄन्-महीपतिः।
उद्वेजन-करैर्-दण्डैश्-चिह्नयित्वाप्रवासवेत्॥ (८:३५२)
In the case of those who cohabit other people’s wives, the king
should award punishment of severe torture, making repulsive marks
on their body and exile them.
भर्तारंलङ्घयेद्-यातुस्त्रीज्ञाति-गुण-दर्पिता।
तांश्वभिःखादयेद्-राजासंस्थानेबहुसंस्थिते॥ (८:३७१)
In the case of woman, who disobeys her husband (and seeks other
men’s company) out of pride in her relatives or her own qualities
(like beauty etc.), the king should let dogs eat her in a public
place in the presence of many. (9:371)
पुमांसंदाहयेत्-पापंशयनेतप्तआयसे।
अभ्यादध्युश्चकाष्ठानितत्रदह्येतपापकृत्॥ (८:३७२)
A man, who is licentious, should be burnt on a bed of hot iron by
heaping wood on top of him and setting fire. (8:372)
नमातानपितानस्त्रीनपुत्रस्-त्यागं-अर्हति।
त्यजन्न-पतितान्-एतान्-राज्ञादण्ड्यःशतानिषट्॥ (८:३८९)
Nobody should abandon his mother, father, wife or son. One, who
abandons any of them without any fault, should be fined six
hundred ‘Panas’ (coins) by the king. (8:389)
स्त्री-बाल्-ऒन्मत्त-वृद्धानांदरिद्राणांचरोगिणाम्।
शिफा-विदल-रज्ज्वाद्यैर्-विदध्यान्-नृपतिर्-दमम्॥ (९:२३०)
The king should, if required, punish even women, children and mad,
aged, poor and diseased persons by use of whip, cane, rope etc.
(9:230)
तीरितंचानुशिष्टंचयत्रक्वचनयद्-भवेत्।
कृतंतद्-धर्मतोविद्यान्नतद्भूयोनिवर्तयेत्॥ (९:२३३)
The king should never take up for review whatever judgment already
passed or whatever punishment decided in accordance with dharma.
(9:233)
द्विविधांस्-तस्करान्-विद्यात्-परद्रव्या-पहारकान्।
प्रकाशांश्चा-प्रकाशांश्चचारचक्षुर्-महीपतिः॥ (९:२५६)
There are two types of thieves, who steal others’ wealth: those
who do it in the open and those who operate clandestinely; the
king should learn about them through his spies, who are like his
own eyes. (9:256)
नहोढेनविनाचौरंघातयेद्-धार्मिकोनृपः।
सहोढंसोपकरणंघातयेद्-अविचारयन्॥ (९:२७०)
A virtuous king should not kill a thief without proper evidence of
the stolen material etc; if he gets evidence of stolen material,
the tool used etc., he should kill the thief without second
thought. (9:270)
ग्रामेष्वपिचयेकेचिच्-चौराणाम्भक्तदायकाः।
भाण्डावकाशदाश्चैवसर्वांस्-तानपिघातयेत्॥ (९:२७१)
In the villages also those who help the thieves by providing them
food, shelter or instruments helpful in their crime, should all be
heavily punished by the king. (9:271)
राष्ट्रेषुरक्षाधिकृतान्-सामन्तांश्चैवचोदितान्।
अभ्याघातेषुमध्यस्थाञ्-छिष्या-च्चौरानिवद्रुतम्॥ (९:२७२)
When those who have been appointed to protect the state (police
etc.) and those who live in borders of the country connive with
thieves, they should be punished quickly in like manner as thieves
themselves. (9:272)
राज्ञःकोषापहर्तॄंश्चप्रतिकूलेषुचस्थितान्।
घातयेद्-विविधैर्-दण्डैर्-अरीणांचोपजापकान्॥ (९:२७५)
Those who steal from the royal treasury, work against the nation
and communicate secretly with state’s enemies and increase the
enmity should all be punished in different ways (depending on
severity of the crime, various limbs of the body should be
dismembered). (9:275)
संधिंछित्वातुयेचौर्यंरात्रौकुर्वन्तितस्कराः।
तेषांछित्वानृपोहस्तौतीक्ष्णेशूलेनिवेशयेत्॥ (९:२७६)
The king should cut off the hands of those, who make openings in
walls during night and commit theft and put them on sharp lance.
(9:276)
अंगुलीर्-ग्रन्थि-भेदस्यछेदयेत्-प्रथमेग्रहे।
द्वितीयेहस्त-चरणौतृतीयेवधं-अर्हति॥ (९:२७७)
The fingers of a pickpocket should be cut off during his arrest
after his first offence; his hands and feet should be cut off
during his second arrest; he should be killed if he is arrested
for that offence for the third time. (9:277)
कोष्ठागार-युधागार-देवतागार-भेदकान्।
हस्त्य्-अश्व-रथ-हर्तॄंश्चहन्यादेवा-विचारयन्॥ (९:२८०)
Without second thought the king should kill those who break into
and steal from state treasury or godown or temples, and those who
steal elephants, horses, chariots etc. (9:280)
चिकित्सकानांसर्वेषांमिथ्याप्रचरतांदमः।
अमानुषेषुप्रथमोमानुषेषुतुमध्यमः॥ (९:२८४)
Fake doctors who go about treating patients should be punished; in
case of treatment of animals the first level of punishment and, in
case of humans, the middle level of punishment should be
given. (9:284)
बन्धनानिचसर्वाणिराजमार्गेनिवेशयेत्।
दुःखितायस्यदृश्येरन्-विकृताःपापकारिणः॥ (९:२८८)
The king should erect prisons right close to the highway, so that
the sinners in misery and in bad condition can be seen by others
outside. (9:288)
प्राकारस्यचभेत्तारंपरिखाणांचपूरकम्।
द्वाराणांचैवभङ्त्तारंक्षिप्रमेवप्रवासयेत्॥ (९:२८९)
The king should exile from the country those who break into
ramparts, fill in the trenches with muck and break the gates.
(9:289)
24. Vanaprastha
स्थलजौ-दक-शाकानिपुष्प-मूल-फलानिच।
मेध्य-वृक्षो-द्भवान्-यद्यात्-स्नेहांश्चफल-संभवान्॥ (६:१३)
The prescribed eatables in Vanaprastha stage: vegetables grown on
earth or in water, flowers, roots and fruits from sacred trees
(fit for yagnas) and fat derived from fruits. (6:13)
भूमौविपरिवर्तेततिष्टेद्वाप्रपदैर्-दिनम्।
स्थाना-सनाभ्यांविहरेत्-सवनेषू-पयन्-नपः॥ (६:२२)
He should lie down on bare earth and stand on his toes or walk for
a while on toes around the same place. He should take bath thrice
a day. (6:22)
ग्रीष्मेपञ्च-तपास्तुस्याद्- वर्षास्-वभ्रा-वकाशिकः।
आर्द्र-वासास्तुहेमन्तेक्रमशोवर्धयंस्-तपः॥ (६:२३)
In summer he should be in the middle of five fires (four in four
directions and fifth being Sun above). During rainy season he
should be in the open. In winter he should wear wet clothes. He
should intensify his penance gradually. (6:23)
अप्रयत्नःसुखार्थेषुब्रह्मचारीधराशयः।
शरणेष्-वममश्चैववृक्ष-मूल-निकेतनः॥ (६:२६)
He should make no efforts for bodily comforts (including tasty
food), observe strict celibacy, sleep on bare earth, remain
unattached to any shelter and live at the foot of tree. (6:26)
25. Sanyasa
अतिवादांस्-तितिक्षेतनावमन्येतकंचन।
नचेमंदेहं-आश्रित्यवैरंकुर्वीतकेनचित्॥ (६:४७)
A Sanyasi should tolerate even the extremely unpalatable
utterances (of an adversary) and should not disrespect anyone. For
the sake of this mortal coil (including mind and intellect), he
should not develop enmity with anyone. (6:47)
अध्यात्म-रतिर्-आसीनोनिरपेक्षोनिरामिषः।
आत्मनैवसहायेनसुखार्थीविचरेदिह॥ (६:४९)
He should always contemplate on Brahman, seated in conducive
asanas, should have no expectations and desire in mundane objects
(including food) and, supported by his own body and will, should
move about in this world, desirous of attaining Liberation. (6:49)
अल्पान्नाभ्यवहारेणरहःस्थान-आसनेनच।
ह्रियमाणानिविषयैर्-इन्द्रियाणिनिवर्तयेत्॥ (६:५९)
By taking spartan food and spending his time in a secluded place,
he should bridle his sense-organs from indulging in objects.
(6:59)
देहाद्-उत्क्रमणंचास्मात्-पुनर्-गर्भेचसंभवम्।
योनि-कोटि-सहस्रेषुसृतीश्चास्य्-आन्तरात्मनः॥ (६:६३)
He should contemplate on his jivatma leaving this (temporary)
body, entering into a womb again and being born thousands of
crores of times. (6:63)
26. Gnana
इहचामुत्रवाकाम्यंप्रवृत्तंकर्मकीर्त्यते।
निष्कामंज्ञानपूर्वंतुनिवृत्तं-उपदिश्यते॥ (१२:८९)
Action performed with mundane or heavenly pleasures in view is
known as ‘Pravritti’ karma (karma leading to repeated births);
action performed without any desire in mind and accompanied by
True knowledge is called ‘Nivritti’ karma (karma leading one away
from cycle of births and towards Liberation). (12:89)
प्रवृत्तंकर्मसंसेव्यदेवानामेतिसाम्यताम्।
निवृत्तंसेवमानस्तुभूतान्य्-अत्येतिपञ्चवै॥ (१२:९०)
By performing ‘Pravritta’ karmas (of the meritorious dharmic
type), one attains position equal to gods. By performing
‘Nivritta’ karmas, one goes beyond the five elements (and attains
Liberation). (12:90)
सर्वभूतेषुचात्मानंसर्वभूतानिचात्मनि।
समंपश्यन्-आत्मयाजीस्वाराज्यं-अधिगच्छति॥ (१२:९१)
One who perceives his own self in all beings and all beings in his
own self, attains equanimity of vision and, by complete surrender
to Atma, he attains the status of the Supreme. (12:91)
यथाजातबलोवह्निर्-दहत्य्-आर्द्रानपिद्रुमान्।
तथादहतिवेदज्ञःकर्मजंदोषं-आत्मनः॥ (१२:१०१)
Just as fire, which has attained strength, burns away even wet
trees, the knower of Vedas burns away faults in himself arising
during karma. (12:101)
प्रत्यक्षंचानुमानंचशास्त्रंचविविध्-आगमम्।
त्रयंसुविदितंकार्यंधर्म-शुद्धिं-अभीप्सता॥ (१२:१०५)
One, who wishes for purity in dharmic acts undertaken by him,
should establish the correct dharma through three authorities:
direct knowledge, inference, and Sastras and different Agamas.
(12:105)
एकाकीचिन्तयेन्-नित्यंविविक्तेहितं-आत्मनः।
एकाकीचिन्तयानोहिपरंश्रेयो-धिगच्छति॥ (४:२५८)
Sitting alone in a secluded place, one should always contemplate
on his ultimate good. Such contemplation will lead him to the
state of supreme beatitude. (4:258)
आत्मैवदेवताःसर्वाःसर्वं-आत्मन्य्-अवस्थितम्।
आत्माहिजनयत्य्-एषांकर्म-योगंशरीरिणाम्॥ (१२:११९)
Atma is indeed all gods; everything is seated in Atma. It is Atma,
who creates the bond of jivas with actions. (12:119)
खंसन्निवेशयेत्-खेषुचेष्टन-स्पर्शनेऽनिलम्।
पक्ति-दृष्ट्योःपरंतेजःस्नेहऽपोगांचमूर्तिषु॥ (१२:१२०)
The Yogi should absorb the outer space in the space in his body;
the outer air in the inner air which helps in his activities of
touch etc.; the brilliance of Agni and Surya in his eyes; the
outer waters in the waters in his body; the outer earth element in
the solid part of his body. (12:120)
मनसीन्दुंदिशःश्रोत्रेक्रान्तेविष्णुंबलेहरम्।
वाच्यग्निंमित्रं-उत्सर्गेप्रजनेचप्रजापतिम्॥ (१२:१२१)
The Yogi should absorb Chandra in his mind; directions in his
ears; Vishnu in his feet; Hara in his strength; Agni in his speech
(mouth); Mitra in his excretive organ; Prajapati in his generative
organ. (12:121)
संयग्-दर्शन-संपन्नःकर्मभिर्-ननिबद्ध्यते।
दर्शनेनविहीनस्तुसंसारंप्रतिपद्यते॥ (६:७४)
One who has attained Supreme Vision (Self-realisation) is not
shackled by karmas. One who has failed to attain this vision is
born in this world again and again. (6:74)
अस्थि-स्थूणंस्नायु-युतंमांस-शोणित-लेपनम्।
चर्मा-वनद्धंदुर्गन्धिपूर्णंमूत्र-पुरीषयोः॥ (६:७६)
जरा-शोक-समाविष्टंरोगायतनं-आतुरम्।
रजस्वलं-अनित्यंचभूतावासं-इमंत्यजेत्॥ (६:७७)
One should shed all attachment to this body, built on pillars of
bones, tendons connecting muscles with bones, smeared with flesh
and blood, covered by skin, full of bad smell of urine and
excreta, overpowered by old age and sorrow, home of various
diseases, suffering from wants (hunger, thirst, cold, heat etc.),
leading to rajoguna (action prompted by desire, anger, greed
etc.), impermanent and made of the five elements. (6:76, 77)
प्रियेषुस्वेषुसुकृतं-अप्रियेषुचदुष्कृतम्।
विसृज्यध्यान-योगेनब्रह्माभ्येतिसनातनम्॥ (६:७९)
One should leave his good deeds with his friends and evil deeds
with enemies and attain the eternal Brahman through the yoga of
meditation. (The fruits of good and evil deeds do not accompany
the Self-realised soul on his dropping the body, unlike in the
case of ordinary humans; but they go respectively to his friends
and foes). (6:79)
प्रशासितारंसर्वेषां-अणीयांसं-अणोरपि।
रुक्माभंस्वप्नधीगम्यंविद्यात्तंपुरुषंपरम्॥ (१२:१२२)
He should meditate on the Supreme Lord as the controller of all
(including Indra, Surya et al), subtler than the subtlest (to
perceive the Lord’s omnipresence), of the hue of gold and capable
of perception in the subtle inner sense organ (Antahkarana).
(12:122)
एतं-एकेवदन्त्य्-अग्निंमनुं-अन्येप्रजापतिम्।
इन्द्रं-एकेपरेप्राणं-अपरेब्रह्मशाश्वतम्॥ (१२:१२३)
Some call the Supreme Lord as Agni; some as Manu and Prajapati;
some as Indra; some as Prana and others as the Eternal Brahman.
(12:123)
एषसर्वाणिभूतानिपञ्चभिर्-व्याप्यमूर्तिभिः।
जन्म-वृद्धि-क्षयैर्-नित्यंसंसारयतिचक्रवत्॥ (१२:१२४)
This Paramatma pervades all beings in their bodies made of the
five elements and rotates them continuously in the wheel of
samsara of birth, growth and death. (12:124)
एवंयःसर्व-भूतेषुपश्यत्य्-आत्मानं-आत्मना।
ससर्व-समतां-एत्यब्रह्माभ्येतिपरंपदम्॥ (१२:१२५)
One, who perceives Atma in all beings through his own Atma,
attains equanimity in all creation and ultimately attains to the
state of Supreme Brahman. (12:125)
Appendix: An Essay on Ten Fundamental Virtues
Society consists of individuals. As the individuals are, so the
society is. Individual good leads to societal or public good.
Hence all societies all over the world have enforced codes of
morality, dos and don’ts on individuals. In Indian tradition, the
term ‘Dharma’ denotes this code of conduct for individuals, while
also pointing to its being the support of society. Mahabharata
defines Dharma: “धारणात्धर्मइत्याहुःधर्मोधारयतिप्रजाः”- Dharma is
so called because it supports the individual and the society.
Yaksha Prasna in Mahabharata points to the need to follow the
traditions of Dharma established by the leaders of society.
“तर्कोऽप्रतिष्ठःश्रुतयोविभिन्नानैकोमुनिर्यस्यमतंप्रमाणम्।
धर्मस्यतत्वंनिहितंगुहायांमहाजनोयेनगतःसपन्थाः॥“
“There is no finality to intellectual reasoning. The Smritis are
conflicting. No one sage’s view is authoritative. The principle of
Dharma is hidden and subtle. The only way is to follow the way of
great men.” Yaksha Prasna also highlights the supreme importance
of adherence to Dharma.
“धर्मएवहतोहन्तिधर्मोरक्षतिरक्षितः।
तस्मात्धर्मंनत्यजामिमानोधर्मोहतोऽवधीत्॥“
“Dharma, when destroyed (not observed), destroys us. Dharma, when
protected, protects us. Therefore I shall not abandon Dharma. Let
not Dharma destroy us.”
As per our scriptures, Dharma is intertwined with Varna and
Asrama. There is however a basic essential moral structure, a web
of virtues, applicable compulsorily to each and every individual
irrespective of Varna and Asrama. In fact it has been said that
rituals observed in violation of these morality requirements do
not bear the expected fruit. This mandatory set of morals is known
by various names, Samanya Dharma, Sadharana Dharma, Atma guna,
Seelam etc. Manu the great codifier of laws in his Manusmriti
lists ten basic characteristics of Dharma.
“धृतिःक्षमादमोऽस्तेयंशौचमिन्द्रियनिग्रहः।
धीर्विद्यासत्यं-अक्रोधोदशकंधर्मलक्षणम्॥“ (6:92)
“Steadfastness, forgiveness, self-restraint, non-stealing, purity,
control of sense-organs, application of intellect, self-knowledge,
truthfulness, freedom from anger – these constitute the tenfold
aspects of virtue.” All Smritis, Itihasas and Puranas have
referred to these basic virtues enshrined in the Vedas and
expanded and expatiated on them. Manu’s list of ten virtues
however is found to encompass beautifully the various expositions
in the texts.
Steadfastness
Man achieves nothing in his life if he does not practise with
steadfastness the lofty principles he wishes to follow. Mere
pedantic knowledge may push one up for a short time in the eyes of
the public; but it is only steadfastness in conduct that will
prevent him from going astray at critical times when his actions
are put to test. All great souls have reached their goals only by
firmly following the path of righteousness and not by giving in to
temptations or by caring for the uninformed views of the public.
When they were face to face with Bhagavan, they begged not for the
fleeting wealth and fame of the world, but only for eternal Bhakti
at His lotus feet. Prahlada was the only one in Hiranyakasipu’s
vast kingdom to worship Narayana. Despite physical, mental and
psychological torture of the worst kind, his faith in God did not
waver even for a second, but only flourished further.
The term ‘Dhriti’, in addition to steadfastness, also means
fortitude. The courage displayed by the young boy Prahlada in the
most adverse circumstances is exemplary. Similarly Meerabai
in recent times not only bore all difficulties with fortitude, but
her devotion to Krishna only increased. She even drank poison
without batting an eyelid. In Bhagavad Gita, Krishna insists on
‘Dhriti’ to keep the mind, breath and sense-organs under control
in order to achieve Unity with the Supreme.
Forgiveness
We have to learn to forgive our worst enemies. Vedanta teaches
that there is none who is inimical to us; it is only our past
actions that come back to haunt us using the instrument of persons
or circumstances which we perceive as inimical. Practice of
forgiveness helps in widening of vision, leading to realization of
oneness in the whole creation. ‘Kshama’ includes forbearance and
compassion. Once Devas, men and Asuras went to Prajapati and
requested Upadesa. Prajapati instructed Devas by uttering only one
letter ‘द’. He repeated the same instruction to men and Asuras.
The three groups on deliberation concluded that what Prajapati
meant was ‘दया‘ for Asuras, ‘दानम्‘ for men and ‘दमः’ for Devas.
These are the three qualities, which the groups lacked and were
therefore instructed to cultivate. Compassion ‘Daya’ embraces
‘Danam’, charity also. Rama fought a bitter battle with Ravana.
One day Ravana’s army including his own chariot and charioteer
were all destroyed. He stood all alone in the battleground. Rama
could have easily killed him at that time. But magnanimous as he
was, Rama permitted Ravana to leave for the day, rest in his
palace and return the next day fully armed. We find the same story
repeating in the battle of Skanda with the Asura Surapadma. Saints
have ever been forgiving. Once robbers attacked Ramana Maharshi’s
Ashram in the night. Before decamping with the minor belongings of
the ashram and the inmates, the robbers rained blows on the
Maharshi, perhaps out of exasperation at not finding any
valuables. Later the Maharshi told his disciples: “Devotees bring
offerings like fruits to me. The robber-devotees offered me
blows.” In our literature the role model for forbearance is Earth.
The Tamil saint Tiruvalluvar says: ”Like the earth, which supports
even those who cut it open, one should forgive those who insult
him.”
Self-restraint
The term ‘Dama’ also embraces ‘Sama’ here. Constant exposure to
objects, combined with the onrush of Vasanas, latent tendencies,
influences the mind. Speech and action follow accordingly. The
mind needs to be under continuous surveillance and control. The
insatiable desire for objects and pleasures has to be checked.
There is a saying in Puranas:
‘यत्पृथिव्यांव्रीहियवंहिरण्यंपशवःस्त्रियः।
एकस्यापिनपर्याप्तं-इतिमत्वाशमंव्रजेत्॥‘
“All the foodgrains, gold, cattle and women in the whole world are
not adequate for even one man (to satisfy his desire). Thinking
thus, one should control the mind.” Without control of desires for
worldly objects, one cannot make any progress on the spiritual
path; even his mundane life will be devoid of peace. Ramana
Maharshi recounts a story from Yoga Vasishtam in this context.
There was a mahout who was always very cruel with his elephant.
One day as he was unfettering the elephant, the mahout slipped and
fell to the ground. Here was a chance for the elephant to trample
upon and kill the mahout. But the kind-hearted elephant spared his
life and escaped into the forest. The wicked mahout, instead of
feeling thankful to the elephant, felt bad that it had cheated him
and run away. He located the elephant after a long search in the
forest and dug a deep pit in that area. The elephant fell into the
pit and died. The human mind is like the mahout in the story.
In view of his high religious merit and suitability King Nahusha
was appointed Devendra in the latter’s absence. He became
power-drunk and lusted after Indrani. On the advice of Indra, who
was in hiding in a lotus stem in Manasarovar lake, Indrani
cleverly asked Nahusha to come to her palace in a palanquin
carried by the revered Saptarishis. Nahusha, blinded with lust,
lost no time in ordering the very Sapatarishis, who had anointed
him Devendra, to carry his palanquin. Sage Agastya, being dwarf,
had difficulty in keeping pace with the other Rishis and this made
Nahusha’s journey slow. An agitated Nahusha knocked the sage with
his foot and cried ‘sarpa-sarpa’, meaning ‘quick-quick’. The sage
cursed him to become a ‘sarpa’, snake. Immediately the king fell
from Swarga on to earth in the form of a python. One has to
constantly remember:
“आशाहिपरमंदुःखंनैराश्यंपरमंसुखम्”- Desire is supreme misery;
detachment is the peak of happiness.
Non-stealing
The term ‘Astheyam’ literally means non-stealing, but it connotes
a much wider spectrum of virtues. It includes abstention from
unlawful gain and, ultimately non-covetousness of possessions
beyond one’s minimum essential needs. Uncontrolled desire leads in
time to insatiable greed. A greedy man thinks nothing of violating
laws and morality to get what he wants. Sastras do not discourage
accumulation of wealth per se; but the means of acquisition has to
be scrupulously fair. Sastras certainly prohibit ostentation and
wasteful expenditure and encourage giving in charity to deserving
persons. Charity helps in purification of mind and elimination of
‘Ahankara’ and ‘Mamakara’, the sense of doership and
possessiveness. For this purpose Ishta and Poortha dharmas are
highly recommended in our ancient texts. Ishta dharma refers to
conducting Yagnas, Poojas, religious discourses etc. for the
general well-being of the public. Poortha dharma covers provision
of roads, temples, Annasatras, water supply etc. for public
convenience. The kings of old were role models in performing these
dharmas for the wealthy citizens to follow. Rama gave away the
Vanara kingdom in Kishkindha to Sugriva and the Rakshasa kingdom
in Lanka to Vibhishana. Rama never thought of annexing those
kingdoms under his own rule. King Sivaji regularly placed all the
lands won by him in battle at the feet of his master Samartha
Ramadas. The Guru returned the lands to Sivaji and instructed him
to rule righteously. In twentieth century Visvesvarayya, the Diwan
of Mysore, had separate pens and ink-bottles for official and
personal use.
Purity
Purity is threefold- in body, words and thoughts. Sastras
emphasize bodily purity- bath, washing of hands, feet, mouth etc.
- as it influences mental purity. Stress is also laid on purity of
food and drink. Impure thoughts form the basis of impure words.
One impure thought will generate a train of such thoughts.
Chanakya says:
“वाचांशौचंचमनसःशौचं-इन्द्रियनिग्रहः।
सर्वभूतदयाशौचं-एतच्छौचंपरार्थिनाम्॥“
“Purity in words, control of sense-organs and mind, compassion
towards all beings - all this constitutes the purity of those who
want to reach the Supreme.” Purity comprises cleanliness,
straightforwardness, frankness, innocence and freedom from envy,
pride and malice. If we look closely at the stories of sages
Viswamitra and Vasishtha, we find it was purity that made the
difference between the two in the initial stages. After Viswamitra
purified himself through further severe penances, he was declared
a Brahmarishi. In Puranas, we find that the penances performed by
Asuras were generally more intense than those of Devas. But Asuras
never got rid of impurities. Hence though they came to wield
immense powers through the boons they obtained, they had to
finally bite the dust. In Mahabharata, in Yaksha Prasna, it
transpires that four Pandavas lost their lives after drinking
water from a pond. When the Yaksha asks Yudhishthira to choose one
of the dead brothers with offer of restoration to life,
Yudhishthira chose Nakula. Dharmaputra explained: ‘Bhima, Arjuna
and I are the sons of mother Kunti. Nakula and Sahadeva are the
sons of my step-mother Madri. If I survive among Kunti’s sons, let
it be Nakula to continue Madri’s line.’ Such was the purity of
Yudhishthira. Later when the five Pandavas and Draupadi started on
their ascent to heaven, all fell on the way except Yudhishthira,
who travelled to heaven in the chariot brought by Indra.
Control of sense-organs
In a famous verse in Vivekachudamani, Sankaracharya says:
“शब्दादिभिःपञ्चभिरेवपञ्चपञ्चत्वमापुःस्वगुणेनबद्धाः।
कुरङ्ग-मातङ्ग-पतङग-मीन-भृङ्गानरःपञ्चभिरञ्चितःकिम्॥“
“The deer, the elephant, the moth, the fish and the honey-bee -
these five are annihilated because of their slavery to one or the
other of the senses such as sound etc. What then is the condition
of the man, who is attached to all these five?” If you do not
control sense-organs, you cannot control temptations. Temptations
and Vasanas, latent tendencies, strengthen each other. Temptations
have the power to shake the mind and the intellect by their roots
and lead them to destruction. One subject repeatedly highlighted
in Bhagavad Gita and other Sastras is control of sense-organs. The
rules of conduct laid down for various Asramas are founded on this
virtue. These rules are meant to discipline the mind running after
sense-organs. In the Puranas, all Asuras met their end because of
their unbridled sense-organs. Ravana, Sumbha and Nisumbha were
overcome by lust for women. Madhu, Kaitabha, Mahishasura,
Hiranyaksha, Hiranyakasipu and Kamsa were all mad after power over
kingdoms. In order to stress the level of difficulty in acquiring
control of sense-organs, even sages like Kasyapa, Viswamitra,
Narada and Markandeya in the distant past are shown as not immune
to the temptations of Maya. Sri Ramakrishna Paramahamsa led an
incredibly pious life in the recent nineteenth century. He treated
his own wife, Sarada Devi as incarnation of Bhagavati. He
performed ‘Shodasi’ Pooja to her. Saints like him rise above
body-consciousness.
Intellect
Man, unlike animals, is endowed with intellect, the faculty of
discrimination between right and wrong. Though mind is only one
and comprises only thoughts, it is considered in four functional
parts - mind, intellect, chitta (memory) and Ahamkara (sense of
‘I’). Mind may come under the sway of transient emotions; it is
for the intellect to control the mind and bring it on to the right
path. Intellect grows through ‘swadhyaya’, study of scriptures,
visits to sacred places and, above all, company of the virtuous
and holy. Clarity of thinking and strong conviction are the
hallmarks of a well developed intellect. Chitta is the storehouse
of reference material, again thoughts, which the intellect draws
upon. Sankaracharya is perhaps the greatest example of such an
intellectual. He defeated all his opponents including advocates of
Buddhism, Jainism and deviant forms of Hinduism like Kapalikas
etc. through cogent, logical arguments. He fought Mandana Misra on
‘Purva Mimamsa’, the philosophy that placed undue emphasis on
rituals without insisting on bhakti. The celebrated debate lasted
twentyone days and nights at a stretch. Even in Upanishadic times,
the debates of sages like Yagnavalkya, Ashtavakra et al are well
known. The sixty three Saivite Nayanmar saints of Tamil Nadu
defeated Jainism roundly even when kings had adopted those
religions and in the face of strong opposition. Chanakya praises
intellect:
“नयत्रास्तिगतिर्वायोरश्मीनांचविवस्वतः।
तत्रापिप्रविशत्याशुबुद्धिर्बुद्धिमतांसदा॥“
“Where air and sun’s rays cannot enter, there the intellect of the
wise always penetrates quickly.” Decisions should never be taken
in haste. The intellect should be used to recollect Sastras and
incidents from the lives of great savants for utilizing in the
situation it currently faces. Application of intellect should lead
to discrimination of the real and the unreal. Discrimination
should lead to detachment.
Self-Knowledge
“Vidya’ in the ordinary sense means knowledge of any subject. The
reference here is to ‘Self-Knowledge’. Deep application of
intellect should lead to thirst for self-knowledge,
‘तत्वज्ञान‘. Once the intellect has sifted the eternal from
the transient, interest on knowing about the changeless truth
should grow. Upanishads declare: “याविद्यासाविमुक्तये” -
“Knowledge is that which results in Mukti, Liberation.” As
discrimination and detachment ripen, the aspirant starts seeing
the entire creation as manifestation of God. He sees God as
‘सुहृत्सर्वभूतानाम्’- the well wisher of all beings. No one is his
enemy now. He develops ‘समदर्शनम्’ - equanimity in outlook. He has
lost ‘otherness’ completely. He eventually experiences the light
of God in his own heart. He no longer needs any external support,
as he is rooted in the Self. He does not care for pleasure and
pain. Bodily and mental afflictions do not touch him. Ramana
Maharshi underwent very painful surgery for sarcoma in his arm
without any anesthesia.
The scriptures recommend Sanyasa Ashrama as the most suitable for
gaining Self-knowledge. Sankaracharya became a Sanyasi full of
thirst for Knowledge at the age of eight. For a householder, to
rise above family attachments is very tough. King Janaka is an
oft-quoted exception. One day, he was listening to a lecture on
Vedanta by sage Yagnavalkya. Eager to let the other students know
of Janaka’s greatness, the Guru created an illusion of fire in the
palace. All the students except Janaka left the class in fear and
went to find out what had happened. Janaka was asked as to why as
king he did not find it necessary to go and enquire. Janaka
replied that the fire department would take care of the fire and
that he was not bothered. He was more interested in the lecture on
Vedanta. For Self-Knowledge Bhagavad Gita emphasizes
“जन्ममृत्यु-जराव्याधि-दुःखदोषानुदर्शनम्” - continuous perception
of misery in birth, death, old age and disease.
Truthfulness
Upanishad says: “सत्यंवद“ - Speak the truth. In the Mahabharata,
Bhishma says to Yudhishthira: “There is no duty higher than truth
and no sin more dreadful than untruth. Indeed truth is the very
root of righteousness. Therefore we should never tamper with
truth. On one occasion the merits of truth and a thousand
horse-sacrifices were weighed against each other in the balance.
Truth proved the heavier of the two.” Truth also means what
is right in conduct, what is just in social relations and what is
true in knowledge. Bhagavan is Truth. While speaking the truth, we
have to guard against uttering disagreeable truth. Manu says: “One
should always speak truth, but agreeable and wholesome. One should
never speak truth that hurts or harms others. One should never
speak untruth even if agreeable. This is eternal Dharma.”
Tiruvalluvar says: “Lights that dispel external darkness are no
lights. For the wise, truth, which dispels the inner darkness
(ignorance), is alone light.” The colossal sacrifices made by
Harischandra, Yudhishthira, Dasaratha et al in keeping the
promises they made show the high place of truth in the moral
order. Devi Bhagavatham recounts the story of an illiterate
brahmana, Satyavrata, who, living in a forest, rigidly adhered to
speaking the truth in all circumstances. In due course he came to
be regarded as a sage. Once a pig, wounded by the arrows of a
hunter, came into his Ashram. The hunter, who followed, enquired
with the sage about the whereabouts of the pig. He entreated the
sage to tell the truth as his family was suffering from pangs of
hunger. The unlettered brahmana was in a moral dilemma –to stick
to his unbroken vow of speaking the truth or to save the pig. At
this time a miracle happened. Satyavrata was blessed all of a
sudden by Devi with scholarship, poetry and wisdom. He burst out:
“यापश्यतिनसाब्रूतेयाब्रूतेसानपश्यति” - “The one that sees (eye)
does not speak; the one that speaks (mouth) does not see.”
Satyavrata thought it was his higher dharma to save a life rather
than stick to dry truth. Satyavrata’s statement has deep spiritual
significance - experience of the Supreme is beyond words. One who
has seen Bhagavan by himself, i.e. experienced Bhagavan cannot
describe his experience in words. One who describes it in words
has not experienced Bhagavan.
Freedom from anger
Bhagavad Gita, tracing the genesis of anger, says that it is
unfulfilled desire that causes anger. A desire, once fulfilled,
yields place to the next desire in an unending chain. Desires
never vanish. Hence most times desires are bound to remain
unsatisfied. The stage is thus set for anger to walk in. As a
consequence we will remain angry most of the time. Counting God’s
numberless mercies enjoyed by us and constant prayer to Him to
bless us with peace of mind are the only positive ways of getting
rid of anger. Tiruvalluvar says: For protecting oneself one has to
keep anger away; if not, anger will destroy him. Bhartruhari says
in his Nitisatakam:
“नकश्चिच्-चण्डकोपानां-आत्मीयोनामभूभुजाम्।
होतारंजुह्वतमपिस्पृष्टोदहतिपावकः॥“
“There is no real friend for kings consumed by anger. Fire, when
touched, burns even the one who offers oblations”. Once Buddha was
moving from house to house for alms. One householder not only
refused alms, but also spoke angrily to Buddha. Buddha responded:
“If a householder gives alms to a beggar, who refuses to accept
the food, to whom does the food belong?” The householder replied:
“Of course it belongs to the householder only.” Buddha said: “If I
refuse to accept the harsh words of abuse you hurled at me, then
they will come back to you!” Sant Eknath demonstrated in his life
the great quality of absence of anger. Once when he was returning
from bath in the river, a man deputed by a person jealous of him,
spat on him. Eknath did not react. He went back to the river and
took bath again. The man on the riverbank spat again. The Sant
went back to the river for bath. This was repeated a hundred
times. The offending man could not believe that Eknath could be so
patient. He fell at the feet of the Sant and sought forgiveness.
Eknath responded: “If you had not spat, I would have taken bath in
this holy river only once. Now since you spat repeatedly a hundred
times, I got the rare opportunity of bathing a hundred times in
the river. I am indeed thankful to you.”
Let us digest and try to adopt the above ten great virtues
enumerated by Manu in our life. May Bhagavan’s blessings be with
us.
॥ ऒं तत् सत् ब्रह्मार्पणमस्तु ॥