Adhyaya 89

Verse 1

इति श्रीलिङ्गमहापुराणे पूर्वभागे ऽणिमाद्यष्टसिद्धित्रिगुणसंसारप्राग्नौ होमादिवर्णनं नामाष्टाशीतितमो ऽध्यायः सूत उवाच अत ऊर्ध्वं प्रवक्ष्यामि शौचाचारस्य लक्षणम् यदनुष्ठाय शुद्धात्मा परेत्य गतिमाप्नुयात्

Thus, in the Śrī Liṅga Mahāpurāṇa, in the Pūrva-bhāga, begins the eighty-ninth chapter, called “The description of offerings such as homa into the fire that precedes the saṃsāra of the three guṇas, together with the eight siddhis beginning with aṇimā.” Sūta said: “Now I shall explain the defining marks of śaucācāra, the discipline of purity; by practising it, the self becomes purified, and after death attains the true gati, moving toward liberation under the Lord, Pati (Śiva).”

Verse 2

ब्रह्मणा कथितं पूर्वं सर्वभूतहिताय वै संक्षेपात्सर्ववेदार्थं संचयं ब्रह्मवादिनाम्

Formerly, Brahmā, for the welfare of all beings, expounded in concise form a compendium of the essential meaning of all the Vedas—gathered and preserved by the brahmavādins, the knowers of Brahman—so that the path to the Supreme Lord, Pati, may be understood without confusion.

Verse 3

उदयार्थं तु शौचानां मुनीनामुत्तमं पदम् यस्तत्राथाप्रमत्तः स्यात् स मुनिर्नावसीदति

For the dawning of purity (śauca), the sage attains the highest station of the munis. Whoever remains vigilant and unnegligent in that discipline—such a muni does not sink, neither into downfall nor into bondage.

Verse 4

मानावमानौ द्वावेतौ तावेवाहुर् विषामृते अवमानो ऽमृतं तत्र सन्मानो विषमुच्यते

Honor and dishonor—these two are indeed spoken of as poison and nectar: in this matter, dishonor is nectar, while being honored is said to be poison.

Verse 5

गुरोरपि हिते युक्तः स तु संवत्सरं वसेत् नियमेष्वप्रमत्तस्तु यमेषु च सदा भवेत्

Engaged in the welfare of the Guru, he should dwell in disciplined service for a full year; ever vigilant, he should remain constantly established in the niyamas (observances) and the yamas (restraints).

Verse 6

प्राप्यानुज्ञां ततश्चैव ज्ञानयोगमनुत्तमम् अविरोधेन धर्मस्य चरेत पृथिवीमिमाम्

Having obtained permission, one should then pursue the unsurpassed Yoga of Knowledge; and, without ever conflicting with dharma, one should live and move upon this earth—acting to preserve righteous order while seeking liberating insight into Pati, the Lord.

Verse 7

चक्षुःपूतं चरेन्मार्गं वस्त्रपूतं जलं पिबेत् सत्यपूतं वदेद्वाक्यं मनःपूतं समाचरेत्

Let one walk only on a path made pure by the eyes (carefully examined). Let one drink water made pure by a cloth (properly strained). Let one speak words made pure by truth. Let one perform actions made pure by the mind (inwardly cleansed and steady).

Verse 8

मत्स्यगृह्यस्य यत्पापं षण्मासाभ्यन्तरे भवेत् एकाहं तत्समं ज्ञेयम् अपूतं यज्जलं भवेत्

Whatever sin accrues to one who keeps fish within a household over the course of six months—know that the same measure of demerit arises in just a single day when the water one uses remains unpurified.

Verse 9

अपूतोदकपाने तु जपेच्च शतपञ्चकम् अघोरलक्षणं मन्त्रं ततः शुद्धिमवाप्नुयात्

If one has drunk unpurified water, one should then repeat in japa one hundred and twenty-five recitations of the mantra marked by Aghora; thereafter one attains purification.

Verse 10

अथवा पूजयेच्छंभुं घृतस्नानादिविस्तरैः त्रिधा प्रदक्षिणीकृत्य शुध्यते नात्र संशयः

Or else, one should worship Śambhu with elaborate offerings beginning with a ghee-bath; having circumambulated (the Lord/His Liṅga) three times, the paśu becomes purified—of this there is no doubt.

Verse 11

आतिथ्यश्राद्धयज्ञेषु न गच्छेद्योगवित्क्वचित् एवं ह्यहिंसको योगी भवेदिति विचारितम्

A knower of Yoga should not go, at any time, to feasts connected with hospitality, śrāddha rites, or sacrificial gatherings; for it is concluded that in this way the yogin becomes truly established in non-violence (ahiṃsā).

Verse 12

रुलेस् फ़ोर् भैक्ष्यचरण वह्नौ विधूमे ऽत्यङ्गारे सर्वस्मिन्भुक्तवज्जने चरेत्तु मतिमान् भैक्ष्यं न तु तेष्वेव नित्यशः

Knowing the rules of the mendicant’s bhaikṣya-discipline, the wise practitioner should move among people as though already fed and satisfied—like a smokeless fire with only faint embers remaining—seeking alms without craving, and not clinging to those very houses day after day. Thus the paśu loosens the pāśa (bondage of dependence and desire) and turns toward the Pati, Śiva.

Verse 13

अथैनम् अवमन्यन्ते परे परिभवन्ति च तथा युक्तं चरेद्भैक्ष्यं सतां धर्ममदूषयन्

Then others may disregard him and even insult him; even so, he should properly continue his mendicant round, never tainting the dharma of the virtuous—remaining steady in the Pāśupata discipline as a paśu seeking the grace of Pati, untouched by pasha-born agitation.

Verse 14

भैक्ष्यं चरेद्वनस्थेषु यायावरगृहेषु च श्रेष्ठा तु प्रथमा हीयं वृत्तिरस्योपजायते

He should subsist by alms, moving among the dwellings of forest-dwellers and the homes of wandering ascetics; for this first mode of livelihood is declared the most excellent for him—born of restraint and non-possessiveness, loosening the bonds of pāśa that bind the paśu (the individual soul) and turning it toward the Pati, Śiva.

Verse 15

अत ऊर्ध्वं गृहस्थेषु शीलीनेषु चरेद्द्विजाः श्रद्दधानेषु दान्तेषु श्रोत्रियेषु महात्मसु

From this point onward, the twice-born should move among householders of good conduct—faithful, self-restrained, learned in the Veda (śrotriya), and great-souled—seeking association and support in such worthy circles, conducive to dharma and devotion to the Pati, Śiva.

Verse 16

अत ऊर्ध्वं पुनश्चापि अदुष्टापतितेषु च भैक्ष्यचर्या हि वर्णेषु जघन्या वृत्तिरुच्यते

Thereafter, and further still, even among those who are neither corrupt nor fallen from dharma, the practice of living by alms is declared the lowest mode of livelihood for the social orders. Therefore one should uphold a righteous means of living, so that devotion to the Pati (Śiva) may be pursued without the stain of dependency and indolence that strengthens pāśa (bondage) in the paśu (individual soul).

Verse 17

भैक्ष्यं यवागूस्तक्रं वा पयो यावकमेव च फलमूलादि पक्वं वा कणपिण्याकसक्तवः

For one observing the Śaiva discipline, permitted foods include alms-gathered fare, yavāgū (rice-gruel), takra (buttermilk), milk, and yāvaka (a barley preparation); also cooked fruits and roots, as well as grains like kaṇa, piṇyāka (oil-cake), and saktu (roasted barley flour).

Verse 18

इत्येव ते मया प्रोक्ता योगिनां सिद्धिवर्द्धनाः आहारास्तेषु सिद्धेषु श्रेष्ठं भैक्ष्यमिति स्मृतम्

Thus have I taught you the foods that increase the yogins’ attainments (siddhis). Among those approved foods, it is remembered that alms-food (bhikṣā)—received in humility and restraint—is the best.

Verse 19

अब्बिन्दुं यः कुशाग्रेण मासि मासि समश्नुते न्यायतो यश्चरेद्भैक्ष्यं पूर्वोक्तात्स विशिष्यते

He who, month after month, takes only a single drop of water from the tip of a kuśa blade, and who lives on alms obtained in righteousness—he surpasses the practitioner described before.

Verse 20

जरामरणगर्भेभ्यो भीतस्य नरकादिषु एवं दाययते तस्मात् तद्भैक्ष्यमिति संस्मृतम्

Therefore, for one who is afraid of old age, death, and repeated entry into the womb—and of hellish states and the like—one should give in this manner. Hence it is remembered as “that sacred alms (bhaikṣya)”, a charitable offering meant to loosen the soul’s bonds.

Verse 21

दधिभक्षाः पयोभक्षा ये चान्ये जीवक्षीणकाः सर्वे ते भैक्ष्यभक्षस्य कलां नार्हन्ति षोडशीम्

Those who live on curd, those who live on milk, and others who practise life-wasting austerities—none is worthy of even a sixteenth part of the merit of one who lives on alms. Such bhikṣā-based restraint best subdues the paśu (bound soul) and loosens the pāśa (bondage) under the grace of Pati, Śiva.

Verse 22

भस्मशायी भवेन्नित्यं भिक्षाचारी जितेन्द्रियः य इच्छेत् परमं स्थानं व्रतं पाशुपतं चरेत्

Let him always lie upon sacred ash, live by alms, and keep his senses conquered. Whoever seeks the supreme station—the abode of Pati, Śiva—should undertake the observance of the Pāśupata vow.

Verse 23

बेहविओउर् ओफ़् अ योगिन् योगिनां चैव सर्वेषां श्रेष्ठं चान्द्रायणं भवेत् एकं द्वे त्रीणि चत्वारि शक्तितो वा समाचरेत्

For a yogin—and indeed among all yogins—the Cāndrāyaṇa observance is declared the foremost. According to one’s capacity, one should undertake it once, twice, thrice, or even four times, as an inner purification that supports steadfast devotion to Pati (Śiva) and loosens the pāśa that binds the paśu (the individual soul).

Verse 24

अस्तेयं ब्रह्मचर्यं च अलोभस्त्याग एव च व्रतानि पञ्च भिक्षूणाम् अहिंसा परमा त्विह

For the mendicant devoted to Pati (Lord Śiva) there are five observances: non-stealing, brahmacarya (sacred chastity), non-covetousness, and renunciation; and here ahiṃsā (non-violence) is declared the supreme vow, for it loosens the pāśa-bonds that bind the paśu, the individual soul.

Verse 25

अक्रोधो गुरुशुश्रूषा शौचमाहारलाघवम् नित्यं स्वाध्याय इत्येते नियमाः परिकीर्तिताः

Freedom from anger, devoted service to the Guru, purity, lightness in food, and daily svādhyāya (sacred study)—these are proclaimed as the niyamas for the Śaiva practitioner; by them the bound paśu becomes fit for the grace of Pati.

Verse 26

बीजयोनिगुणा वस्तुबन्धः कर्मभिर् एव च यथा द्विप इवारण्ये मनुष्याणां विधीयते

Bondage to embodied existence arises from seed, womb (yoni), and the guṇas, and is fashioned by karma alone—just as, in the forest, a wild elephant is brought under human control.

Verse 27

देवैस्तुल्याः सर्वयज्ञक्रियास्तु यज्ञाज्जाप्यं ज्ञानमाहुश् च जाप्यात् ज्ञानाद् ध्यानं संगरागादपेतं तस्मिन्प्राप्ते शाश्वतस्योपलम्भः

All sacrificial rites (yajña) are said, in merit, to be comparable to the gods. Yet higher than sacrifice is japa; higher than japa they declare is liberating knowledge; and higher than knowledge is meditation (dhyāna), free from attachment and entangling passion. When that meditation is attained, there arises direct realization of the Eternal—Pati, Śiva.

Verse 28

दमः शमः सत्यमकल्मषत्वं मौनं च भूतेष्वखिलेषु चार्जवम् अतीन्द्रियं ज्ञानमिदं तथा शिवं प्राहुस् तथा ज्ञानविशुद्धबुद्धयः

Self-restraint (dama), inner tranquility (śama), truthfulness, stainlessness, sacred silence (mauna), and straightforwardness toward all beings—this is suprasensuous knowledge; and this very knowledge is Śiva, declare those whose intellect has been purified by true knowing.

Verse 29

समाहितो ब्रह्मपरो ऽप्रमादी शुचिस् तथैकान्तरतिर् जितेन्द्रियः /* समाप्नुयाद्योगमिमं महात्मा महर्षयश्चैवम् अनिन्दितामलाः

With mind gathered in samādhi, devoted to the Supreme Brahman—ever vigilant, pure, delighting in solitary absorption, and master of the senses—the great-souled seeker attains this Yoga. So too the great ṛṣis, stainless and blameless, accomplish it by one-pointed orientation to the Lord Pati (Śiva), who loosens the pāśa-bonds upon the paśu, the soul.

Verse 30

प्राप्यते ऽभिमतान् देशान् अङ्कुशेन निवारितः एतन्मार्गेण शुद्धेन दग्धबीजो ह्यकल्मषः

Restrained by the aṅkuśa, the goad of disciplined practice, one reaches the desired realms. By this purified path the soul—its karmic seed burnt away—becomes stainless, freed from defilement.

Verse 31

सदाचाररताः शान्ताः स्वधर्मपरिपालकाः सर्वांल्लोकान् विनिर्जित्य ब्रह्मलोकं व्रजन्ति ते

Those who delight in right conduct, who are tranquil, and who faithfully uphold their own svadharma—having conquered all the worlds by merit and self-mastery—proceed to Brahmaloka.

Verse 32

सलुततिओन् ओफ़् सुपेरिओर्स् पितामहेनोपदिष्टो धर्मः साक्षात्सनातनः सर्वलोकोपकारार्थं शृणुध्वं प्रवदामि वः

Hear from me the Dharma taught by Pitāmaha (Brahmā)—the very manifest Sanātana Dharma. For the welfare of all worlds, I shall declare it to you.

Verse 33

गुरूपदेशयुक्तानां वृद्धानां क्रमवर्त्तिनाम् अभ्युत्थानादिकं सर्वं प्रणामं चैव कारयेत्

Toward elders grounded in the Guru’s instruction and walking in the proper order of discipline, one should duly perform every act of respect—rising to greet them and the like—and also offer full prostration (praṇāma).

Verse 34

अष्टाङ्गप्रणिपातेन त्रिधा न्यस्तेन सुव्रताः त्रिःप्रदक्षिणयोगेन वन्द्यो वै ब्रह्मणो गुरुः

O disciplined ones of excellent vows, the Guru—the preceptor of Brahmā—should indeed be revered by the eight-limbed prostration, by the threefold laying down of the body in surrender, and by performing three devotional circumambulations.

Verse 35

ज्येष्ठान्ये ऽपि च ते सर्वे वन्दनीया विजानता आज्ञाभङ्गं न कुर्वीत यदीच्छेत् सिद्धिम् उत्तमाम्

Even those senior in age or rank—all of them—are to be reverenced by one who truly understands. One should never violate their instruction, if one desires the supreme siddhi on the path of Śiva.

Verse 36

धातुशून्यबिलक्षेत्रक्षुद्रमन्त्रोपजीवनम् विषग्रहविडम्बादीन् वर्जयेत् सर्वयत्नतः

With every effort, one should avoid spiritually barren livelihoods and practices—such as working in mines or pits devoid of proper ore, cultivating inferior fields, living by petty mantra-trade, and deceitful acts like poisoning, seizing others’ property, and other forms of fraud.

Verse 37

कैतवं वित्तशाठ्यं च पैशुन्यं वर्जयेत्सदा अतिहासम् अवष्टम्भं लीलास्वेच्छाप्रवर्तनम्

One should always renounce deceit, financial dishonesty, and slander; likewise, one should give up frivolous mockery, arrogant obstinacy, and impulsive conduct driven by mere play and caprice.

Verse 38

वर्जयेत्सर्वयत्नेन गुरूणामपि संनिधौ तद्वाक्यप्रतिकूलं च अयुक्तं वै गुरोर्वचः

Even in the very presence of the Gurus, one should, with every effort, avoid speaking in opposition to their words; indeed, it is improper to contradict the Guru’s instruction.

Verse 39

न वदेत्सर्वयत्नेन अनिष्टं न स्मरेत्सदा यतीनामासनं वस्त्रं दण्डाद्यं पादुके तथा

With every effort, one should not speak what is inauspicious, nor keep recalling it again and again. Likewise, one should not covet, misuse, or revile the ascetics’ seat, their garments, their staff (daṇḍa) and other insignia, and their sandals. Such restraint protects the paśu (bound soul) from fresh pasha (bondage) and supports the path leading toward Pati—Śiva.

Verse 40

माल्यं च शयनस्थानं पात्रं छायां च यत्नतः यज्ञोपकरणाङ्गं च न स्पृशेद् वै पदेन च

With due care, one should not touch with the foot garlands, the place prepared for resting, the ritual vessel, even another’s shadow, nor any limb or implement connected with sacrifice (yajña). Such restraint preserves the purity required for Śiva’s worship.

Verse 41

देवद्रोहं गुरुद्रोहं न कुर्यात्सर्वयत्नतः कृत्वा प्रमादतो विप्राः प्रणवस्यायुतं जपेत्

With every effort, one should never commit treachery against the Devas or against one’s Guru. If, through negligence, such an offence is done, O Brāhmaṇas, one should expiate by repeating the Praṇava (Oṁ) ten thousand times.

Verse 42

देवद्रोहगुरुद्रोहात् कोटिमात्रेण शुध्यति महापातकशुद्ध्यर्थं तथैव च यथाविधि

For the grave offense of betraying the Devas or one’s Guru, purification is attained by performing the prescribed expiatory acts in a ‘koṭi’ measure (a vast number), according to rule. Likewise, for cleansing the great sins (mahāpātakas), one should carry out the rites exactly as enjoined.

Verse 43

पातकी च तदर्धेन शुध्यते वृत्तवान्यदि उपपातकिनः सर्वे तदर्धेनैव सुव्रताः

If the sinner becomes established in right conduct, he is purified even by half of the prescribed expiation; and all minor offenders (upapātakins) too, O you of excellent vows, are purified by that half alone.

Verse 44

संध्यालोपे कृते विप्रः त्रिरावृत्त्यैव शुध्यति आह्निकच्छेदने जाते शतमेकमुदाहृतम्

If a brāhmaṇa neglects the Sandhyā rite, he is purified by performing it with three repetitions. But if the daily obligatory observance (āhnika) has been broken, an expiation of one hundred repetitions is prescribed.

Verse 45

लङ्घने समयानां तु अभक्ष्यस्य च भक्षणे अवाच्यवाचने चैव सहस्राच्छुद्धिरुच्यते

But when one violates prescribed observances, eats what is forbidden, or utters what must not be spoken, purification is said to be attained by a thousandfold expiation—so that the bound soul (paśu) may be restored to fitness for Śiva’s worship and the path toward release under the Lord (Pati).

Verse 46

काकोलूककपोतानां पक्षिणामपि घातने शतमष्टोत्तरं जप्त्वा मुच्यते नात्र संशयः

Even if one has slain birds such as crows, owls, or pigeons, by performing japa one hundred and eight times of the prescribed Śiva-mantra, one is freed from that bondage—of this there is no doubt.

Verse 47

यः पुनस्तत्त्ववेत्ता च ब्रह्मविद् ब्राह्मणोत्तमः स्मरणाच्छुद्धिमाप्नोति नात्र कार्या विचारणा

But that foremost Brāhmaṇa who knows Reality (tattva) and knows Brahman attains purity merely by remembrance—about this there is no need for further deliberation.

Verse 48

नैवमात्मविदामस्ति प्रायश्चित्तानि चोदना विश्वस्यैव हि ते शुद्धा ब्रह्मविद्याविदो जनाः

For the knowers of the Self, such injunctions of expiation do not truly apply; for those who know brahma-vidyā are already purified for the whole world. In them, the Pati (Lord) is realized, and the pāśa-bonds that call for ritual remedy are rendered powerless.

Verse 49

योगध्यानैकनिष्ठाश् च निर्लेपाः काञ्चनं यथा शुद्धानां शोधनं नास्ति विशुद्धा ब्रह्मविद्यया

Those who are single‑mindedly devoted to yoga and meditation remain unstained, like gold. For the already pure there is no further purification; by Brahma‑vidyā—the liberating wisdom that reveals Pati (Śiva) and severs the pasha of bondage from the pashu (the soul)—they are made perfectly pure.

Verse 50

च्लेअनिन्ग् ओफ़् wअतेर् उद्धृतानुष्णफेनाभिः पूताभिर् वस्त्रचक्षुषा अद्भिः समाचरेत्सर्वं वर्जयेत्कलुषोदकम्

All rites should be performed with water that has been purified—slightly warmed, its foam removed, and then filtered through cloth—and one should avoid turbid or impure water.

Verse 51

गन्धवर्णरसैर्दुष्टम् अशुचिस्थानसंस्थितम् पङ्काश्मदूषितं चैव सामुद्रं पल्वलोदकम्

Water tainted in smell, colour, and taste—standing in an unclean place, fouled by mud and stones, whether sea-water or stagnant pond-water—should be regarded as impure for worship.

Verse 52

सशैवालं तथान्यैर्वा दोषैर्दुष्टं विवर्जयेत् च्लेअनिन्ग् ओफ़् च्लोथेस् वस्त्रशौचान्वितः कुर्यात् सर्वकार्याणि वै द्विजाः

Whatever is defiled—whether by algae-like impurity or by other faults—should be discarded. O twice-born, endowed with purity of garments, one should perform all rites and duties, especially those connected with Śiva, only in a state of cleanliness.

Verse 53

नमस्कारादिकं सर्वं गुरुशुश्रूषणादिकम् वस्त्रशौचविहीनात्मा ह्य् अशुचिर्नात्र संशयः

All acts such as salutations and the like, and even services such as attending upon the Guru—one whose conduct lacks the purity of clean clothing is indeed impure; of this there is no doubt. For the pashu (bound soul) seeking the grace of Pati (Śiva), outer cleanliness and inner purity together support fitness for Śiva-pūjā and Pāśupata discipline.

Verse 54

देवकार्योपयुक्तानां प्रत्यहं शौचमिष्यते इतरेषां हि वस्त्राणां शौचं कार्यं मलागमे

For garments employed in divine rites, daily purification is enjoined. For other clothes, purification is to be performed when they become soiled by impurity.

Verse 55

वर्जयेत्सर्वयत्नेन वासो ऽन्यैर् विधृतं द्विजाः कौशेयाविकयो रूक्षैः क्षौमाणां गौरसर्षपैः

O twice-born ones, one should carefully avoid wearing garments that have been worn by others. Likewise, one should refrain from rough cloth—whether of silk or wool—and from linen that has been harshened or smeared with pale mustard-seed paste, for such impurity and coarseness obstruct the purity required for Śiva’s worship.

Verse 56

श्रीफलैरंशुपट्टानां कुतपानामरिष्टकैः चर्मणां विदलानां च वेत्राणां वस्त्रवन्मतम्

It is taught that mats of aṃśu-fibre cloth, kuṭapa woollen coverings, and also leather, split-leather strips, and cane-articles are to be regarded as equivalent to garments (and thus fit to be offered as cloth-gifts).

Verse 57

वल्कलानां तु सर्वेषां छत्रचामरयोरपि चैलवच्छौचमाख्यातं ब्रह्मविद्भिर् मुनीश्वरैः

For all bark-garments, and likewise for umbrellas and yak-tail fans, the purity is declared to be the same as that of cloth—so have the Brahman-knowing lordly sages taught.

Verse 58

च्लेअनिन्ग् ओफ़् ओब्जेच्त्स् भस्मना शुध्यते कांस्यं क्षारेणायसम् उच्यते ताम्रमम्लेन वै विप्रास् त्रपुसीसकयोरपि

O brāhmaṇas, bronze (kāṃsya) is purified by bhasma, the sacred ash; iron is said to be purified by alkali; copper by acid—so too tin and lead. Therefore, for Śiva-pūjā, the worshipper should purify the ritual implements according to their substance, removing mala (impurity) before offering them to Pati (Śiva).

Verse 59

हैमम् अद्भिः शुभं पात्रं रौप्यपात्रं द्विजोत्तमाः मण्यश्मशङ्खमुक्तानां शौचं तैजसवत्स्मृतम्

O best of the twice-born, a golden vessel is auspiciously purified with water; and for a silver vessel, as well as for gems, stones, conch, and pearls, the prescribed purification is said to be like that of things of a fiery (metallic) nature.

Verse 60

अग्नेर् अपां च संयोगाद् अत्यन्तोपहतस्य च रसानामिह सर्वेषां शुद्धिरुत्प्लवनं स्मृतम्

Here it is taught that the purification of all ritual essences (rasas)—even those severely tainted—is accomplished by utplavana, the cleansing effected through the combined agency of fire and water.

Verse 61

तृणकाष्ठादिवस्तूनां शुभेनाभ्युक्षणं स्मृतम् उष्णेन वारिणा शुद्धिस् तथा स्रुक्स्रुवयोरपि

For items such as grass, wood, and the like, purification is traditionally taught to be done by auspicious sprinkling. Likewise, the ladles (sruk and sruva) are purified by hot water, so that the instruments of worship remain fit for Śiva’s rite.

Verse 62

तथैव यज्ञपात्राणां मुशलोलूखलस्य च शृङ्गास्थिदारुदन्तानां तक्षणेनैव शोधनम्

Likewise, the vessels used in sacrifice—and also the pestle and the mortar—are purified; and objects made of horn, bone, wood, or ivory are cleansed solely by scraping their surface.

Verse 63

संहतानां महाभागा द्रव्याणां प्रोक्षणं स्मृतम् असंहतानां द्रव्याणां प्रत्येकं शौचमुच्यते

O greatly fortunate ones, for substances kept together as a collection, purification is taught to be done by sprinkling with sanctified water; but for substances kept separate, purity is declared to be ensured for each item individually.

Verse 64

अभुक्तराशिधान्यानाम् एकदेशस्य दूषणे तावन्मात्रं समुद्धृत्य प्रोक्षयेद्वै कुशांभसा

If, in a heap of unused grains, only one portion becomes defiled, remove just that much; then purify what remains by sprinkling it with water sanctified by kuśa grass, so the offering stays fit for Śiva’s worship.

Verse 65

शाकमूलफलादीनां धान्यवच्छुद्धिरिष्यते मार्जनोन्मार्जनैर् वेश्म पुनःपाकेन मृन्मयम्

For vegetables, roots, fruits, and the like, purification is prescribed just as for grains. A dwelling is made pure by sweeping and cleansing, and earthenware is made pure by being baked again.

Verse 66

उल्लेखनेनाञ्जनेन तथा संमार्जनेन च गोनिवासेन वै शुद्धा सेचनेन धरा स्मृता

The ground is declared purified by scraping and leveling, by smearing it with a sanctifying paste, and by sweeping; it is also purified by the dwelling of cows, and is remembered as purified by sprinkling with water.

Verse 67

भूमिस्थम् उदकं शुद्धं वैतृष्ण्यं यत्र गौर्व्रजेत् अव्याप्तं यदमेध्येन गन्धवर्णरसान्वितम्

Water found upon the earth is considered pure for worship—especially that from which a cow may drink to her full satisfaction. Water untainted by impure substances, and possessing agreeable fragrance, color, and taste, is fit to be offered in Śiva’s rite.

Verse 68

वत्सः शुचिः प्रस्रवणे शकुनिः फलपातने स्वदारास्यं गृहस्थानां रतौ भार्याभिकाङ्क्षया

In the matter of bodily discharge, the calf is an omen of purity; in the falling of fruit, the bird is the omen. For householders, desire for one’s own lawful wife is declared proper in the act of union, when it arises from longing for the wife herself.

Verse 69

हस्ताभ्यां क्षालितं वस्त्रं कारुणा च यथाविधि कुशांबुना सुसंप्रोक्ष्य गृह्णीयाद्धर्मवित्तमः

The knower of dharma should take the cloth washed by his own hands; and, as enjoined, after carefully sprinkling it with water sanctified by kuśa-grass, with compassionate reverence, he should accept it for use in the rite.

Verse 70

पण्यं प्रसारितं चैव वर्णाश्रमविभागशः शुचिराकरजं तेषां श्वा मृगग्रहणे शुचिः

And trade too was set in motion according to the divisions of varṇa and āśrama. For them, what is obtained from the mine is deemed pure; even a dog is considered pure when it seizes a wild beast in the hunt.

Verse 71

छाया च विप्लुषो विप्रा मक्षिकाद्या द्विजोत्तमाः रजो भूर् वायुर् अग्निश् च मेध्यानि स्पर्शने सदा

O excellent Brāhmaṇas, a shadow, scattered droplets, flies and the like, dust, the earth, wind, and fire are always regarded as pure with respect to touch—contact with them does not produce impurity.

Verse 72

सुप्त्वा भुक्त्वा च वै विप्राः क्षुत्त्वा पीत्वा च वै तथा ष्ठीवित्वाध्ययनादौ च शुचिरप्याचमेत्पुनः

O Brāhmaṇas, after sleeping and after eating, after sneezing and likewise after drinking, and after spitting—and also at the beginning of Vedic study and similar acts—one should perform ācamana again, even if one is otherwise clean.

Verse 73

पादौ स्पृशन्ति ये चापि पराचमनबिन्दवः ते पार्थिवैः समा ज्ञेया न तैरप्रयतो भवेत्

Even those droplets from ācamana (ritual rinsing) that happen to touch the feet should be regarded as equivalent to earth (ritually neutral). Therefore one should not become careless because of them, but remain attentive to purity while worshipping Śiva.

Verse 74

कृत्वा च मैथुनं स्पृष्ट्वा पतितं कुक्कुटादिकम् सूकरं चैव काकादि श्वानमुष्ट्रं खरं तथा

After sexual union, or after touching one who has fallen into impurity (patita), or after contact with fowl such as a cock, with pigs, with crows and the like, with dogs, camels, and likewise donkeys—one becomes tainted by impurity; therefore one should undertake the proper purificatory discipline before entering Śiva-worship and reverence for the Linga-tattva.

Verse 75

यूपं चाण्डालकाद्यांश् च स्पृष्ट्वा स्नानेन शुध्यति रजस्वलां सूतिकां च न स्पृशेदन्त्यजामपि

Having touched the yūpa (sacrificial post) or persons such as a Caṇḍāla and the like, one is purified by bathing. But one should not touch a menstruating woman, a woman in postpartum impurity, nor even a woman deemed antyajā, for such contact is held to obstruct ritual purity in Śiva’s worship and observances.

Verse 76

सूतिकाशौचसंयुक्तः शावाशौचसमन्वितः संस्पृशेन्न रजस्तासां स्पृष्ट्वा स्नात्वैव शुध्यति

One who is under the impurity of childbirth (sūtikā-āśauca) or the impurity caused by death (śāva-āśauca) should not come into contact with women in their menstrual period. If such contact occurs, purification is attained only by bathing; then one becomes clean again for Śaiva rites and Linga-worship.

Verse 77

उन्देफ़िलब्ले पेओप्ले नैवाशौचं यतीनां च वनस्थब्रह्मचारिणाम् नैष्ठिकानां नृपाणां च मण्डलीनां च सुव्रताः

For yatis (renunciants), forest-dwelling brahmacārins, steadfast keepers of vows, kings, and disciplined ascetics who uphold sacred observances, there is no state of āśauca (ritual impurity). Their purity is upheld by unwavering vrata and inner restraint, oriented to the Pati—Lord Śiva—beyond worldly defilement.

Verse 78

ततः कार्यविरोधाद्धि नृपाणां नान्यथा भवेत् वैखानसानां विप्राणां पतितानामसंभवात्

Therefore, because it would contradict the proper execution of duty, it cannot be otherwise for kings. And among the Vaikhānasa brahmin sages, the occurrence of the fallen (patita)—those who have slipped from dharma—is not accepted as possible.

Verse 79

असंचयाद् द्विजानां च स्नानमात्रेण नान्यथा तथा संनिहितानां च यज्ञार्थं दीक्षितस्य च

For the twice-born priests, when impurity arises from non-accumulation (that is, when defilement is not retained), purification is attained by bathing alone, and by no other means. Likewise, for those present at the rite, and for one consecrated by dīkṣā (dīkṣita) for the sake of a sacrifice, bathing is the prescribed purifier.

Verse 80

एकाहाद् यज्ञयाजिनां शुद्धिरुक्ता स्वयंभुवा ततस्त्वधीतशाखानां चतुर्भिः सर्वदेहिनाम्

Svayambhū (Brahmā) has declared that those engaged in performing sacrifices become purified in a single day. Thereafter, for all embodied beings—especially those who have studied the Vedic recensions—the purification is attained within four days.

Verse 81

दुरतिओन् ओफ़् देफ़िलेमेन्त् सूतकं प्रेतकं नास्ति त्र्यहाद् ऊर्ध्वम् अमुत्र वै अर्वाग् एकादशाहान्तं बान्धवानां द्विजोत्तमाः

O best of the twice-born, the impurity due to birth (sūtaka) or death (pretaka) does not persist beyond three days in the other world; but for relatives here, it is observed up to eleven days.

Verse 82

स्नानमात्रेण वै शुद्धिर् मरणे समुपस्थिते तत ऋतुत्रयादर्वाग् एकाहः परिगीयते

When death has occurred, purification is indeed achieved merely by bathing; and for those within the first three seasons of life, the period of impurity is declared to be only one day.

Verse 83

सप्तवर्षात् ततश्चार्वाक् त्रिरात्रं हि ततः परम् दशाहं ब्राह्मणानां वै प्रथमे ऽहनि वा पितुः

After seven years of age, one should observe it for three nights; thereafter, the ten-day observance is to be performed—indeed by Brahmins—either beginning on the first day, or undertaken in honor of the father. Thus the śrāddha is regulated according to dharma, so that the paśu (embodied soul) may uphold the departed under the lordship of Pati (Śiva).

Verse 84

दशाहं सूतिकाशौचं मातुरप्येवमव्ययाः अर्वाक् त्रिवर्षात्स्नानेन बान्धवानां पितुः सदा

The impurity (āśauca) arising from childbirth lasts ten days; for the mother it is the same. For a child below three years, purification is accomplished by bathing; and for the father’s relatives, it is always to be understood in this manner.

Verse 85

अष्टाब्दाद् एकरात्रेण शुद्धिः स्याद् बान्धवस्य तु द्वादशाब्दात्ततश्चार्वाक् त्रिरात्रं स्त्रीषु सुव्रताः

For a kinsman, after the age of eight years, purification from death-impurity is accomplished in a single night. But from the age of twelve years onward, in the case of women of good vows (suvratā), purification is to be observed for three nights.

Verse 86

सपिण्डता च पुरुषे सप्तमे विनिवर्तते अतिक्रान्ते दशाहे तु त्रिरात्रमशुचिर्भवेत्

For a man, sapinda-kinship (as relevant to death-rites) ceases at the seventh generation; and when ten days have passed, one is ritually impure only for three nights. Thus the rule of āśauca is regulated for the paśu (the bound soul), so that, after due purification, he may return to Shiva-ward conduct—worship of the Pati through disciplined rites.

Verse 87

ततः संनिहितो विप्रश् चार्वाक् पूर्वं तदेव वै संवत्सरे व्यतीते तु स्नानमात्रेण शुध्यति

Then that brāhmaṇa—Cārvāka—having first approached and remained present there, indeed becomes purified after a year has passed, merely by bathing.

Verse 88

पुरिफ़िचतिओन् अफ़्तेर् तोउछिन्ग् अ देअद् बोद्य् स्पृष्ट्वा प्रेतं त्रिरात्रेण धर्मार्थं स्नानमुच्यते दाहकानां च नेतॄणां स्नानमात्रमबान्धवे

Having touched a dead body, for the sake of dharma a purificatory bath is prescribed for three nights. For those who burn the corpse and those who carry or lead it to the cremation ground, when the deceased is not a kinsman, purification is accomplished by bathing alone.

Verse 89

अनुगम्य च वै स्नात्वा घृतं प्राश्य विशुध्यति आचार्यमरणे चैव त्रिरात्रं श्रोत्रिये मृते

Having followed the funeral procession and then bathed, one is purified by sipping ghee (ghṛta). And when one’s ācārya (spiritual preceptor) dies, and likewise when a learned śrotriya passes away, the period of aśauca (ritual impurity) is three nights.

Verse 90

पक्षिणी मातुलानां च सोदराणां च वा द्विजाः भूपानां मण्डलीनां च सद्यो नीराष्ट्रवासिनाम्

O twice-born ones, when a female bird becomes an ominous sign in relation to maternal uncles (mātula) or one’s own brothers, and likewise for kings and provincial rulers, it indicates that those who dwell without a realm—bereft of stable sovereignty—will swiftly meet ruin and displacement. Such portents arise when the bonds (pāśa) of adharma tighten and the Lord, the Pati, withdraws His protecting order from the land.

Verse 91

केवलं द्वादशाहेन क्षत्त्रियाणां द्विजोत्तमाः नाभिषिक्तस्य चाशौचं संप्रमादेषु वै रणे

O best of the twice-born, for Kṣatriyas the period of aśauca (ritual impurity) is only twelve days. And for one who has not yet received abhiṣeka (royal consecration), there is no impurity when death occurs through mishap in battle.

Verse 92

वैश्यः पञ्चदशाहेन शूद्रो मासेन शुध्यति इति संक्षेपतः प्रोक्ता द्रव्यशुद्धिरनुत्तमा

A Vaiśya becomes purified in fifteen days, and a Śūdra becomes purified in one month. Thus, in brief, the unsurpassed rule of purification of substances (dravya-śuddhi) has been declared.

Verse 93

अशौचं चानुपूर्व्येण यतीनां नैव विद्यते मेन्स्त्रुअतिओन् त्रेताप्रभृति नारीणां मासि मास्यार्तवं द्विजाः

For renunciants (yatī), aśauca (ritual impurity) does not arise in the usual sequence of observances. And from the Tretā age onward, O twice-born ones, women have the monthly flow (ārtava), month after month.

Verse 94

कृते सकृद् युगवशाज् जायन्ते वै सहैव तु प्रयान्ति च महाभागा भार्याभिः कुरवो यथा

In the Kṛta Yuga, by the very law of that age, the fortunate are born only once; and indeed they depart from the world together with their wives—just as the Kurus of old did.

Verse 95

वर्णाश्रमव्यवस्था च त्रेताप्रभृति सुव्रताः भारते दक्षिणे वर्षे व्यवस्था नेतरेष्वथ

O steadfast ones, from the Tretā Yuga onward the ordered system of varṇa and āśrama is established in Bhārata, the southern continent; in other regions it is not so established.

Verse 96

महावीते सुवीते च जंबूद्वीपे तथाष्टसु शाकद्वीपादिषु प्रोक्तो धर्मो वै भारते यथा

In Mahāvīta and Suvīta, in Jambūdvīpa and in the eight regions beginning with Śākadvīpa, Dharma is proclaimed to be established just as in Bhārata. Thus the same right order that upholds the paśu (the bound soul) is taught everywhere under the governance of Pati, Lord Śiva.

Verse 97

रसोल्लासा कृते वृत्तिस् त्रेतायां गृहवृक्षजा सैवार्तवकृताद् दोषाद् रागद्वेषादिभिर् नृणाम्

In the Kṛta Yuga, livelihood was sustained by the spontaneous joy of essence (rasa). In the Tretā Yuga, it arose from houses and trees—settlement and cultivation. From that very condition, a seasonal or temporal defect (doṣa) emerged among men, giving rise to attachment and aversion (rāga-dveṣa) and the like.

Verse 98

मैथुनात्कामतो विप्रास् तथैव परुषादिभिः यवाद्याः सम्प्रजायन्ते ग्राम्यारण्याश्चतुर्दश

O brāhmaṇas, from sexual union driven by desire (kāma)—and likewise from the process beginning with rough and coarse conditions—there arise grains such as yava (barley) and the rest, in fourteen varieties, both domesticated and forest-born.

Verse 99

ओषध्यश् च रजोदोषाः स्त्रीणां रागादिभिर् नृणाम् अकालकृष्टा विध्वस्ताः पुनरुत्पादितास् तथा

Medicinal herbs too will be ruined; and women will be afflicted by disorders of menstruation. Men, driven by passion and the like, will harvest out of season; what is thus destroyed will be produced again, yet only in a distorted and unstable form.

Verse 100

तस्मात्सर्वप्रयत्नेन न संभाष्या रजस्वला प्रथमे ऽहनि चाण्डाली यथा वर्ज्या तथाङ्गना

Therefore, with every effort, one should not converse with a woman in her menses on the first day; then she is to be avoided, as one avoids a caṇḍālī, and that woman should likewise be kept apart.

Verse 101

द्वितीये ऽहनि विप्रा हि यथा वै ब्रह्मघातिनी तृतीये ऽह्नि तदर्धेन चतुर्थे ऽहनि सुव्रताः

On the second day, O disciplined ones, the condition of fault is said to be like that of a slayer of a brāhmaṇa; on the third day it becomes half of that, and on the fourth day it is reduced still further—such gradations are declared.

Verse 102

स्नात्वार्धमासात् संशुद्धा ततः शुद्धिर्भविष्यति आ षोडशात् ततः स्त्रीणां मूत्रवच्छौचमिष्यते

After bathing, she is purified after half a month; thereafter full purity is attained. Up to the sixteenth day, for women the prescribed purification is to be observed like the cleansing after passing urine—that is, a brief and immediate form of śauca.

Verse 103

पञ्चरात्रं तथास्पृश्या रजसा वर्तते यदि सा विंशद्दिवसादूर्ध्वं रजसा पूर्ववत्तथा

If, due to rajas (menstrual flow), she remains in a state of ritual untouchability for five nights, and if that rajas continues beyond twenty days, then she is to be regarded as before—that is, the same rules of ritual restriction apply again.

Verse 104

स्नानं शौचं तथा गानं रोदनं हसनं तथा यानमभ्यञ्जनं नारी द्यूतं चैवानुलेपनम्

Bathing, cleansing acts, singing, weeping, laughing, travelling, oil-massage and cosmetic anointing, indulgence in women, gambling, and the applying of perfumes and unguents—these are to be restrained as discipline in the observance of Śiva-worship, so that the paśu (bound soul) is not drawn back into pāśa (bondage) and remains turned toward Pati, Mahādeva.

Verse 105

दिवास्वप्नं विशेषेण तथा वै दन्तधावनम् मैथुनं मानसं वापि वाचिकं देवतार्चनम्

In particular, daytime sleep, and likewise the brushing/cleaning of the teeth; and indulgence in sexual union, whether in mind or in speech—these are to be avoided in the worship of the Deity. Such restraints preserve purity and one-pointedness for Śiva-arcana, leading the paśu away from pāśa toward the grace of Pati (Śiva).

Verse 106

वर्जयेत्सर्वयत्नेन नमस्कारं रजस्वला रजस्वलाङ्गनास्पर्शसंभाषे च रजस्वला

A menstruating woman should, with every care, refrain from acts of salutation (namaskāra); and she should also avoid touching or conversing with a menstruating woman.

Verse 107

संत्यागं चैव वस्त्राणां वर्जयेत्सर्वयत्नतः स्नात्वान्यपुरुषं नारी न स्पृशेत्तु रजस्वला

With every effort one should avoid the improper discarding of garments. And a menstruating woman—even after bathing—should not touch a man other than her own husband. Thus, for the sake of śauca (purity), one protects the discipline that supports Śiva-worship.

Verse 108

ईक्षयेद्भास्करं देवं ब्रह्मकूर्चं ततः पिबेत् केवलं पञ्चगव्यं वा क्षीरं वा चात्मशुद्धये

Let him gaze upon the divine Sun (Bhāskara); then he should drink the Brahma-kūrca. Or, for inner purification (ātma-śuddhi), he may take only pañcagavya, or milk—so that the paśu becomes fit to approach Pati in the Śaiva rite.

Verse 109

चतुर्थ्यां स्त्री न गम्या तु गतो ऽल्पायुः प्रसूयते विद्याहीनं व्रतभ्रष्टं पतितं पारदारिकम्

On the fourth lunar day (Caturthī), one should not approach a woman for sexual union. From such a transgression, it is said, there arises offspring of short life—bereft of right knowledge, fallen from vows, degraded, and inclined toward another’s wife—thereby strengthening the bonds of pāśa that obstruct the paśu’s progress toward the Lord (Pati), Śiva.

Verse 110

दारिद्र्यार्णवमग्नं च तनयं सा प्रसूयते कन्यार्थिनैव गन्तव्या पञ्चम्यां विधिवत्पुनः

By the power of this observance, she gives birth even to a son sunk in an ocean of poverty. And again, on the fifth lunar day (pañcamī), the seeker of a bride should duly proceed according to the prescribed rite.

Verse 111

रक्ताधिक्याद्भवेन्नारी शुक्राधिक्ये भवेत्पुमान् समे नपुंसकं चैव पञ्चम्यां कन्यका भवेत्

When the maternal blood predominates, a female is born; when the paternal semen predominates, a male is born. When both are equal, one is born of an androgynous nature; and on the fifth day, a girl-child is said to be formed.

Verse 112

षष्ठ्यां गम्या महाभागा सत्पुत्रजननी भवेत् पुत्रत्वं व्यञ्जयेत्तस्य जातपुत्रो महाद्युतिः

In the sixth month, the blessed woman becomes fit for union and becomes a begetter of a virtuous son. Then the embryo manifests the marks of sonhood, and the son who is born is of great radiance.

Verse 113

पुमिति नरकस्याख्या दुःखं च नरकं विदुः पुंसस्त्राणान्वितं पुत्रं तथाभूतं प्रसूयते

‘Pum’ is said to be the name of a hell, and hell is understood as suffering. Therefore a son is born as one endowed with the power to protect a man—saving him from that (hell).

Verse 114

सप्तम्यां चैव कन्यार्थी गच्छेत्सैव प्रसूयते अष्टम्यां सर्वसम्पन्नं तनयं सम्प्रसूयते

On the seventh lunar day, if one approaches for conception desiring a daughter, a daughter is indeed born. On the eighth, a son endowed with every excellence is born. In this teaching, kāla (timing) is upheld as a ritual support: when aligned with dharma and devotion to Pati (Śiva), it shapes the embodied destiny of the paśu (individual soul).

Verse 115

नवम्यां दारिकायार्थी दशम्यां पण्डितो भवेत् एकादश्यां तथा नारीं जनयेत्सैव पूर्ववत्

One who longs for a daughter should undertake the observance on the ninth lunar day; on the tenth, one becomes learned. Likewise, on the eleventh, a woman gives birth to a daughter, as stated before. Through such tithi-based observances, the pious householder gains desired progeny and auspicious qualities by the grace of Pati, Śiva, who loosens the pasha of misfortune and bestows dharma-aligned fruition.

Verse 116

द्वादश्यां धर्मतत्त्वज्ञं श्रौतस्मार्तप्रवर्तकम् त्रयोदश्यां जडां नारीं सर्वसंकरकारिणीम्

On the twelfth lunar day, one should honour a knower of dharma’s true principles—one who upholds and advances both the Vedic (śrauta) and Smārta disciplines. On the thirteenth lunar day, one should avoid association with a dull-witted woman who becomes a cause of every kind of confusion and harmful mixture that disrupts proper order.

Verse 117

जनयत्यङ्गना यस्मान् न गच्छेत्सर्वयत्नतः चतुर्दश्यां यदा गच्छेत् सा पुत्रजननी भवेत्

Because it is said to generate a particular result, a woman should, with every effort, avoid union at that inauspicious time. But if she goes to union on the fourteenth lunar day, she becomes a begetter of a son.

Verse 118

पञ्चदश्यां च धर्मिष्ठां षोडश्यां ज्ञानपारगम् स्त्रीणां वै मैथुने काले वामपार्श्वे प्रभञ्जनः

On the fifteenth lunar day, she is said to be most firmly established in dharma; on the sixteenth, she is described as having crossed to the further shore of knowledge. And for women, at the time of union, the vital wind called Prabhañjana moves on the left side—an auspicious subtle sign understood within the discipline that leads the paśu (bound soul) toward the grace of Pati (Śiva).

Verse 119

चरेद्यदि भवेन्नारी पुमांसं दक्षिणे लभेत् स्त्रीणां मैथुनकाले तु पापग्रहविवर्जिते

If, during the woman’s fertile movement, the man’s seed is placed on the right side, a son is obtained—especially when union occurs at a time free from inauspicious planetary influences. In such regulated conception, the paśu (embodied soul) enters a body under cleaner pāśa (bondage), becoming more fit for later Śiva-sādhana directed to the Pati, Lord Mahādeva.

Verse 120

उक्तकाले शुचिर्भूत्वा शुद्धां गच्छेच्छुचिस्मिताम् इत्येवं संप्रसंगेन यतीनां धर्मसंग्रहे

At the appointed time, having become pure, one should approach the purified, gently smiling one (teacher or sacred presence). Thus, in this connected sequence of instruction, the compendium of the dharma of renunciants (yatīs) is set forth.

Verse 121

सर्वेषामेव भूतानां सदाचारः प्रकीर्तितः यः पठेच्छृणुयाद् वापि सदाचारं शुचिर्नरः

For all beings, sadācāra—righteous conduct—is proclaimed. The pure-minded person who recites it, or even listens to this teaching on right conduct, becomes purified—fit for the path that leads the paśu (individual soul) toward the Pati, Lord Śiva.

Verse 122

श्रावयेद्वा यथान्यायं ब्राह्मणान् दग्धकिल्बिषान् ब्रह्मलोकमनुप्राप्य ब्रह्मणा सह मोदते

Or, having caused the Brahmins—whose sins have been burnt away—to recite the sacred texts according to proper rule, one attains the world of Brahmā; and having reached Brahmaloka, one rejoices there in the company of Brahmā.