Adhyaya 11

Verse 1

गृहस्थस्य सदाचारं श्रोतुम् इच्छाम्य् अहं मुने लोकाद् अस्मात् परस्माच् च यम् आतिष्ठन् न हीयते

O sage, I long to hear the noble discipline of the householder—by steadfastly following which one does not fall away, either from this world or from the world beyond.

Verse 2

श्रूयतां पृथिवीपाल सदाचारस्य लक्षणम् सदाचारवता पुंसा जितौ लोकाव् उभाव् अपि

Listen, O protector of the earth: I shall declare the defining marks of sadācāra—right conduct. One established in such noble conduct conquers both worlds, this life and the world beyond.

Verse 3

साधवः क्षीणदोषास् तु सच्छब्दः साधुवाचकः तेषाम् आचरणं यत् तु सदाचारः स उच्यते

The virtuous are those whose faults have been worn away; the word “sat” denotes such sādhus. Whatever conduct they practice—that is called sadācāra, right and noble behavior.

Verse 4

सप्तर्षयो ऽथ मनवः प्रजानां पतयस् तथा सदाचारस्य वक्तारः कर्तारश् च महीपते

O king, the Seven Sages and the Manus—together with the lords who preside over creatures—are the proclaimers of sadācāra and also its very executors.

Verse 5

ब्राह्मे मुहूर्ते स्वस्थे च मानसे मतिमान् नृप विबुद्धश् चिन्तयेद् धर्मम् अर्थं चास्याविरोधिनम्

O king, when the Brahma-muhūrta has come and the mind is calm and well-composed, the wise and awakened one should contemplate dharma—and also artha, only insofar as it does not oppose dharma.

Verse 6

अपीडया तयोः कामम् उभयोर् अपि चिन्तयेत् दृष्टादृष्टविनाशाय त्रिवर्गे समदर्शिता

Without oppressing either side, one should pursue desire only after weighing both. To destroy harm, seen and unseen, maintain an equal vision within the three aims—dharma, artha, and kāma.

Verse 7

परित्यजेद् अर्थकामौ धर्मपीडाकरौ नृप धर्मम् अप्य् असुखोदर्कं लोकविक्रुष्टम् एव च

O king, renounce wealth and pleasure when they oppress dharma; and even a so‑called “duty” must be abandoned if it ripens only into suffering and is condemned by the righteous voice of the world.

Verse 8

ततः कल्यं समुत्थाय कुर्यान् मैत्रं नरेश्वर

Then, O lord of men, rising at the auspicious hour of dawn, he should cultivate amity and harmonious friendship.

Verse 9

नैरृत्याम् इषुविक्षेपम् अतीत्याभ्यधिकं भुवः दूराद् आवसथान् मूत्रं पुरीषं च समुत्सृजेत्

In the south‑western direction, having gone beyond an arrow’s range—and farther still, away from dwellings—one should relieve oneself, casting off urine and feces.

Verse 10

पादावसेचनोच्छिष्टे प्रक्षिपेन् न गृहाङ्गणे

One should not throw into the house courtyard the leftover water from washing the feet.

Verse 11

आत्मच्छायां तरुच्छायां गोसूर्याग्न्यनिलांस् तथा गुरुं द्विजातींश् च बुधो न मेहेत कदाचन

A wise person should never pass urine upon his own shadow, the shadow of a tree, a cow, the sun, fire, or the wind; nor in the presence of his teacher or the twice-born.

Verse 12

न कृष्टे सस्यमध्ये वा गोव्रजे जनसंसदि न वर्त्मनि न नद्यादितीर्थेषु पुरुषर्षभ

O best of men, one should not do so in a ploughed field or amid standing crops; not in a cattle-pen, nor in an assembly of people; not on the public road; nor at rivers and other sacred fords.

Verse 13

नाप्सु नैवाम्भसस् तीरे श्मशाने न समाचरेत् उत्सर्गं वै पुरीषस्य मूत्रस्य च विसर्जनम्

One should not relieve oneself in water, nor on the bank of a water-source, nor within a cremation-ground; the discharge of feces and urine must be done with restraint in a proper place.

Verse 14

उदङ्मुखो दिवा मूत्रं विपरीतमुखो निशि कुर्वीतानापदि प्राज्ञो मूत्रोत्सर्गं च पार्थिव

O king, when there is no emergency, a wise man should urinate facing north in the daytime; but at night he should face the opposite direction, observing dharma’s discipline.

Verse 15

तृणैर् आस्तीर्य वसुधां वस्त्रप्रावृतमस्तकः तिष्ठेन् नातिचिरं तत्र नैव किंचिद् उदीरयेत्

Having spread grass upon the ground and covered his head with a cloth, he should remain there only briefly—and in that place he should not utter anything at all.

Verse 16

वल्मीकमूषिकोत्खातां मृदं नान्तर्जलां तथा शौचावशिष्टां गेहाच् च नादद्याल् लेपसंभवाम्

One should not take earth for smearing or plastering—whether dug from an anthill or by a rat, whether soaked with water from within, whether left over from acts of cleansing, nor any such earth from inside the house.

Verse 17

अन्तःप्राण्यवपन्नां च हलोत्खातां च पार्थिव परित्यजेन् मृदश् चैताः सकलाः शौचसाधने

O king, for purification one should wholly avoid clods of earth defiled by contact with living creatures, and also earth turned up by the plough; none of these is to be used as a means of ritual cleanliness.

Verse 19

अच्छेनागन्धफेनेन जलेनाबुद्बुदेन च आचामेत मृदं भूयस् तथा दद्यात् समाहितः

With clear water—free from odor and foam, and without bubbles—one should perform ācamana; then, composed and attentive, one should again take and apply clean earth in the prescribed manner.

Verse 20

निष्पादिताङ्घ्रिशौचस् तु पादाव् अभ्युक्ष्य वै पुनः त्रिः पिबेत् सलिलं तेन तथा द्विः परिमार्जयेत्

Having completed the cleansing of the feet, one should again sprinkle water upon the feet; with that very water one should sip it thrice in ācamana, and thereafter wipe (mouth and hands) twice.

Verse 21

शीर्षण्यानि ततः खानि मूर्धानं च नृपालभेत् बाहू नाभिं च तोयेन हृदयं चापि संस्पृशेत्

Thereafter, with water one should touch the parts of the head, then the bodily apertures and the crown of the head; with water one should also touch the arms, the navel, and likewise the heart—thus establishing purification in due order.

Verse 22

स्वाचान्तश् च ततः कुर्यात् पुमान् केशप्रसाधनम् आदर्शाञ्जनमाङ्गल्यं दुर्वाद्यालम्भनानि च

Having duly performed ācamana for purification, a man should then groom his hair in order; he should look into a mirror, apply anjana to the eyes, and touch auspicious substances such as durvā grass, so that the day begins in purity and sacred good fortune.

Verse 23

ततः स्ववर्णधर्मेण वृत्त्यर्थं च धनार्जनम् कुर्वीत श्रद्धासंपन्नो यजेच् च पृथिवीपते

Thereafter, O lord of the earth, let him earn wealth for his livelihood in keeping with the dharma of his own varṇa; and, endowed with faith, let him also worship by means of yajña.

Verse 24

सोमसंस्था हविःसंस्थाः पाकसंस्थाश् च संस्थिताः धने यतो मनुष्याणां यतेतातो धनार्जने

The sacrificial institutions are established in their proper forms—those of the Soma rites, those performed with oblations (havis), and those of cooked offerings (pāka). Since for human beings these rest upon wealth as their support, one should strive to acquire wealth.

Verse 25

नदीनदतडागेषु देवखातजलेषु च नित्यक्रियार्थं स्नायीत गिरिप्रस्रवणेषु च

For the sake of one’s daily sacred observances, one should bathe in rivers, streams, and ponds; in waters drawn from holy wells (devakhāta); and also in the pure runnels that descend from mountains.

Verse 26

कूपेषूद्धृततोयेन स्नानं कुर्वीत वा भुवि स्नायीतोद्धृततोयेन अथवा भुव्य् असंभवे

With water drawn up from wells, one may perform the bath upon the ground; or, when bathing upon the earth is not possible, one should bathe using that very water which has been drawn forth.

Verse 27

शुचिवस्त्रधरः स्नातो देवर्षिपितृतर्पणम् तेषाम् एव हि तीर्थेन कुर्वीत सुसमाहितः

Clad in clean garments and purified by bathing, one should, with steady and collected mind, perform tarpaṇa—libations of satisfaction—to the gods, the Ṛṣis, and the Pitṛs; for by their own sacred water (tīrtha) these offerings are rightly fulfilled.

Verse 28

त्रिर् अपः प्रीणनार्थाय देवानाम् अपवर्जयेत् तथर्षीणां यथान्यायं सकृच् चापि प्रजापतेः

For the satisfaction of the gods, one should offer water three times; for the Ṛṣis likewise, according to the prescribed rule; and once also for Prajāpati—thus the rite is duly performed in harmony with dharma.

Verse 29

पितॄणां प्रीणनार्थाय त्रिर् अपः पृथिवीपते पितामहेभ्यश् च तथा प्रीणयेत् प्रपितामहान्

O lord of the earth, for the satisfaction of the Pitṛs one should offer water three times; and in the same manner, one should also gladden the grandfathers and great-grandfathers through these libations.

Verse 30

मातामहाय तत्पित्रे तत्पित्रे च समाहितः दद्यात् पैत्रेण तीर्थेन काम्यं चान्यच् छृणुष्व मे

With a collected mind, one should offer to the maternal grandfather, to his father, and to that father’s father as well, using the tīrtha prescribed for the Pitṛs. And now, hear from me the other rites performed for desired ends.

Verse 31

मात्रे प्रमात्रे तन्मात्रे गुरुपत्न्यै तथा नृप गुरवे मातुलादीनां स्निग्धमित्राय भूभुजे

To one’s mother, to the mother’s mother, and to her mother as well; to the guru’s wife; O king, to the guru himself; to maternal uncles and the like; to a trusted and affectionate friend; and to a ruler—these are all fit recipients of honor and offerings, in accordance with dharma.

Verse 32

इदं चापि जपेद् अम्बु दद्याद् आत्मेच्छया नृप उपकाराय भूतानां कृतदेवादितर्पणः

O king, let him also recite this sacred formula and offer water according to his means and intention; having duly performed the tarpaṇa libations that satisfy the devas and the rest, for the welfare of all beings.

Verse 33

देवासुरास् तथा यक्षा नागा गन्धर्वराक्षसाः पिशाचा गुह्यकाः सिद्धाः कूष्माण्डास् तरवः खगाः

There are the Devas and the Asuras; the Yakṣas; the Nāgas; the Gandharvas and the Rākṣasas; the Piśācas; the Guhyakas; the Siddhas; the Kūṣmāṇḍas; and also the trees and the birds.

Verse 34

जलेचरा भूनिलया वाय्वाधाराश् च जन्तवः तृप्तिम् एते प्रयान्त्व् आशु मद्दत्तेनाम्बुनाखिलाः

May all beings—those who move in the waters, those who dwell upon the earth, and those sustained by the air—swiftly attain satisfaction through this water that I have bestowed.

Verse 35

नरकेषु समस्तेषु यातनासु च ये स्थिताः तेषाम् आप्यायनायैतद् दीयते सलिलं मया

For those who abide in every hell and in all forms of torment, this water is offered by me, that they may be refreshed, nourished, and granted relief.

Verse 36

ये बान्धवाबान्धवा वा ये ऽन्यजन्मनि बान्धवाः ते तृप्तिम् अखिला यान्तु ये चास्मत्तोयकाङ्क्षिणः

May all—whether kin to me or not, and even those who were my kin in other births—attain complete satisfaction; and may all who long for water from me be fully content through this offering.

Verse 37

यत्र क्वचन संस्थानां क्षुत्तृष्णोपहतात्मनाम् इदम् अप्य् अक्षयं चास्तु मया दत्तं तिलोदकम्

Wherever departed beings may dwell, whose very selves are stricken by hunger and thirst, may this sesame-mixed water offered by me become for them an imperishable support.

Verse 38

काम्योदकप्रदानं ते मयैतत् कथितं नृप यद् दत्त्वा प्रीणयेद् एतन् मनुष्यः सकलं जगत् जगदाप्यायनोद्भूतं पुण्यम् आप्नोति चानघ

O king, I have thus explained to you the kāmya (votive, wish-fulfilling) gift of water. By offering it, a person gladdens, as it were, the whole world; and, blameless one, attains the merit born of refreshing and sustaining creation itself.

Verse 39

दत्त्वा काम्योदकं सम्यग् एतेभ्यः श्रद्धयान्वितः आचम्य च ततो दद्यात् सूर्याय सलिलाञ्जलिम्

Having properly offered the kāmya water to these recipients with faith, he should then perform ācamana; thereafter he should offer to the Sun a joined handful of water as an oblation.

Verse 40

नमो विवस्वते ब्रह्मन् भास्वते विष्णुतेजसे जगत्सवित्रे शुचये सवित्रे कर्मदायिने

Salutations to Vivasvān, O Brahman—to the radiant one who is the very splendor of Viṣṇu; to Savitṛ, who impels and sustains the world, the purifier, the holy inspirer, the giver of the fruits of action.

Verse 41

ततो गृहार्चनं कुर्याद् अभीष्टसुरपूजनम् जलाभिषेकपुष्पाणां धूपादेश् च निवेदनैः

Thereafter, one should perform worship within the home—adoring the chosen divine form—by bathing (abhiseka) with water, offering flowers, presenting incense and the like, and concluding with offerings of food (naivedya).

Verse 42

अपूर्वम् अग्निहोत्रं च कुर्यात् प्राग् ब्रह्मणे ततः

First he should duly establish and perform the Agnihotra as a new and proper rite; thereafter he should proceed according to the ordinance of Brahman, the Vedic rule.

Verse 43

प्रजापतिं समुद्दिश्य दद्याद् आहुतिम् आदरात् गृहेभ्यः काश्यपायाथ ततो ऽनुमतये क्रमात्

With reverent care, one should offer an oblation addressed to Prajāpati; then, from the household fires, offer duly to Kāśyapa; and thereafter, in proper sequence, make the offering to seek consent and auspicious sanction.

Verse 44

तच्छेषं मणिकेभ्यो ऽथ पर्जन्येभ्यः क्षिपेत् ततः द्वारे धातुर् विधातुश् च मध्ये च ब्रह्मणः क्षिपेत्

Then he should cast what remains—first upon the Maṇikas, and thereafter upon the Parjanyas. Next, at the gate he should place Dhātṛ and Vidhātṛ; and in the very center he should place Brahmā.

Verse 45

गृहस्य पुरुषव्याघ्र दिग्देवान् अपि मे शृणु

O tiger among men, now hear from me also of the deities who preside over the directions in relation to the house.

Verse 46

इन्द्राय धर्मराजाय वरुणाय तथेन्दवे प्राच्यादिषु बुधो दद्याद् धुतशेषात्मकं बलिम्

A wise person should, in the eastern and other directions, present the bali-offering—formed from the purified remainder—unto Indra, unto Dharmarāja, unto Varuṇa, and likewise unto the Moon.

Verse 47

प्रागुत्तरे च दिग्भागे धन्वन्तरिबलिं बुधः निर्वपेद् वैश्वदेवं च कर्म कुर्याद् अतः परम्

In the north-eastern quarter, the wise householder should set down the offering called the Dhanvantari-bali; then, having performed the Vaiśvadeva oblation, he should proceed with the remaining prescribed duties.

Verse 48

वायव्ये वायवे दिक्षु समस्तासु ततो दिशाम् ब्रह्मणे चान्तरिक्षाय भानवे च क्षिपेद् बलिम्

In the north-western quarter one should cast a bali offering to Vāyu; thereafter, in all directions, one should duly present the bali. One should also cast offerings to Brahmā, to Antarikṣa (the mid-space), and to Bhānu, the Sun.

Verse 49

विश्वेदेवान् विश्वभूतांस् तथा विश्वपतीन् पितॄन् यक्ष्माणं च समुद्दिश्य बलिं दद्यान् नरेश्वर

O lord of men, having duly invoked the Viśvedevas, all beings of the universe, the presiding lords of the world, the Pitṛs, and even Yakṣmā (affliction), one should offer the bali.

Verse 50

ततो ऽन्यद् अन्नम् आदाय भूमिभागे शुचौ बुधः दद्याद् अशेषभूतेभ्यः स्वेच्छया तत्समाहितः

Then, taking a separate portion of food, the wise man should place it upon a clean spot of ground and, with a composed mind, offer it—according to his means and willing intent—to all beings without exception.

Verse 51

देवा मनुष्याः पशवो वयांसि सिद्धाः सयक्षोरगदैत्यसङ्घाः प्रेताः पिशाचास् तरवः समस्ता ये चान्नम् इच्छन्ति मया प्रदत्तम्

Gods and human beings; beasts and birds; the perfected ones; hosts of Yakṣas, Nāgas, and Daityas; the departed spirits and the Piśācas; and even the trees—indeed, all who seek food—may they receive what has been granted by me.

Verse 52

पिपीलिकाः कीटपतंगकाद्या बुभुक्षिताः कर्मनिबन्धबद्धाः प्रयान्तु ते तृप्तिम् इदं मयान्नं तेभ्यो विसृष्टं सुखिनो भवन्तु

May the ants, the worms, the insects and moths, and all such creatures—hungry and bound by the fetters of their own karma—attain satisfaction. This food, set forth by me, is released for them; may they be content and dwell in well-being.

Verse 53

येषां न माता न पिता न बन्धुर् नैवान्नसिद्धिर् न तदान्नम् अस्ति तत्तृप्तये ऽन्नं भुवि दत्तम् एतत् ते यान्तु तृप्तिं मुदिता भवन्तु

For those who have no mother, no father, no kinsman—those for whom there is no means of preparing food and no food at all—this food is placed upon the earth for their satisfaction. May they attain fullness, and may they become glad.

Verse 54

भूतानि सर्वाणि तथान्नम् एतद् अहं च विष्णुर् न यतो ऽन्यद् अस्ति तस्माद् अहं भूतनिकायभूतम् अन्नं प्रयच्छामि भवाय तेषाम्

All beings, and this food as well—indeed I am Viṣṇu, for there exists nothing apart from Him. Therefore, becoming the very aggregate of beings, I bestow food upon them for their continuance and well-being.

Verse 55

चतुर्दशो भूतगणो य एष तत्र स्थिता ये ऽखिलभूतसङ्घाः तृप्त्यर्थम् अन्नं हि मया निसृष्टं तेषाम् इदं ते मुदिता भवन्तु

This is the fourteenth host of beings; and all the multitudes of creatures who abide there—food has indeed been brought forth by Me for their satisfaction. Let this be for them; may they be gladdened.

Verse 56

इत्य् उच्चार्य नरो दद्याद् अन्नं श्रद्धासमन्वितः भुवि भूतोपकाराय गृही सर्वाश्रयो यतः

Having thus recited, a person should give food with faith. For the householder is, in this world, the refuge of all—therefore he must act for the welfare of beings.

Verse 57

श्वचण्डालविहंगानां भुवि दद्यात् ततो नरः ये चान्ये पतिताः केचिद् अपात्रा भुवि मानवाः

Therefore a man should give on this earth even to dogs, to caṇḍālas, and to birds; and likewise, to any others who have fallen from right conduct and are deemed unfit recipients among men—he should still extend support in due measure, for such giving upholds the order of life.

Verse 58

ततो गोदोहमात्रं वै कालं तिष्ठेद् गृहाङ्गणे अतिथिग्रहणार्थाय तदूर्ध्वं वा यथेच्छया

Thereafter he should stand in the courtyard of his home for the time it takes to milk a cow, so that a guest may be received; beyond that, he may wait longer, as he wishes.

Verse 59

अतिथिं तत्र संप्राप्तं पूजयेत् स्वागतादिना तथासनप्रदानेन पादप्रक्षालनेन च

When a guest arrives there, one should honor him with words of welcome, and likewise by offering a seat and by washing his feet, showing reverence through fitting hospitality.

Verse 60

श्रद्धया चान्नदानेन प्रियप्रश्नोत्तरेण च गच्छतश् चानुयानेन प्रीतिम् उत्पादयेद् गृही

A householder should cultivate goodwill and affectionate regard by offering food with faith, by exchanging gentle and pleasing questions and answers, and by respectfully seeing guests off as they depart.

Verse 61

अज्ञातकुलनामानम् अन्यतः समुपागतम् पूजयेद् अतिथिं सम्यङ् नैकग्रामनिवासिनम्

One should properly honor as an atithi the traveler who arrives from elsewhere, whose lineage and name are unknown—especially one who is not a habitual wanderer dwelling among many villages; such a guest is to be received with fitting reverence.

Verse 62

अकिंचनम् असंबन्धम् अन्यदेशाद् उपागतम् असंपूज्यातिथिं भुञ्जन् भोक्तुकामं व्रजत्य् अधः

He who, driven only by the desire to eat, partakes of food without first honoring the guest—destitute, unrelated, and come from another land—falls downward, for he violates the sacred law of hospitality.

Verse 63

स्वाध्यायगोत्रचरणम् अपृष्ट्वा च तथा कुलम् हिरण्यगर्भबुद्ध्या तं मन्येताभ्यागतं गृही

Without first questioning the guest about his Vedic study, clan, Vedic school, or even family, the householder should regard the one who has arrived as worthy of reverence—seeing in him the presence of Hiraṇyagarbha, the cosmic principle through which the Lord’s order is made manifest.

Verse 64

पित्रर्थं चापरं विप्रम् एकम् अप्य् आशयेन् नृप तद्देश्यं विदिताचारसंभूतिं पाञ्चयज्ञिकम्

And for the sake of the Fathers, O king, he should lodge—even if only one—Brahmin guest: one of that region, of well-known conduct and lineage, and fit to receive the offerings of the five daily sacrifices.

Verse 65

अन्नाग्रं च समुद्धृत्य हन्तकारोपकल्पितम् निर्वापभूतं भूपाल श्रोत्रियायोपपादयेत्

O king, having set aside the first portion of the food—nirvāpa prepared according to the rite prescribed for one who has slain, as expiation and pacification—he should present it to a learned śrotriya Brahmin.

Verse 66

दद्याच् च भिक्षात्रितयं परिव्राड्ब्रह्मचारिणाम् इच्छया च बुधो दद्याद् विभवे सत्य् अवारितम्

He should offer three portions of alms to wandering renunciants and to brahmacārins. And the wise person, according to his means, should give freely and without obstruction—gladly, and in harmony with truth.

Verse 67

इत्य् एते ऽतिथयः प्रोक्ताः प्रागुक्ता भिक्षवश् च ये चतुरः पूजयेद् एतान् नृयज्ञर्णात् प्रमुच्यते

Thus have the guests been described, together with the four classes of mendicants spoken of earlier. Whoever reverently honours them is freed from the debt of nṛ-yajña—the sacred obligation to living beings through hospitality and compassionate giving.

Verse 68

अतिथिर् यस्य भग्नाशो गृहाद् यात्य् अन्यतोमुखः स दत्त्वा दुष्कृतं तस्मै पुण्यम् आदाय गच्छति

If a guest, his hope disappointed, turns away and departs from a man’s house, that guest leaves his demerit with the householder and goes off carrying the householder’s merit.

Verse 69

धाता प्रजापतिः शक्रो वह्निर् वसुगणो ऽर्यमा प्रविश्यातिथिम् एते वै भुञ्जन्ते ऽन्नं नरेश्वर

O lord of men, when a guest is received, Dhātā, Prajāpati, Śakra, Agni, the host of Vasus, and Aryaman enter into that guest; and it is truly they who partake of the food offered to him.

Verse 70

तस्माद् अतिथिपूजायां यतेत सततं नरः स केवलम् अघं भुङ्क्ते यो भुङ्क्ते त्व् अतिथिं विना

Therefore one should always strive to honour and serve the guest; for whoever eats while neglecting the guest truly consumes only sin.

Verse 71

ततः सुवासिनीदुःखिगर्भिणीवृद्धबालकान् भोजयेत् संस्कृतान्नेन प्रथमं चरमं गृही

Thereafter, the householder should feed—first and before himself—honoured women, the distressed, pregnant women, the aged, and children, with properly prepared and sanctified food; and only then should he himself eat, as the last.

Verse 72

अभुक्तवत्सु चैतेषु भुञ्जन् भुङ्क्ते ऽतिदुष्कृतम् मृतश् च नरकं गत्वा श्लेष्मभुग् जायते नरः

He who eats the portion of those who have not yet eaten—seizing enjoyment before the rightful—incurs a grievous sin. Dying, he goes to hell; and on returning to birth, that man is born as a feeder on phlegm, in a loathsome state.

Verse 73

अस्नाताशी मलं भुङ्क्ते ह्य् अजपी पूयशोणितम् असंस्कृतान्नभुङ् मूत्रं बालादिप्रथमं शकृत्

One who eats without bathing is as though consuming filth; one who performs no japa is as though drinking pus and blood. And one who eats food not duly sanctified is as though drinking urine—like an infant’s first excrement and the like.

Verse 74

तस्माच् छृणुष्व राजेन्द्र यथा भुञ्जीत वै गृही भुञ्जतश् च यथा पुंसः पापबन्धो न जायते

Therefore, O best of kings, listen: I shall tell you how a householder ought to partake and enjoy—and how, even while enjoying, a man does not become bound by the fetters of sin.

Verse 75

इह चारोग्यम् अतुलं बलवृद्धिस् तथा नृप भवत्य् अरिष्टशान्तिश् च वैरिपक्षाभिचारिका

Here itself, O king, arise unsurpassed health and the increase of strength; misfortunes are pacified, and hostile sorceries set in motion by the enemy’s faction are rendered powerless.

Verse 76

स्नातो यथावत् कृत्वा च देवर्षिपितृतर्पणम् प्रशस्तरत्नपाणिश् च भुञ्जीत प्रयतो गृही

Having bathed in the prescribed manner, and having duly performed tarpaṇa to the gods, the ṛṣis, and the ancestors, the disciplined householder should then take his meal with mindfulness and restraint, his hands adorned with auspicious gems.

Verse 77

कृते जपे हुते वह्नौ शुद्धवस्त्रधरो नृप दत्त्वातिथिभ्यो विप्रेभ्यो गुरुभ्यः संश्रिताय च पुण्यगन्धधरः शस्तमाल्यधारी नरेश्वर

O king, when sacred recitation is finished and oblations have been offered into the consecrated fire, one should wear clean garments. Having given what is due to guests, to Brahmins, to teachers, and to those who have sought one’s shelter, one should then bear auspicious fragrance and a fitting garland—adorning oneself in a manner approved by dharma, O lord of men.

Verse 78

नैकवस्त्रधरो ऽथार्द्रपाणिपादो नरेश्वर विशुद्धवदनः प्रीतो भुञ्जीत न विदिङ्मुखः

O king, one should not eat while wearing only a single garment, nor with hands and feet still wet. With the face cleansed and the heart made glad and composed, one should take food—yet never while turned toward an inauspicious direction.

Verse 79

प्राङ्मुखोदङ्मुखो वापि न चैवान्यमना नरः अन्नं प्रशस्तं पथ्यं च प्रोक्षितं प्रोक्षणोदकैः

Let a person, facing east or facing north, and with the mind not wandering elsewhere, partake of food that is approved and wholesome—food sanctified by being sprinkled with consecrating water (prokṣaṇa).

Verse 80

न कुत्सिताहृतं नैव जुगुप्सावद् असंस्कृतम् दत्त्वा तु भुक्तं शिष्येभ्यः क्षुधितेभ्यस् तथा गृही

A householder should not eat what has been obtained by blameworthy means, nor what is repulsive, nor what is unprepared and unsanctified. Having first given a share to his hungry disciples, he may then partake of his own meal in due order.

Verse 81

प्रशस्तशुद्धपात्रेषु भुञ्जीताकुपितो नृप

O king, let him take his meal only from vessels that are approved and pure, and let him eat with an untroubled mind—free from anger.

Verse 82

नासन्दीसंस्थिते पात्रे नादेशे च नरेश्वर नाकाले नातिसंकीर्णे दत्त्वाग्रं च नरो ऽग्नये

O lord of men, one should not cast the foremost portion into the sacred fire when the receiving vessel is set upon a seat, nor in an improper place, nor at an improper time, nor amid excessive crowding; the first offering must be given in due order and reverence, in harmony with dharma.

Verse 83

मन्त्राभिमन्त्रितं शस्तं न च पर्युषितं नृप अन्यत्र फलमांसेभ्यः शुष्कशाकादिकांस् तथा

O King, what has been duly consecrated by mantra is fit to be used, and it should not be stale or kept overnight—except in the case of fruits and meats, and likewise in the case of dried vegetables and similar provisions.

Verse 84

तद्वद् बादरिकेभ्यश् च गुडपक्वेभ्य एव च भुञ्जीतोद्धृतसाराणि न कदाचिन् नरेश्वर

In the same manner, O lord of men, regarding badarī (jujube) fruits and foods cooked with jaggery: never should one eat what has had its essence drawn out, stripped of its vital sap.

Verse 85

नाशेषं पुरुषो ऽश्नीयाद् अन्यत्र जगतीपते मध्वम्बुदधिसर्पिभ्यः सक्तुभ्यश् च विवेकवान्

A discerning man should not eat until nothing remains, O Lord of the world—except in the case of honey, water, curds, ghee, and roasted flour: these may be taken without leaving a remainder.

Verse 86

अश्नीयात् तन्मना भूत्वा पूर्वं तु मधुरं रसम् लवणाम्लौ तथा मध्ये कटुतिक्तादिकं ततः

One should eat with the mind collected and absorbed: first taking what is sweet in taste; then, in the middle, what is salty and sour; and thereafter, what is pungent, bitter, and the rest—thus maintaining order and restraint in nourishment.

Verse 87

प्राग् द्रवं पुरुषो ऽश्नन् वै मध्ये च कठिनाशनम् पुनर् अन्ते द्रवाशी तु बलारोग्ये न मुञ्चति

A man should begin his meal with what is liquid, take solid food in the middle, and again finish at the end with what is liquid. Eating in this order, he does not forfeit strength and freedom from disease.

Verse 88

अनिन्द्यं भक्षयेद् इत्थं वाग्यतो ऽन्नम् अकुत्सयन् पञ्चग्रासं महामौनं प्राणाद्याप्यायनाय तत्

Thus should one partake only of blameless food—restraining speech and never disparaging what is eaten. The five-morsel rite, observed in great silence, is prescribed for the strengthening and steady nourishment of the vital breaths (prāṇas).

Verse 89

भुक्त्वा सम्यग् अथाचम्य प्राङ्मुखोदङ्मुखो ऽपि वा यथावत् पुनर् आचामेत् पाणी प्रक्षाल्य मूलतः

Having eaten properly, one should perform ācamana; facing east—or, alternatively, facing north—one should again perform ācamana in the prescribed manner, after washing the hands thoroughly from their very base.

Verse 90

स्वस्थः प्रशान्तचित्तस् तु कृतासनपरिग्रहः अभीष्टदेवतानां तु कुर्वीत स्मरणं नरः

Steady in body and at ease, with the mind pacified, having properly assumed and settled into his seat, a person should then engage in mindful remembrance of the deity he most seeks—fixing awareness upon that chosen Lord as the supreme refuge.

Verse 91

अग्निर् आप्याययत्व् अन्नं पार्थिवं पवनेरितः दत्तावकाशं नभसा जरयत्व् अस्तु मे सुखम्

May Fire, stirred into motion by Wind, nourish and transform the earthly food within me; and may Space, granting room for its working, cause it to be digested—so that well-being may arise for me.

Verse 92

अन्नं बलाय मे भूमेर् अपाम् अग्न्यनिलस्य च भवत्व् एतत् परिणतौ ममास्त्व् अव्याहतं सुखम्

May food become strength for me—born of Earth, of Waters, and of Fire and Wind as well. And as these elements ripen in their transformation, may unimpeded, unbroken happiness abide in me.

Verse 93

प्राणापानसमानानाम् उदानव्यानयोस् तथा अन्नं पुष्टिकरं चास्तु ममास्त्व् अव्याहतं सुखम्

May my vital currents—prāṇa, apāna, and samāna, and likewise udāna and vyāna—move in harmony; may the food I partake be truly nourishing; and may my well-being remain unbroken.

Verse 94

अगस्तिर् अग्निर् वडवानलश् च भुक्तं मयान्नं जरयत्व् अशेषम् सुखं च मे तत्परिणामसंभवं यच्छन्त्व् अरोगो मम चास्तु देहे

May Agastya, may Fire, and may the submarine flame (Vaḍavānala) wholly digest the food I have eaten. May they grant me the ease born of its proper transformation, and may my body be free from disease.

Verse 95

विष्णुः समस्तेन्द्रियदेहदेही प्रधानभूतो भगवान् यथैकः सत्येन तेनान्नम् अशेषम् एतद् आरोग्यदं मे परिणामम् एतु

Vishnu alone—Bhagavan, the indwelling Self of the body and of all the senses, the very ground of Pradhāna—is in truth the One. By that Truth, may this entire food be transformed within me into health and well-being.

Verse 96

विष्णुर् अत्ता तथैवान्नं परिणामश् च वै यथा सत्येन तेन वै भुक्तं जीर्यत्व् अन्नम् इदं तथा

Vishnu is the eater; Vishnu indeed is the food; and Vishnu is the very transformation by which it is digested. Therefore, grounded in that Truth, may this eaten food be duly ripened and assimilated.

Verse 97

इत्य् उच्चार्य स्वहस्तेन परिमृज्य तथोदरम् अनायासप्रदायीनि कुर्यात् कर्माण्य् अतन्द्रितः

Having thus uttered the words, and gently rubbing the abdomen with one’s own hand, one should, without negligence, perform the prescribed duties that grant ease, with steady attentiveness.

Verse 98

सच्छास्त्रादिविनोदेन सन्मार्गाद् अविरोधिना दिनं नयेत् ततः संध्याम् उपतिष्ठेत् समाहितः

Let one pass the day in uplifting recreation—through worthy scriptures and the like—never opposing the righteous path; then, with a collected mind, let him duly attend the Sandhyā worship.

Verse 99

दिनान्तसंध्यां सूर्येण पूर्वाम् ऋक्षैर् युतां बुधः उपतिष्ठेद् यथान्यायं सम्यग् आचम्य पार्थिव

O King, having properly performed ācamanā, the wise person should, according to rule, stand in reverent worship at the day’s-end Sandhyā, when the Sun moves toward setting and the stars arise.

Verse 100

सर्वकालम् उपस्थानं संध्ययोः पार्थिवेष्यते अन्यत्रसूतकाशौचविभ्रमातुरभीतितः

O King, attendance upon the Sandhyā rites is enjoined for a ruler at all times; only in cases of birth-impurity (sūtaka), death-impurity (āśauca), mental derangement, severe illness, or overwhelming fear is exception allowed.

Verse 101

सूर्येणाभ्युदितो यश् च त्यक्तः सूर्येण च स्वपन् अन्यत्रातुरभावात् तु प्रायश्चित्तीयते नरः

A man who remains in bed after the Sun has risen, or who falls asleep while the Sun is still up—except in illness—becomes one who must perform expiation (prāyaścitta).

Verse 102

तस्माद् अनुदिते सूर्ये समुत्थाय महीपते उपतिष्ठेन् नरः संध्याम् अस्वपंश् च दिनान्तजाम्

Therefore, O king, before the sun has risen a man should rise and duly perform the Sandhyā worship at dawn; and, without yielding to sleep, he should also properly observe the Sandhyā that comes at the close of the day.

Verse 103

उपतिष्ठन्ति ये संध्यां न पूर्वां न च पश्चिमाम् व्रजन्ति ते दुरात्मानस् तामिस्रं नरकं नृप

O king, those of corrupted intent who perform the Sandhyā neither at dawn nor at dusk—neglecting both twilight worships—go to the Tāmisra hell, the realm of blinding darkness.

Verse 104

पुनः पाकम् उपादाय सायम् अप्य् अवनीपते वैश्वदेवनिमित्तं वै पत्न्य् अमन्त्रं बलिं हरेत्

Then, O king, in the evening as well, taking up the cooked food again, the wife—without reciting mantras—should offer the bali (set-apart portion) for the rite of Vaiśvadeva.

Verse 105

तत्रापि श्वपचादिभ्यस् तथैवान्नापवर्जनम्

Even in such a case, food should not be rejected merely because it has come from a śvapaca and the like; there too the rule stands that food is not to be cast aside for that reason alone.

Verse 106

अतिथिं चागतं तत्र स्वशक्त्या पूजयेद् बुधः पादशौचासनप्रह्वस्वागतोक्त्या च पूजनम् ततश् चान्नप्रदानेन शयनेन च पार्थिव

When a guest arrives there, the wise should honour him according to one’s capacity—by washing his feet, offering a seat, bowing with humility, and speaking words of welcome. Thereafter, O king, one should further honour him by giving food and providing a place to rest.

Verse 107

दिनातिथौ तु विमुखे गते यत् पातकं नृप तद् एवाष्टगुणं पुंसां सूर्योढे विमुखे गते

O King, when the day and the lunar tithi have turned adverse, whatever sin a man commits becomes eightfold; likewise, if sunrise falls upon an inauspicious turning, that very fault returns multiplied upon the doer.

Verse 108

तस्मात् स्वशक्त्या राजेन्द्र सूर्योढम् अतिथिं नरः पूजयेत् पूजिते तस्मिन् पूजिताः सर्वदेवताः

Therefore, O lord of kings, a man should honor—according to his means—the guest who arrives at sunrise; for when that guest is duly honored, it is as though all the gods have been honored.

Verse 109

अन्नशाकाम्बुदानेन स्वशक्त्या प्रीणयेत् पुमान् शयनप्रस्तरमहीप्रदानैर् अथवापि तम्

A person, according to his capacity, should gladden and support the worthy recipient by gifting food, vegetables, and water—or else by offering a bed, a resting place, or even land as a gift.

Verse 110

कृतपादादिशौचश् च भुक्त्वा सायं ततो गृही गच्छेद् अस्फुटितां शय्याम् अपि दारुमयीं नृप

O King, having cleansed the feet and the rest of the body and then taking the evening meal, the householder should retire thereafter—going to a bed that is firm and unbroken, even if it is merely made of wood.

Verse 111

नाविशालां न वा भग्नां नासमां मलिनां न च न च जन्तुमयीं शय्याम् अधितिष्ठेद् अनास्तृताम्

One should not lie upon a bed that is too wide, nor one that is broken; neither on one that is uneven, nor on one that is soiled. Nor should one rest upon a bed infested with creatures, or upon one left uncovered—thus guarding bodily discipline and inner purity in the order upheld by Dharma.

Verse 112

प्राच्यां दिशि शिरः शस्तं याम्यायाम् अथवा नृप सदैव स्वपतः पुंसो विपरीतं तु रोगदम्

O King, for a man who sleeps it is wholesome to place the head toward the East—or else toward the South; but to lie in the reverse direction becomes a giver of disease.

Verse 113

ऋताव् उपगमः शस्तः स्वपत्न्याम् अवनीपते पुन्नामर्क्षे शुभे काले ज्येष्ठयुग्मासु रात्रिषु

O king, union with one’s lawful wife is commended when she is in season—especially at an auspicious time, under the Puṇṇā (Puṣya) lunar asterism, and on the foremost even-numbered nights.

Verse 114

नास्नातां तु स्त्रियं गच्छेन् नातुरां न रजस्वलाम् नानिष्टां न प्रकुपितां नाप्रशस्तां न गर्भिणीम्

One should not approach a woman who has not bathed; nor one who is ill, nor one who is in her monthly course; nor one who is unwilling, nor one who is angered; nor one deemed improper, nor one who is pregnant.

Verse 115

नादक्षिणां नान्यकामां नाकामां नान्ययोषितम् क्षुत्क्षामाम् अतिभुक्तां वा स्वयं चैभिर् गुणैर् युतः

He should not take as wife one who lacks generosity, whose desires run elsewhere, who is indifferent to dharma, or who is attached to other men; nor one wasted by hunger and hardship, nor one spoiled by excessive indulgence—while he himself must be endowed with these virtues.

Verse 116

स्नातः स्रग्गन्धधृक् प्रीतः नाध्मातः क्षुधितो ऽपि वा सकामः सानुरागश् च व्यवायं पुरुषो व्रजेत्

A man should approach conjugal union only when he is bathed, adorned with garlands and fragrance, and inwardly cheerful—neither bloated nor hungry—coming with desire tempered by affection.

Verse 117

चतुर्दश्य् अष्टमी चैव अमावास्याथ पूर्णिमा पर्वाण्य् एतानि राजेन्द्र रविसंक्रान्तिर् एव च

The fourteenth lunar day, the eighth lunar day, the new-moon night, and the full-moon day—these are the sacred junctions of time (parvans), O best of kings; and so too is the Sun’s transit (saṅkrānti) from one sign to another.

Verse 118

तैलस्त्रीमांससंभोगी पर्वस्व् एतेषु वै पुमान् विण्मूत्रभोजनं नाम प्रयाति नरकं मृतः

A man who indulges in the enjoyment of oil, women, and flesh on these sacred observance-days—when he dies—falls into the hell called Viṇmūtra-bhojana, the realm where one is made to feed on excrement and urine.

Verse 119

अशेषपर्वस्व् एतेषु तस्मात् संयमिभिर् बुधैः भाव्यं सच्छास्त्रदेवेज्याध्यानजप्यपरैर् नरैः

Therefore, throughout all these sacred observances and seasonal rites, wise and self-restrained men should conduct themselves with steadfast discipline—devoted to true scripture, worship of the Divine, meditation, and the repetition of holy prayers.

Verse 120

नान्ययोनाव् अयोनौ वा नोपयुक्तौषधस् तथा देवद्विजगुरूणां च व्यवायी नाश्रये भवेत्

One should not resort to sexual union in an improper womb, nor in an unwombed manner; nor should one employ medicines that have not been duly prescribed or properly applied. Likewise, one must never seek sexual intercourse with those who are divine, with the twice-born, or with one’s teacher—such conduct is not to be taken as a refuge.

Verse 121

चैत्यचत्वरतीरेषु नैव गोष्ठे चतुष्पथे नैव श्मशानोपवने सलिलेषु महीपते

O king, one should not perform sacred recitation or ritual acts (nor sexual acts) at the edges of shrines and public squares, nor in a cowshed, nor at a crossroads; nor in cremation-grounds or groves, nor in or upon waters.

Verse 122

प्रोक्तपर्वस्व् अशेषेषु नैव भूपाल संध्ययोः गच्छेद् व्यवायं मतिमान् न मूत्रोच्चारपीडितः

O King, at all the taught parva-junctions of time—especially at the two sandhyās (twilights)—a prudent man should not engage in sexual union, nor should he go out when pressed by the urge to pass urine or stool.

Verse 123

पर्वस्व् अभिगमो ऽधन्यो दिवा पापप्रदो नृप भुवि रोगप्रदो नॄणाम् अप्रशस्तो जलाशये

O King, to visit (such a place) on parva-days is declared unblessed; by day it yields sin, and on earth it brings disease upon men. Therefore, regarding waters and reservoirs, it is deemed improper and not to be commended.

Verse 124

परदारान् न गच्छेत मनसापि कदाचन किम् उ वाचास्थिबन्धो ऽपि नास्ति तेषु व्यवायिनाम्

One should never approach another’s spouse—not even in the mind. What then of doing so in word or deed? For those who pursue such illicit union, even the basic bond of modesty and self-restraint is as though it does not exist.

Verse 125

मृतो नरकम् अभ्येति हीयते ऽत्रापि चायुषः परदाररतिः पुंसाम् उभयत्रापि भीतिदा

A man who delights in another’s wife falls into hell after death; and even here, in this very life, his span of years is diminished. Desire for another’s spouse becomes a giver of fear in both worlds—now and hereafter.

Verse 126

इति मत्वा स्वदारेषु ऋतुमत्सु बुधो व्रजेत् यथोक्तदोषहीनेषु सकामेष्व् अनृताव् अपि

Knowing thus, a wise man should approach his own lawful wife when she is in season; and even when she is not in season, he may approach her—provided she is free from the faults described and the union is by mutual desire.