Chapter 51 - Karmayoga or Rules of Conduct

[Sanskrit text for this chapter is available]

The sages said:

1-3. How is that path of action (consisting of worldly and religious rites), propitiated by which Viṣṇu becomes pleased, O Sūta? O illustrious one, O best among speakers, tell that to us. (Tell us about that Karmayoga) by which those desirous of salvation can propitiate the revered lord. Tell us also about that path of action, that protects all the worlds and is the totality of dharma, and of an embodied form, O Sūta. With a desire to hear this the sages have settled in front of you.

Sūta said:

4. Vyāsa, Satyavatī’s son was formerly asked in this way only by sages, resembling fire. Hear what Vyāsa said to them:

Vyāsa said:

5-17. Listen, all sages, the ancient path of action which will be told and which gives endless fruits to brāhmaṇas, which is wholly established by the sacred tradition, and which is demonstrated for the brāhmaṇas, which is meritorious, and which is practised by groups of sages. Being attentive, hear when I explain it. An excellent brāhmaṇa, after having the investiture with the sacred thread, should study the Vedas. In the eighth year from conception, or in the eighth year (from birth), (he should have the investiture with the sacred thread) according to the rules in his manual of teaching in ritual. He should have a staff, wear a girdle, have the sacred thread and the skin of the black antelope, should be holy, should eat begged food, should be well-disposed to his preceptor, should always look up at his preceptor’s face (to receive orders from him). Formerly Brahmā fashioned the three-stranded sacred thread of cotton and a silken garment for the brāhmaṇas. A brāhmaṇa should always wear the sacred thread, and should always keep the lock of hair on the crown of the head tied. (By doing so) an act done otherwise (i.e. in a perverse way) becomes done properly. He should put on a reddish cotton garment which is not deformed, or an excellent white one made of wool. The upper garment is enjoined to be an auspicious hide of a black antelope. In its absence, the one made of (the skin of) an ox or of that (of the skin) of a ruru (deer) is laid down. Raising the right hand it is placed on the left (shoulder). He should always wear the sacred thread. When the sacred thread is put on (i.e. worn round) the neck it is (called) ‘nivīta’. O brāhmaṇas, when the sacred thread is put on the right (shoulder) after raising the left hand, it is (called) ‘prācīnavīta’. It is to be employed in (i.e. while performing) the rites (in honour) of the manes. He should always wear the sacred thread in a firechamber, in a cow-pen, in (i.e. while performing) a sacrifice, in (i.e. while practising) penance, while doing self-study, taking food and in the vicinity of brāhmaṇas, while serving his preceptors (and elders), at the time of the daily prayers, and in the company of the good. This is an ancient rule.

18-24. The girdle of a brāhmaṇa should be made triple, of the muñja-grass and soft. In the absence of the muñja-grass, it is said (to be made of) kuśa-grass with one knot or three knots. A brāhmaṇa should hold a staff of bamboo or palāśa and it should be (high) upto his hair. Or the staff should be made of a tree fit for (being used in) a sacrifice, and should be soft and without a bruise. Being tranquil, a brāhmaṇa should offer the morning and evening prayers. By avoiding it, due to passion, greed, fear or infatuation, he would be (a) fallen (brāhmaṇa). Then, with a pleased mind he should perform the fire-rites in the morning and in the evening. After having bathed, he should offer oblations to gods, sages and the hosts of manes. He should worship the deities with flowers, leaves, barley and water. He should, being free from sluggishness, always be inclined to salute the elders religiously bowing down before them, (and saying,) ‘I am so and so’, for securing a (long) life and good health. The words ‘Enjoy a long life’, should be uttered by a brāhmaṇa, when he is saluted; and at the end of his name the sound ‘ā’ should be pronounced, by protracting the penultimate letter.

25-29. A learned man should not salute a brāhmaṇa who does not answer (i.e. greet back). He is just like a śūdra. The feet of the preceptor should be touched by a person with (the arrangement of) the hands reversed: he should touch the (preceptor’s) left foot with his left hand, and right (foot) with his right (hand). Being controlled, and having got worldly, Vedic or metaphysical knowledge, he should first salute him. He should not have borrowed water, flowers and samidhs (the sacred sticks of wood). Such and other things are not (to be used) for (i.e. at the time of) rites in honour of deities. A man should ask a brāhmaṇa about his welfare, a kṣatriya about his good health, a vaiśya about his happiness and a śūdra about his health. (While greeting a brāhmaṇa, kṣatriya, vaiśya and śūdra, the words ‘Kuśala, Anāmaya, Kṣema and Ārogya’ should be respectively used).

30-35a. The preceptor, the father, the eldest brother, so also one who has protected him from a fear, the maternal uncle, the father-in-law, the maternal grandfather, the paternal grandfather, one superior by caste, the paternal uncle are said to be respectable persons. The mother, the maternal grandmother, the (brothers and) sisters of the father and the mother, the mother-in-law, the paternal grandmother, the seniormost foster-mother are venerable ladies. O brāhmaṇas, these should be regarded as a group of the venerable ones from (the side of) the mother or the father. Through acts of the mind, speech and body he should obey them. Having seen his elders, he should stand up, saluting them with the palms of his hands joined. For his own sake he should not sit or discuss with them. For life’s sake he should never talk hatefully with the elders. Even though excellent in other virtues, a man who hates his elders, falls down.

35b-40a. Out of these, five are to be specially respected: Out of these the first three are the greatest, and out of these (three) the mother is the most venerable. He who desires his welfare, should specially respect, with all efforts, even by casting his life, these five. As long as the father and the mother remain unchanged (in mind or attitude), a son should, giving up everything (else), be attached to them. If, by the good qualities of their son, the father and the mother are well pleased, then, the son would obtain all religious merits.

40b-45a. There is no (other) deity like the mother, and no (other) venerable person like the father. There can never be in their case doing good to them in return. He should always do what pleases them by means of deeds, thought and words. Without being permitted by them, he should not follow any other course of conduct except (in the case of rites having) liberation as their fruit or the obligatory and occasional (rites). The essence of piety is said to be giving an eternal fruit after death. Having properly propitiated the teacher, and allowed by him to go, a disciple enjoys the fruit of his learning after death, and enters heaven. He who slights his eldest brother who is like his father, goes, due to that blemish, to a terrible hell after death.

45b. A husband is (also) always to be respected as he is created as a man.

46-49a. In this world, a man attains greatness by serving his mother. He should stand up and salute the maternal and paternal uncles, fathers-in-law, priests and preceptors, and should say (i.e. by declaring) ‘I am so and so.’ A man who is initiated should not be addressed by his name, even though he is younger. A man who is conversant with the rules of conduct should address him beginning with the words ‘bho’ and ‘bhavat’ (i.e. you). He should always be saluted, and honoured, by bowing their heads in respect, by brāhmaṇas, kṣatriyas and by those who desire prosperity.

49b-52a. A brāhmaṇa should never salute kṣatriyas etc. even though they are endowed with virtues like knowledge, (good) deeds, or even though they are highly learned. The scriptures say that a brāhmaṇa (alone) should invoke blessings for all (other) castes. A man of the same caste should salute other men of that caste. Fire is the most venerable to brāhmaṇas. A brāhmaṇa is the most venerable to (all) castes. To a woman the husband is the most venerable. A guest is everywhere the most honourable.

52b-55a. Learning, acts, age, relation and wealth as the fifth—these five are said to be respectable. The preceding one is superior to the succeeding. He who, out of the three castes, possesses (any) of them abundantly and strongly, deserves respect in this world. So also a śūdra who has reached the tenth (decade, i.e. who has crossed ninety). Way (i.e. side) should be given to a brāhmaṇa, a woman, a king and a blind man, an old man, one who is broken down with load, a sick man, and a weak man.

55b-66a. Being controlled and having everyday begged alms from the houses of eminent men, he should, with his speech controlled, eat it after informing the preceptor about it and after being allowed by him. An excellent brāhmaṇa, wearing a sacred thread, should beg food after addressing (the housewife) with the words ‘bhavat’ ‘your ladyship’ uttered first. A kṣatriya should beg alms with the words ‘your ladyship’ (uttered) in the middle of the (sentence), and a vaiśya with the words ‘your ladyship’ (uttered) in the end. He should first beg alms from his mother, or sister, or his mother’s or his own sister, or from one who would not insult him. Begging alms in (i.e. from) the houses of people of his own caste or those of all castes except from the houses of those that are outcaste is prescribed. A celebate who is controlled, should receive alms from the houses of those that are not bereft of Vedas and sacrifices and are praised in (i.e. for doing) their own acts. He should beg in (i.e. from) his preceptor’s house but not from those of his own caste and relatives. If he does not get alms from other houses, he should avoid each former. If alms from these, already described, is not available, he should move in the entire village. Having been restrained, and with his speech controlled, and not looking into directions, he should, having collected the alms as desired, without any fraud, being restrained, with his speech controlled, eat it with a concentrated mind. He who follows a vow, should always live on alms, and should not (take food from) one (place only). The livelihood of him who lives on alms is like a fast. He should always respect his food and not revile it through pride. Seeing it he should be fully delighted, pleased and satisfied. Eating too much causes ill health, lack of (long) life and does not lead to heaven. It is not meritorious; it is hated by people. Therefore, he should avoid it.

66b-68. Facing the east or the sun, he should eat his food. It is an ancient rule that he should not eat food by facing the north. He who is (about) to eat should wash his hands and feet twice. Having sat in a pure place and having eaten the food there, he should twice wash (his hands etc.).