Achara: The Daily Conduct and Dharma of the Twice-Born

Verse 1 (garuda.1.213.1)

सूत उवाच । हरेः श्रुत्वाब्रवीद्ब्रह्मा यथा व्यासाय शौनक । ब्राह्मणादिसमाचारं सर्वदं ते तथा वदे

sūta uvāca hareḥ śrutvābravīdbrahmā yathā vyāsāya śaunaka brāhmaṇādisamācāraṁ sarvadaṁ te tathā vade

Suta said: O Shaunaka, just as Brahma, having heard it from Hari, told it to Vyasa, so shall I tell you the conduct of brahmins and others, which grants everything.

Verse 2 (garuda.1.213.2)

श्रुतिस्मृती तु विज्ञाय श्रौतं कर्म समाचरेत् । श्रौतं कर्म न चेदुक्तं तदा स्मार्तं समाचरेत्

śrutismṛtī tu vijñāya śrautaṁ karma samācaret śrautaṁ karma na ceduktaṁ tadā smārtaṁ samācaret

Having known Shruti and Smriti, one should perform the rite enjoined by Shruti; if no Shruti-rite is stated, one should perform what is enjoined by Smriti.

Verse 3 (garuda.1.213.3)

तत्राप्यशक्तः करणे सदाचारं चरेद्वुधः । श्रुतिस्मृती ह विप्राणां लोचने कर्मदर्शने

tatrāpyaśaktaḥ karaṇe sadācāraṁ caredvudhaḥ śrutismṛtī ha viprāṇāṁ locane karmadarśane

If unable even in that, the wise man should follow the conduct of the good. Shruti and Smriti are indeed the two eyes of brahmins for discerning right action.

Verse 4 (garuda.1.213.4)

श्रुत्युक्तः परमो धर्मः स्मृतिशास्त्रगतोऽपरः । सिष्टाचारेण संप्राप्तस्त्रयो धर्माः सनातनाः

śrutyuktaḥ paramo dharmaḥ smṛtiśāstragato'paraḥ siṣṭācāreṇa saṁprāptastrayo dharmāḥ sanātanāḥ

The dharma taught by Shruti is supreme, that in the Smriti-shastras is the second, and that reached through the conduct of the good is the third — these three dharmas are eternal.

Verse 5 (garuda.1.213.5)

सत्यं दानं दयालोभो विद्येज्या पूजनं दमः । अष्टौ तानि पवित्राणि शिष्टाचारस्य लक्षणम्

satyaṁ dānaṁ dayālobho vidyejyā pūjanaṁ damaḥ aṣṭau tāni pavitrāṇi śiṣṭācārasya lakṣaṇam

Truth, giving, compassion, freedom from greed, learning, sacrifice, worship, and self-control — these eight pure things are the marks of good conduct.

Verse 6 (garuda.1.213.6)

तेजोमयानि पूर्वेषां शरीराणीन्द्रियाणि च । न लिप्यते पातकेन पद्मपत्रमिवाम्भसा

tejomayāni pūrveṣāṁ śarīrāṇīndriyāṇi ca na lipyate pātakena padmapatramivāmbhasā

The bodies and senses of the ancients were full of splendor; one who so lives is not tainted by sin, as a lotus-leaf is untouched by water.

Verse 7 (garuda.1.213.7)

निवासमुख्या वर्णानां धर्माचाराः प्रकीर्तिताः । सत्यं यज्ञस्तपो दानमेतद्धर्मस्य लक्षणम्

nivāsamukhyā varṇānāṁ dharmācārāḥ prakīrtitāḥ satyaṁ yajñastapo dānametaddharmasya lakṣaṇam

The dharma-conduct proper to each residence-class has been declared. Truth, sacrifice, austerity, and giving — these are the marks of dharma.

Verse 8 (garuda.1.213.8)

अदत्तस्यानुपादानं दानमध्ययनं जपः । विद्या वित्तं तपः शौचं कुले जन्म त्वरोगिता

adattasyānupādānaṁ dānamadhyayanaṁ japaḥ vidyā vittaṁ tapaḥ śaucaṁ kule janma tvarogitā

Not taking what is not given, giving, study, recitation, learning, wealth, austerity, purity, birth in a good family, and freedom from disease —

Verse 9 (garuda.1.213.9)

संसारोच्छित्तिहेतुश्च धर्मादेव प्रवर्तते । धर्मात्सुखं च ज्ञानं च ज्ञानान्मोक्षोऽधिगम्यते

saṁsārocchittihetuśca dharmādeva pravartate dharmātsukhaṁ ca jñānaṁ ca jñānānmokṣo'dhigamyate

— and the cause of severing the bonds of rebirth — all proceed from dharma alone. From dharma comes happiness and knowledge; from knowledge, liberation is attained.

Verse 10 (garuda.1.213.10)

इज्याध्ययनदानानि यथाशास्त्रं सनातनः । ब्रह्मक्षत्त्रियवैश्यानां सामान्यो धर्म उच्यते

ijyādhyayanadānāni yathāśāstraṁ sanātanaḥ brahmakṣattriyavaiśyānāṁ sāmānyo dharma ucyate

Sacrifice, study, and giving, according to scripture and eternal tradition — this is called the common dharma of Brahmins, Kshatriyas, and Vaishyas.

Verse 11 (garuda.1.213.11)

याजनाध्ययने शुद्धे विशुद्धाच्च प्रतिग्रहः । वृत्तित्रयमिदं प्राहुर्मुनयः श्रेष्ठवर्णिनः

yājanādhyayane śuddhe viśuddhācca pratigrahaḥ vṛttitrayamidaṁ prāhurmunayaḥ śreṣṭhavarṇinaḥ

Officiating and teaching in purity, and accepting gifts from the pure — the sages have declared these three livelihoods for the foremost caste.

Verse 12 (garuda.1.213.12)

शस्त्रेणाजीवनं राज्ञो भूतानाञ्चाभिरक्षणम् । पाशुपाल्यं कृषिः पण्यं वैश्यस्याजीवनं स्मृतम्

śastreṇājīvanaṁ rājño bhūtānāñcābhirakṣaṇam pāśupālyaṁ kṛṣiḥ paṇyaṁ vaiśyasyājīvanaṁ smṛtam

Livelihood by arms and the protection of beings is the king's dharma; animal-husbandry, agriculture, and trade are held to be the Vaishya's livelihood.

Verse 13 (garuda.1.213.13)

शूद्रस्य द्विजशुश्रूषा द्विजानामनुपूर्वशः । गुरौ वासोऽग्निशुश्रूषा स्वाध्यायो ब्रह्मचारिणः

śūdrasya dvijaśuśrūṣā dvijānāmanupūrvaśaḥ gurau vāso'gniśuśrūṣā svādhyāyo brahmacāriṇaḥ

Service to the twice-born is the Shudra's dharma. In due order for the twice-born: for the celibate student, residence with the guru, tending the fire, and self-study —

Verse 14 (garuda.1.213.14)

त्रिः स्नाता स्नापिता भैक्ष्यं गुरौ प्राणान्तिकी स्थितिः । समेखलो जटी दण्डी मुण्डी वा गुरुसंश्रयः

triḥ snātā snāpitā bhaikṣyaṁ gurau prāṇāntikī sthitiḥ samekhalo jaṭī daṇḍī muṇḍī vā gurusaṁśrayaḥ

— bathing three times, begging alms, dwelling with the guru unto life's end, wearing the girdle, matted hair, staff, or shaven head — this is refuge with the guru.

Verse 15 (garuda.1.213.15)

अग्निहोत्रोपचरणं जीवनं च स्वकर्मभिः । धर्मदारेषु कल्पेत पर्ववर्जं रतिक्रियाः

agnihotropacaraṇaṁ jīvanaṁ ca svakarmabhiḥ dharmadāreṣu kalpeta parvavarjaṁ ratikriyāḥ

For the householder: tending the fire-offering, and livelihood by one's own duties; union with one's wife should avoid the forbidden days.

Verse 16 (garuda.1.213.16)

देवपित्रतितिभ्यश्च पूजादिष्वनुकल्पनम् । श्रुतिस्मृत्यर्थसंस्थानं धर्मोऽयं गृहमेधिनः

devapitratitibhyaśca pūjādiṣvanukalpanam śrutismṛtyarthasaṁsthānaṁ dharmo'yaṁ gṛhamedhinaḥ

Due observance in worship of gods, ancestors, and guests, and steadfastness in the meaning of Shruti and Smriti — this is the householder's dharma.

Verse 17 (garuda.1.213.17)

जटित्वमग्निहोत्रत्वं भूशय्याजिनधारणम् । वने वासः पयोमूलनीवारफलवृत्तिता

jaṭitvamagnihotratvaṁ bhūśayyājinadhāraṇam vane vāsaḥ payomūlanīvāraphalavṛttitā

For the forest-dweller: matted hair, the fire-offering, sleeping on the ground, wearing hides, dwelling in the forest, and living on milk, roots, wild rice, and fruit —

Verse 18 (garuda.1.213.18)

प्रतिषिद्धान्निवृत्तिश्च त्रिः स्नानं व्रतधारिता । देवतातिथिपूजा च धर्मोऽयं वनवासिनः

pratiṣiddhānnivṛttiśca triḥ snānaṁ vratadhāritā devatātithipūjā ca dharmo'yaṁ vanavāsinaḥ

— abstaining from what is forbidden, bathing three times, keeping vows, and worshipping gods and guests — this is the forest-dweller's dharma.

Verse 19 (garuda.1.213.19)

सर्वारम्भपरित्यागो भिक्षान्नं वृक्षमूलता । निष्परिग्रहताद्रोहः समता सर्वजन्तुषु

sarvārambhaparityāgo bhikṣānnaṁ vṛkṣamūlatā niṣparigrahatādrohaḥ samatā sarvajantuṣu

For the renunciant: abandoning all undertakings, living on begged food, dwelling at a tree's root, possessing nothing, harmlessness, and equanimity toward all beings —

Verse 20 (garuda.1.213.20)

प्रियाप्रियपरिष्वङ्गेसुखदुः खाधिकारिता । सबाह्याभ्यन्तरे शौचं वाग्यमो ध्यानचारिता

priyāpriyapariṣvaṅgesukhaduḥ khādhikāritā sabāhyābhyantare śaucaṁ vāgyamo dhyānacāritā

— unattachment to the embrace of pleasant or unpleasant, equanimity in pleasure and pain, purity outward and inward, restraint of speech, and constant practice of meditation.

Verse 21 (garuda.1.213.21)

सर्वैद्रियसमाहारो धारणाध्याननित्यता । भावसंशुद्धिरेत्येष परिव्राड्धर्म उच्यते

sarvaidriyasamāhāro dhāraṇādhyānanityatā bhāvasaṁśuddhiretyeṣa parivrāḍdharma ucyate

Withdrawal of all the senses, constant practice of concentration and meditation, and purity of intention — this is called the wandering renunciant's dharma.

Verse 22 (garuda.1.213.22)

अहिंसा सूनृता वाणी सत्यशौचे क्षमा दया । वर्णिनां लिङ्गिनां चैव सामान्यो धर्म उच्यते

ahiṁsā sūnṛtā vāṇī satyaśauce kṣamā dayā varṇināṁ liṅgināṁ caiva sāmānyo dharma ucyate

Non-violence, gentle speech, truth, purity, forbearance, and compassion — this is declared the common dharma of all varnas and of ascetics of every order.

Verse 23 (garuda.1.213.23)

यथोक्तकारिणः सर्वे प्रयान्ति परमां गतिम् । आ बोधात्स्वपनं यावत्गृहिधर्मं च वच्मि ते

yathoktakāriṇaḥ sarve prayānti paramāṁ gatim ā bodhātsvapanaṁ yāvatgṛhidharmaṁ ca vacmi te

All who so act attain the supreme goal. Now I shall tell you the householder's dharma, from waking until sleep.

Verse 24 (garuda.1.213.24)

ब्राह्मे मुहूर्ते बुध्येत धर्मार्थौ चानुचिन्तयेत् । कायक्लेशांश्च तन्मूलान्वेदतत्त्वार्थमेव च

brāhme muhūrte budhyeta dharmārthau cānucintayet kāyakleśāṁśca tanmūlānvedatattvārthameva ca

One should wake at the Brahma-muhurta and reflect upon dharma and artha, upon the hardships arising from their neglect, and upon the true meaning of the Veda.

Verse 25 (garuda.1.213.25)

शर्वर्यन्ते समुत्थाय कृतशौचः समाहितः । स्नात्वा सन्ध्यामुपासीत सर्वकालमतन्द्रितः

śarvaryante samutthāya kṛtaśaucaḥ samāhitaḥ snātvā sandhyāmupāsīta sarvakālamatandritaḥ

Rising at night's end, having performed purification with a composed mind, one should bathe and worship at the sandhya, remaining vigilant at all times.

Verse 26 (garuda.1.213.26)

प्रातः सन्ध्यामुपा सीत दन्तधावनपूर्विकाम् । उभे मूत्रपुरीषे च दिवा कुर्यादुदङ्मुखः

prātaḥ sandhyāmupā sīta dantadhāvanapūrvikām ubhe mūtrapurīṣe ca divā kuryādudaṅmukhaḥ

One should perform the morning sandhya after cleaning the teeth. Both urination and defecation should be done by day facing north,

Verse 27 (garuda.1.213.27)

रात्रौ च दक्षिणे कुर्यादुभे सन्ध्ये यथा दिवा । छायायामन्धकारे वा रात्रौ वाहनि वा द्विजः

rātrau ca dakṣiṇe kuryādubhe sandhye yathā divā chāyāyāmandhakāre vā rātrau vāhani vā dvijaḥ

— and at night facing south, as with the twilight rites. In shade or darkness, whether by night or day, O twice-born,

Verse 28 (garuda.1.213.28)

यथा तु समुखः कुर्यात्प्राणबाधाभयेषु च । गोमयाङ्गारवल्मीकफालाकृष्टे शुभे

yathā tu samukhaḥ kuryātprāṇabādhābhayeṣu ca gomayāṅgāravalmīkaphālākṛṣṭe śubhe

— in cases of urgent bodily need, one may face whichever way is convenient. Avoiding places strewn with cow-dung, embers, anthills, freshly ploughed ground, and auspicious spots —

Verse 29 (garuda.1.213.29)

मार्गोपजीव्यच्छायासु न मूत्रं च पुरीषकम् । अन्तर्जलाद्देवगृहाद्वल्मीकान्मूषिकस्थलात्

mārgopajīvyacchāyāsu na mūtraṁ ca purīṣakam antarjalāddevagṛhādvalmīkānmūṣikasthalāt

— on roads, or in shade used by others for livelihood, one should not relieve oneself. Earth should not be taken from within water, from a temple, from an anthill, from a rat's burrow,

Verse 30 (garuda.1.213.30)

परेषां शौचशिष्टाच्च श्मशानाच्च मृदं त्यजेत् । एकां लिङ्गे मृदं दद्याद्वाम हस्ते मृदं द्विधा

pareṣāṁ śaucaśiṣṭācca śmaśānācca mṛdaṁ tyajet ekāṁ liṅge mṛdaṁ dadyādvāma haste mṛdaṁ dvidhā

— from earth left over from another's purification, or from a cremation ground. One lump of earth should go on the organ, two on the left hand,

Verse 31 (garuda.1.213.31)

उभयोर्द्वे च दातव्ये मूत्रशौचं प्रचक्षते । एकां लिङ्गे गुदे तिस्त्रस्तथा वामकरे दश

ubhayordve ca dātavye mūtraśaucaṁ pracakṣate ekāṁ liṅge gude tistrastathā vāmakare daśa

— and two more for both together — this is prescribed for purification after urination. For defecation: one for the organ, three for the anus, ten for the left hand,

Verse 32 (garuda.1.213.32)

पञ्च पादे दशैकस्मिन्करयोः सप्तमृत्तिकाः । अर्धप्रसृतिमात्रा तु प्रथमा मृत्तिका स्मृता

pañca pāde daśaikasminkarayoḥ saptamṛttikāḥ ardhaprasṛtimātrā tu prathamā mṛttikā smṛtā

— five for each foot, ten for both hands together — seven applications of earth in all. The first lump of earth is remembered as half a prasriti,

Verse 33 (garuda.1.213.33)

द्वितीया च तृतीया च तदर्धा परिकीर्तिता । उपविष्टस्तु विण्मूत्रं कर्तुं यस्तु न विन्दति

dvitīyā ca tṛtīyā ca tadardhā parikīrtitā upaviṣṭastu viṇmūtraṁ kartuṁ yastu na vindati

— the second and third half of that. He who, while seated, is unable to relieve himself in the prescribed measure —

Verse 34 (garuda.1.213.34)

स कुर्यादर्धशौचं तु स्वस्य शौचस्य सर्वदा । दिवा शौचस्य रात्र्यर्धं यद्वा पादो विधीयते

sa kuryādardhaśaucaṁ tu svasya śaucasya sarvadā divā śaucasya rātryardhaṁ yadvā pādo vidhīyate

— should perform half the purification due to him. Half of daytime purification is prescribed for night, or even a quarter.

Verse 35 (garuda.1.213.35)

स्वस्थस्य तु यथोद्दिष्टमार्तः कुर्याद्यथाबलम् । वसा शुक्रमसृङ्मज्जा लाला विण्मूत्रकर्णविट्

svasthasya tu yathoddiṣṭamārtaḥ kuryādyathābalam vasā śukramasṛṅmajjā lālā viṇmūtrakarṇaviṭ

For the healthy it is as prescribed, but the sick may do as much as strength allows. Fat, semen, blood, marrow, saliva, feces, urine, ear-wax,

Verse 36 (garuda.1.213.36)

श्लेष्माश्रदूषिका स्वेदो द्वादशैते नृणां मलाः । मन्येत यावता शुद्धिं तावच्छौचं समाचरेत्

śleṣmāśradūṣikā svedo dvādaśaite nṛṇāṁ malāḥ manyeta yāvatā śuddhiṁ tāvacchaucaṁ samācaret

— phlegm, tears, eye-mucus, and sweat: these are man's twelve impurities. One should perform purification to the extent that true cleanliness is felt.

Verse 37 (garuda.1.213.37)

प्रमाणं शौचसंख्याया नादिष्टैरवशिष्यते । शौचं तु द्विविधं प्रोक्तं बाह्यमाभ्यन्तरं तथा

pramāṇaṁ śaucasaṁkhyāyā nādiṣṭairavaśiṣyate śaucaṁ tu dvividhaṁ proktaṁ bāhyamābhyantaraṁ tathā

The measure of the count is not fixed. Purification is declared twofold: outer and inner.

Verse 38 (garuda.1.213.38)

मृज्जलाभ्यां स्मृतं बाह्यं भावशुद्धिरथान्तरम् । त्रिराचामेदपः पूर्वं द्विः प्रमृज्यात्ततो मुखम्

mṛjjalābhyāṁ smṛtaṁ bāhyaṁ bhāvaśuddhirathāntaram trirācāmedapaḥ pūrvaṁ dviḥ pramṛjyāttato mukham

Purification with earth and water is the outer; purity of intention is the inner. One should first sip water thrice, then wipe the mouth twice;

Verse 39 (garuda.1.213.39)

संमृज्याङ्गुष्ठमूलेन त्रिभिरास्यमुपस्पृशेत् । अङ्गुष्ठेन प्रदेशिन्या घ्राणं पश्चादनन्तरम्

saṁmṛjyāṅguṣṭhamūlena tribhirāsyamupaspṛśet aṅguṣṭhena pradeśinyā ghrāṇaṁ paścādanantaram

— having wiped with the base of the thumb, one should touch the mouth three times; then with thumb and forefinger, the nose immediately after —

Verse 40 (garuda.1.213.40)

अङ्गुष्ठानामिकाभ्यां च चक्षुः श्रोत्रे पुनः पुनः । कनिष्ठाङ्गष्ठयोर्नाभिं हृदयं तु तलेन वै

aṅguṣṭhānāmikābhyāṁ ca cakṣuḥ śrotre punaḥ punaḥ kaniṣṭhāṅgaṣṭhayornābhiṁ hṛdayaṁ tu talena vai

— with thumb and ring-finger, the eyes and ears again and again; with little finger and thumb, the navel, and with the palm, the heart —

Verse 41 (garuda.1.213.41)

सर्वाभिस्तु शिरः पश्चाद्बाहू चाग्रेण संस्पृशेत् । ऋचो यजूंषि सामानि त्रिः पठन्प्रीणयेत्क्रमात्

sarvābhistu śiraḥ paścādbāhū cāgreṇa saṁspṛśet ṛco yajūṁṣi sāmāni triḥ paṭhanprīṇayetkramāt

— with all the fingers, the head afterward, and the arms with the fingertips; reciting the Rig, Yajur, and Sama thrice each, one should in due order satisfy them;

Verse 42 (garuda.1.213.42)

अथर्वाङ्गिरसौ पूर्वं द्विः प्रमार्ष्ट्यथ तन्सुखम् । इतिहासपुराणानि वेदाङ्गानि वेदाङ्गानि यथाक्रमम्

atharvāṅgirasau pūrvaṁ dviḥ pramārṣṭyatha tansukham itihāsapurāṇāni vedāṅgāni vedāṅgāni yathākramam

— reciting the Atharva-Angirasa first, then wiping twice, one comfortably continues with the Itihasas, Puranas, and Vedangas in order.

Verse 43 (garuda.1.213.43)

खं मुखे नासिके वायुं नेत्रे सूर्यं श्रुती (तीर्दि) दिशः । प्राणग्रन्थिमथो नाभिं ब्रह्माणं हृदये स्पृशेत्

khaṁ mukhe nāsike vāyuṁ netre sūryaṁ śrutī (tīrdi) diśaḥ prāṇagranthimatho nābhiṁ brahmāṇaṁ hṛdaye spṛśet

One should touch the mouth invoking space, the nostrils invoking wind, the eyes invoking the sun, the ears invoking the directions; then touch the vital knot, the navel, and the heart invoking Brahma;

Verse 44 (garuda.1.213.44)

रुद्रं मूर्ध्ना समालभ्य प्रीणात्यथ शिखामृषीन् । बाहू यमेन्द्रवरुणकुबेरवसुधानलान्

rudraṁ mūrdhnā samālabhya prīṇātyatha śikhāmṛṣīn bāhū yamendravaruṇakuberavasudhānalān

— touching Rudra at the crown, one satisfies him, then the sages at the topknot; the arms invoking Yama, Indra, Varuna, Kubera, Earth, and Fire —

Verse 45 (garuda.1.213.45)

अभ्युक्ष्य चरणौ विष्णुमिन्द्रं विष्णु करद्वयम् । अग्निर्वायुश्च सूर्येन्दुगिरयोऽङ्गुलिपर्वसु

abhyukṣya caraṇau viṣṇumindraṁ viṣṇu karadvayam agnirvāyuśca sūryendugirayo'ṅguliparvasu

— sprinkling the feet, invoking Vishnu; the two hands invoking Indra and Vishnu; Fire, Wind, Sun-Moon, and the Mountains at the finger-joints —

Verse 46 (garuda.1.213.46)

गङ्गाद्याः सरितस्तासु या रेखाः करमध्यगाः । उषः काले तु संप्राप्ते शौचं कृत्वा यथार्थवत्

gaṅgādyāḥ saritastāsu yā rekhāḥ karamadhyagāḥ uṣaḥ kāle tu saṁprāpte śaucaṁ kṛtvā yathārthavat

— meditating on the Ganga and other rivers in the lines of the palm. When the hour of dawn has come, having duly performed purification,

Verse 47 (garuda.1.213.47)

ततः स्नानर्ं प्कुर्वीत दन्तधावनपूर्वकम् । मुखे पर्युषिते नित्यं भवत्यप्रयतो नरः

tataḥ snānarṁ pkurvīta dantadhāvanapūrvakam mukhe paryuṣite nityaṁ bhavatyaprayato naraḥ

— one should then bathe, having first cleaned the teeth. With the mouth left unclean overnight, a man remains always impure.

Verse 48 (garuda.1.213.48)

तस्मात्सर्वप्रयत्नेन कुर्याद्वै दन्तघावनम् । कदम्बबिल्वखदिरकरवीरवटार्जुनाः

tasmātsarvaprayatnena kuryādvai dantaghāvanam kadambabilvakhadirakaravīravaṭārjunāḥ

Therefore with full effort one should clean the teeth. Kadamba, bilva, khadira, karavira, banyan, arjuna,

Verse 49 (garuda.1.213.49)

यूथी च बृहती जाती करञ्जार्कातिमुक्तकाः । जम्बूमधूका पामार्गशिरीषोदुम्बरासनाः

yūthī ca bṛhatī jātī karañjārkātimuktakāḥ jambūmadhūkā pāmārgaśirīṣodumbarāsanāḥ

— yuthi, brihati, jati, karanja, arka, atimuktaka, jambu, mahua, apamarga, shirisha, udumbara, and asana —

Verse 50 (garuda.1.213.50)

क्षीरिकण्टकिवृक्षाद्याः प्रशस्ता दन्तधावने । कटुतिक्तकषायाश्च धनारोग्यसुखप्रदाः

kṣīrikaṇṭakivṛkṣādyāḥ praśastā dantadhāvane kaṭutiktakaṣāyāśca dhanārogyasukhapradāḥ

— milk-bearing and thorny trees are recommended for cleaning the teeth. Pungent, bitter, and astringent twigs grant wealth, health, and happiness.

Verse 51 (garuda.1.213.51)

प्रक्षाल्य भुक्त्वा च शुचौ देशे त्यक्त्वा तदाचामेत् । अमायां च तथा षष्ठ्यां नवम्यां प्रतिपद्यपि

prakṣālya bhuktvā ca śucau deśe tyaktvā tadācāmet amāyāṁ ca tathā ṣaṣṭhyāṁ navamyāṁ pratipadyapi

Having washed it after use and discarded it in a clean place, one should sip water. On the new-moon day, and on the sixth, ninth, and first lunar days,

Verse 52 (garuda.1.213.52)

वर्जयेद्दन्तकाष्ठन्तु तथैवार्कस्य वासरे । अभावे दन्त काष्ठस्य निषिद्धायां तथा तिथौ

varjayeddantakāṣṭhantu tathaivārkasya vāsare abhāve danta kāṣṭhasya niṣiddhāyāṁ tathā tithau

— one should avoid the tooth-twig, and likewise on Sunday. When a tooth-twig is unavailable, and likewise on a forbidden lunar day,

Verse 53 (garuda.1.213.53)

अषां द्वादशगण्डूषैः कुर्वीत मुखशोधनम् । प्रातः स्नानं प्रशंसन्ति दृष्टादृष्टकरं हितम्

aṣāṁ dvādaśagaṇḍūṣaiḥ kurvīta mukhaśodhanam prātaḥ snānaṁ praśaṁsanti dṛṣṭādṛṣṭakaraṁ hitam

— one should cleanse the mouth with twelve mouth-rinses. Morning bathing is praised as beneficial, producing results both seen and unseen.

Verse 54 (garuda.1.213.54)

सर्वमर्हति शुद्धात्मा प्रातः स्नायी जपादिकम् । अत्यन्तमलिनः कायो नवच्छिद्रसमन्वितः

sarvamarhati śuddhātmā prātaḥ snāyī japādikam atyantamalinaḥ kāyo navacchidrasamanvitaḥ

The pure soul who bathes at dawn is fit for all recitation and other rites. The body, with its nine openings, is exceedingly impure,

Verse 55 (garuda.1.213.55)

स्त्रवत्येष दिवा रात्रौ प्रातः स्नानं विशोधनम् । मनः प्रसादजननं रूपसौभाग्यवर्धनम्

stravatyeṣa divā rātrau prātaḥ snānaṁ viśodhanam manaḥ prasādajananaṁ rūpasaubhāgyavardhanam

— constantly discharging by day and night; morning bathing alone is the true purifier. It gives clarity to the mind and increases beauty and good fortune,

Verse 56 (garuda.1.213.56)

शोकदुः खप्रशमनं गङ्गास्नानवदाचरेत् । अद्य हस्ते तु नक्षत्रे दशम्यां ज्येष्ठके सिते

śokaduḥ khapraśamanaṁ gaṅgāsnānavadācaret adya haste tu nakṣatre daśamyāṁ jyeṣṭhake site

— and pacifies grief and sorrow. One should perform it as though it were bathing in the Ganga, reciting: 'Today, under the Hasta constellation, on the bright tenth of Jyeshtha,

Verse 57 (garuda.1.213.57)

दशपाप हरायां च अदत्वा दानकल्मषम् । विरुद्धाचरणं हिंसा परदारोपसेवनम्

daśapāpa harāyāṁ ca adatvā dānakalmaṣam viruddhācaraṇaṁ hiṁsā paradāropasevanam

— O remover of the ten sins, I confess the sin of not giving what should be given, of contrary conduct, of violence, of consorting with another's wife,

Verse 58 (garuda.1.213.58)

पारुष्यानृतपैशुन्यमसम्बद्धाभिभाषणम् । परद्रव्याभिधानं च मनसानिष्टचिन्तनम्

pāruṣyānṛtapaiśunyamasambaddhābhibhāṣaṇam paradravyābhidhānaṁ ca manasāniṣṭacintanam

— of harshness, falsehood, slander, incoherent speech, coveting another's property, and thinking ill in the mind —

Verse 59 (garuda.1.213.59)

एतद्दशाघघातार्थं गङ्गास्नानं करोम्यहम् । प्रातः संक्षेपतः स्नानं वानप्रस्थगृहस्थयोः

etaddaśāghaghātārthaṁ gaṅgāsnānaṁ karomyaham prātaḥ saṁkṣepataḥ snānaṁ vānaprasthagṛhasthayoḥ

— for the destruction of these ten sins I perform this Ganga-bathing.' In brief, morning bathing is prescribed for the forest-dweller and householder,

Verse 60 (garuda.1.213.60)

यतेस्त्रिषवणं स्नानं सकृत्त ब्रह्मचारिणः । आचम्य तीर्थमावाह्य स्नायात्स्मृत्वाव्ययं हरिम्

yatestriṣavaṇaṁ snānaṁ sakṛtta brahmacāriṇaḥ ācamya tīrthamāvāhya snāyātsmṛtvāvyayaṁ harim

— for the renunciant, three baths daily, and once for the celibate student. Having sipped water and invoked the sacred waters, one should bathe while remembering the imperishable Hari.

Verse 61 (garuda.1.213.61)

तिस्रः कोट्यस्तु विज्ञेया मन्देहा नाम राक्षसाः । उदयन्तं दुरात्मानः सूर्यमिच्छन्ति खादितुम्

tisraḥ koṭyastu vijñeyā mandehā nāma rākṣasāḥ udayantaṁ durātmānaḥ sūryamicchanti khāditum

Thirty million demons named Mandeha are to be known — evil-souled beings who seek to devour the rising sun.

Verse 62 (garuda.1.213.62)

स हन्ति सूर्यं सन्ध्यायां नोपास्तिं कुरुते तु यः । दहन्ति मन्त्रपूतेन तोयेनानलरूपिणा

sa hanti sūryaṁ sandhyāyāṁ nopāstiṁ kurute tu yaḥ dahanti mantrapūtena toyenānalarūpiṇā

He who does not perform sandhya-worship, in effect slays the sun; those demons are burnt by the mantra-purified water, taking the form of fire.

Verse 63 (garuda.1.213.63)

अहोरात्रस्य यः सन्धिः सा सन्ध्या भवतीति ह । द्विनाडिका भवेत्सन्ध्या यावद्भवति दर्शनम्

ahorātrasya yaḥ sandhiḥ sā sandhyā bhavatīti ha dvināḍikā bhavetsandhyā yāvadbhavati darśanam

The junction of day and night is what is called sandhya; the sandhya lasts two nadikas, for as long as the sun remains visible.

Verse 64 (garuda.1.213.64)

गन्ध्याकर्मावसाने तु स्वयं होमो विधीयते । स्वयं होमफलं यत्तु तदन्येन न जायते

gandhyākarmāvasāne tu svayaṁ homo vidhīyate svayaṁ homaphalaṁ yattu tadanyena na jāyate

At the end of the sandhya-rite, self-performed homa is enjoined; the fruit of homa performed by oneself does not arise from one performed by another.

Verse 65 (garuda.1.213.65)

ऋत्विक्पुत्रो गुरुर्भ्राता भागिनेयोऽथ विट्पतिः । एभिरेव हुतं यत्तु तद्धुतं स्वयमेव हि

ṛtvikputro gururbhrātā bhāgineyo'tha viṭpatiḥ ebhireva hutaṁ yattu taddhutaṁ svayameva hi

The officiating priest, one's son, guru, brother, nephew, or the head of the household — homa performed by these too is as though performed by oneself.

Verse 66 (garuda.1.213.66)

ब्रह्मा वै गार्हपत्याग्निर्दक्षिणाग्निस्त्रिलोचनः । विष्णुराहवनीयाग्निः कुमारः सत्य उच्यते

brahmā vai gārhapatyāgnirdakṣiṇāgnistrilocanaḥ viṣṇurāhavanīyāgniḥ kumāraḥ satya ucyate

Brahma indeed is the Garhapatya fire; the three-eyed one is the Dakshina fire; Vishnu is the Ahavaniya fire; Kumara is called 'Sat'.

Verse 67 (garuda.1.213.67)

कृत्वा होमं यथाकालं सौरान्मन्त्राञ्जपेत्ततः । समाहितात्मा सावित्रीं प्रणवं च यथोदितम्

kṛtvā homaṁ yathākālaṁ saurānmantrāñjapettataḥ samāhitātmā sāvitrīṁ praṇavaṁ ca yathoditam

Having performed homa at the proper time, with a composed mind one should recite the solar mantras — the Savitri and the Pranava — as prescribed.

Verse 68 (garuda.1.213.68)

प्रणवे नित्ययुक्तस्य व्याहृतीषु च सप्तसु । त्रिपदायां च सावित्र्यां न भयं विद्यते क्वचित्

praṇave nityayuktasya vyāhṛtīṣu ca saptasu tripadāyāṁ ca sāvitryāṁ na bhayaṁ vidyate kvacit

For one ever devoted to the Pranava, to the seven vyahritis, and to the three-footed Savitri, no fear exists anywhere.

Verse 69 (garuda.1.213.69)

गायत्त्रीं यो जपेन्नित्यं कल्यमुत्थाय मानवः । लिप्यते न स पापेन पद्मपत्रमिवाम्भसा

gāyattrīṁ yo japennityaṁ kalyamutthāya mānavaḥ lipyate na sa pāpena padmapatramivāmbhasā

The man who, rising at dawn, daily recites the Gayatri, is not tainted by sin, as a lotus-leaf is untouched by water.

Verse 70 (garuda.1.213.70)

श्वेतवर्णा समुद्दिष्टा कौशैयवसना तथा । अक्षसूत्रधरा देवी पद्मासनगता शुभा

śvetavarṇā samuddiṣṭā kauśaiyavasanā tathā akṣasūtradharā devī padmāsanagatā śubhā

The Gayatri goddess is declared white in hue, clad in silk, holding a rosary, and seated auspiciously upon a lotus.

Verse 71 (garuda.1.213.71)

आवाह्य यजुपानेन तेजोऽसीति विधानतः । एतद्यजुः पुरा दैवैर्दृष्टिदर्शनकाङ्क्षिभिः

āvāhya yajupānena tejo'sīti vidhānataḥ etadyajuḥ purā daivairdṛṣṭidarśanakāṅkṣibhiḥ

One should invoke her with the Yajus-verse 'tejo'si' according to rule; this mantra was of old used by the gods who desired her vision.

Verse 72 (garuda.1.213.72)

आदित्यमण्डलान्तः स्थां ब्रह्मलोकस्थितामपि । तत्रावाह्य जपित्वातो नमस्काराद्विसर्जयेत्

ādityamaṇḍalāntaḥ sthāṁ brahmalokasthitāmapi tatrāvāhya japitvāto namaskārādvisarjayet

Dwelling within the sun's orb, and also abiding in Brahmaloka, having invoked her there and recited the mantra, one should dismiss her with obeisance.

Verse 73 (garuda.1.213.73)

पूर्वाह्न एव कुर्वीत देवतानां च पूजनम् । न विष्णोः परमो देवस्तस्मात्तं पूजयेत्सदा

pūrvāhna eva kurvīta devatānāṁ ca pūjanam na viṣṇoḥ paramo devastasmāttaṁ pūjayetsadā

One should worship the deities in the forenoon itself. There is no god higher than Vishnu; therefore one should always worship him.

Verse 74 (garuda.1.213.74)

ब्रह्मविष्णुशिवान्देवान्न पृथग्भावयेत्सुधीः । लोकेऽस्मिन्मङ्गलान्यष्टौ ब्राह्मणो गौर्हुताशनः

brahmaviṣṇuśivāndevānna pṛthagbhāvayetsudhīḥ loke'sminmaṅgalānyaṣṭau brāhmaṇo gaurhutāśanaḥ

The wise should not regard Brahma, Vishnu, and Shiva as separate gods. In this world there are eight auspicious things: the brahmin, the cow, fire,

Verse 75 (garuda.1.213.75)

हिरण्यं सर्पिरादित्य आपो राजा तथाष्टमः । एतानि सततं पश्येदर्चयेच्च प्रदक्षिणम्

hiraṇyaṁ sarpirāditya āpo rājā tathāṣṭamaḥ etāni satataṁ paśyedarcayecca pradakṣiṇam

— gold, ghee, the sun, water, and the king as the eighth — these one should constantly look upon and honor with circumambulation.

Verse 76 (garuda.1.213.76)

वेदस्याध्ययनं पूर्वं विचारोभ्यसनं जपः । तद्दानं चैव शिष्यभ्यो वेदाभ्यासो हि पञ्चधा

vedasyādhyayanaṁ pūrvaṁ vicārobhyasanaṁ japaḥ taddānaṁ caiva śiṣyabhyo vedābhyāso hi pañcadhā

First, study of the Veda; then reflection, practice, recitation, and teaching disciples — thus is Vedic study fivefold.

Verse 77 (garuda.1.213.77)

वेदार्थं यज्ञशास्त्राणि धर्मशास्त्राणि चैव हि । मूल्येन लेखयित्वा यो दद्याद्याति स वैदिकम्

vedārthaṁ yajñaśāstrāṇi dharmaśāstrāṇi caiva hi mūlyena lekhayitvā yo dadyādyāti sa vaidikam

He who, at his own expense, has the meaning of the Veda, the sacrificial treatises, and the dharma-treatises copied and gives them away, attains Vedic merit.

Verse 78 (garuda.1.213.78)

इतिहा सपुराणानि लिखित्वायः प्रयच्छति । ब्रह्मदानसमं पुण्यं प्राप्नोति द्विगुणीकृतम्

itihā sapurāṇāni likhitvāyaḥ prayacchati brahmadānasamaṁ puṇyaṁ prāpnoti dviguṇīkṛtam

He who has the Itihasas and Puranas copied and gives them away attains merit equal to the gift of Brahma-knowledge, doubled.

Verse 79 (garuda.1.213.79)

मृतीये च तथा भागे पोष्यवर्गार्थसाधनम् । माता पिता गुरुर्भ्राता प्रजा दीनाः समाश्रिताः

mṛtīye ca tathā bhāge poṣyavargārthasādhanam mātā pitā gururbhrātā prajā dīnāḥ samāśritāḥ

The third portion should go to the support of dependents — mother, father, guru, brother, children, the poor, and those under one's protection,

Verse 80 (garuda.1.213.80)

अभ्यागतोऽतिथिश्चाग्निः पोष्यवर्गा उदाहृतः । भरणं पोष्यवर्गस्य प्रशस्तं स्वर्गसाधनम्

abhyāgato'tithiścāgniḥ poṣyavargā udāhṛtaḥ bharaṇaṁ poṣyavargasya praśastaṁ svargasādhanam

— the visitor, the guest, and the sacred fire — these are called dependents. Supporting one's dependents is the excellent means to heaven.

Verse 81 (garuda.1.213.81)

भरणं पोष्य वर्गस्य तस्माद्यत्नेन कारयेत् । स जीवति वरश्चैको बहुभिर्योपजीव्यति

bharaṇaṁ poṣya vargasya tasmādyatnena kārayet sa jīvati varaścaiko bahubhiryopajīvyati

Therefore one should take pains to support one's dependents. He alone truly lives, upon whom many others depend.

Verse 82 (garuda.1.213.82)

जीवन्तो मृतकास्त्वन्ये पुरुषाः स्वोदरम्भराः । स्वकीयोदरपूर्तिश्च कुक्कुरस्यापि विद्यते

jīvanto mṛtakāstvanye puruṣāḥ svodarambharāḥ svakīyodarapūrtiśca kukkurasyāpi vidyate

Other men who fill only their own bellies are, though living, as if dead; even a dog fills only its own belly.

Verse 83 (garuda.1.213.83)

अर्थेभ्योऽपि विवृद्धेभ्यः सम्भूतेभ्यस्ततस्ततः । क्रियाः सर्वाः प्रवर्तन्ते पर्वतेभ्य इवापगाः

arthebhyo'pi vivṛddhebhyaḥ sambhūtebhyastatastataḥ kriyāḥ sarvāḥ pravartante parvatebhya ivāpagāḥ

From wealth that grows and thrives, all activities proceed, as rivers flow from mountains.

Verse 84 (garuda.1.213.84)

सर्वरत्नाकरा भूमिर्धान्यानि पशवः स्त्रियः । अर्थस्य कार्ययोगित्वादर्थ इत्यभिधीयते

sarvaratnākarā bhūmirdhānyāni paśavaḥ striyaḥ arthasya kāryayogitvādartha ityabhidhīyate

The earth, mine of all jewels, grains, livestock, and women — because of their usefulness for accomplishing purposes, they are called 'artha' (wealth).

Verse 85 (garuda.1.213.85)

अद्रोहेणैव भूतानामल्पद्रोहेण वा पुनः । या वृत्तिस्तां समास्थाय विप्रो जीवेदनापदि

adroheṇaiva bhūtānāmalpadroheṇa vā punaḥ yā vṛttistāṁ samāsthāya vipro jīvedanāpadi

By causing no harm to beings, or at most minor harm, whatever livelihood is available — established in that, a brahmin should live, when not in distress.

Verse 86 (garuda.1.213.86)

धनं तु त्रिविधं ज्ञेयं शुक्लं शबलमेव च । कृष्णं च तस्य विज्ञेयो विभागः सप्तधा पृथक्

dhanaṁ tu trividhaṁ jñeyaṁ śuklaṁ śabalameva ca kṛṣṇaṁ ca tasya vijñeyo vibhāgaḥ saptadhā pṛthak

Wealth is to be known as threefold: white, mottled, and black; and its division is to be known as sevenfold, each distinct.

Verse 87 (garuda.1.213.87)

क्रमायत्तं प्रीतिदत्तं प्राप्तं च सह भार्यया । अविशेषेण सर्वेषां वर्णानां त्रिविधं धनम्

kramāyattaṁ prītidattaṁ prāptaṁ ca saha bhāryayā aviśeṣeṇa sarveṣāṁ varṇānāṁ trividhaṁ dhanam

That gained by inheritance-order, given out of affection, and obtained together with one's wife — without distinction, this threefold wealth belongs to all varnas.

Verse 88 (garuda.1.213.88)

वैशेषिकं धनं दृष्टं ब्राह्मणस्य त्रिलक्षणम् । याजनाध्यापने नित्यं विशुद्धश्च (द्धाच्च) प्रतिग्रहः

vaiśeṣikaṁ dhanaṁ dṛṣṭaṁ brāhmaṇasya trilakṣaṇam yājanādhyāpane nityaṁ viśuddhaśca (ddhācca) pratigrahaḥ

The brahmin's distinctive wealth is seen to be threefold: regular officiating and teaching, and pure gifts received.

Verse 89 (garuda.1.213.89)

त्रिविधं क्षत्रियस्यापि प्राहुर्वैशेषिकं धनम् । शुद्धार्थं लब्धकरजं दण्डाप्तं जयजं तथा

trividhaṁ kṣatriyasyāpi prāhurvaiśeṣikaṁ dhanam śuddhārthaṁ labdhakarajaṁ daṇḍāptaṁ jayajaṁ tathā

The Kshatriya's distinctive wealth too is declared threefold: that lawfully gained from taxes, that from fines, and that won in victory.

Verse 90 (garuda.1.213.90)

वैशेषिकं धनं दृष्टं वैश्यस्यापि विलक्षणम् । कृषिगोरक्षवाणिज्यं शूद्रस्यैभ्यस्त्वनुग्रहात्

vaiśeṣikaṁ dhanaṁ dṛṣṭaṁ vaiśyasyāpi vilakṣaṇam kṛṣigorakṣavāṇijyaṁ śūdrasyaibhyastvanugrahāt

The Vaishya's distinctive wealth too is of its own kind: agriculture, cattle-rearing, and trade; the Shudra's wealth comes through the favor of these.

Verse 91 (garuda.1.213.91)

कुसीदकृषिवाणिज्यं प्रकुर्वीत स्वयं परम् (कृतम्) । आपत्काले स्वयं कुर्वन्नैनसा युज्यते द्विजः

kusīdakṛṣivāṇijyaṁ prakurvīta svayaṁ param (kṛtam) āpatkāle svayaṁ kurvannainasā yujyate dvijaḥ

Money-lending, agriculture, and trade should normally be conducted through others; but in times of distress, if performed oneself, the twice-born incurs no sin.

Verse 92 (garuda.1.213.92)

बहवो वर्तनोपाया ऋषिभिः परिकीर्तिताः । सर्वेषामपि चैवैषां कुसीदमधिकं विदुः

bahavo vartanopāyā ṛṣibhiḥ parikīrtitāḥ sarveṣāmapi caivaiṣāṁ kusīdamadhikaṁ viduḥ

The sages have declared many means of livelihood, but among all of these, money-lending is known to be the most secure.

Verse 93 (garuda.1.213.93)

अनावृष्ट्या राजभयान्मूषिकाद्यैरुपद्रवैः । कृष्यादिके भवेद्बाधा सा कुसीदे न विद्यते

anāvṛṣṭyā rājabhayānmūṣikādyairupadravaiḥ kṛṣyādike bhavedbādhā sā kusīde na vidyate

Agriculture and the like may be hindered by drought, fear of the king, or calamities like rats — but such hindrance does not exist for money-lending.

Verse 94 (garuda.1.213.94)

शुक्लपक्षे तथा कृष्णे रजन्यां दिवसेपि वा । उष्णे वर्षति शीते वा वर्धनं न निवर्तते

śuklapakṣe tathā kṛṣṇe rajanyāṁ divasepi vā uṣṇe varṣati śīte vā vardhanaṁ na nivartate

In the bright fortnight or the dark, by night or day, in heat, rain, or cold — its increase never ceases.

Verse 95 (garuda.1.213.95)

देशं गतानां या वृद्धिर्नानापण्योपजीविनाम् । कुसीदं कुर्वतः सम्यक्संस्थितस्यैव जायते

deśaṁ gatānāṁ yā vṛddhirnānāpaṇyopajīvinām kusīdaṁ kurvataḥ samyaksaṁsthitasyaiva jāyate

The profit that traders gain by traveling abroad for various goods — that same profit accrues to one who, well settled, simply practices money-lending.

Verse 96 (garuda.1.213.96)

लब्धलाभः पितॄन्देवान्ब्राह्मणांश्चैव पूजयेत् । ते तृप्तास्तस्य तद्दोषं शमयन्ति न संशयः

labdhalābhaḥ pitṝndevānbrāhmaṇāṁścaiva pūjayet te tṛptāstasya taddoṣaṁ śamayanti na saṁśayaḥ

Having gained profit, one should worship the ancestors, gods, and brahmins; satisfied, they undoubtedly pacify the fault incurred in that livelihood.

Verse 97 (garuda.1.213.97)

वणिक्कुसीदं दद्याद्यो वस्त्रं गाङ्काञ्चनादिकम् । कृषीवलोऽन्नपानादियानशय्यासनानि च

vaṇikkusīdaṁ dadyādyo vastraṁ gāṅkāñcanādikam kṛṣīvalo'nnapānādiyānaśayyāsanāni ca

From the profits of money-lending, the merchant should give cloth, cows, gold, and the like; the farmer, food, drink, vehicles, beds, and seats.

Verse 98 (garuda.1.213.98)

राजभ्यो विंशतिं दत्त्वा पशुस्वर्णादिकं शतम् । पादेनास्य च यावक्यं कुर्यात्संचयमात्मवान्

rājabhyo viṁśatiṁ dattvā paśusvarṇādikaṁ śatam pādenāsya ca yāvakyaṁ kuryātsaṁcayamātmavān

Having given a twentieth to the king, of the remaining hundred parts a self-controlled man should set aside a quarter for accumulation,

Verse 99 (garuda.1.213.99)

अर्धेन चात्मभरणं नित्यनैमित्तिकांन्वितम् । पादं चेत्यर्थयामस्य मूलभूतं विवर्धयेत्

ardhena cātmabharaṇaṁ nityanaimittikāṁnvitam pādaṁ cetyarthayāmasya mūlabhūtaṁ vivardhayet

— half for regular and occasional self-support, and the remaining quarter should be invested to increase the capital.

Verse 100 (garuda.1.213.100)

विद्या शिल्पं भूतिः सेवा गोरक्षा विपणिः कृषिः । वृत्तिर्भैक्ष्यं कुसीदं च दश जीवनहेतवः

vidyā śilpaṁ bhūtiḥ sevā gorakṣā vipaṇiḥ kṛṣiḥ vṛttirbhaikṣyaṁ kusīdaṁ ca daśa jīvanahetavaḥ

Learning, craft, accumulated wealth, service, cattle-herding, trade, agriculture, fixed livelihood, begging, and money-lending — these are the ten means of subsistence.

Verse 101 (garuda.1.213.101)

प्रतिग्रहार्जिता विप्रे क्षत्रिये शस्त्रनिर्जिता । वैश्ये न्यायार्जिताः स्वार्थाः शूद्रे शुश्रूषयार्जिताः

pratigrahārjitā vipre kṣatriye śastranirjitā vaiśye nyāyārjitāḥ svārthāḥ śūdre śuśrūṣayārjitāḥ

For the brahmin, wealth gained by receiving gifts; for the kshatriya, by arms; for the vaishya, lawfully earned; for the shudra, gained by service.

Verse 102 (garuda.1.213.102)

नदी बहूदका शाकमृत्पर्णानि समित्कुशाः । आग्नेयो ब्रह्मघोषश्च विप्राणां धनमुत्तमम्

nadī bahūdakā śākamṛtparṇāni samitkuśāḥ āgneyo brahmaghoṣaśca viprāṇāṁ dhanamuttamam

A water-filled river, vegetables, earth, leaves, sacrificial twigs, kusha grass, fire, and Vedic recitation — these are the brahmin's finest wealth.

Verse 103 (garuda.1.213.103)

अयाचितोपपन्ने तु नास्ति दोषः प्रतिग्रहे । अमृतं तद्विदुर्देवास्तस्मात्तन्नैव वर्जयेत्

ayācitopapanne tu nāsti doṣaḥ pratigrahe amṛtaṁ tadvidurdevāstasmāttannaiva varjayet

There is no fault in accepting an unasked gift; the gods declare it to be like nectar, so one should never refuse it.

Verse 104 (garuda.1.213.104)

गुरुद्रव्यांश्चौज्जिहीर्षुरर्चिष्यन्दे वतातिथीन् । सर्वतः प्रतिगृह्णीयान्न तुष्येत्तु स्वयं ततः

gurudravyāṁścaujjihīrṣurarciṣyande vatātithīn sarvataḥ pratigṛhṇīyānna tuṣyettu svayaṁ tataḥ

One wishing to obtain means for his guru's needs or to honor gods and guests may accept gifts from anywhere, but should not use them for his own gratification.

Verse 105 (garuda.1.213.105)

साधुतः प्रतिगृह्णीयादथ वासाधुतो द्विजः । गुणवानल्पदोषश्च निर्गुणो हि निमज्जति

sādhutaḥ pratigṛhṇīyādatha vāsādhuto dvijaḥ guṇavānalpadoṣaśca nirguṇo hi nimajjati

A brahmin should accept gifts from the good, or even from the not-good; from the virtuous there is little fault, but from the virtueless one sinks.

Verse 106 (garuda.1.213.106)

एवं त्वक्षवृत्त्या वा कृत्वा भरणमात्मनः । कुर्याद्विशुद्धिं परतः प्रायश्चित्तं द्विजोत्तमः

evaṁ tvakṣavṛttyā vā kṛtvā bharaṇamātmanaḥ kuryādviśuddhiṁ parataḥ prāyaścittaṁ dvijottamaḥ

Having thus supported himself even by dice-play, the best of brahmins should afterward perform purification through expiation.

Verse 107 (garuda.1.213.107)

चतुर्थे च तथा भागे स्नानार्थं मृद माहरेत् । तिलपुष्पकुशादीनि स्नानं चाकृत्रिमे जले

caturthe ca tathā bhāge snānārthaṁ mṛda māharet tilapuṣpakuśādīni snānaṁ cākṛtrime jale

In the fourth part of the day, one should fetch clay, sesame, flowers, and kusha grass for bathing; bathing should be in natural water.

Verse 108 (garuda.1.213.108)

नित्यं नैमित्तिकं काम्यं क्रियाङ्गं मलकर्षणम् । मार्जनाचमावगाहाश्चाष्टस्नानं प्रकीर्तितम्

nityaṁ naimittikaṁ kāmyaṁ kriyāṅgaṁ malakarṣaṇam mārjanācamāvagāhāścāṣṭasnānaṁ prakīrtitam

Obligatory, occasional, optional, ritual-part, and impurity-removing — by sprinkling, sipping, and immersion — eight kinds of bathing are declared.

Verse 109 (garuda.1.213.109)

अस्नातस्तु पुमान्नार्हे जपाग्निहवनादिषु । प्रातः स्नानं तदर्थं तु नित्यस्नानं प्रकीर्तितम्

asnātastu pumānnārhe japāgnihavanādiṣu prātaḥ snānaṁ tadarthaṁ tu nityasnānaṁ prakīrtitam

An unbathed man is not fit for recitation, fire-offering, and the like; therefore morning bathing is declared the obligatory bath.

Verse 110 (garuda.1.213.110)

चाण्डालशवविष्ठाद्यान्स्पृष्ट्वा स्नानं रजस्वलाम् । स्नानार्हस्तु यदा स्नाति स्नानं नैमित्तिकं हि तत्

cāṇḍālaśavaviṣṭhādyānspṛṣṭvā snānaṁ rajasvalām snānārhastu yadā snāti snānaṁ naimittikaṁ hi tat

Bathing performed after touching an outcaste, a corpse, filth, or a menstruating woman — when done as required — is naimittika (occasional) bathing.

Verse 111 (garuda.1.213.111)

पुष्यस्नानादिकं स्नानं दैवज्ञविधिचोदितम् । तद्धि काम्यं समुद्दिष्टं नाकामस्तत्प्रयोजयेत्

puṣyasnānādikaṁ snānaṁ daivajñavidhicoditam taddhi kāmyaṁ samuddiṣṭaṁ nākāmastatprayojayet

Bathing such as the Pushya-bath, enjoined by astrological rule, is declared kamya (optional, for desire's fulfillment); one without desire should not perform it.

Verse 112 (garuda.1.213.112)

जप्तुकामः पवित्राणि अर्चिष्यन्देवतातिथीन् । स्नानं समाचरेद्यस्तु क्रियाङ्गं तच्च कीर्तितम्

japtukāmaḥ pavitrāṇi arciṣyandevatātithīn snānaṁ samācaredyastu kriyāṅgaṁ tacca kīrtitam

Bathing performed for the sake of reciting sacred mantras, or worshipping gods and guests, is declared kriyanga (a subsidiary part of the rite).

Verse 113 (garuda.1.213.113)

मलापकर्षणार्थाय प्रवृत्तिस्तत्र नान्यथा । सरः सुदेवखातेषु तीर्थेषु च नदीषु च

malāpakarṣaṇārthāya pravṛttistatra nānyathā saraḥ sudevakhāteṣu tīrtheṣu ca nadīṣu ca

Bathing done purely to remove bodily impurity is for no other purpose. In a lake, in sacred tanks, in fords, and in rivers —

Verse 114 (garuda.1.213.114)

स्नानमेव क्रिया यस्मात्क्रियास्नानमतः परम् । अद्भिर्गात्राणि शुध्यन्ति तीर्थस्नानात्फलं लभेत्

snānameva kriyā yasmātkriyāsnānamataḥ param adbhirgātrāṇi śudhyanti tīrthasnānātphalaṁ labhet

— bathing there is itself a rite, hence called kriya-snana. By water the limbs are purified; from bathing at a sacred ford, spiritual fruit is obtained.

Verse 115 (garuda.1.213.115)

मार्जनान्मज्जनैर्मन्त्रैः पापमाशु प्रणश्यति । नित्यं नैमित्तिकं चापि क्रियाङ्गं मलकर्षणम्

mārjanānmajjanairmantraiḥ pāpamāśu praṇaśyati nityaṁ naimittikaṁ cāpi kriyāṅgaṁ malakarṣaṇam

By sprinkling, immersion, and mantras, sin is swiftly destroyed. Thus nitya, naimittika, kriyanga, and malapakarshana — all these have been declared.

Verse 116 (garuda.1.213.116)

तीर्थाभावे तु कर्तव्यमुष्णोदकपरोदकैः । भूमिष्ठादुद्धृतं पुण्यं ततः प्रस्त्रवणोदकम्

tīrthābhāve tu kartavyamuṣṇodakaparodakaiḥ bhūmiṣṭhāduddhṛtaṁ puṇyaṁ tataḥ prastravaṇodakam

In the absence of a sacred ford, bathing should be done with hot or ordinary water. Water drawn from the ground is holy; spring-water is holier still;

Verse 117 (garuda.1.213.117)

ततोऽपि सारसं पुण्यं तस्मान्नादेयमुच्यते । तीर्थतोयं ततः पुण्यं गागं पुण्यं तु सर्वतः

tato'pi sārasaṁ puṇyaṁ tasmānnādeyamucyate tīrthatoyaṁ tataḥ puṇyaṁ gāgaṁ puṇyaṁ tu sarvataḥ

— holier than that is lake-water, hence it is called worthy to be taken; holier still is the water of a sacred ford, but Ganga-water is holiest of all.

Verse 118 (garuda.1.213.118)

गागं पयः पुनात्याशु पापमामरणान्तिकम् । गयायां च कुरुक्षेत्रे यत्तोयं समुपस्थितम्

gāgaṁ payaḥ punātyāśu pāpamāmaraṇāntikam gayāyāṁ ca kurukṣetre yattoyaṁ samupasthitam

Ganga-water swiftly purifies even sin persisting to death. Whatever water is present at Gaya and Kurukshetra,

Verse 119 (garuda.1.213.119)

तस्मात्तु गाङ्गमपरं जानीयात्तोयमुत्तमम् । पुत्रजन्मनि योगेषु तथा संक्रमणे रवेः

tasmāttu gāṅgamaparaṁ jānīyāttoyamuttamam putrajanmani yogeṣu tathā saṁkramaṇe raveḥ

— even that should be known as inferior to Ganga-water. At a son's birth, at auspicious yogas, at the sun's transit,

Verse 120 (garuda.1.213.120)

राहोश्च दर्शने स्नानं प्रशस्तं निशि नान्यथा । उषस्युषसि यत्स्नानं सन्ध्यायामुदिते रवौ

rāhośca darśane snānaṁ praśastaṁ niśi nānyathā uṣasyuṣasi yatsnānaṁ sandhyāyāmudite ravau

— and at an eclipse's sighting, bathing is praised, even at night, otherwise not. Bathing performed at each dawn, at the twilight when the sun has risen,

Verse 121 (garuda.1.213.121)

प्राजापत्येन तत्तुल्यं महापातकनाशनम् । यत्फलं द्वादशाब्दानि प्राजापत्ये कृते भवेत्

prājāpatyena tattulyaṁ mahāpātakanāśanam yatphalaṁ dvādaśābdāni prājāpatye kṛte bhavet

— is equal to the Prajapatya vow, destroying great sins. The merit that comes from twelve years of the Prajapatya penance,

Verse 122 (garuda.1.213.122)

प्रातः स्नायी तदाप्नोति वर्षेण श्रद्धयान्वितः । य इच्छेद्विपुलान् भोगांश्चन्द्रसूर्यग्रहोपमान्

prātaḥ snāyī tadāpnoti varṣeṇa śraddhayānvitaḥ ya icchedvipulān bhogāṁścandrasūryagrahopamān

— comes to the daily morning bather in a single year, if endowed with faith. He who desires abundant enjoyments comparable to the sun, moon, and planets,

Verse 123 (garuda.1.213.123)

प्रातः स्नायी भवेन्नित्यं मासौ द्वौ माघफाल्गुनौ । यस्तु माघं समासाद्य प्रातः स्नायी हविष्यभुक्

prātaḥ snāyī bhavennityaṁ māsau dvau māghaphālgunau yastu māghaṁ samāsādya prātaḥ snāyī haviṣyabhuk

— should bathe every morning in the two months of Magha and Phalguna. He who bathes each morning in Magha and eats only sacrificial food,

Verse 124 (garuda.1.213.124)

इतिपापं महाघोरं मासादेव व्यपोहति । मातरं पितरं वापि भ्रातरं सुहृदं गुरुम्

itipāpaṁ mahāghoraṁ māsādeva vyapohati mātaraṁ pitaraṁ vāpi bhrātaraṁ suhṛdaṁ gurum

— destroys even the most terrible sin in a single month. Thinking of one's mother, father, brother, friend, or guru,

Verse 125 (garuda.1.213.125)

यमुद्दिश्य निमज्जेत द्वादशांशं लभेत्तु सः । तुष्यत्यामलकैर्विष्णुरेकादश्या विशेषतः

yamuddiśya nimajjeta dvādaśāṁśaṁ labhettu saḥ tuṣyatyāmalakairviṣṇurekādaśyā viśeṣataḥ

— dedicated to whichever of them, one gains a twelfth of that person's merit. Vishnu is ever pleased by amalaki, especially on Ekadashi.

Verse 126 (garuda.1.213.126)

श्रीकामः सर्वदा स्नानं कुर्वोतामलकैर्नरः । सन्तापः कीर्तिरल्पायुर्धनं निधनमेव च

śrīkāmaḥ sarvadā snānaṁ kurvotāmalakairnaraḥ santāpaḥ kīrtiralpāyurdhanaṁ nidhanameva ca

One desiring prosperity should always bathe with amalaki. Distress, ill fame, short life, loss of wealth, and death —

Verse 127 (garuda.1.213.127)

आरोग्यं सर्वकामाप्तिरभ्यङ्गाद्भास्करादिषु । उपोषितस्य व्रतिनः कृत्तकेशस्य नापितैः

ārogyaṁ sarvakāmāptirabhyaṅgādbhāskarādiṣu upoṣitasya vratinaḥ kṛttakeśasya nāpitaiḥ

— health and the fulfillment of all desires come through oiling on Sundays and similar days. For one fasting, under a vow, or just having had a haircut —

Verse 128 (garuda.1.213.128)

तावच्छ्रीस्तिष्ठति प्रीता यावत्तैलं न संस्पृशेत् । एवं स्नात्वा पितॄन्देवान्मनुष्यांस्तर्पयेन्नरः

tāvacchrīstiṣṭhati prītā yāvattailaṁ na saṁspṛśet evaṁ snātvā pitṝndevānmanuṣyāṁstarpayennaraḥ

— prosperity remains favorably present only until he touches oil. Having thus bathed, a man should offer tarpana to ancestors, gods, and men.

Verse 129 (garuda.1.213.129)

नाभिमात्रे जले स्थित्वा चिन्तयेदूर्जमानसः । आगच्छन्तु मे पितर इमं गृह्णन्त्वपोञ्जलिम्

nābhimātre jale sthitvā cintayedūrjamānasaḥ āgacchantu me pitara imaṁ gṛhṇantvapoñjalim

Standing in water up to the navel, one should reverently think: 'May my ancestors come and accept this handful of water.'

Verse 130 (garuda.1.213.130)

त्रींस्त्रीनेवाञ्जलीन्दद्यादाकाशे दक्षिणे तथा । वसित्वा वसनं शुष्कं स्थलस्था स्तर्णबर्हिषि

trīṁstrīnevāñjalīndadyādākāśe dakṣiṇe tathā vasitvā vasanaṁ śuṣkaṁ sthalasthā starṇabarhiṣi

One should give three handfuls each facing the sky and then the south; wearing dry clothing, standing on kusha grass spread on the ground,

Verse 131 (garuda.1.213.131)

विधिज्ञास्तर्पणं कुर्युर्न पात्रे तु कदाचन । यदपां क्रूरमांसात्तु यदमेध्यं तु किञ्चन

vidhijñāstarpaṇaṁ kuryurna pātre tu kadācana yadapāṁ krūramāṁsāttu yadamedhyaṁ tu kiñcana

— those who know the rule should perform tarpana, never in a vessel. 'Whatever cruel, flesh-like, or impure part exists in this water,

Verse 132 (garuda.1.213.132)

अशान्तं मलिनं यच्च तत्सर्वमपगच्छतु । गृहीत्वानेन मन्त्रेण तोयं सव्येन पाणिना

aśāntaṁ malinaṁ yacca tatsarvamapagacchatu gṛhītvānena mantreṇa toyaṁ savyena pāṇinā

— whatever is unpacified and unclean, let all of that depart' — with this mantra, taking water in the left hand,

Verse 133 (garuda.1.213.133)

प्रक्षिपोद्दिशि नैरृत्यां रक्षोऽपहतये तु तत् । निषिद्धभक्षणाद्यत्तु पापाद्यच्च प्रतिग्रहात्

prakṣipoddiśi nairṛtyāṁ rakṣo'pahataye tu tat niṣiddhabhakṣaṇādyattu pāpādyacca pratigrahāt

— one should cast it toward the southwest direction, to ward off evil spirits. 'Whatever sin from eating what is forbidden, whatever from accepting gifts sinfully,

Verse 134 (garuda.1.213.134)

दुष्कृतं यच्च मे किञ्चिद्बाङ्मनः कायकर्मभिः । पुनातु मे तदिन्द्रस्तु वरुणः सबृहस्पतिः

duṣkṛtaṁ yacca me kiñcidbāṅmanaḥ kāyakarmabhiḥ punātu me tadindrastu varuṇaḥ sabṛhaspatiḥ

— whatever wrong I have done by speech, mind, or body — may Indra, Varuna, and Brihaspati purify me of that,

Verse 135 (garuda.1.213.135)

सविता च भगश्चैव मुनयः सनकादयः । आब्रह्मस्तम्बपर्यन्तं जगत्तृप्यत्विति ब्रुवन्

savitā ca bhagaścaiva munayaḥ sanakādayaḥ ābrahmastambaparyantaṁ jagattṛpyatviti bruvan

— and Savita, Bhaga, and the sages Sanaka and the rest.' Saying 'May the whole universe, from Brahma down to the blade of grass, be satisfied,'

Verse 136 (garuda.1.213.136)

क्षिपेदबञ्जलींस्त्रीस्तु कुर्वन्संक्षेपतर्पणम् । सुराणामर्चनं कुर्याद्ब्रह्मा दीनाममत्सरी

kṣipedabañjalīṁstrīstu kurvansaṁkṣepatarpaṇam surāṇāmarcanaṁ kuryādbrahmā dīnāmamatsarī

— he should offer three more handfuls, thus completing the brief tarpana, and worship the gods without envy, beginning with Brahma down to the humble.

Verse 137 (garuda.1.213.137)

ब्राह्मवैष्णवरौद्रैश्च सावित्रैर्मैत्रवारुणैः । तल्लिङ्गैरर्चयेन्मन्त्रैः सर्वदेवान्नमस्य च

brāhmavaiṣṇavaraudraiśca sāvitrairmaitravāruṇaiḥ talliṅgairarcayenmantraiḥ sarvadevānnamasya ca

With mantras belonging to Brahma, Vishnu, Rudra, Savitri, Mitra, and Varuna, marked by their own names, one should worship and bow to all the gods.

Verse 138 (garuda.1.213.138)

नमस्कारेण पुष्पाणि विन्यसेत्तु पृथक्पृथक् । सर्वदेवमयं विष्णुं भास्करं चाप्यथार्चयेत्

namaskāreṇa puṣpāṇi vinyasettu pṛthakpṛthak sarvadevamayaṁ viṣṇuṁ bhāskaraṁ cāpyathārcayet

With obeisance, flowers should be offered separately to each; then one should also worship Vishnu, who comprises all the gods, and the Sun.

Verse 139 (garuda.1.213.139)

दद्यात्पुरुषसूक्तेन यः पुष्पाण्यप एव वा । अर्चितं स्याज्जगादिदं तेन सर्वं चराचरम्

dadyātpuruṣasūktena yaḥ puṣpāṇyapa eva vā arcitaṁ syājjagādidaṁ tena sarvaṁ carācaram

He who offers flowers or water with the Purusha-sukta — by that, this whole moving and unmoving universe becomes worshipped.

Verse 140 (garuda.1.213.140)

अन्यैश्च तान्त्रिकैर्मन्त्रैः पूजयेच्च जनार्दनम् । आदावर्घ्यं प्रदातव्यं ततः पश्चाद्विलेपनम्

anyaiśca tāntrikairmantraiḥ pūjayecca janārdanam ādāvarghyaṁ pradātavyaṁ tataḥ paścādvilepanam

One should also worship Janardana with other Tantric mantras. Arghya should be given first, then afterward sandal-paste,

Verse 141 (garuda.1.213.141)

ततः पुष्पाञ्जलिं धूपमु पहारफलानि च । स्नानमन्तर्जले चैव मार्जनाचमनं तथा

tataḥ puṣpāñjaliṁ dhūpamu pahāraphalāni ca snānamantarjale caiva mārjanācamanaṁ tathā

— then a handful of flowers, incense, offerings and fruits; bathing in water, and also sprinkling and sipping;

Verse 142 (garuda.1.213.142)

जलाभिमन्त्रणं यच्च तीर्थस्य परिकल्पयेत् । अघमर्षणसूक्तेन त्रिवारं त्वेव नित्यशः

jalābhimantraṇaṁ yacca tīrthasya parikalpayet aghamarṣaṇasūktena trivāraṁ tveva nityaśaḥ

— and consecrating water into a sacred ford should always be done thrice daily with the Aghamarshana hymn.

Verse 143 (garuda.1.213.143)

स्नाने चरितमित्येतत्समुद्दिष्टं महात्मभिः । ब्रह्मक्षत्रविशां चैव मन्त्रवत्स्नानमिष्यते

snāne caritamityetatsamuddiṣṭaṁ mahātmabhiḥ brahmakṣatraviśāṁ caiva mantravatsnānamiṣyate

Thus has this conduct in bathing been declared by the great souls; mantra-accompanied bathing is prescribed for Brahmins, Kshatriyas, and Vaishyas.

Verse 144 (garuda.1.213.144)

तूष्णीमेव तु शूद्रस्य सनमस्कारकं स्मृतम् । अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम्

tūṣṇīmeva tu śūdrasya sanamaskārakaṁ smṛtam adhyāpanaṁ brahmayajñaḥ pitṛyajñastu tarpaṇam

For the shudra, it is remembered to be done silently, with obeisance only. Teaching is the Brahma-yajna; tarpana is the Pitri-yajna,

Verse 145 (garuda.1.213.145)

होमो दैवी बलिर्भौतो न यज्ञोऽतिथिपूजनम् । गवा गोष्ठे दशगुणं अग्न्यगारे शताधिकम्

homo daivī balirbhauto na yajño'tithipūjanam gavā goṣṭhe daśaguṇaṁ agnyagāre śatādhikam

— homa is the Deva-yajna, the offering is the Bhuta-yajna, and hospitality too is a yajna. Charity at a cow-pen gives tenfold merit, at a fire-sanctuary a hundredfold,

Verse 146 (garuda.1.213.146)

सिद्धक्षेत्रेषु तीर्थेषु देवतायतनेषु च । सहस्रशतकोटीनामनन्तं विष्णुसन्निधौ

siddhakṣetreṣu tīrtheṣu devatāyataneṣu ca sahasraśatakoṭīnāmanantaṁ viṣṇusannidhau

— at perfected sacred fields, at fords, and at temples of the gods, a hundred-thousand-and-ten-million-fold, and in Vishnu's presence, infinite.

Verse 147 (garuda.1.213.147)

पञ्चमे च तथा भागे संविभागो यथार्थतः । पितृदे वमनुष्याणां कोटीनां चोपदिश्यते

pañcame ca tathā bhāge saṁvibhāgo yathārthataḥ pitṛde vamanuṣyāṇāṁ koṭīnāṁ copadiśyate

The fifth portion should be truly apportioned, enjoined for ancestors, gods, and the countless needy among men.

Verse 148 (garuda.1.213.148)

ब्राह्मणेभ्यः प्रदायाग्र यः सुहृद्भिः सहाश्नुते । स प्रेत्य लभते स्वर्गमन्नदानं समाचरन्

brāhmaṇebhyaḥ pradāyāgra yaḥ suhṛdbhiḥ sahāśnute sa pretya labhate svargamannadānaṁ samācaran

He who feeds brahmins first and then eats with friends attains heaven after death through such food-giving.

Verse 149 (garuda.1.213.149)

पूर्वं मधुरमश्रीयाल्लवणाम्लौ च मध्यतः । कटुतिक्तकषायांश्च पयश्चैव तथान्ततः

pūrvaṁ madhuramaśrīyāllavaṇāmlau ca madhyataḥ kaṭutiktakaṣāyāṁśca payaścaiva tathāntataḥ

One should eat sweet things first, then salty and sour in the middle, then pungent-bitter-astringent, and milk last of all.

Verse 150 (garuda.1.213.150)

शाकं च रात्रौ भूमिष्ठमत्यन्तं च विवर्जयेत् । नचैकरससेवायां प्रसज्जेत कदाचन

śākaṁ ca rātrau bhūmiṣṭhamatyantaṁ ca vivarjayet nacaikarasasevāyāṁ prasajjeta kadācana

One should avoid ground-grown vegetables at night, and never become attached to eating only one flavor.

Verse 151 (garuda.1.213.151)

समृतं ब्राह्मणस्यान्नं क्षत्रियान्नं पयः स्मृतम् । वैश्यस्य चान्नमेवान्नं शूद्रान्नं रुधिरं स्मृतम्

samṛtaṁ brāhmaṇasyānnaṁ kṣatriyānnaṁ payaḥ smṛtam vaiśyasya cānnamevānnaṁ śūdrānnaṁ rudhiraṁ smṛtam

The Brahmin's food is held true food; the Kshatriya's food is like milk; the Vaishya's food is also just food; the Shudra's food is held equal to blood.

Verse 152 (garuda.1.213.152)

अमावासी वसेदत्र एकहायनमेव वा

amāvāsī vasedatra ekahāyanameva vā

Where these rules are broken, misfortune dwells there on the new-moon day, or for a full year.

Verse 153 (garuda.1.213.153)

तत्र श्रीश्चैव लक्ष्मीश्च वसते नात्र संशयः । उदरे गार्हपत्याग्निः पृष्ठदेशे तु दक्षिणः

tatra śrīścaiva lakṣmīśca vasate nātra saṁśayaḥ udare gārhapatyāgniḥ pṛṣṭhadeśe tu dakṣiṇaḥ

Where they are kept, Shri and Lakshmi both dwell there, without doubt. In the body, the Garhapatya fire is in the belly, the Dakshina fire in the back,

Verse 154 (garuda.1.213.154)

आस्ये चाहवनीयोऽग्निः सत्यः पर्व च मूर्धनि । यः पञ्चाग्नीनिमान्वेद आहिताग्निः स उच्यते

āsye cāhavanīyo'gniḥ satyaḥ parva ca mūrdhani yaḥ pañcāgnīnimānveda āhitāgniḥ sa ucyate

— the Ahavaniya fire in the mouth, and 'Sat' at the crown of the head. He who knows these five fires within himself is called Ahitagni.

Verse 155 (garuda.1.213.155)

शरिरमापः सोमं च विविधं चान्नमुच्यते । प्राणो ह्यग्निस्तथादित्यस्त्रिभोक्ता एक एव तु

śariramāpaḥ somaṁ ca vividhaṁ cānnamucyate prāṇo hyagnistathādityastribhoktā eka eva tu

The body is water, the various food is called Soma; the vital breath is Agni and also Aditya — these three enjoyers are ultimately one.

Verse 156 (garuda.1.213.156)

अन्नं बलाय मे भूमेरपामग्न्यनिलस्य च । भवत्येतत्परिणतौ ममाप्यव्याहतं सुखम्

annaṁ balāya me bhūmerapāmagnyanilasya ca bhavatyetatpariṇatau mamāpyavyāhataṁ sukham

'May this food be for my strength, an offering to earth, water, fire, and wind; and in its digestion may my happiness too remain unhindered' — such is the food-mantra.

Verse 157 (garuda.1.213.157)

हस्तेन परिमार्ज्याथ कुर्यात्ताम्बूलभक्षणम् । श्रवणं चेतिहासस्य तत्कुर्यात्सुसमाहितः

hastena parimārjyātha kuryāttāmbūlabhakṣaṇam śravaṇaṁ cetihāsasya tatkuryātsusamāhitaḥ

Having wiped the hand, one should chew betel-leaf, and with a composed mind listen to the recitation of the Itihasas.

Verse 158 (garuda.1.213.158)

इतिहासपुराणाद्यैः षष्ठसप्तमकेनयेत् । ततः सन्ध्यामुपासीत स्नात्वा वै पश्चिमां नरः

itihāsapurāṇādyaiḥ ṣaṣṭhasaptamakenayet tataḥ sandhyāmupāsīta snātvā vai paścimāṁ naraḥ

With the Itihasas, Puranas, and the like, one should pass the sixth and seventh parts of the day; then, having bathed, a man should perform the evening sandhya.

Verse 159 (garuda.1.213.159)

एतद्वा दिवसे प्रोक्तमनुष्ठानं मया द्विज । आचारं यः पठेद्विद्वाञ्छृणुयात्स दिवंव्रजेत् । आचारादिर्धर्मकर्ता केशवो हि स्मृतो द्विज

etadvā divase proktamanuṣṭhānaṁ mayā dvija ācāraṁ yaḥ paṭhedvidvāñchṛṇuyātsa divaṁvrajet ācārādirdharmakartā keśavo hi smṛto dvija

O twice-born, thus have I declared this day's observance. Whoever, being learned, reads or hears this Achara, goes to heaven. O twice-born, Keshava himself is remembered as the originator of dharma beginning with right conduct.