Karma-Yoga: The Brahmachari's Discipline

Verse 1 (padma.3.51.1)

ऋषय ऊचु । कर्मयोगः कथं सूत येन चाराधितो हरिः । प्रसीदति महाभाग वद नो वदतां वर ।

ṛṣaya ūcu karmayogaḥ kathaṁ sūta yena cārādhito hariḥ prasīdati mahābhāga vada no vadatāṁ vara

The sages said: What is that karma-yoga, O Suta, by which, worshipped, Hari becomes pleased? Tell us, O greatly fortunate one, best of speakers.

Verse 2 (padma.3.51.2)

येनासौ भगवानीशः समाराध्यो मुमुक्षुभिः । तद्वदाखिललोकानां रक्षणं धर्मसंग्रहम् ।

yenāsau bhagavānīśaḥ samārādhyo mumukṣubhiḥ tadvadākhilalokānāṁ rakṣaṇaṁ dharmasaṁgraham

By which that blessed Lord is to be worshipped by those who seek liberation — tell us that, the protection of all the worlds, the compendium of dharma.

Verse 3 (padma.3.51.3)

तं कर्मयोगं वद नः सूत मूर्तिमयस्तु यः । इति शुश्रूषवो विप्रा भवदग्रे व्यवस्थिताः ।

taṁ karmayogaṁ vada naḥ sūta mūrtimayastu yaḥ iti śuśrūṣavo viprā bhavadagre vyavasthitāḥ

Tell us that karma-yoga, O Suta, which is embodied in practice. Thus, desiring to hear, the Brahmins stood arranged before you.

Verse 4 (padma.3.51.4)

सूत उवाच । एवमेव पुरा पृष्टो व्यासः सत्यवतीसुतः । ऋषिभिरग्निसंकाशैर्व्यासस्तानाह तच्छृणु ।

sūta uvāca evameva purā pṛṣṭo vyāsaḥ satyavatīsutaḥ ṛṣibhiragnisaṁkāśairvyāsastānāha tacchṛṇu

Suta said: Even so, formerly, Vyasa, son of Satyavati, was asked by sages radiant as fire; Vyasa answered them — hear that.

Verse 5 (padma.3.51.5)

व्यास उवाच । शृणुध्वंमृषयः सर्वे वक्ष्यमाणं सनातनम् । कर्मयोगं ब्राह्मणानामात्यंतिकफलप्रदम् ।

vyāsa uvāca śṛṇudhvaṁmṛṣayaḥ sarve vakṣyamāṇaṁ sanātanam karmayogaṁ brāhmaṇānāmātyaṁtikaphalapradam

Vyasa said: Listen, all you sages, to what I shall now declare, the eternal karma-yoga of the Brahmins, granting the ultimate fruit.

Verse 6 (padma.3.51.6)

आम्नायसिद्धमखिलं ब्राह्मणार्थं प्रदर्शितम् । ऋषीणां शृण्वतां पूर्वं मनुराह प्रजापतिः ।

āmnāyasiddhamakhilaṁ brāhmaṇārthaṁ pradarśitam ṛṣīṇāṁ śṛṇvatāṁ pūrvaṁ manurāha prajāpatiḥ

Established entirely by tradition, shown for the sake of Brahmins — this Manu Prajapati declared formerly, while the sages listened:

Verse 7 (padma.3.51.7)

सर्वव्याधिहरं पुण्यमृषिसंघैर्निषेवितम् । समाहितधियो यूयं शृणुध्वं गदतो मम ।

sarvavyādhiharaṁ puṇyamṛṣisaṁghairniṣevitam samāhitadhiyo yūyaṁ śṛṇudhvaṁ gadato mama

'Meritorious, removing every affliction, resorted to by hosts of sages — with composed minds, listen to me as I speak.'

Verse 8 (padma.3.51.8)

कृतोपनयनो वेदानधीयीत द्विजोत्तमः । गर्भाष्टमेऽष्टमेवाब्दे स्वसूत्रोक्तविधानतः ।

kṛtopanayano vedānadhīyīta dvijottamaḥ garbhāṣṭame'ṣṭamevābde svasūtroktavidhānataḥ

The best of the twice-born, having undergone the investiture in the eighth year from conception, should study the Vedas according to the rule declared in his own sutra —

Verse 9 (padma.3.51.9)

दंडी च मेखली सूत्री कृष्णाजिनधरो मुनिः । भिक्षाहारो गुरुहितो वीक्ष्यमाणो गुरोर्मुखम् ।

daṁḍī ca mekhalī sūtrī kṛṣṇājinadharo muniḥ bhikṣāhāro guruhito vīkṣyamāṇo gurormukham

bearing a staff, a girdle, the sacred thread, wearing the black antelope skin, a sage — subsisting on alms, devoted to his guru's welfare, ever watching his guru's face.

Verse 10 (padma.3.51.10)

कार्पासमुपवीतार्थं निर्मितं ब्रह्मणा पुरा । ब्राह्मणानां त्रिवृत्सूत्रं कौशं वा वस्त्रमेव वा ।

kārpāsamupavītārthaṁ nirmitaṁ brahmaṇā purā brāhmaṇānāṁ trivṛtsūtraṁ kauśaṁ vā vastrameva vā

Cotton was made by Brahma of old for the purpose of the sacred thread; for Brahmins the thread should be triple-stranded, of cotton or silk, or of like cloth.

Verse 11 (padma.3.51.11)

सदोपवीती चैव स्यात्सदाबद्ध शिखो द्विजः । अन्यथा यत्कृतं कर्म्म तद्भवत्ययथाकृतम् ।

sadopavītī caiva syātsadābaddha śikho dvijaḥ anyathā yatkṛtaṁ karmma tadbhavatyayathākṛtam

A twice-born should always wear the sacred thread and always keep his top-knot tied; otherwise, whatever deed is done becomes as if it were not done at all.

Verse 12 (padma.3.51.12)

वसेदविकृतं वासः कार्पासं वा कषायकम् । तदेव परिधानीयं शुक्लं तांतवमुत्तमम् ।

vasedavikṛtaṁ vāsaḥ kārpāsaṁ vā kaṣāyakam tadeva paridhānīyaṁ śuklaṁ tāṁtavamuttamam

He should wear unaltered garments, of cotton, or of an ochre color; that same white, woven, excellent cloth should be worn as his lower garment.

Verse 13 (padma.3.51.13)

उत्तरं तु समाम्नातं वासः कृष्णाजिनं शुभम् । अभावे गावयमपि रौरवं वा विधीयते ।

uttaraṁ tu samāmnātaṁ vāsaḥ kṛṣṇājinaṁ śubham abhāve gāvayamapi rauravaṁ vā vidhīyate

As his upper garment, the auspicious black antelope skin is prescribed by tradition; in its absence, the skin of a gavaya or of a ruru deer is also prescribed.

Verse 14 (padma.3.51.14)

उद्धृत्य दक्षिणं बाहुं सव्यबाहौ समर्पितम् । उपवीतं भवेन्नित्यं निवीतं कंठसज्जने ।

uddhṛtya dakṣiṇaṁ bāhuṁ savyabāhau samarpitam upavītaṁ bhavennityaṁ nivītaṁ kaṁṭhasajjane

Raised over the right arm and resting on the left arm, the sacred thread should always be worn as upavita; when hung around the neck it is called nivita.

Verse 15 (padma.3.51.15)

सव्यबाहुं समुद्धृत्य दक्षिणे तु धृतं द्विजाः । प्राचीनावीतमित्युक्तं पित्र्येकर्मणि योजयेत् ।

savyabāhuṁ samuddhṛtya dakṣiṇe tu dhṛtaṁ dvijāḥ prācīnāvītamityuktaṁ pitryekarmaṇi yojayet

When raised over the left arm and worn on the right side, O twice-born, it is called prachinavita, to be employed in rites pertaining to the ancestors.

Verse 16 (padma.3.51.16)

अग्न्यागारे गवां गोष्ठे होमे तप्ये तथैव च । स्वाध्याये भोजने नित्यं ब्राह्मणानां च सन्निधौ ।

agnyāgāre gavāṁ goṣṭhe home tapye tathaiva ca svādhyāye bhojane nityaṁ brāhmaṇānāṁ ca sannidhau

In the fire-house, in the cow-shed, in the fire-oblation, and likewise in austerity, in daily recitation, in eating, and in the presence of Brahmins,

Verse 17 (padma.3.51.17)

उपासने गुरूणां च संध्ययोः साधुसंगमे । उपवीती भवेन्नित्यं विधिरेष सनातनः ।

upāsane gurūṇāṁ ca saṁdhyayoḥ sādhusaṁgame upavītī bhavennityaṁ vidhireṣa sanātanaḥ

in attending upon the gurus, at the two twilights, and in the company of the virtuous — he should always be wearing the sacred thread. This is the eternal rule.

Verse 18 (padma.3.51.18)

मौंजी त्रिवृत्समां श्लिष्टां कुर्याद्विप्रस्य मेखलाम् । मुंजाभावे कुशेनाहुर्ग्रंथिनैकेन वा त्रिभिः ।

mauṁjī trivṛtsamāṁ śliṣṭāṁ kuryādviprasya mekhalām muṁjābhāve kuśenāhurgraṁthinaikena vā tribhiḥ

A girdle made of munja grass, triple-stranded, even, and tightly fitted, should be made for a Brahmin; in the absence of munja, they prescribe kusha grass, with one knot or with three.

Verse 19 (padma.3.51.19)

धारयेद्वैणवपालाशौ दंडौ केशांतिकौ द्विजः । यज्ञार्हवृक्षजं वाथ सौम्यमव्रणमेव च ।

dhārayedvaiṇavapālāśau daṁḍau keśāṁtikau dvijaḥ yajñārhavṛkṣajaṁ vātha saumyamavraṇameva ca

The twice-born should carry a staff of bamboo or of palasha wood, reaching to the hair of his head, or one made from a tree fit for sacrifice, gentle and without blemish.

Verse 20 (padma.3.51.20)

सायंप्रातर्द्विजः संध्यामुपासीत समाहितः । कामाल्लोभाद्भयान्मोहात्त्यक्त्वैनां पतितो भवेत् ।

sāyaṁprātardvijaḥ saṁdhyāmupāsīta samāhitaḥ kāmāllobhādbhayānmohāttyaktvaināṁ patito bhavet

Morning and evening, the twice-born should perform the sandhya rite with composed mind; abandoning it out of desire, greed, fear, or delusion, he becomes a fallen man.

Verse 21 (padma.3.51.21)

अग्निकार्यं ततः कुर्यात्सायंप्रातः प्रसन्नधीः । स्नात्वा संतर्पयेद्देवानृषीन्पितृगणांस्तथा ।

agnikāryaṁ tataḥ kuryātsāyaṁprātaḥ prasannadhīḥ snātvā saṁtarpayeddevānṛṣīnpitṛgaṇāṁstathā

Then, with a serene mind, he should perform the fire-rite morning and evening; having bathed, he should satisfy the gods, the sages, and the hosts of ancestors with libations.

Verse 22 (padma.3.51.22)

देवताभ्यर्चनं कुर्यात्पुष्पैः पत्रैर्यवांबुभिः । अभिवादनशीलः स्यान्नित्यं वृद्धेषु धर्मतः ।

devatābhyarcanaṁ kuryātpuṣpaiḥ patrairyavāṁbubhiḥ abhivādanaśīlaḥ syānnityaṁ vṛddheṣu dharmataḥ

He should worship the deities with flowers, leaves, barley, and water; he should habitually offer salutations, daily and dutifully, to his elders.

Verse 23 (padma.3.51.23)

असावहं भो नामेति सम्यक्प्रणतिपूर्वकम् । आयुरारोग्यसिद्ध्यर्थं तंद्रादिपरिवर्जितः ।

asāvahaṁ bho nāmeti samyakpraṇatipūrvakam āyurārogyasiddhyarthaṁ taṁdrādiparivarjitaḥ

saying, 'I am so-and-so, sir,' accompanied by a proper bow, for the sake of longevity and health, avoiding drowsiness and the like.

Verse 24 (padma.3.51.24)

आयुष्मान्भव सौम्येति वचो विप्रोऽभिवादने । आकारश्चास्य नाम्नोंऽते वाच्यः पूर्वाक्षरप्लुतः ।

āyuṣmānbhava saumyeti vaco vipro'bhivādane ākāraścāsya nāmnoṁ'te vācyaḥ pūrvākṣaraplutaḥ

'May you have long life, gentle one' is the word a Brahmin should say in response to a salutation. His name, at its end, should have its vowel properly pronounced, with the first syllable prolonged.

Verse 25 (padma.3.51.25)

यो न वेत्त्यभिवादस्य विप्रः प्रत्यभिवादनम् । नाभिवाद्यः स विदुषा यथा शूद्रस्तथैव सः ।

yo na vettyabhivādasya vipraḥ pratyabhivādanam nābhivādyaḥ sa viduṣā yathā śūdrastathaiva saḥ

A Brahmin who does not know how to return a salutation properly should not be saluted by the learned; he is to be treated just like a Shudra in this respect.

Verse 26 (padma.3.51.26)

व्यत्यस्तपाणिना कार्यं पादसंग्रहणं गुरोः । सव्येन सव्यः स्प्रष्टव्यो दक्षिणेन तु दक्षिणः ।

vyatyastapāṇinā kāryaṁ pādasaṁgrahaṇaṁ guroḥ savyena savyaḥ spraṣṭavyo dakṣiṇena tu dakṣiṇaḥ

The grasping of the guru's feet should be done with crossed hands: with the left hand one should touch the guru's left foot, and with the right hand the right foot.

Verse 27 (padma.3.51.27)

लौकिकं वैदिकं वापि तथाध्यात्मिकमेव वा । अवाप्य प्रयतो ज्ञानं तं पूर्वमभिवादयेत् ।

laukikaṁ vaidikaṁ vāpi tathādhyātmikameva vā avāpya prayato jñānaṁ taṁ pūrvamabhivādayet

Having obtained, with due diligence, knowledge — whether worldly, Vedic, or spiritual — one should first salute the one from whom it was obtained.

Verse 28 (padma.3.51.28)

नोदकं धारयेद्भैक्ष्यं पुष्पाणि समिधस्तथा । एवंविधानि चान्यानि न देवार्थेषु कर्म्मसु ।

nodakaṁ dhārayedbhaikṣyaṁ puṣpāṇi samidhastathā evaṁvidhāni cānyāni na devārtheṣu karmmasu

He should not hold water, flowers, or sacrificial sticks in his hand while going about for alms, nor such other things, in deeds pertaining to the gods.

Verse 29 (padma.3.51.29)

ब्राह्मणं कुशलं पृच्छेत्क्षत्रबंधुमनामयम् । वैश्यं क्षेमं समागम्य शूद्रमारोग्यमेव च ।

brāhmaṇaṁ kuśalaṁ pṛcchetkṣatrabaṁdhumanāmayam vaiśyaṁ kṣemaṁ samāgamya śūdramārogyameva ca

Meeting a Brahmin, one should ask after his welfare; a Kshatriya, whether he is free from injury; a Vaishya, whether he prospers; and a Shudra, whether he is in good health.

Verse 30 (padma.3.51.30)

उपाध्यायः पिता ज्येष्ठो भ्राता त्राता च भीतितः । मातुलः श्वशुरश्चैव मातामह पितामहौ ।

upādhyāyaḥ pitā jyeṣṭho bhrātā trātā ca bhītitaḥ mātulaḥ śvaśuraścaiva mātāmaha pitāmahau

One's teacher, one's father, one's elder brother, and one who protects from fear — one's maternal uncle, one's father-in-law, one's maternal grandfather and paternal grandfather —

Verse 31 (padma.3.51.31)

वर्णश्रेष्ठः पितृव्यश्च पुंसोऽत्र गुरवः स्मृताः । माता मातामही गुर्वी पितुर्मातुश्च सोदराः ।

varṇaśreṣṭhaḥ pitṛvyaśca puṁso'tra guravaḥ smṛtāḥ mātā mātāmahī gurvī piturmātuśca sodarāḥ

one superior in caste, and one's paternal uncle — these are remembered as gurus for a man. The mother, the maternal grandmother, one's guru's wife, the siblings of one's father and mother,

Verse 32 (padma.3.51.32)

श्वश्रूः पितामही ज्येष्ठा धात्री च गुरवः स्त्रियः । ज्ञेयस्तु गुरुवर्गोऽयं मातृतः पितृतो द्विजाः ।

śvaśrūḥ pitāmahī jyeṣṭhā dhātrī ca guravaḥ striyaḥ jñeyastu guruvargo'yaṁ mātṛtaḥ pitṛto dvijāḥ

the mother-in-law, the elder paternal grandmother, and the nurse — these women are gurus. This group of gurus should be known, O twice-born, both through the mother's side and the father's side.

Verse 33 (padma.3.51.33)

अनुवर्तनमेतेषां मनोवाक्कायकर्मभिः । गुरून्दृष्ट्वा समुत्तिष्ठेदभिवाद्य कृताञ्जलि ।

anuvartanameteṣāṁ manovākkāyakarmabhiḥ gurūndṛṣṭvā samuttiṣṭhedabhivādya kṛtāñjali

Deference to these should be shown through deeds of mind, speech, and body. Upon seeing his gurus, one should rise, and salute them with joined palms.

Verse 34 (padma.3.51.34)

नैतैरुपविशेत्सार्द्धं विवदेन्नात्मकारणात् । जीवितार्थमपि द्वेषाद्गुरुभिर्नैव भाषणम् ।

naitairupaviśetsārddhaṁ vivadennātmakāraṇāt jīvitārthamapi dveṣādgurubhirnaiva bhāṣaṇam

One should not sit together with them as an equal, nor dispute for one's own sake; even for the sake of one's very life, one should not speak with hatred toward one's gurus.

Verse 35 (padma.3.51.35)

उद्रिक्तोऽपि गुणैरन्यैर्गुरुद्वेषी पतत्यधः । गुरूणामपि सर्वेषां पंच पूज्या विशेषतः ।

udrikto'pi guṇairanyairgurudveṣī patatyadhaḥ gurūṇāmapi sarveṣāṁ paṁca pūjyā viśeṣataḥ

Even one who excels in other virtues, if he hates his gurus, falls down. Among all gurus, five are to be especially worshipped.

Verse 36 (padma.3.51.36)

तेषामाद्यास्त्रयः श्रेष्ठास्तेषां माता सुपूजिता । यो भावयति या सूते येन विद्योपदिश्यते ।

teṣāmādyāstrayaḥ śreṣṭhāsteṣāṁ mātā supūjitā yo bhāvayati yā sūte yena vidyopadiśyate

Of these, the first three are the best; among them the mother is most honored. He who begets, she who bears, and he by whom knowledge is imparted,

Verse 37 (padma.3.51.37)

ज्येष्ठो भ्राता च भर्ता च पंचैते गुरवः स्मृताः । आत्मनः सर्वयत्नेन प्राणत्यागेन वा पुनः ।

jyeṣṭho bhrātā ca bhartā ca paṁcaite guravaḥ smṛtāḥ ātmanaḥ sarvayatnena prāṇatyāgena vā punaḥ

the elder brother, and the husband — these five are remembered as gurus. With every effort of one's self, or even at the cost of one's own life —

Verse 38 (padma.3.51.38)

पूजनीया विशेषेण पंचैते भूतिमिच्छता । यावत्पिता च माता च द्वावेतौ निर्विकारिणौ ।

pūjanīyā viśeṣeṇa paṁcaite bhūtimicchatā yāvatpitā ca mātā ca dvāvetau nirvikāriṇau

these five should be especially honored by one desiring prosperity. As long as father and mother, both these two, are unimpaired,

Verse 39 (padma.3.51.39)

तावत्सर्वं परित्यज्य पुत्रः स्यात्तत्परायणः । पिता माता च सुप्रीतौ स्यातां पुत्रगुणैर्यदि ।

tāvatsarvaṁ parityajya putraḥ syāttatparāyaṇaḥ pitā mātā ca suprītau syātāṁ putraguṇairyadi

so long a son should abandon everything else and be devoted to them alone. If the father and mother become well pleased through their son's virtues,

Verse 40 (padma.3.51.40)

स पुत्रः सकलं धर्मं प्राप्नुयात्तेन कर्मणा । नास्ति मातृसमं दैवं नास्ति पितृसमो गुरुः ।

sa putraḥ sakalaṁ dharmaṁ prāpnuyāttena karmaṇā nāsti mātṛsamaṁ daivaṁ nāsti pitṛsamo guruḥ

that son obtains the whole of dharma through that very deed. There is no deity equal to the mother; there is no guru equal to the father.

Verse 41 (padma.3.51.41)

तयोः प्रत्युपकारोऽपि न कथंचन विद्यते । तयोर्नित्यं प्रियं कुर्यात्कर्मणा मनसा गिरा ।

tayoḥ pratyupakāro'pi na kathaṁcana vidyate tayornityaṁ priyaṁ kuryātkarmaṇā manasā girā

Nor is there any adequate repayment for what they have done, in any way whatsoever. One should always do what is pleasing to them, in deed, in mind, and in speech.

Verse 42 (padma.3.51.42)

न ताभ्यामननुज्ञातो धर्ममन्यं समाचरेत् । वर्जयित्वा मुक्तिफलं नित्यं नैमित्तिकं तथा ।

na tābhyāmananujñāto dharmamanyaṁ samācaret varjayitvā muktiphalaṁ nityaṁ naimittikaṁ tathā

Without their permission, one should not undertake any other religious duty — except that which bears the fruit of liberation, and likewise obligatory daily and occasional rites.

Verse 43 (padma.3.51.43)

धर्मसारः समुद्दिष्टः प्रेत्यानंतफलप्रदः । सम्यगाराध्य वक्तारं विसृष्टस्तदनुज्ञया ।

dharmasāraḥ samuddiṣṭaḥ pretyānaṁtaphalapradaḥ samyagārādhya vaktāraṁ visṛṣṭastadanujñayā

The essence of dharma has thus been declared, granting boundless fruit after death. Having duly served the one who instructs, and released with his permission —

Verse 44 (padma.3.51.44)

शिष्यो विद्याफलं भुंक्ते प्रेत्य चापद्यते दिवि । यो भ्रातरं पितृसमं ज्येष्ठं मूढोऽवमन्यते ।

śiṣyo vidyāphalaṁ bhuṁkte pretya cāpadyate divi yo bhrātaraṁ pitṛsamaṁ jyeṣṭhaṁ mūḍho'vamanyate

the disciple enjoys the fruit of his learning, and after death attains heaven. Whoever, being foolish, dishonors his elder brother, who is equal to a father —

Verse 45 (padma.3.51.45)

तेन दोषेण संप्रेत्य निरयं घोरमृच्छति । पुंसां वर्त्मनि सृष्टेन पूज्यो भर्ता तु सर्वदा ।

tena doṣeṇa saṁpretya nirayaṁ ghoramṛcchati puṁsāṁ vartmani sṛṣṭena pūjyo bhartā tu sarvadā

by that very fault, after death, he goes to terrible hell. Since created as the guide in a woman's path of duty, a husband is ever to be honored,

Verse 46 (padma.3.51.46)

अपि मातरि लोकेऽस्मिन्नुपकाराद्धि गौरवम् । मातुलांश्च पितृव्यांश्च श्वशुरानृत्विजो गुरून् ।

api mātari loke'sminnupakārāddhi gauravam mātulāṁśca pitṛvyāṁśca śvaśurānṛtvijo gurūn

even more than the mother in this world, by virtue of his benefit as protector. To one's maternal uncles, paternal uncles, fathers-in-law, priests, and teachers —

Verse 47 (padma.3.51.47)

असावहमिति ब्रूयात्प्रत्युत्थायाभिवादयेत् । अवाच्यो दीक्षितो नाम्ना यवीयानपि यो भवेत् ।

asāvahamiti brūyātpratyutthāyābhivādayet avācyo dīkṣito nāmnā yavīyānapi yo bhavet

one should say, 'I am so-and-so,' rising up to salute them. One who has been consecrated for a rite should not be addressed by name, even if he be younger.

Verse 48 (padma.3.51.48)

भो भवत्पूर्वकं त्वेनमभिभाषेत धर्मवित् । अभिवाद्यश्च पूज्यश्च शिरसानम्य एव च ।

bho bhavatpūrvakaṁ tvenamabhibhāṣeta dharmavit abhivādyaśca pūjyaśca śirasānamya eva ca

A knower of dharma should address him with the honorific 'sir' prefixed. He is to be saluted and honored, and bowed to with the head,

Verse 49 (padma.3.51.49)

ब्राह्मणक्षत्रियाद्यैश्च श्रीकामैः सादरं सदा । नाभिवाद्याश्च विप्रेण क्षत्रियाद्याः कथंचन ।

brāhmaṇakṣatriyādyaiśca śrīkāmaiḥ sādaraṁ sadā nābhivādyāśca vipreṇa kṣatriyādyāḥ kathaṁcana

by Brahmins, Kshatriyas, and others who desire prosperity — always with reverence. But a Brahmin should by no means salute Kshatriyas and others,

Verse 50 (padma.3.51.50)

ज्ञानकर्मगुणोपेता यद्यप्येते बहुश्रुताः । ब्राह्मणः सर्ववर्णानां स्वस्ति कुर्यादिति श्रुतिः ।

jñānakarmaguṇopetā yadyapyete bahuśrutāḥ brāhmaṇaḥ sarvavarṇānāṁ svasti kuryāditi śrutiḥ

even though these may be endowed with knowledge, right conduct, and virtue, and widely learned. 'The Brahmin should pronounce blessing upon all the varnas' — thus says the scripture.

Verse 51 (padma.3.51.51)

सवर्णेन सवर्णानां कार्यमेवाभिवादनम् । गुरुरग्निर्द्विजातीनां वर्णानां ब्राह्मणो गुरुः ।

savarṇena savarṇānāṁ kāryamevābhivādanam gururagnirdvijātīnāṁ varṇānāṁ brāhmaṇo guruḥ

Among those of the same caste, mutual salutation between equals is indeed proper. Fire is the guru of the twice-born; the Brahmin is the guru of the varnas;

Verse 52 (padma.3.51.52)

पतिरेको गुरुः स्त्रीणां सर्वत्राभ्यागतो गुरुः । विद्याकर्मवयोबंधुर्वित्तं भवति पंचमम् ।

patireko guruḥ strīṇāṁ sarvatrābhyāgato guruḥ vidyākarmavayobaṁdhurvittaṁ bhavati paṁcamam

the husband alone is the guru of women; everywhere, a guest is a guru. Learning, deeds, age, kinship, and wealth is the fifth —

Verse 53 (padma.3.51.53)

मान्यस्थानानि पंचाहुः पूर्वं पूर्वं गुरूत्तरात् । पंचानां त्रिषु वर्णेषु भूयांसि बलवंति च ।

mānyasthānāni paṁcāhuḥ pūrvaṁ pūrvaṁ gurūttarāt paṁcānāṁ triṣu varṇeṣu bhūyāṁsi balavaṁti ca

these five, they say, are grounds for respect, each preceding one being weightier than what follows. Among the three upper varnas, whichever of these five is more numerous and stronger —

Verse 54 (padma.3.51.54)

यत्र स्युः सोऽत्र मानार्हः शूद्रोऽपि दशमीं गतः । पंथा देयो ब्राह्मणाय स्त्रियै राज्ञे विचक्षुषे ।

yatra syuḥ so'tra mānārhaḥ śūdro'pi daśamīṁ gataḥ paṁthā deyo brāhmaṇāya striyai rājñe vicakṣuṣe

wherever they are, that one is worthy of honor there; even a Shudra who has reached his tenth decade is worthy of respect. The road should be given way to a Brahmin, to a woman, to a king, to a blind man,

Verse 55 (padma.3.51.55)

वृद्धाय भारभग्नाय रोगिणे दुर्बलाय च । भिक्षामाहृत्य शिष्टानां गृहेभ्यः प्रयतोऽन्वहम् ।

vṛddhāya bhārabhagnāya rogiṇe durbalāya ca bhikṣāmāhṛtya śiṣṭānāṁ gṛhebhyaḥ prayato'nvaham

to an old man, to one bent under a burden, to a sick man, and to a weak man. Having, with due care, brought back alms daily from the houses of the virtuous —

Verse 56 (padma.3.51.56)

निवेद्य गुरुवेऽश्नीयाद्वाग्यतस्तदनुज्ञया । भवत्पूर्वं चरेद्भैक्ष्यमुपवीती द्विजोत्तमः ।

nivedya guruve'śnīyādvāgyatastadanujñayā bhavatpūrvaṁ caredbhaikṣyamupavītī dvijottamaḥ

one should offer it to the guru, and, restrained in speech, eat with his permission. The best of the twice-born should go begging with 'bhavat' prefixed, wearing the sacred thread.

Verse 57 (padma.3.51.57)

भवन्मध्यं तु राजन्यो वैश्यस्तु भवदुत्तरम् । मातरं वा स्वसारं वा मातुर्वा भगिनीं निजाम् ।

bhavanmadhyaṁ tu rājanyo vaiśyastu bhavaduttaram mātaraṁ vā svasāraṁ vā māturvā bhaginīṁ nijām

O king, the Kshatriya should place 'bhavat' in the middle, and the Vaishya at the end. One's mother, or one's sister, or one's maternal aunt —

Verse 58 (padma.3.51.58)

भिक्षेत भिक्षांप्रथमं याचैनं न विमानयेत् । सजातीयगृहेष्वेव सार्ववर्णिकमेव वा ।

bhikṣeta bhikṣāṁprathamaṁ yācainaṁ na vimānayet sajātīyagṛheṣveva sārvavarṇikameva vā

one should beg alms from them first; one should not disrespect this practice of begging. Only from the houses of one's own caste, or from those of all castes —

Verse 59 (padma.3.51.59)

भैक्ष्यस्याचरणं प्रोक्तं पतिता दिवि वर्जितम् । वेदयज्ञैरहीनानां प्रशस्तानां स्वकर्म्मसु ।

bhaikṣyasyācaraṇaṁ proktaṁ patitā divi varjitam vedayajñairahīnānāṁ praśastānāṁ svakarmmasu

is the practice of alms declared proper; it excludes the houses of the fallen. From those not deficient in Vedic sacrifice, praiseworthy in their own duties —

Verse 60 (padma.3.51.60)

ब्रह्मचार्य्याहरेद्भैक्ष्यं गृहेभ्यः प्रयतोऽन्वहम् । गुरोः कुले न भिक्षेत न ज्ञातिकुलबंधुषु ।

brahmacāryyāharedbhaikṣyaṁ gṛhebhyaḥ prayato'nvaham guroḥ kule na bhikṣeta na jñātikulabaṁdhuṣu

the celibate student should gather alms daily, with due care, from such houses. He should not beg in the household of his guru, nor among the households of his relatives and kinsmen.

Verse 61 (padma.3.51.61)

अलाभेत्वन्यगेहानां पूर्वं पूर्वं विवर्जयेत् । सर्वं वा विचरेद्ग्रामं पूर्वोक्तानामसंभवे ।

alābhetvanyagehānāṁ pūrvaṁ pūrvaṁ vivarjayet sarvaṁ vā vicaredgrāmaṁ pūrvoktānāmasaṁbhave

In case of not obtaining alms elsewhere, one should approach other houses, avoiding each one previously mentioned in order; or, if none of the aforesaid is available, he may go through the whole village.

Verse 62 (padma.3.51.62)

नियम्य प्रयतो वाचं दिशस्त्वनवलोकयन् । समाहृत्य तु भैक्ष्यान्नं यावदर्थममायया ।

niyamya prayato vācaṁ diśastvanavalokayan samāhṛtya tu bhaikṣyānnaṁ yāvadarthamamāyayā

Restraining his speech, careful, not looking about in different directions, having gathered the alms-food, only as much as needed, without deceit —

Verse 63 (padma.3.51.63)

भुंजीत प्रयतो नित्यं वाग्यतोऽनन्यमानसः । भैक्ष्येण वर्तयेन्नित्यं नैवेकान्नो भवेद्व्रती ।

bhuṁjīta prayato nityaṁ vāgyato'nanyamānasaḥ bhaikṣyeṇa vartayennityaṁ naivekānno bhavedvratī

he should eat it daily, with care, silent, his mind undistracted. He should live daily by alms; one under a vow should not eat food from a single fixed household alone.

Verse 64 (padma.3.51.64)

भैक्ष्यैण वर्त्तिनो वृत्तिरुपवाससमा स्मृता । पूजयेदशनं नित्यमद्याच्चैनमकुत्सयन् ।

bhaikṣyaiṇa varttino vṛttirupavāsasamā smṛtā pūjayedaśanaṁ nityamadyāccainamakutsayan

The livelihood of one living by alms is remembered as equal to fasting. One should always honor one's food and eat it without disparaging it.

Verse 65 (padma.3.51.65)

दृष्ट्वा हृष्येत्प्रसीदेच्च प्रतिनंदेच्च सर्वशः । अनारोग्यमनायुष्यमस्वर्ग्यं चातिभोजनम् ।

dṛṣṭvā hṛṣyetprasīdecca pratinaṁdecca sarvaśaḥ anārogyamanāyuṣyamasvargyaṁ cātibhojanam

Seeing it, he should rejoice, be pleased, and welcome it in every way. Overeating is unhealthy, shortens life, and bars one from heaven;

Verse 66 (padma.3.51.66)

अपुण्यं लोकविद्विष्टं तस्मात्तत्परिवर्जयेत् । प्राङ्मुखोऽन्नानि भुंजीत सूर्याभिमुखमेव वा ।

apuṇyaṁ lokavidviṣṭaṁ tasmāttatparivarjayet prāṅmukho'nnāni bhuṁjīta sūryābhimukhameva vā

it is demeritorious and disliked by the world; therefore one should avoid it. One should eat food facing east, or indeed facing the sun.

Verse 67 (padma.3.51.67)

नाद्यादुदङ्मुखो नित्यं विधिरेष सनातनः । प्रक्षाल्य पाणिपादौ च भुंजानो द्विरुपस्पृशेत् ।

nādyādudaṅmukho nityaṁ vidhireṣa sanātanaḥ prakṣālya pāṇipādau ca bhuṁjāno dvirupaspṛśet

One should never eat facing north — this is the eternal rule. Having washed both hands and feet, one eating should touch water twice.

Verse 68 (padma.3.51.68)

शुद्धे देशे समासीनो भुक्त्वा च द्विरुपस्पृशेत् ।

śuddhe deśe samāsīno bhuktvā ca dvirupaspṛśet

Seated in a pure place, and having eaten, one should touch water twice again.