The Description of Righteous Conduct

Verse 1 (shiva.vidyeshvara.13.1)

ऋषय ऊचुः । सदाचारं श्रावयाशु येन लोकाञ्जयेद् बुधः । धर्माधर्ममयान्ब्रूहि स्वर्गनारकदांस्तथा

ṛṣaya ūcuḥ sadācāraṁ śrāvayāśu yena lokāñjayed budhaḥ dharmādharmamayānbrūhi svarganārakadāṁstathā

The sages said: Quickly instruct us in righteous conduct, by which the wise conquer the worlds. Tell us also of the acts that constitute dharma and adharma, which lead respectively to heaven and hell.

Verse 2 (shiva.vidyeshvara.13.2)

सूत उवाच । सदाचारयुतो विद्वान् ब्राह्मणो नाम नामतः । वेदाचारयुतो विप्रो ह्येतैरेकैकवान्द्विजः

sūta uvāca sadācārayuto vidvān brāhmaṇo nāma nāmataḥ vedācārayuto vipro hyetairekaikavāndvijaḥ

Suta said: One endowed with righteous conduct and learning is truly called a Brahmana; one endowed with Vedic conduct alone is a Vipra; a twice-born possessing but one of these qualities is still called a Dvija.

Verse 3 (shiva.vidyeshvara.13.3)

अल्पाचारोऽल्पवेदश्च क्षत्रियो राजसेवकः । किञ्चिदाचारवान्वैश्यः कृषिवाणिज्यकृत्तथा

alpācāro ’lpavedaśca kṣatriyo rājasevakaḥ kiñcidācāravānvaiśyaḥ kṛṣivāṇijyakṛttathā

One of little conduct and little Vedic learning, in service to a king, is a Kshatriya; one possessing some conduct, engaged in agriculture and trade, is a Vaishya.

Verse 4 (shiva.vidyeshvara.13.4)

शूद्रब्राह्मण इत्युक्तः स्वयमेव हि कर्षकः । असूयालुः परद्रोही चण्डालद्विज उच्यते

śūdrabrāhmaṇa ityuktaḥ svayameva hi karṣakaḥ asūyāluḥ paradrohī caṇḍāladvija ucyate

A brahmana who himself tills the soil is called a Shudra-brahmana; one who is envious and hostile toward others is called a Chandala among the twice-born.

Verse 5 (shiva.vidyeshvara.13.5)

पृथिवीपालको राजा इतरे क्षत्रिया मताः । धान्यादिक्रयवान्वैश्य इतरो वणिगुच्यते

pṛthivīpālako rājā itare kṣatriyā matāḥ dhānyādikrayavānvaiśya itaro vaṇigucyate

The protector of the earth is a king; the rest are held to be ordinary Kshatriyas. One who trades in grain and the like is a Vaishya; another kind is simply called a merchant.

Verse 6 (shiva.vidyeshvara.13.6)

ब्रह्मक्षत्रियवैश्यानां शुश्रूषुः शूद्र उच्यते । कर्षको वृषलो ज्ञेय इतरे चैव दस्यवः

brahmakṣatriyavaiśyānāṁ śuśrūṣuḥ śūdra ucyate karṣako vṛṣalo jñeya itare caiva dasyavaḥ

One who serves brahmanas, kshatriyas and vaishyas is called a Shudra; a cultivator of that class is known as a Vrishala; the rest are known as dasyus.

Verse 7 (shiva.vidyeshvara.13.7)

सर्वो ह्युषः प्राङ्मुखश्च चिन्तयेद् देवपूर्वकान् । धर्मानर्थांश्च तत्क्लेशानायं च व्ययमेव च

sarvo hyuṣaḥ prāṅmukhaśca cintayed devapūrvakān dharmānarthāṁśca tatkleśānāyaṁ ca vyayameva ca

Everyone, at dawn, facing east, should reflect upon matters concerning the gods, on dharma and artha, on their attendant difficulties, and on income and expenditure,

Verse 8 (shiva.vidyeshvara.13.8)

आयुर्द्वेषश्च मरणं पापं भाग्यं तथैव च । व्याधिः पुष्टिस्तथा शक्तिः प्रातरुत्थानदिक्फलम्

āyurdveṣaśca maraṇaṁ pāpaṁ bhāgyaṁ tathaiva ca vyādhiḥ puṣṭistathā śaktiḥ prātarutthānadikphalam

on lifespan, enmity, death, sin, and fortune likewise, on disease, nourishment and strength — such is the fruit of rising at dawn and facing the right direction.

Verse 9 (shiva.vidyeshvara.13.9)

निशान्त्ययामोषा ज्ञेया यामार्धं सन्धिरुच्यते । तत्काले तु समुत्थाय विण्मूत्रे विसृजेद् द्विजः

niśāntyayāmoṣā jñeyā yāmārdhaṁ sandhirucyate tatkāle tu samutthāya viṇmūtre visṛjed dvijaḥ

The last watch of the night is known as usha, dawn; half a watch is called the sandhi, the junction. Rising at that time, the twice-born should relieve himself,

Verse 10 (shiva.vidyeshvara.13.10)

गृहाद् दूरं ततो गत्वा बाह्यतः प्रावृतस्तथा । उदङ्मुखः समाविश्य प्रतिबन्धेऽन्यदिङ्मुखः

gṛhād dūraṁ tato gatvā bāhyataḥ prāvṛtastathā udaṅmukhaḥ samāviśya pratibandhe ’nyadiṅmukhaḥ

having gone far from the house, wrapped in an outer garment, facing north — but where this direction is obstructed, facing another direction.

Verse 11 (shiva.vidyeshvara.13.11)

जलाग्निब्राह्मणादीनां देवानां नाभिमुख्यतः । लिङ्गं पिधाय वामेन मुखमन्येन पाणिना

jalāgnibrāhmaṇādīnāṁ devānāṁ nābhimukhyataḥ liṅgaṁ pidhāya vāmena mukhamanyena pāṇinā

Not facing water, fire, brahmanas, or the gods, covering the organ with the left hand and the mouth with the other,

Verse 12 (shiva.vidyeshvara.13.12)

मलमुत्सृज्य चोत्थाय न पश्येच्चैव तन्मलम् । उद्धृतेन जलेनैव शौचं कुर्याज्जलाद् बहिः

malamutsṛjya cotthāya na paśyeccaiva tanmalam uddhṛtena jalenaiva śaucaṁ kuryājjalād bahiḥ

having voided the excreta and risen, he should not look at it; he should perform purification with water drawn up and carried away from the water source.

Verse 13 (shiva.vidyeshvara.13.13)

अथवा देवपित्रर्षितीर्थावतरणं विना । सप्त वा पञ्च वा त्रीन्वा गुदं संशोधयेन्मृदा

athavā devapitrarṣitīrthāvataraṇaṁ vinā sapta vā pañca vā trīnvā gudaṁ saṁśodhayenmṛdā

Or, without descending into a tirtha sacred to gods, ancestors, or sages, he should cleanse the anus with seven, five, or three applications of clay,

Verse 14 (shiva.vidyeshvara.13.14)

लिङ्गे कर्कोटमात्रं तु गुदे प्रसृतिरिष्यते । तत उत्थाय पद्धस्तशौचं गण्डूषमष्टकम्

liṅge karkoṭamātraṁ tu gude prasṛtiriṣyate tata utthāya paddhastaśaucaṁ gaṇḍūṣamaṣṭakam

the amount for the organ being the size of a karkota fruit, for the anus a handful. Then, having risen, he should wash his feet and hands and rinse the mouth eight times,

Verse 15 (shiva.vidyeshvara.13.15)

येन केन च पत्रेण काष्ठेन च जलाद् बहिः । कार्यं सन्तर्जनीं त्यज्य दन्तधावनमीरितम्

yena kena ca patreṇa kāṣṭhena ca jalād bahiḥ kāryaṁ santarjanīṁ tyajya dantadhāvanamīritam

and, away from the water, clean the teeth with any suitable leaf or twig, avoiding use of the index finger — so it is prescribed.

Verse 16 (shiva.vidyeshvara.13.16)

जलदेवान्नमस्कृत्य मन्त्रेण स्नानमाचरेत् । अशक्तः कण्ठदघ्नं वा कटिदघ्नमथापि वा

jaladevānnamaskṛtya mantreṇa snānamācaret aśaktaḥ kaṇṭhadaghnaṁ vā kaṭidaghnamathāpi vā

Having bowed to the deities of water, he should perform the ritual bath with mantras; if unable, he may bathe in water reaching the neck or the waist,

Verse 17 (shiva.vidyeshvara.13.17)

आजानुजलमाविश्य मन्त्रस्थानं समाचरेत् । देवादींस्तर्पयेद्विद्वांस्तत्र तीर्थजलेन च

ājānujalamāviśya mantrasthānaṁ samācaret devādīṁstarpayedvidvāṁstatra tīrthajalena ca

or entering water up to the knees, and there perform the mantra-rite in due form. The learned should offer libations there to the gods and others, with the water of the tirtha.

Verse 18 (shiva.vidyeshvara.13.18)

धौतवस्त्रं समादाय पञ्चकच्छेन धारयेत् । उत्तरीयं च किञ्चैव धार्यं सर्वेषु कर्मसु

dhautavastraṁ samādāya pañcakacchena dhārayet uttarīyaṁ ca kiñcaiva dhāryaṁ sarveṣu karmasu

Taking up a washed garment, he should wear it tied in five folds; some upper garment too should be worn during all rites.

Verse 19 (shiva.vidyeshvara.13.19)

नद्यादितीर्थस्नने तु स्नानवस्त्रं न शोधयेत् । वापीकूपगृहादौ तु स्नानादूर्ध्वं नयेद्बुधः

nadyāditīrthasnane tu snānavastraṁ na śodhayet vāpīkūpagṛhādau tu snānādūrdhvaṁ nayedbudhaḥ

When bathing in a river or other natural tirtha, one should not wash the bathing-cloth there; but for a stepwell, well, or bath at home, the wise should bring it out only after bathing,

Verse 20 (shiva.vidyeshvara.13.20)

शिलादार्वादिके वापि जले वापि स्थलेऽपि वा । संशोध्य पीडयेद्वस्त्रं पितॄणां तृप्तये द्विजाः

śilādārvādike vāpi jale vāpi sthale ’pi vā saṁśodhya pīḍayedvastraṁ pitṝṇāṁ tṛptaye dvijāḥ

and, whether upon a stone or a wooden board, or in water, or upon land, should clean it and wring it out — O brahmanas, this is done for the satisfaction of the ancestors.

Verse 21 (shiva.vidyeshvara.13.21)

जाबालकोक्तमन्त्रेण भस्मना च त्रिपुण्ड्रकम् । अन्यथा चेज्जले पातस्ततो नरकमृच्छति

jābālakoktamantreṇa bhasmanā ca tripuṇḍrakam anyathā cejjale pātastato narakamṛcchati

With the mantra prescribed in the Jabala tradition, and with sacred ash, one should apply the tripundra, the three horizontal marks; otherwise, should the ash fall into water, one incurs hell.

Verse 22 (shiva.vidyeshvara.13.22)

आपोहिष्ठेति शिरसि प्रोक्षयेत्पापशान्तये । यस्येति मन्त्रं पादे तु सन्धिप्रोक्षणमुच्यते

āpohiṣṭheti śirasi prokṣayetpāpaśāntaye yasyeti mantraṁ pāde tu sandhiprokṣaṇamucyate

With the mantra 'Apo Hishtha,' one should sprinkle water on the head, for the pacification of sin; with the mantra 'Yasya,' on the feet — this is called the sandhi-sprinkling.

Verse 23 (shiva.vidyeshvara.13.23)

हृदये मूर्ध्नि पादे च मूर्ध्नि हृत्पाद एव च । हृत्पादमूर्ध्नि सम्प्रोक्ष्य मन्त्रस्नानं विदुर्बुधाः

hṛdaye mūrdhni pāde ca mūrdhni hṛtpāda eva ca hṛtpādamūrdhni samprokṣya mantrasnānaṁ vidurbudhāḥ

On the heart, the head and the feet; then on the head, the heart and the feet; and finally, having sprinkled the heart, feet and head together — the wise know this as the mantra-bath.

Verse 24 (shiva.vidyeshvara.13.24)

ईषत्स्पर्शे च दोःस्वास्थ्ये राजराष्ट्रभयेऽपि च । अगत्या गतिकाले च मन्त्रस्नानं समाचरेत्

īṣatsparśe ca doḥsvāsthye rājarāṣṭrabhaye ’pi ca agatyā gatikāle ca mantrasnānaṁ samācaret

In case of a slight unclean touch, in ill health, in fear from the king or the kingdom, or when unable due to travel, this mantra-bath should be performed instead.

Verse 25 (shiva.vidyeshvara.13.25)

प्रातः सूर्यानुवाकेन सायमग्न्यनुवाकतः । अपः पीत्वा तथा मध्ये पुनः प्रोक्षणमाचरेत्

prātaḥ sūryānuvākena sāyamagnyanuvākataḥ apaḥ pītvā tathā madhye punaḥ prokṣaṇamācaret

In the morning with the Surya-anuvaka hymn, in the evening with the Agni-anuvaka, having sipped water, one should again perform the sprinkling in between.

Verse 26 (shiva.vidyeshvara.13.26)

गायत्र्या जपमन्त्रान्ते त्रिरूर्ध्वं प्राग्विनिक्षिपेत् । मन्त्रेण सह चैकं वै मध्येऽर्घ्यं तु रवेर्द्विजाः

gāyatryā japamantrānte trirūrdhvaṁ prāgvinikṣipet mantreṇa saha caikaṁ vai madhye ’rghyaṁ tu raverdvijāḥ

At the end of the Gayatri recitation, one should cast water upward three times toward the east; and, O brahmanas, together with the proper mantra, one arghya-offering should be given to the sun in the midst of the rite.

Verse 27 (shiva.vidyeshvara.13.27)

अथ जाते च सायाह्ने भुवि पश्चिमदिङ्मुखः । उद्धृत्य दद्यात् प्रातस्तु मध्याह्नेऽङ्गुलिभिस्तथा

atha jāte ca sāyāhne bhuvi paścimadiṅmukhaḥ uddhṛtya dadyāt prātastu madhyāhne ’ṅgulibhistathā

In the evening, facing west, the water should be poured upon the ground as the offering; in the morning it is lifted up, and at midday it is offered through the fingers,

Verse 28 (shiva.vidyeshvara.13.28)

अङ्गुलीनां च रन्ध्रेण लम्बं पश्येद् दिवाकरम् । आत्मप्रदक्षिणं कृत्वा शुद्धाचमनमाचरेत्

aṅgulīnāṁ ca randhreṇa lambaṁ paśyed divākaram ātmapradakṣiṇaṁ kṛtvā śuddhācamanamācaret

and the sun, hanging above, should be viewed through the gap between the fingers. Having circumambulated oneself, one should perform the purifying sipping of water.

Verse 29 (shiva.vidyeshvara.13.29)

सायं मुहूर्तादर्वाक्तु कृता सन्ध्या वृथा भवेत् । अकालात्काल इत्युक्तो दिनेऽतीते यथाक्रमम्

sāyaṁ muhūrtādarvāktu kṛtā sandhyā vṛthā bhavet akālātkāla ityukto dine ’tīte yathākramam

An evening sandhya performed before its proper hour becomes fruitless. Once the day has passed, the rule of 'the untimely becoming timely' applies, in due order.

Verse 30 (shiva.vidyeshvara.13.30)

दिवातीते च गायत्रीं शतं नित्ये क्रमाज्जपेत् । आदशाहात्परातीतं गायत्रीं लक्षमभ्यसेत्

divātīte ca gāyatrīṁ śataṁ nitye kramājjapet ādaśāhātparātītaṁ gāyatrīṁ lakṣamabhyaset

If the day has passed without the rite, one should daily recite the Gayatri a hundred times, in due order, as expiation. If more than ten days have passed, one should recite the Gayatri one hundred thousand times.

Verse 31 (shiva.vidyeshvara.13.31)

मासातीते तु नित्ये हि पुनश्चोपनयं चरेत् । ईशो गौरी गुहो विष्णुर्ब्रह्मा चन्द्रश्च वै यमः

māsātīte tu nitye hi punaścopanayaṁ caret īśo gaurī guho viṣṇurbrahmā candraśca vai yamaḥ

If a month has passed in such neglect, one should undergo the sacred-thread ceremony once again. Ishvara, Gauri, Guha, Vishnu, Brahma, the Moon, and Yama —

Verse 32 (shiva.vidyeshvara.13.32)

एवंरूपांश्च वै देवांस्तर्पयेदर्थसिद्धये । ब्रह्मार्पणं ततः कृत्वा शुद्धाचमनमाचरेत्

evaṁrūpāṁśca vai devāṁstarpayedarthasiddhaye brahmārpaṇaṁ tataḥ kṛtvā śuddhācamanamācaret

such deities as these should be propitiated with libations, for the fulfillment of one's purpose. Having then made the offering to Brahman, one should perform the purifying sipping of water.

Verse 33 (shiva.vidyeshvara.13.33)

तीर्थदक्षिणतः शस्ते मठे मन्त्रालये बुधः । तत्र देवालये वापि गृहे वा नियतस्थले

tīrthadakṣiṇataḥ śaste maṭhe mantrālaye budhaḥ tatra devālaye vāpi gṛhe vā niyatasthale

To the south of a sacred tirtha, or in an excellent monastery, in a place set apart for mantra-recitation, or in a temple, or at home in a fixed and regular spot, the wise —

Verse 34 (shiva.vidyeshvara.13.34)

सर्वान्देवान्नमस्कृत्य स्थिरबुद्धिः स्थिरासनः । प्रणवं पूर्वमभ्यस्य गायत्रीमभ्यसेत्ततः

sarvāndevānnamaskṛtya sthirabuddhiḥ sthirāsanaḥ praṇavaṁ pūrvamabhyasya gāyatrīmabhyasettataḥ

having bowed to all the gods, with a steady mind and a steady seat, should first practice the Pranava, and then practice the Gayatri.

Verse 35 (shiva.vidyeshvara.13.35)

जीवब्रह्मैक्यविषयं बुद्ध्वा प्रणवमभ्यसेत् । त्रैलोक्यसृष्टिकर्तारं स्थितिकर्तारमच्युतम्

jīvabrahmaikyaviṣayaṁ buddhvā praṇavamabhyaset trailokyasṛṣṭikartāraṁ sthitikartāramacyutam

Having understood its meaning as the oneness of the individual soul and Brahman, one should practice the Pranava: 'We meditate upon the self-luminous Reality — the Creator of the three worlds, the imperishable Preserver,

Verse 36 (shiva.vidyeshvara.13.36)

संहर्तारं तथा रुद्रं स्वप्रकाशमुपास्महे । ज्ञानकर्मेन्द्रियाणां च मनोवृत्तीर्धियस्तथा

saṁhartāraṁ tathā rudraṁ svaprakāśamupāsmahe jñānakarmendriyāṇāṁ ca manovṛttīrdhiyastathā

and likewise Rudra, the Destroyer' — that same Being who ever impels the faculties of knowledge and action, the movements of the mind, and the intellect,

Verse 37 (shiva.vidyeshvara.13.37)

भोगमोक्षप्रदे धर्मे ज्ञाने च प्रेरयेत्सदा । इत्थमर्थं धिया ध्यायन्ब्रह्म प्राप्नोति निश्चयम्

bhogamokṣaprade dharme jñāne ca prerayetsadā itthamarthaṁ dhiyā dhyāyanbrahma prāpnoti niścayam

toward the dharma and knowledge that bestow both enjoyment and liberation. One who meditates on this meaning with the intellect certainly attains Brahman.

Verse 38 (shiva.vidyeshvara.13.38)

केवलं वा जपेन्नित्यं ब्राह्मण्यस्य च पूर्तये । सहस्रमभ्यसेन्नित्यं प्रातर्ब्राह्मणपुङ्गवः

kevalaṁ vā japennityaṁ brāhmaṇyasya ca pūrtaye sahasramabhyasennityaṁ prātarbrāhmaṇapuṅgavaḥ

Or one may simply recite it daily, for the fulfillment of one's brahmana-status. A foremost brahmana should daily practice it a thousand times in the morning,

Verse 39 (shiva.vidyeshvara.13.39)

अन्येषां च यथाशक्ति मध्याह्ने च शतं जपेत् । सायं द्विदशकं ज्ञेयं शिखाष्टकसमन्वितम्

anyeṣāṁ ca yathāśakti madhyāhne ca śataṁ japet sāyaṁ dvidaśakaṁ jñeyaṁ śikhāṣṭakasamanvitam

and others according to their ability; at midday one should recite it a hundred times; in the evening twenty times is prescribed, together with eight recitations of the Shikha-mantra.

Verse 40 (shiva.vidyeshvara.13.40)

मूलाधारं समारभ्य द्वादशांशस्थितांस्तथा । विद्येशब्रह्मविष्ण्वीशजीवात्मपरमेश्वरान्

mūlādhāraṁ samārabhya dvādaśāṁśasthitāṁstathā vidyeśabrahmaviṣṇvīśajīvātmaparameśvarān

Beginning from the Muladhara and proceeding through twelve stations, one should meditate upon Vidyesha, Brahma, Vishnu, Ishvara, the individual soul, and the Supreme Lord,

Verse 41 (shiva.vidyeshvara.13.41)

ब्रह्मबुद्ध्या तदैक्यं च सोऽहं भावनया जपेत् । तानेव ब्रह्मरन्ध्रादौ कायाद् बाह्ये च भावयेत्

brahmabuddhyā tadaikyaṁ ca so ’haṁ bhāvanayā japet tāneva brahmarandhrādau kāyād bāhye ca bhāvayet

reciting with the understanding that they are one with Brahman, in the feeling 'I am That.' One should visualize these same deities, from the crown of the head, both within and outside the body,

Verse 42 (shiva.vidyeshvara.13.42)

महत्तत्त्वं समारभ्य शरीरं तु सहस्रकम् । एकैकस्माज्जपादेकमतिक्रम्य शनैः शनैः

mahattattvaṁ samārabhya śarīraṁ tu sahasrakam ekaikasmājjapādekamatikramya śanaiḥ śanaiḥ

beginning from the principle of Mahat, conceiving the body as pervaded by a thousand such stations. Passing gradually, one by one, beyond each recitation,

Verse 43 (shiva.vidyeshvara.13.43)

परस्मिन्योजयेज्जीवं जपतत्त्वमुदाहृतम् । शतद्विदशकं देहं शिखाष्टकसमन्वितम्

parasminyojayejjīvaṁ japatattvamudāhṛtam śatadvidaśakaṁ dehaṁ śikhāṣṭakasamanvitam

one should unite the individual soul with the Supreme — this is declared to be the true principle of japa. A hundred and twenty recitations for the body, together with eight for the Shikha-mantra —

Verse 44 (shiva.vidyeshvara.13.44)

मन्त्राणां जप एवं हि जपमादिक्रमाद्विदुः । सहस्रं ब्राह्मदं विद्याच्छतमैन्द्रप्रदं विदुः

mantrāṇāṁ japa evaṁ hi japamādikramādviduḥ sahasraṁ brāhmadaṁ vidyācchatamaindrapradaṁ viduḥ

such, in this same order, is known to be the recitation of the mantras from the very beginning. A thousand recitations, one should know, bestows the world of Brahma; a hundred is known to bestow the world of Indra;

Verse 45 (shiva.vidyeshvara.13.45)

इतरत्त्वात्मरक्षार्थं ब्रह्मयोनिषु जायते । दिवाकरमुपस्थाय नित्यमित्थं समाचरेत्

itarattvātmarakṣārthaṁ brahmayoniṣu jāyate divākaramupasthāya nityamitthaṁ samācaret

less than that serves merely for self-protection, resulting in birth among brahmana families. Having thus paid homage to the sun, this practice should be performed daily.

Verse 46 (shiva.vidyeshvara.13.46)

लक्षद्वादशयुक्तस्तु पूर्णब्राह्मण ईरितः । गायत्र्या लक्षहीनं तु वेदकार्ये न योजयेत्

lakṣadvādaśayuktastu pūrṇabrāhmaṇa īritaḥ gāyatryā lakṣahīnaṁ tu vedakārye na yojayet

One who has completed twelve hundred thousand recitations is declared a 'complete brahmana.' One who has not completed a hundred thousand recitations of the Gayatri should not be engaged in Vedic rites.

Verse 47 (shiva.vidyeshvara.13.47)

आसप्ततेस्तु नियमं पश्चात्प्रव्राजनं चरेत् । प्रातर्द्वादशसाहस्रं प्रव्राजी प्रणवं जपेत्

āsaptatestu niyamaṁ paścātpravrājanaṁ caret prātardvādaśasāhasraṁ pravrājī praṇavaṁ japet

This discipline should be kept up to the age of seventy; after that, one should take up renunciation. The wandering ascetic should recite the Pranava twelve thousand times each morning,

Verse 48 (shiva.vidyeshvara.13.48)

दिने दिने त्वतिक्रान्ते नित्यमेवं क्रमाज्जपेत् । मासादौ क्रमशोऽतीते सार्धलक्षजपेन हि

dine dine tvatikrānte nityamevaṁ kramājjapet māsādau kramaśo ’tīte sārdhalakṣajapena hi

and should recite thus, in this order, every single day. If a month or more passes without it, one should recite a hundred and fifty thousand times as expiation.

Verse 49 (shiva.vidyeshvara.13.49)

अत ऊर्ध्वमतिक्रान्ते पुनः प्रैषं समाचरेत् । एवं कृत्वा दोषशान्तिरन्यथा रौरवं व्रजेत्

ata ūrdhvamatikrānte punaḥ praiṣaṁ samācaret evaṁ kṛtvā doṣaśāntiranyathā rauravaṁ vrajet

If the lapse extends even further, one should undergo the renunciation-vow once again. Doing this pacifies the fault; otherwise one goes to the hell called Raurava.

Verse 50 (shiva.vidyeshvara.13.50)

धर्मार्थयोस्ततो यत्नं कुर्यात्कामी न चेतरः । ब्राह्मणो मुक्तिकामः स्याद् बह्मज्ञानं सदाभ्यसेत्

dharmārthayostato yatnaṁ kuryātkāmī na cetaraḥ brāhmaṇo muktikāmaḥ syād bahmajñānaṁ sadābhyaset

One who desires worldly ends should therefore strive after dharma and artha; not so one free of desire. A brahmana who seeks liberation should constantly practice the knowledge of Brahman.

Verse 51 (shiva.vidyeshvara.13.51)

धर्मादर्थोऽर्थतो भोगो भोगाद्वैराग्यसम्भवः । धर्मार्जितार्थभोगेन वैराग्यमुपजायते

dharmādartho ’rthato bhogo bhogādvairāgyasambhavaḥ dharmārjitārthabhogena vairāgyamupajāyate

From dharma comes wealth, from wealth comes enjoyment, and from enjoyment arises dispassion. Through the enjoyment of wealth acquired by dharma, true dispassion is born.

Verse 52 (shiva.vidyeshvara.13.52)

विपरीतार्थभोगेन राग एव प्रजायते । धर्मश्च द्विविधः प्रोक्तो द्रव्यदेहद्वयेन च

viparītārthabhogena rāga eva prajāyate dharmaśca dvividhaḥ prokto dravyadehadvayena ca

But through the enjoyment of wealth acquired wrongly, only attachment is born. Dharma is declared to be of two kinds — through wealth, and through the body.

Verse 53 (shiva.vidyeshvara.13.53)

द्रव्यमिज्यादिरूपं स्यात्तीर्थस्नानादि दैहिकम् । धर्मेण धनमाप्नोति तपसा दिव्यरूपताम्

dravyamijyādirūpaṁ syāttīrthasnānādi daihikam dharmeṇa dhanamāpnoti tapasā divyarūpatām

Dharma through wealth takes the form of sacrifice and the like; dharma through the body consists of bathing at sacred fords and the like. Through dharma one obtains wealth; through austerity, a divine form;

Verse 54 (shiva.vidyeshvara.13.54)

निष्कामः शुद्धिमाप्नोति शुद्ध्या ज्ञानं न संशयः । कृतादौ हि तपः श्लाघ्यं द्रव्यधर्मः कलौ युगे

niṣkāmaḥ śuddhimāpnoti śuddhyā jñānaṁ na saṁśayaḥ kṛtādau hi tapaḥ ślāghyaṁ dravyadharmaḥ kalau yuge

one free of desire attains purity, and through purity, without doubt, knowledge. In the Krita age and after, austerity was praiseworthy; in the Kali age, dharma through wealth is praised.

Verse 55 (shiva.vidyeshvara.13.55)

कृते ध्यानाज्ज्ञानसिद्धिस्त्रेतायां तपसा तथा । द्वापरे यजनाज्ज्ञानं प्रतिमापूजया कलौ

kṛte dhyānājjñānasiddhistretāyāṁ tapasā tathā dvāpare yajanājjñānaṁ pratimāpūjayā kalau

In the Krita age, knowledge is attained through meditation; in the Treta age, through austerity; in the Dvapara age, through sacrificial worship; in the Kali age, through the worship of images.

Verse 56 (shiva.vidyeshvara.13.56)

यादृशं पुण्यपापं वा तादृशं फलमेव हि । द्रव्यदेहाङ्गभेदेन न्यूनवृद्धिक्षयादिकम्

yādṛśaṁ puṇyapāpaṁ vā tādṛśaṁ phalameva hi dravyadehāṅgabhedena nyūnavṛddhikṣayādikam

Whatever merit or sin is performed, its fruit is exactly of that kind; through the differing means of wealth and body, that fruit varies — increasing, decreasing, and so on.

Verse 57 (shiva.vidyeshvara.13.57)

अधर्मो हिंसिकारूपो धर्मस्तु सुखरूपकः । अधर्माद् दुःखमाप्नोति धर्माद्वै सुखमेधते

adharmo hiṁsikārūpo dharmastu sukharūpakaḥ adharmād duḥkhamāpnoti dharmādvai sukhamedhate

Adharma takes the form of violence; dharma, the form of happiness. From adharma one obtains sorrow; from dharma, happiness indeed increases.

Verse 58 (shiva.vidyeshvara.13.58)

विद्याद् दुर्वृत्तितो दुःखं सुखं विद्यात्सुवृत्तितः । धर्मार्जनमतः कुर्याद्भोगमोक्षप्रसिद्धये

vidyād durvṛttito duḥkhaṁ sukhaṁ vidyātsuvṛttitaḥ dharmārjanamataḥ kuryādbhogamokṣaprasiddhaye

One should know that sorrow comes from bad conduct, and happiness from good conduct. Therefore, for the attainment of both enjoyment and liberation, one should strive to acquire dharma.

Verse 59 (shiva.vidyeshvara.13.59)

सकुटुम्बस्य विप्रस्य चतुर्जनयुतस्य च । शतवर्षस्य वृत्तिं तु दद्यात्तद्ब्रह्मलोकदम्

sakuṭumbasya viprasya caturjanayutasya ca śatavarṣasya vṛttiṁ tu dadyāttadbrahmalokadam

To provide the means of livelihood for a hundred years, to a brahmana with his family of four persons, bestows the world of Brahma.

Verse 60 (shiva.vidyeshvara.13.60)

चान्द्रायणसहस्रं तु ब्रह्मलोकप्रदं विदुः । सहस्रस्य कुटुम्बस्य प्रतिष्ठां क्षत्रियश्चरेत्

cāndrāyaṇasahasraṁ tu brahmalokapradaṁ viduḥ sahasrasya kuṭumbasya pratiṣṭhāṁ kṣatriyaścaret

A thousand performances of the Chandrayana fast are likewise known to bestow the world of Brahma. A kshatriya should establish the livelihood of a thousand families.

Verse 61 (shiva.vidyeshvara.13.61)

इन्द्रलोकप्रदं विद्यादयुतं ब्रह्मलोकदम् । यां देवतां पुरस्कृत्य दानमाचरते नरः

indralokapradaṁ vidyādayutaṁ brahmalokadam yāṁ devatāṁ puraskṛtya dānamācarate naraḥ

This much should be known to bestow the world of Indra, and providing for ten thousand families, the world of Brahma. Whatever deity a person places foremost when performing an act of charity,

Verse 62 (shiva.vidyeshvara.13.62)

तत्तल्लोकमवाप्नोति इति वेदविदो विदुः । अर्थहीनः सदा कुर्यात्तपसामर्जनं तथा

tattallokamavāpnoti iti vedavido viduḥ arthahīnaḥ sadā kuryāttapasāmarjanaṁ tathā

he attains that deity's world — so declare the knowers of the Veda. One without wealth should always acquire merit instead through austerity,

Verse 63 (shiva.vidyeshvara.13.63)

तीर्थाच्च तपसा प्राप्यं सुखमक्षय्यमश्नुते । अर्थार्जनमथो वक्ष्ये न्यायतः सुसमाहितः

tīrthācca tapasā prāpyaṁ sukhamakṣayyamaśnute arthārjanamatho vakṣye nyāyataḥ susamāhitaḥ

and, through pilgrimage and austerity, obtain happiness that is imperishable. Now I shall explain, with full attention, the righteous acquisition of wealth.

Verse 64 (shiva.vidyeshvara.13.64)

कृतात्प्रतिग्रहाच्चैव याजनाच्च विशुद्धतः । अदैन्यादनतिक्लेशाद् ब्राह्मणो धनमर्जयेत्

kṛtātpratigrahāccaiva yājanācca viśuddhataḥ adainyādanatikleśād brāhmaṇo dhanamarjayet

Through ritual performance, through the receiving of gifts, and through officiating at sacrifices — purely, without meanness and without excessive hardship — a brahmana should earn his wealth;

Verse 65 (shiva.vidyeshvara.13.65)

क्षत्रियो बाहुवीर्येण कृषिगोरक्षणाद् विशः । न्यायार्जितस्य वित्तस्य दानात्सिद्धिं समश्नुते

kṣatriyo bāhuvīryeṇa kṛṣigorakṣaṇād viśaḥ nyāyārjitasya vittasya dānātsiddhiṁ samaśnute

a kshatriya, through the strength of his arms; a vaishya, through agriculture and cattle-rearing. Through the charitable giving of wealth righteously earned, one attains true accomplishment.

Verse 66 (shiva.vidyeshvara.13.66)

ज्ञानसिद्ध्या मोक्षसिद्धिः सर्वेषां गुर्वनुग्रहात् । मोक्षात्स्वरूपसिद्धिः स्यात्परानन्दं समश्नुते

jñānasiddhyā mokṣasiddhiḥ sarveṣāṁ gurvanugrahāt mokṣātsvarūpasiddhiḥ syātparānandaṁ samaśnute

Through the attainment of knowledge comes the attainment of liberation, and this comes to all through the grace of the guru alone. From liberation comes the realization of one's true nature, and one attains supreme bliss.

Verse 67 (shiva.vidyeshvara.13.67)

सत्सङ्गात्सर्वमेतद्वै नराणां जायते द्विजाः । धनधान्यादिकं सर्वं देयं वै गृहमेधिना

satsaṅgātsarvametadvai narāṇāṁ jāyate dvijāḥ dhanadhānyādikaṁ sarvaṁ deyaṁ vai gṛhamedhinā

All of this, O brahmanas, comes to people through the company of the virtuous. The householder should give away all manner of wealth, grain and the like,

Verse 68 (shiva.vidyeshvara.13.68)

यद्यत्काले वस्तुजातं फलं वा धान्यमेव च । तत्तत्सर्वं ब्राह्मणेभ्यो देयं वै हितमिच्छता

yadyatkāle vastujātaṁ phalaṁ vā dhānyameva ca tattatsarvaṁ brāhmaṇebhyo deyaṁ vai hitamicchatā

whatever produce comes into season, whether fruit or grain — all of it should be given to brahmanas by one who desires his own welfare.

Verse 69 (shiva.vidyeshvara.13.69)

जलं चैव सदा देयमन्नं क्षुद्व्याधिशान्तये । क्षेत्रं धान्यं तथामान्नमन्नमेव चतुर्विधम्

jalaṁ caiva sadā deyamannaṁ kṣudvyādhiśāntaye kṣetraṁ dhānyaṁ tathāmānnamannameva caturvidham

Water should always be given, and food, for the relief of hunger and disease. Land, grain, uncooked food and cooked food — these are the four kinds of gift.

Verse 70 (shiva.vidyeshvara.13.70)

यावत्कालं यदन्नं वै भुक्त्वा श्रवणमेधते । तावत्कृतस्य पुण्यस्य त्वर्धं दातुर्न संशयः

yāvatkālaṁ yadannaṁ vai bhuktvā śravaṇamedhate tāvatkṛtasya puṇyasya tvardhaṁ dāturna saṁśayaḥ

For as long as the merit gained through hearing the scriptures endures on account of food received in alms, for that same duration half of that merit belongs to the giver, without doubt.

Verse 71 (shiva.vidyeshvara.13.71)

ग्रहीता हि गृहीतस्य दानाद्वै तपसा तथा । पापसंशोधनं कुर्यादन्यथा रौरवं व्रजेत्

grahītā hi gṛhītasya dānādvai tapasā tathā pāpasaṁśodhanaṁ kuryādanyathā rauravaṁ vrajet

The receiver of what has been received should purify any accompanying sin through further charity and through austerity; otherwise he goes to the hell called Raurava.

Verse 72 (shiva.vidyeshvara.13.72)

आत्मवित्तं त्रिधा कुर्याद्धर्मवृद्ध्यात्मभोगतः । नित्यं नैमित्तिकं काम्यं कर्म कुर्यात्तु धर्मतः

ātmavittaṁ tridhā kuryāddharmavṛddhyātmabhogataḥ nityaṁ naimittikaṁ kāmyaṁ karma kuryāttu dharmataḥ

One should divide one's own wealth into three parts — for dharma, for growth, and for personal enjoyment. With the dharma-portion, one should perform the obligatory, occasional, and optional rites;

Verse 73 (shiva.vidyeshvara.13.73)

वित्तस्य वर्धनं कुर्याद् वृद्ध्यंशेन हि साधकः । हितेन मितमेध्येन भोगं भोगांशतश्चरेत्

vittasya vardhanaṁ kuryād vṛddhyaṁśena hi sādhakaḥ hitena mitamedhyena bhogaṁ bhogāṁśataścaret

with the growth-portion, the seeker should increase his wealth; and with the enjoyment-portion, he should enjoy in a manner that is beneficial, moderate, and pure.

Verse 74 (shiva.vidyeshvara.13.74)

कृष्यर्जिते दशांशं हि देयं पापस्य शुद्धये । शेषेण कुर्याद्धर्मादि अन्यथा रौरवं व्रजेत्

kṛṣyarjite daśāṁśaṁ hi deyaṁ pāpasya śuddhaye śeṣeṇa kuryāddharmādi anyathā rauravaṁ vrajet

From wealth earned through agriculture, a tenth part should be given away for the purification of sin; with the remainder one should perform dharma and the rest, otherwise one goes to Raurava hell.

Verse 75 (shiva.vidyeshvara.13.75)

अथवा पापबुद्धिः स्यात्क्षयं वा सस्यमेष्यति । वृद्धिवाणिज्यके देयं षडंशं हि विचक्षणैः

athavā pāpabuddhiḥ syātkṣayaṁ vā sasyameṣyati vṛddhivāṇijyake deyaṁ ṣaḍaṁśaṁ hi vicakṣaṇaiḥ

Otherwise sinful intent will arise, or the crop will come to ruin. From profit made in trade, a sixth part should be given away by the discerning.

Verse 76 (shiva.vidyeshvara.13.76)

शुद्धप्रतिग्रहे देयं चतुर्थांशं द्विजोत्तमैः । अकस्मादुत्थितेऽर्थे हि देयमर्धं द्विजोत्तमैः

śuddhapratigrahe deyaṁ caturthāṁśaṁ dvijottamaiḥ akasmādutthite ’rthe hi deyamardhaṁ dvijottamaiḥ

From wealth received through a pure gift, a fourth part should be given away by the best of the twice-born; from wealth that has arisen unexpectedly, half should be given away by them.

Verse 77 (shiva.vidyeshvara.13.77)

असत्प्रतिग्रहे सर्वं दुर्दानं सागरे क्षिपेत् । आहूय दानं कर्तव्यमात्मभोगसमृद्धये

asatpratigrahe sarvaṁ durdānaṁ sāgare kṣipet āhūya dānaṁ kartavyamātmabhogasamṛddhaye

Wealth acquired through improper means, being ill-gotten, should entirely be cast away, as into the ocean. For the increase of one's own well-being, charity should be given by respectfully inviting the recipient.

Verse 78 (shiva.vidyeshvara.13.78)

पृष्टं सर्वं सदा देयमात्मशक्त्यनुसारतः । जन्मान्तरे ऋणी हि स्याददत्ते पृष्टवस्तुनि

pṛṣṭaṁ sarvaṁ sadā deyamātmaśaktyanusārataḥ janmāntare ṛṇī hi syādadatte pṛṣṭavastuni

Whatever is asked for should always be given, according to one's own capacity; for if what is asked is not given, one becomes a debtor in a future birth.

Verse 79 (shiva.vidyeshvara.13.79)

परेषां च तथा दोषं न प्रशंसेद्विचक्षणः । विद्वेषेण तथा ब्रह्मन् श्रुतं दृष्टं च नो वदेत्

pareṣāṁ ca tathā doṣaṁ na praśaṁsedvicakṣaṇaḥ vidveṣeṇa tathā brahman śrutaṁ dṛṣṭaṁ ca no vadet

The discerning person should never dwell upon the faults of others. O brahmana, out of malice one should not speak of what one has merely heard or seen against another.

Verse 80 (shiva.vidyeshvara.13.80)

न वदेत्सर्वजन्तूनां हृदि रोषकरं बुधः । सन्ध्ययोरग्निकार्यं च कुर्यादैश्वर्यसिद्धये

na vadetsarvajantūnāṁ hṛdi roṣakaraṁ budhaḥ sandhyayoragnikāryaṁ ca kuryādaiśvaryasiddhaye

The wise should never speak anything that causes anger in the heart of any being. For the attainment of prosperity, one should perform the fire-rite at both twilights.

Verse 81 (shiva.vidyeshvara.13.81)

अशक्तस्त्वेककाले वा सूर्याग्नी च यथाविधि । तण्डुलं धान्यमाज्यं वा फलं कन्दं हविस्तथा

aśaktastvekakāle vā sūryāgnī ca yathāvidhi taṇḍulaṁ dhānyamājyaṁ vā phalaṁ kandaṁ havistathā

If unable, one should worship the sun and fire duly at just one time; with rice, grain, ghee, fruit, roots, or oblations,

Verse 82 (shiva.vidyeshvara.13.82)

स्थालीपाकं तथा कुर्याद्यथान्यायं यथाविधि । प्रधानहोममात्रं वा हव्याभावे समाचरेत्

sthālīpākaṁ tathā kuryādyathānyāyaṁ yathāvidhi pradhānahomamātraṁ vā havyābhāve samācaret

one should also duly prepare the sthalipaka oblation. In the absence of offerings, one should perform merely the principal fire-offering.

Verse 83 (shiva.vidyeshvara.13.83)

नित्यसन्धानमित्युक्तं तमजस्रं विदुर्बुधाः । अथवा जपमात्रं वा सूर्यवन्दनमेव च

nityasandhānamityuktaṁ tamajasraṁ vidurbudhāḥ athavā japamātraṁ vā sūryavandanameva ca

This is called the constant rite, which the wise regard as unceasing. Or one may simply perform recitation, or simply offer salutation to the sun —

Verse 84 (shiva.vidyeshvara.13.84)

एवमात्मार्थिनः कुर्युरर्थार्थी च यथाविधि । ब्रह्मयज्ञरता नित्यं देवपूजारतास्तथा

evamātmārthinaḥ kuryurarthārthī ca yathāvidhi brahmayajñaratā nityaṁ devapūjāratāstathā

such should be done, according to rule, by those who seek the Self and likewise by those who seek wealth. Those always devoted to the Brahma-yajna of Vedic study, and likewise to the worship of the gods,

Verse 85 (shiva.vidyeshvara.13.85)

अग्निपूजापरा नित्यं गुरुपूजारतास्तथा । ब्राह्मणानां तृप्तिकराः सर्वे स्वर्गस्य भागिनः

agnipūjāparā nityaṁ gurupūjāratāstathā brāhmaṇānāṁ tṛptikarāḥ sarve svargasya bhāginaḥ

always devoted to the worship of fire, and likewise to the worship of the guru — all those who bring satisfaction to brahmanas become sharers in heaven.