एवं गृहाश्रमे स्थित्वा विधिवत्स्नातको द्विजः । वने वसेत्तु नियतो यथावद्विजितैन्द्रियः ॥ ६.१॥
evaṃ gṛhāśrame sthitvā vidhivatsnātako dvijaḥ | vane vasettu niyato yathāvadvijitaindriyaḥ || 6.1||
6.1. A twice-born Snataka, who has thus lived according to the law in the order of householders, may, taking a
firm resolution and keeping his organs in subjection, dwell in the forest, duly (observing the rules given below).
गृहस्थस्तु यथा पश्येद्वलीपलितमात्मनः । अपत्यस्यैव चापत्यं तदाऽरण्यं समाश्रयेत् ॥ ६.२॥
gṛhasthastu yathā paśyedvalīpalitamātmanaḥ | apatyasyaiva cāpatyaṃ tadā'raṇyaṃ samāśrayet || 6.2||
6.2. When a householder sees his (skin) wrinkled, and (his hair) white, and. the sons of his sons, then he may
resort to the forest.
संत्यज्य ग्राम्यमाहारं सर्वं चैव परिच्छदम् । पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत्सहैव वा ॥ ६.३॥
saṃtyajya grāmyamāhāraṃ sarvaṃ caiva paricchadam | putreṣu bhāryāṃ nikṣipya vanaṃ gacchetsahaiva vā || 6.3||
6.3. Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest, either committing his wife to his sons, or accompanied by her.
अग्निहोत्रं समादाय गृह्यं चाग्निपरिच्छदम् । ग्रामादरण्यं निष्क्रम्य निवसेन्नियतेन्द्रियः ॥ ६.४॥
agnihotraṃ samādāya gṛhyaṃ cāgniparicchadam | grāmādaraṇyaṃ niṣkramya nivasenniyatendriyaḥ || 6.4||
6.4. Taking with him the sacred fire and the implements required for domestic (sacrifices), he may go forth from the village into the forest and reside there, duly controlling his senses.
मुन्यन्नैर्विविधैर्मेध्यैः शाकमूलफलेन वा । एतानेव महायज्ञान्निर्वपेद्विधिपूर्वकम् ॥ ६.५॥
munyannairvividhairmedhyaiḥ śākamūlaphalena vā | etāneva mahāyajñānnirvapedvidhipūrvakam || 6.5||
6.5. Let him offer those five great sacrifices according to the rule, with various kinds of pure food fit for
ascetics, or with herbs, roots, and fruit.
वसीत चर्म चीरं वा सायं स्नायात्प्रगे तथा । जटाश्च बिभृयान्नित्यं श्मश्रुलोमनखानि च ॥ ६.६॥
vasīta carma cīraṃ vā sāyaṃ snāyātprage tathā | jaṭāśca bibhṛyānnityaṃ śmaśrulomanakhāni ca || 6.6||
6.6. Let him wear a skin or a tattered garment; let him bathe in the evening or in the morning; and let him
always wear (his hair in) braids, the hair on his body, his beard, and his nails (being unclipped).
यद्भक्षः स्याद्ततो दद्याद्बलिं भिक्षां च शक्तितः । अब्मूलफलभिक्षाभिरर्चयेद: आश्रमागतं ॥ ६.७॥
yadbhakṣaḥ syādtato dadyādbaliṃ bhikṣāṃ ca śaktitaḥ | abmūlaphalabhikṣābhirarcayeda: āśramāgataṃ || 6.7||
6.7. Let him perform the Bali-offering with such food as he eats, and give alms according to his ability; let him
honour those who come to his hermitage with alms consisting of water, roots, and fruit.
स्वाध्याये नित्ययुक्तः स्याद्दान्तो मैत्रः समाहितः । दाता नित्यमनादाता सर्वभूतानुकम्पकः ॥ ६.८॥
svādhyāye nityayuktaḥ syāddānto maitraḥ samāhitaḥ | dātā nityamanādātā sarvabhūtānukampakaḥ || 6.8||
6.8. Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly (towards all), of collected mind, ever liberal and never a receiver of gifts, and compassionate towards all living creatures.
वैतानिकं च जुहुयादग्निहोत्रं यथाविधि । दर्शमस्कन्दयन् पर्व पौर्णमासं च योगतः ॥ ६.९॥
vaitānikaṃ ca juhuyādagnihotraṃ yathāvidhi | darśamaskandayan parva paurṇamāsaṃ ca yogataḥ || 6.9||
6.9. Let him offer, according to the law, the Agnihotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time.
दर्शेष्ट्य् आग्रयणं चैव चातुर्मास्यानि चाहरेत् । तुरायणं च क्रमशो दाक्षस्यायनं च ॥ ६.१०॥
darśeṣṭy āgrayaṇaṃ caiva cāturmāsyāni cāharet | turāyaṇaṃ ca kramaśo dākṣasyāyanaṃ ca || 6.10||
6.10. Let him also offer the Nakshatreshti, the Agrayana, and the Katurmasya (sacrifices), as well as the Turayana and likewise the Dakshayana, in due order.
वासन्तशारदैर्मेध्यैर्मुन्यन्नैः स्वयमाहृतैः । पुरोडाशांश्चरूंश्चैव विधिवत्निर्वपेत्पृथक् ॥ ६.११॥
vāsantaśāradairmedhyairmunyannaiḥ svayamāhṛtaiḥ | puroḍāśāṃścarūṃścaiva vidhivatnirvapetpṛthak || 6.11||
6.11. With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has collected, let him severally prepare the sacrificial cakes (purodasa) and the boiled messes (karu), as the law directs.
देवताभ्यस्तु तधुत्वा वन्यं मेध्यतरं हविः । शेषमात्मनि युञ्जीत लवणं च स्वयं कृतम् ॥ ६.१२॥
devatābhyastu tadhutvā vanyaṃ medhyataraṃ haviḥ | śeṣamātmani yuñjīta lavaṇaṃ ca svayaṃ kṛtam || 6.12||
6.12. Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the remainder for himself, (mixed with) salt prepared by himself.
स्थलजौदकशाकानि पुष्पमूलफलानि च । मेध्यवृक्षोद्भवान्यद्यात्स्नेहांश्च फलसम्भवान् ॥ ६.१३॥
sthalajaudakaśākāni puṣpamūlaphalāni ca | medhyavṛkṣodbhavānyadyātsnehāṃśca phalasambhavān || 6.13||
6.13. Let him eat vegetables that grow on dry land or in water, flowers, roots, and fruits, the productions of pure trees, and oils extracted from forest-fruits.
वर्जयेन् मधु मांसं च भौमानि कवकानि च । भूस्तृणं शिग्रुकं चैव श्लेश्मातकफलानि च ॥ ६.१४॥
varjayen madhu māṃsaṃ ca bhaumāni kavakāni ca | bhūstṛṇaṃ śigrukaṃ caiva śleśmātakaphalāni ca || 6.14||
6.14. Let him avoid honey, flesh, and mushrooms growing on the ground (or elsewhere, the vegetables called) Bhustrina, and Sigruka, and the Sleshmantaka fruit.
त्यजेदाश्वयुजे मासि मुन्यन्नं पूर्वसञ्चितम् । जीर्णानि चैव वासांसि शाकमूलफलानि च ॥ ६.१५॥
tyajedāśvayuje māsi munyannaṃ pūrvasañcitam | jīrṇāni caiva vāsāṃsi śākamūlaphalāni ca || 6.15||
6.15. Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise his worn-out clothes and his vegetables, roots, and fruit.
न फालकृष्टमश्नीयादुत्सृष्टमपि केन चित् । न ग्रामजातान्यार्तोऽपि पुष्पानि च फलानि च ॥ ६.१६॥
na phālakṛṣṭamaśnīyādutsṛṣṭamapi kena cit | na grāmajātānyārto'pi puṣpāni ca phalāni ca || 6.16||
6.16. Let him not eat anything (grown on) ploughed (land), though it may have been thrown away by somebody, nor roots and fruit grown in a village, though (he may be) tormented (by hunger).
अग्निपक्वाशनो वा स्यात्कालपक्वभुजेव वा । अश्मकुट्टो भवेद्वाऽपि दन्तोलूखलिकोऽपि वा ॥ ६.१७॥
agnipakvāśano vā syātkālapakvabhujeva vā | aśmakuṭṭo bhavedvā'pi dantolūkhaliko'pi vā || 6.17||
6.17. He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a stone for grinding, or his teeth may be his mortar.
सद्यः प्रक्षालको वा स्यान् माससञ्चयिकोऽपि वा । षण्मासनिचयो वा स्यात्समानिचय एव वा ॥ ६.१८॥
sadyaḥ prakṣālako vā syān māsasañcayiko'pi vā | ṣaṇmāsanicayo vā syātsamānicaya eva vā || 6.18||
6.18. He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a store sufficient for a month, or gather what suffices for six months or for a year.
नक्तं चान्नं समश्नीयाद्दिवा वाऽहृत्य शक्तितः । चतुर्थकालिको वा स्यात्स्याद्वाऽप्यष्टमकालिकः ॥ ६.१९॥
naktaṃ cānnaṃ samaśnīyāddivā vā'hṛtya śaktitaḥ | caturthakāliko vā syātsyādvā'pyaṣṭamakālikaḥ || 6.19||
6.19. Having collected food according to his ability, he may either eat at night (only), or in the day-time (only), or at every fourth meal-time, or at every eighth.
चान्द्रायणविधानैर्वा शुक्लकृष्णे च वर्तयेत् । पक्षान्तयोर्वाऽप्यश्नीयाद्यवागूं क्वथितां सकृत् ॥ ६.२०॥
cāndrāyaṇavidhānairvā śuklakṛṣṇe ca vartayet | pakṣāntayorvā'pyaśnīyādyavāgūṃ kvathitāṃ sakṛt || 6.20||
6.20. Or he may live according to the rule of the lunar penance (Kandrayana, daily diminishing the quantity of his food) in the bright (half of the month) and (increasing it) in the dark (half); or he may eat on the last days of
each fortnight, once (a day only), boiled barley-gruel.
पुष्पमूलफलैर्वाऽपि केवलैर्वर्तयेत्सदा । कालपक्वैः स्वयं शीर्णैर्वैखानसमते स्थितः ॥ ६.२१॥
puṣpamūlaphalairvā'pi kevalairvartayetsadā | kālapakvaiḥ svayaṃ śīrṇairvaikhānasamate sthitaḥ || 6.21||
6.21. Or he may constantly subsist on flowers, roots, and fruit alone, which have been ripened by time and have
fallen spontaneously, following the rule of the (Institutes) of Vikhanas.
भूमौ विपरिवर्तेत तिष्ठेद्वा प्रपदैर्दिनम् । स्थानासनाभ्यां विहरेत्सवनेषूपयन्नपः ॥ ६.२२॥
bhūmau viparivarteta tiṣṭhedvā prapadairdinam | sthānāsanābhyāṃ viharetsavaneṣūpayannapaḥ || 6.22||
6.22. Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alternately stand and
sit down; going at the Savanas (at sunrise, at midday, and at sunset) to water in the forest (in order to bathe).
ग्रीष्मे पञ्चतपास्तु स्याद्वर्षास्वभ्रावकाशिकः । आर्द्रवासास्तु हेमन्ते क्रमशो वर्धयंस्तपः ॥ ६.२३॥
grīṣme pañcatapāstu syādvarṣāsvabhrāvakāśikaḥ | ārdravāsāstu hemante kramaśo vardhayaṃstapaḥ || 6.23||
6.23. In summer let him expose himself to the heat of five fires, during the rainy season live under the open sky, and in winter be dressed in wet clothes, (thus) gradually increasing (the rigour of) his austerities.
उपस्पृशंस्त्रिषवणं पितॄन् देवांश्च तर्पयेत् । तपस्चरंश्चोग्रतरं शोषयेद्देहमात्मनः ॥ ६.२४॥
upaspṛśaṃstriṣavaṇaṃ pitṝn devāṃśca tarpayet | tapascaraṃścogrataraṃ śoṣayeddehamātmanaḥ || 6.24||
6.24. When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the manes and the gods, and practising harsher and harsher austerities, let him dry up his bodily frame.
अग्नीनात्मनि वैतानान् समारोप्य यथाविधि । अनग्निरनिकेतः स्यान् मुनिर्मूलफलाशनः ॥ ६.२५॥
agnīnātmani vaitānān samāropya yathāvidhi | anagniraniketaḥ syān munirmūlaphalāśanaḥ || 6.25||
6.25. Having reposited the three sacred fires in himself, according to the prescribed rule, let him live without a fire, without a house, wholly silent, subsisting on roots and fruit,
अप्रयत्नः सुखार्थेषु ब्रह्मचारी धराऽऽशयः । शरणेष्वममश्चैव वृक्षमूलनिकेतनः ॥ ६.२६॥
aprayatnaḥ sukhārtheṣu brahmacārī dharā''śayaḥ | śaraṇeṣvamamaścaiva vṛkṣamūlaniketanaḥ || 6.26||
6.26. Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for any shelter, dwelling at the roots of trees.
तापसेष्वेव विप्रेषु यात्रिकं भैक्षमाहरेत् । गृहमेधिषु चान्येषु द्विजेषु वनवासिषु ॥ ६.२७॥
tāpaseṣveva vipreṣu yātrikaṃ bhaikṣamāharet | gṛhamedhiṣu cānyeṣu dvijeṣu vanavāsiṣu || 6.27||
6.27. From Brahmanas (who live as) ascetics, let him receive alms, (barely sufficient) to support life, or from other householders of the twice-born (castes) who reside in the forest.
ग्रामादाहृत्य वाऽश्नीयादष्टौ ग्रासान् वने वसन् । प्रतिगृह्य पुटेनैव पाणिना शकलेन वा ॥ ६.२८॥
grāmādāhṛtya vā'śnīyādaṣṭau grāsān vane vasan | pratigṛhya puṭenaiva pāṇinā śakalena vā || 6.28||
6.28. Or (the hermit) who dwells in the forest may bring (food) from a village, receiving it either in a hollow dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls.
एताश्चान्याश्च सेवेत दीक्षा विप्रो वने वसन् । विविधाश्चौपनिषदीरात्मसंसिद्धये श्रुतीः ॥ ६.२९॥
etāścānyāśca seveta dīkṣā vipro vane vasan | vividhāścaupaniṣadīrātmasaṃsiddhaye śrutīḥ || 6.29||
6.29. These and other observances must a Brahmana who dwells in the forest diligently practise, and in order to attain complete (union with) the (supreme) Soul, (he must study) the various sacred texts contained in the Upanishads,
ऋषिभिर्ब्राह्मणैश्चैव गृहस्थैरेव सेविताः । विद्यातपोविवृद्ध्यर्थं शरीरस्य च शुद्धये ॥ ६.३०॥
ṛṣibhirbrāhmaṇaiścaiva gṛhasthaireva sevitāḥ | vidyātapovivṛddhyarthaṃ śarīrasya ca śuddhaye || 6.30||
6.30. (As well as those rites and texts) which have been practised and studied by the sages (Rishis), and by Brahmana householders, in order to increase their knowledge (of Brahman), and their austerity, and in order to
sanctify their bodies;
अपराजितां वाऽस्थाय व्रजेद्दिशमजिह्मगः । आ निपातात्शरीरस्य युक्तो वार्यनिलाशनः ॥ ६.३१॥
aparājitāṃ vā'sthāya vrajeddiśamajihmagaḥ | ā nipātātśarīrasya yukto vāryanilāśanaḥ || 6.31||
6.31. Or let him walk, fully determined and going straight on, in a north-easterly direction, subsisting on water and air, until his body sinks to rest.
आसां महर्षिचर्याणां त्यक्त्वाऽन्यतमया तनुम् । वीतशोकभयो विप्रो ब्रह्मलोके महीयते ॥ ६.३२॥
āsāṃ maharṣicaryāṇāṃ tyaktvā'nyatamayā tanum | vītaśokabhayo vipro brahmaloke mahīyate || 6.32||
6.32. A Brahmana, having got rid of his body by one of those modes practised by the great sages, is exalted in the world of Brahman, free from sorrow and fear.
वनेषु च विहृत्यैवं तृतीयं भागमायुषः । चतुर्थमायुषो भागं त्यक्वा सङ्गान् परिव्रजेत् ॥ ६.३३॥
vaneṣu ca vihṛtyaivaṃ tṛtīyaṃ bhāgamāyuṣaḥ | caturthamāyuṣo bhāgaṃ tyakvā saṅgān parivrajet || 6.33||
6.33. But having thus passed the third part of (a man’s natural term of) life in the forest, he may live as an ascetic during the fourth part of his existence, after abandoning all attachment to worldly objects.
आश्रमादाश्रमं गत्वा हुतहोमो जितेन्द्रियः । भिक्षाबलिपरिश्रान्तः प्रव्रजन् प्रेत्य वर्धते ॥ ६.३४॥
āśramādāśramaṃ gatvā hutahomo jitendriyaḥ | bhikṣābalipariśrāntaḥ pravrajan pretya vardhate || 6.34||
6.34. He who after passing from order to order, after offering sacrifices and subduing his senses, becomes, tired with (giving) alms and offerings of food, an ascetic, gains bliss after death.
ऋणानि त्रीण्यपाकृत्य मनो मोक्षे निवेशयेत् । अनपाकृत्य मोक्षं तु सेवमानो व्रजत्यधः ॥ ६.३५॥
ṛṇāni trīṇyapākṛtya mano mokṣe niveśayet | anapākṛtya mokṣaṃ tu sevamāno vrajatyadhaḥ || 6.35||
6.35. When he has paid the three debts, let him apply his mind to (the attainment of) final liberation; he who seeks it without having paid (his debts) sinks downwards.
अधीत्य विधिवद्वेदान् पुत्रांश्चोत्पाद्य धर्मतः । इष्ट्वा च शक्तितो यज्ञैर्मनो मोक्षे निवेशयेत् ॥ ६.३६॥
adhītya vidhivadvedān putrāṃścotpādya dharmataḥ | iṣṭvā ca śaktito yajñairmano mokṣe niveśayet || 6.36||
6.36. Having studied the Vedas in accordance with the rule, having begat sons according to the sacred law, and having offered sacrifices according to his ability, he may direct his mind to (the attainment of) final liberation.
अनधीत्य द्विजो वेदाननुत्पाद्य तथा सुतान् । तथा प्रजां अनिष्ट्वा चैव यज्ञैश्च मोक्षमिच्छन् व्रजत्यधः ॥ ६.३७॥
anadhītya dvijo vedānanutpādya tathā sutān | tathā prajāṃ aniṣṭvā caiva yajñaiśca mokṣamicchan vrajatyadhaḥ || 6.37||
6.37. A twice-born man who seeks final liberation, without having studied the Vedas, without having begotten sons, and without having offered sacrifices, sinks downwards.
प्राजापत्यं निरुप्येष्टिं सार्ववेदसदक्षिणाम् । आत्मन्यग्नीन् समारोप्य ब्राह्मणः प्रव्रजेद्गृहात् ॥ ६.३८॥
prājāpatyaṃ nirupyeṣṭiṃ sārvavedasadakṣiṇām | ātmanyagnīn samāropya brāhmaṇaḥ pravrajedgṛhāt || 6.38||
6.38. Having performed the Ishti, sacred to the Lord of creatures (Pragapati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmana may depart from his house (as an
ascetic).
यो दत्त्वा सर्वभूतेभ्यः प्रव्रजत्यभयं गृहात् । तस्य तेजोमया लोका भवन्ति ब्रह्मवादिनः ॥ ६.३९॥
yo dattvā sarvabhūtebhyaḥ pravrajatyabhayaṃ gṛhāt | tasya tejomayā lokā bhavanti brahmavādinaḥ || 6.39||
6.39. Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts regarding) Brahman and
departs from his house (as an ascetic), after giving a promise of safety to all created beings.
यस्मादण्वपि भूतानां द्विजान्नोत्पद्यते भयम् । तस्य देहाद्विमुक्तस्य भयं नास्ति कुतश्चन ॥ ६.४०॥
yasmādaṇvapi bhūtānāṃ dvijānnotpadyate bhayam | tasya dehādvimuktasya bhayaṃ nāsti kutaścana || 6.40||
6.40. For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be
no danger from any (quarter), after he is freed from his body.
अगारादभिनिष्क्रान्तः पवित्रोपचितो मुनिः । समुपोढेषु कामेषु निरपेक्षः परिव्रजेत् ॥ ६.४१॥
agārādabhiniṣkrāntaḥ pavitropacito muniḥ | samupoḍheṣu kāmeṣu nirapekṣaḥ parivrajet || 6.41||
6.41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about
absolutely silent, and caring nothing for enjoyments that may be offered (to him).
एक एव चरेन्नित्यं सिद्ध्यर्थमसहायवान् । सिद्धम् एकस्य सम्पश्यन्न जहाति न हीयते ॥ ६.४२॥
eka eva carennityaṃ siddhyarthamasahāyavān | siddham ekasya sampaśyanna jahāti na hīyate || 6.42||
6.42. Let him always wander alone, without any companion, in order to attain (final liberation), fully
understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end.
अनग्निरनिकेतः स्याद्ग्राममन्नार्थमाश्रयेत् । उपेक्षकोऽसाङ्कुसुको मुनिर्भावसमाहितः ॥ ६.४३॥
anagniraniketaḥ syādgrāmamannārthamāśrayet | upekṣako'sāṅkusuko munirbhāvasamāhitaḥ || 6.43||
6.43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent
to everything, firm of purpose, meditating (and) concentrating his mind on Brahman.
कपालं वृक्षमूलानि कुचैलंमसहायता । समता चैव सर्वस्मिन्नेतत्मुक्तस्य लक्षणम् ॥ ६.४४॥
kapālaṃ vṛkṣamūlāni kucailaṃmasahāyatā | samatā caiva sarvasminnetatmuktasya lakṣaṇam || 6.44||
6.44. A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments, life in solitude and indifference towards everything, are the marks of one who has attained liberation.
नाभिनन्देत मरणं नाभिनन्देत जीवितम् । कालमेव प्रतीक्षेत निर्वेशं भृतको यथा ॥ ६.४५॥
nābhinandeta maraṇaṃ nābhinandeta jīvitam | kālameva pratīkṣeta nirveśaṃ bhṛtako yathā || 6.45||
6.45. Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages.
दृष्टिपूतं न्यसेत्पादं वस्त्रपूतं जलं पिबेत् । सत्यपूतां वदेद्वाचं मनःपूतं समाचरेत् ॥ ६.४६॥
dṛṣṭipūtaṃ nyasetpādaṃ vastrapūtaṃ jalaṃ pibet | satyapūtāṃ vadedvācaṃ manaḥpūtaṃ samācaret || 6.46||
6.46. Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let him utter speech purified by truth, let him keep his heart pure.
अतिवादांस्तितिक्षेत नावमन्येत कं चन । न चैमं देहमाश्रित्य वैरं कुर्वीत केन चित् ॥ ६.४७॥
ativādāṃstitikṣeta nāvamanyeta kaṃ cana | na caimaṃ dehamāśritya vairaṃ kurvīta kena cit || 6.47||
6.47. Let him patiently bear hard words, let him not insult anybody, and let him not become anybody’s enemy for the sake of this (perishable) body.
क्रुद्ध्यन्तं न प्रतिक्रुध्येदाक्रुष्टः कुशलं वदेत् । सप्तद्वारावकीर्णां च न वाचमनृतां वदेत् ॥ ६.४८॥
kruddhyantaṃ na pratikrudhyedākruṣṭaḥ kuśalaṃ vadet | saptadvārāvakīrṇāṃ ca na vācamanṛtāṃ vadet || 6.48||
6.48. Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not utter speech, devoid of truth, scattered at the seven gates.
अध्यात्मरतिरासीनो निरपेक्षो निरामिषः । आत्मनैव सहायेन सुखार्थी विचरेदिह ॥ ६.४९॥
adhyātmaratirāsīno nirapekṣo nirāmiṣaḥ | ātmanaiva sahāyena sukhārthī vicarediha || 6.49||
6.49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of
external help), entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in this world, desiring the bliss (of final liberation).
न चोत्पातनिमित्ताभ्यां न नक्षत्राङ्गविद्यया । नानुशासनवादाभ्यां भिक्षां लिप्सेत कर्हि चित् ॥ ६.५०॥
na cotpātanimittābhyāṃ na nakṣatrāṅgavidyayā | nānuśāsanavādābhyāṃ bhikṣāṃ lipseta karhi cit || 6.50||
6.50. Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice and by the exposition (of the Sastras), let him ever seek to obtain alms.
न तापसैर्ब्राह्मणैर्वा वयोभिरपि वा श्वभिः । आकीर्णं भिक्षुकैर्वाऽन्यैरगारमुपसंव्रजेत् ॥ ६.५१॥
na tāpasairbrāhmaṇairvā vayobhirapi vā śvabhiḥ | ākīrṇaṃ bhikṣukairvā'nyairagāramupasaṃvrajet || 6.51||
6.51. Let him not (in order to beg) go near a house filled with hermits, Brahmanas, birds, dogs, or other mendicants.
कॢप्तकेशनखश्मश्रुः पात्री दण्डी कुसुम्भवान् । विचरेन्नियतो नित्यं सर्वभूतान्यपीडयन् ॥ ६.५२॥
kḷptakeśanakhaśmaśruḥ pātrī daṇḍī kusumbhavān | vicarenniyato nityaṃ sarvabhūtānyapīḍayan || 6.52||
6.52. His hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him
continually wander about, controlling himself and not hurting any creature.
अतैजसानि पात्राणि तस्य स्युर्निर्व्रणानि च । तेषामद्भिः स्मृतं शौचं चमसानामिवाध्वरे ॥ ६.५३॥
ataijasāni pātrāṇi tasya syurnirvraṇāni ca | teṣāmadbhiḥ smṛtaṃ śaucaṃ camasānāmivādhvare || 6.53||
6.53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice.
अलाबुं दारुपात्रं च मृण्मयं वैदलं तथा । एताणि यतिपात्राणि मनुः स्वायम्भुवोऽब्रवीत् ॥ ६.५४॥
alābuṃ dārupātraṃ ca mṛṇmayaṃ vaidalaṃ tathā | etāṇi yatipātrāṇi manuḥ svāyambhuvo'bravīt || 6.54||
6.54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Svayambhu, has declared (to be) vessels (suitable) for an ascetic.
एककालं चरेद्भैक्षं न प्रसज्जेत विस्तरे । भैक्षे प्रसक्तो हि यतिर्विषयेष्वपि सज्जति ॥ ६.५५॥
ekakālaṃ caredbhaikṣaṃ na prasajjeta vistare | bhaikṣe prasakto hi yatirviṣayeṣvapi sajjati || 6.55||
6.55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments.
विधूमे सन्नमुसले व्यङ्गारे भुक्तवज्जने । वृत्ते शरावसम्पाते भिक्षां नित्यं यतिश्चरेत् ॥ ६.५६॥
vidhūme sannamusale vyaṅgāre bhuktavajjane | vṛtte śarāvasampāte bhikṣāṃ nityaṃ yatiścaret || 6.56||
6.56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been
extinguished, when the people have finished their meal, when the remnants in the dishes have been removed, let the ascetic always go to beg.
अलाभे न विषदी स्यात्लाभे चैव न हर्षयेत् । प्राणयात्रिकमात्रः स्यात्मात्रासङ्गाद्विनिर्गतः ॥ ६.५७॥
alābhe na viṣadī syātlābhe caiva na harṣayet | prāṇayātrikamātraḥ syātmātrāsaṅgādvinirgataḥ || 6.57||
6.57. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept)
so much only as will sustain life, let him not care about the (quality of his) utensils.
अभिपूजितलाभांस्तु जुगुप्सेतैव सर्वशः । अभिपूजितलाभैश्च यतिर्मुक्तोऽपि बध्यते ॥ ६.५८॥
abhipūjitalābhāṃstu jugupsetaiva sarvaśaḥ | abhipūjitalābhaiśca yatirmukto'pi badhyate || 6.58||
6.58. Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Samsara) by accepting (food given) in consequence of humble salutations.
अल्पान्नाभ्यवहारेण रहःस्थानासनेन च । ह्रियमाणानि विषयैरिन्द्रियाणि निवर्तयेत् ॥ ६.५९॥
alpānnābhyavahāreṇa rahaḥsthānāsanena ca | hriyamāṇāni viṣayairindriyāṇi nivartayet || 6.59||
6.59. By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects.
इन्द्रियाणां निरोधेन रागद्वेषक्षयेण च । अहिंसया च भूतानाममृतत्वाय कल्पते ॥ ६.६०॥
indriyāṇāṃ nirodhena rāgadveṣakṣayeṇa ca | ahiṃsayā ca bhūtānāmamṛtatvāya kalpate || 6.60||
6.60. By the restraint of his senses, by the destruction of love and hatred, and by the abstention from injuring the creatures, he becomes fit for immortality.
अवेक्षेत गतीर्नॄणां कर्मदोषसमुद्भवाः । निरये चैव पतनं यातनाश्च यमक्षये ॥ ६.६१॥
avekṣeta gatīrnṝṇāṃ karmadoṣasamudbhavāḥ | niraye caiva patanaṃ yātanāśca yamakṣaye || 6.61||
6.61. Let him reflect on the transmigrations of men, caused by their sinful deeds, on their falling into hell, and on the torments in the world of Yama,
विप्रयोगं प्रियैश्चैव संयोगं च तथाऽप्रियैः । जरया चाभिभवनं व्याधिभिश्चोपपीडनम् ॥ ६.६२॥
viprayogaṃ priyaiścaiva saṃyogaṃ ca tathā'priyaiḥ | jarayā cābhibhavanaṃ vyādhibhiścopapīḍanam || 6.62||
6.62. On the separation from their dear ones, on their union with hated men, on their being overpowered by age and being tormented with diseases,
देहादुत्क्रमणं चास्मात्पुनर्गर्भे च सम्भवम् । योनिकोटिसहस्रेषु सृतीश्चास्यान्तरात्मनः ॥ ६.६३॥
dehādutkramaṇaṃ cāsmātpunargarbhe ca sambhavam | yonikoṭisahasreṣu sṛtīścāsyāntarātmanaḥ || 6.63||
6.63. On the departure of the individual soul from this body and its new birth in (another) womb, and on its
wanderings through ten thousand millions of existences,
अधर्मप्रभवं चैव दुःखयोगं शरीरिणाम् । धर्मार्थप्रभवं चैव सुखसंयोगमक्षयम् ॥ ६.६४॥
adharmaprabhavaṃ caiva duḥkhayogaṃ śarīriṇām | dharmārthaprabhavaṃ caiva sukhasaṃyogamakṣayam || 6.64||
6.64. On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss, which is caused by the attainment of their highest aim, (gained through) spiritual merit.
सूक्ष्मतां चान्ववेक्षेत योगेन परमात्मनः । देहेषु चैवोपपत्तिम् उत्तमेष्वधमेषु च ॥ ६.६५॥
sūkṣmatāṃ cānvavekṣeta yogena paramātmanaḥ | deheṣu caivopapattim uttameṣvadhameṣu ca || 6.65||
6.65. By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest.
भूषितोऽपि चरेद्धर्मं यत्र तत्राश्रमे रतः । समः सर्वेषु भूतेषु न लिङ्गं धर्मकारणम् ॥ ६.६६॥
bhūṣito'pi careddharmaṃ yatra tatrāśrame rataḥ | samaḥ sarveṣu bhūteṣu na liṅgaṃ dharmakāraṇam || 6.66||
6.66. To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil his duty, equal-minded towards all creatures; (for) the external mark (of the order) is not the cause of (the acquisition of) merit.
फलं कतकवृक्षस्य यद्यप्यम्बुप्रसादकम् । न नामग्रहणादेव तस्य वारि प्रसीदति ॥ ६.६७॥
phalaṃ katakavṛkṣasya yadyapyambuprasādakam | na nāmagrahaṇādeva tasya vāri prasīdati || 6.67||
6.67. Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit’s) name.
संरक्षणार्थं जन्तूनां रात्रावहनि वा सदा । शरीरस्यात्यये चैव समीक्ष्य वसुधां चरेत् ॥ ६.६८॥
saṃrakṣaṇārthaṃ jantūnāṃ rātrāvahani vā sadā | śarīrasyātyaye caiva samīkṣya vasudhāṃ caret || 6.68||
6.68. In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk, carefully scanning the ground.
अह्ना रात्र्या च याञ्जन्तून् हिनस्त्यज्ञानतो यतिः । तेषां स्नात्वा विशुद्ध्यर्थं प्राणायामान् षडाचरेत् ॥ ६.६९॥
ahnā rātryā ca yāñjantūn hinastyajñānato yatiḥ | teṣāṃ snātvā viśuddhyarthaṃ prāṇāyāmān ṣaḍācaret || 6.69||
6.69. In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an ascetic shall bathe and perform six suppressions of the breath.
प्राणायामा ब्राह्मणस्य त्रयोऽपि विधिवत्कृताः । व्याहृतिप्रणवैर्युक्ता विज्ञेयं परमं तपः ॥ ६.७०॥
prāṇāyāmā brāhmaṇasya trayo'pi vidhivatkṛtāḥ | vyāhṛtipraṇavairyuktā vijñeyaṃ paramaṃ tapaḥ || 6.70||
6.70. Three suppressions of the breath even, performed according to the rule, and accompanied with the (recitation of the) Vyahritis and of the syllable Om, one must know to be the highest (form of) austerity for
every Brahmana.
दह्यन्ते ध्मायमानानां धातूनां हि यथा मलाः । तथेन्द्रियाणां दह्यन्ते दोषाः प्राणस्य निग्रहात् ॥ ६.७१॥
dahyante dhmāyamānānāṃ dhātūnāṃ hi yathā malāḥ | tathendriyāṇāṃ dahyante doṣāḥ prāṇasya nigrahāt || 6.71||
6.71. For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints
of the organs are destroyed through the suppression of the breath.
प्राणायामैर्दहेद्दोषान् धारणाभिश्च किल्बिषम् । प्रत्याहारेण संसर्गान् ध्यानेनानीश्वरान् गुणान् ॥ ६.७२॥
prāṇāyāmairdaheddoṣān dhāraṇābhiśca kilbiṣam | pratyāhāreṇa saṃsargān dhyānenānīśvarān guṇān || 6.72||
6.72. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation.
उच्चावचेषु भूतेषु दुर्ज्ञेयामकृतात्मभिः । ध्यानयोगेन सम्पश्येद्गतिमस्यान्तरात्मनः ॥ ६.७३॥
uccāvaceṣu bhūteṣu durjñeyāmakṛtātmabhiḥ | dhyānayogena sampaśyedgatimasyāntarātmanaḥ || 6.73||
6.73. Let him recognise by the practice of meditation the progress of the individual soul through beings of various kinds, (a progress) hard to understand for unregenerate men.
सम्यग्दर्शनसम्पन्नः कर्मभिर्न निबध्यते । दर्शनेन विहीनस्तु संसारं प्रतिपद्यते ॥ ६.७४॥
samyagdarśanasampannaḥ karmabhirna nibadhyate | darśanena vihīnastu saṃsāraṃ pratipadyate || 6.74||
6.74. He who possesses the true insight (into the nature of the world), is not fettered by his deeds; but he who is destitute of that insight, is drawn into the circle of births and deaths.
अहिंसयेन्द्रियासङ्गैर्वैदिकैश्चैव कर्मभिः । तपसश्चरणैश्चौग्रैः साधयन्तीह तत्पदम् ॥ ६.७५॥
ahiṃsayendriyāsaṅgairvaidikaiścaiva karmabhiḥ | tapasaścaraṇaiścaugraiḥ sādhayantīha tatpadam || 6.75||
6.75. By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed in the Veda, and by rigorously practising austerities, (men) gain that state (even) in this (world).
अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम् । चर्मावनद्धं दुर्गन्धि पूर्णं मूत्रपुरीषयोः ॥ ६.७६॥
asthisthūṇaṃ snāyuyutaṃ māṃsaśoṇitalepanam | carmāvanaddhaṃ durgandhi pūrṇaṃ mūtrapurīṣayoḥ || 6.76||
6.76 Let him quit this dwelling, composed of the five elements, where the bones are the beams, which is held together by tendons (instead of cords), where the flesh and the blood are the mortar,
जराशोकसमाविष्टं रोगायतनमातुरम् । रजस्वलमनित्यं च भूतावासमिमं त्यजेत् ॥ ६.७७॥
jarāśokasamāviṣṭaṃ rogāyatanamāturam | rajasvalamanityaṃ ca bhūtāvāsamimaṃ tyajet || 6.77||
6.77. which is thatched with the skin, which is foul-smelling, filled with urine and ordure, infested by old age and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable.
नदीकूलं यथा वृक्षो वृक्षं वा शकुनिर्यथा । तथा त्यजन्निमं देहं कृच्छ्राद्ग्राहाद्विमुच्यते ॥ ६.७८॥
nadīkūlaṃ yathā vṛkṣo vṛkṣaṃ vā śakuniryathā | tathā tyajannimaṃ dehaṃ kṛcchrādgrāhādvimucyate || 6.78||
6.78. He who leaves this body, (be it by necessity) as a tree (that is torn from) the river-bank, or (freely) like a
bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark.
प्रियेषु स्वेषु सुकृतमप्रियेषु च दुष्कृतम् । विसृज्य ध्यानयोगेन ब्रह्माभ्येति सनातनम् ॥ ६.७९॥
priyeṣu sveṣu sukṛtamapriyeṣu ca duṣkṛtam | visṛjya dhyānayogena brahmābhyeti sanātanam || 6.79||
6.79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his
enemies, he attains the eternal Brahman by the practice of meditation.
यदा भावेन भवति सर्वभावेषु निःस्पृहः । तदा सुखमवाप्नोति प्रेत्य चैह च शाश्वतम् ॥ ६.८०॥
yadā bhāvena bhavati sarvabhāveṣu niḥspṛhaḥ | tadā sukhamavāpnoti pretya caiha ca śāśvatam || 6.80||
6.80. When by the disposition (of his heart) he becomes indifferent to all objects, he obtains eternal happiness
both in this world and after death.
अनेन विधिना सर्वांस्त्यक्त्वा सङ्गान् शनैः शनैः । सर्वद्वन्द्वविनिर्मुक्तो ब्रह्मण्येवावतिष्ठते ॥ ६.८१॥
anena vidhinā sarvāṃstyaktvā saṅgān śanaiḥ śanaiḥ | sarvadvandvavinirmukto brahmaṇyevāvatiṣṭhate || 6.81||
6.81. He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone.\
ध्यानिकं सर्वमेवैतद्यदेतदभिशब्दितम् । न ह्यनध्यात्मवित्कश्चित्क्रियाफलमुपाश्नुते ॥ ६.८२॥
dhyānikaṃ sarvamevaitadyadetadabhiśabditam | na hyanadhyātmavitkaścitkriyāphalamupāśnute || 6.82||
6.82. All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of that which refers to the Soul reaps not the full reward of the performance of rites.
अधियज्ञं ब्रह्म जपेदाधिदैविकमेव च । आध्यात्मिकं च सततं वेदान्ताभिहितं च यत् ॥ ६.८३॥
adhiyajñaṃ brahma japedādhidaivikameva ca | ādhyātmikaṃ ca satataṃ vedāntābhihitaṃ ca yat || 6.83||
6.83. Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda (Vedanta).
इदं शरणमज्ञानामिदमेव विजानताम् । इदमन्विच्छतां स्वर्गमिदमानन्त्यमिच्छताम् ॥ ६.८४॥
idaṃ śaraṇamajñānāmidameva vijānatām | idamanvicchatāṃ svargamidamānantyamicchatām || 6.84||
6.84. That is the refuge of the ignorant, and even that (the refuse) of those who know (the meaning of the Veda); that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude).
अनेन क्रमयोगेन परिव्रजति यो द्विजः । स विधूयैह पाप्मानं परं ब्रह्माधिगच्छति ॥ ६.८५॥
anena kramayogena parivrajati yo dvijaḥ | sa vidhūyaiha pāpmānaṃ paraṃ brahmādhigacchati || 6.85||
6.85. A twice-born man who becomes an ascetic, after the successive performance of the above-mentioned acts, shakes off sin here below and reaches the highest Brahman.
एष धर्मोऽनुशिष्टो वो यतीनां नियतात्मनाम् । वेदसंन्यासिकानां तु कर्मयोगं निबोधत ॥ ६.८६॥
eṣa dharmo'nuśiṣṭo vo yatīnāṃ niyatātmanām | vedasaṃnyāsikānāṃ tu karmayogaṃ nibodhata || 6.86||
6.86. Thus the law (valid) for self-restrained ascetics has been explained to you; now listen to the (particular) duties of those who give up (the rites prescribed by) the Veda.
ब्रह्मचारी गृहस्थश्च वानप्रस्थो यतिस्तथा । एते गृहस्थप्रभवाश्चत्वारः पृथगाश्रमाः ॥ ६.८७॥
brahmacārī gṛhasthaśca vānaprastho yatistathā | ete gṛhasthaprabhavāścatvāraḥ pṛthagāśramāḥ || 6.87||
6.87. The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders.
सर्वेऽपि क्रमशस्त्वेते यथाशास्त्रं निषेविताः । यथोक्तकारिणं विप्रं नयन्ति परमां गतिम् ॥ ६.८८॥
sarve'pi kramaśastvete yathāśāstraṃ niṣevitāḥ | yathoktakāriṇaṃ vipraṃ nayanti paramāṃ gatim || 6.88||
6.88. But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brahmana who acts by the preceding (rules) to the highest state.
सर्वेषामपि चैतेषां वेदश्रुतिविधानतः । गृहस्थ उच्यते श्रेष्ठः स त्रीनेतान् बिभर्ति हि ॥ ६.८९॥
sarveṣāmapi caiteṣāṃ vedaśrutividhānataḥ | gṛhastha ucyate śreṣṭhaḥ sa trīnetān bibharti hi || 6.89||
6.89. And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared to be superior to all of them; for he supports the other three.
यथा नदीनदाः सर्वे सागरे यान्ति संस्थितिम् । तथैवाश्रमिणः सर्वे गृहस्थे यान्ति संस्थितिम् ॥ ६.९०॥
yathā nadīnadāḥ sarve sāgare yānti saṃsthitim | tathaivāśramiṇaḥ sarve gṛhasthe yānti saṃsthitim || 6.90||
6.90. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders
चतुर्भिरपि चैवैतैर्नित्यमाश्रमिभिर्द्विजैः । दशलक्षणको धर्मः सेवितव्यः प्रयत्नतः ॥ ६.९१॥
caturbhirapi caivaitairnityamāśramibhirdvijaiḥ | daśalakṣaṇako dharmaḥ sevitavyaḥ prayatnataḥ || 6.91||
6.91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.
धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः । धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥ ६.९२॥
dhṛtiḥ kṣamā damo'steyaṃ śaucamindriyanigrahaḥ | dhīrvidyā satyamakrodho daśakaṃ dharmalakṣaṇam || 6.92||
6.92. Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, (obedience to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness, and abstention from anger, (form) the tenfold law.
दश लक्षणानि धर्मस्य ये विप्राः समधीयते । अधीत्य चानुवर्तन्ते ते यान्ति परमां गतिम् ॥ ६.९३॥
daśa lakṣaṇāni dharmasya ye viprāḥ samadhīyate | adhītya cānuvartante te yānti paramāṃ gatim || 6.93||
6.93. Those Brahmanas who thoroughly study the tenfold law, and after studying obey it, enter the highest state.
दशलक्षणकं धर्ममनुतिष्ठन् समाहितः । वेदान्तं विधिवत्श्रुत्वा संन्यसेदनृणो द्विजः ॥ ६.९४॥
daśalakṣaṇakaṃ dharmamanutiṣṭhan samāhitaḥ | vedāntaṃ vidhivatśrutvā saṃnyasedanṛṇo dvijaḥ || 6.94||
6.94. A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may,
after learning the Vedanta according to the prescribed rule, become an ascetic.
संन्यस्य सर्वकर्माणि कर्मदोषानपानुदन् । नियतो वेदमभ्यस्य पुत्रैश्वर्ये सुखं वसेत् ॥ ६.९५॥
saṃnyasya sarvakarmāṇi karmadoṣānapānudan | niyato vedamabhyasya putraiśvarye sukhaṃ vaset || 6.95||
6.95. Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, subduing his
organs and having studied the Veda, he may live at his ease under the protection of his son.
एवं संन्यस्य कर्माणि स्वकार्यपरमोऽस्पृहः । संन्यासेनापहत्यैनः प्राप्नोति परमं गतिम् ॥ ६.९६॥
evaṃ saṃnyasya karmāṇi svakāryaparamo'spṛhaḥ | saṃnyāsenāpahatyainaḥ prāpnoti paramaṃ gatim || 6.96||
6.96. He who has thus given up (the performance of) all rites, who is solely intent on his own (particular) object,
(and) free from desires, destroys his guilt by his renunciation and obtains the highest state.
एष वोऽभिहितो धर्मो ब्राह्मणस्य चतुर्विधः । पुण्योऽक्षयफलः प्रेत्य राज्ञां धर्मं निबोधत ॥ ६.९७॥
eṣa vo'bhihito dharmo brāhmaṇasya caturvidhaḥ | puṇyo'kṣayaphalaḥ pretya rājñāṃ dharmaṃ nibodhata || 6.97||
6.97. Thus the fourfold holy law of Brahmanas, which after death (yields) imperishable rewards, has been
declared to you; now learn the duty of kings.
ॐ श्री परमात्मने नमः
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