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6.
51
न तापसैर्ब्राह्मणैर्वा वयोभिरपि वा श्वभिः ।
आकीर्णं भिक्षुकैर्वान्यैरगारं उपसंव्रजेत् । । ६.५१ । ।
- Let him not (in order to beg) go near a house filled with hermits, Brahmanas, birds, dogs, or other mendicants. (Ⅲ)
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6.
52
क्ल्प्तकेशनखश्मश्रुः पात्री दण्डी कुसुम्भवान् ।
विचरेन्नियतो नित्यं सर्वभूतान्यपीडयन् । । ६.५२ । ।
- 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. (Ⅲ)
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6.
53
अतैजसानि पात्राणि तस्य स्युर्निर्व्रणानि च ।
तेषां अद्भिः स्मृतं शौचं चमसानां इवाध्वरे । । ६.५३ । ।
- 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. (Ⅲ)
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6.
54
अलाबुं दारुपात्रं च मृण्मयं वैदलं तथा ।
एताणि यतिपात्राणि मनुः स्वायंभुवोऽब्रवीत् । । ६.५४ । ।
- 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. (Ⅲ)
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6.
55
एककालं चरेद्भैक्षं न प्रसज्जेत विस्तरे ।
भैक्षे प्रसक्तो हि यतिर्विषयेष्वपि सज्जति । । ६.५५ । ।
- 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. (Ⅲ)
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6.
56
विधूमे सन्नमुसले व्यङ्गारे भुक्तवज्जने ।
वृत्ते शरावसंपाते भिक्षां नित्यं यतिश्चरेत् । । ६.५६ । ।
- 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. (Ⅲ)
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6.
57
अलाभे न विषदी स्याल्लाभे चैव न हर्षयेत् ।
प्राणयात्रिकमात्रः स्यान्मात्रासङ्गाद्विनिर्गतः । । ६.५७ । ।
- 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. (Ⅲ)
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6.
58
अभिपूजितलाभांस्तु जुगुप्सेतैव सर्वशः ।
अभिपूजितलाभैश्च यतिर्मुक्तोऽपि बध्यते । । ६.५८ । ।
- 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. (Ⅲ)
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6.
59
अल्पान्नाभ्यवहारेण रहःस्थानासनेन च ।
ह्रियमाणानि विषयैरिन्द्रियाणि निवर्तयेत् । । ६.५९ । ।
- By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects. (Ⅲ)
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6.
60
इन्द्रियाणां निरोधेन रागद्वेशक्षयेण च ।
अहिंसया च भूतानां अमृतत्वाय कल्पते । । ६.६० । ।
- 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. (Ⅲ)
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6.
61
अवेक्षेत गतीर्नॄणां कर्मदोषसमुद्भवाः ।
निरये चैव पतनं यातनाश्च यमक्षये । । ६.६१ । ।
- 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, (Ⅲ)
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6.
62
विप्रयोगं प्रियैश्चैव संयोगं च तथाप्रियैः ।
जरया चाभिभवनं व्याधिभिश्चोपपीडनम् । । ६.६२ । ।
- On the separation from their dear ones, on their union with hated men, on their being overpowered by age and being tormented with diseases, (Ⅲ)
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6.
63
देहादुत्क्रमणं चाष्मात्पुनर्गर्भे च संभवम् ।
योनिकोटिसहस्रेषु सृतीश्चास्यान्तरात्मनः । । ६.६३ । ।
- 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, (Ⅲ)
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6.
64
अधर्मप्रभवं चैव दुःखयोगं शरीरिणाम् ।
धर्मार्थप्रभवं चैव सुखसंयोगं अक्षयम् । । ६.६४ । ।
- 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. (Ⅲ)
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6.
65
सूक्ष्मतां चान्ववेक्षेत योगेन परमात्मनः ।
देहेषु च समुत्पत्तिं उत्तमेष्वधमेषु च । । ६.६५ । ।
- 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. (Ⅲ)
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6.
66
दूषितोऽपि चरेद्धर्मं यत्र तत्राश्रमे रतः ।
समः सर्वेषु भूतेषु न लिङ्गं धर्मकारणम् । । ६.६६ । ।
- 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. (Ⅲ)
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6.
67
फलं कतकवृक्षस्य यद्यप्यम्बुप्रसादकम् ।
न नामग्रहणादेव तस्य वारि प्रसीदति । । ६.६७ । ।
- 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. (Ⅲ)
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6.
68
संरक्षणार्थं जन्तूनां रात्रावहनि वा सदा ।
शरीरस्यात्यये चैव समीक्ष्य वसुधां चरेत् । । ६.६८ । ।
- 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. (Ⅲ)
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6.
69
अह्ना रात्र्या च याञ् जन्तून्हिनस्त्यज्ञानतो यतिः ।
तेषां स्नात्वा विशुद्ध्यर्थं प्राणायामान्षडाचरेत् । । ६.६९ । ।
- 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. (Ⅲ)
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6.
70
प्राणायामा ब्राह्मणस्य त्रयोऽपि विधिवत्कृताः ।
व्याहृतिप्रणवैर्युक्ता विज्ञेयं परमं तपः । । ६.७० । ।
- 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. (Ⅲ)
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6.
71
दह्यन्ते ध्मायमानानां धातूनां हि यथा मलाः ।
तथेन्द्रियाणां दह्यन्ते दोषाः प्राणस्य निग्रहात् । । ६.७१ । ।
- 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. (Ⅲ)
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6.
72
प्राणायमैर्दहेद्दोषान्धारणाभिश्च किल्बिषम् ।
प्रत्याहारेण संसर्गान्ध्यानेनानीश्वरान्गुणान् । । ६.७२ । ।
- 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. (Ⅲ)
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6.
73
उच्चावचेषु भूतेषु दुर्ज्ञेयां अकृतात्मभिः ।
ध्यानयोगेन संपश्येद्गतिं अस्यान्तरात्मनः । । ६.७३ । ।
- 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. (Ⅲ)
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6.
74
सम्यग्दर्शनसंपन्नः कर्मभिर्न निबध्यते ।
दर्शनेन विहीनस्तु संसारं प्रतिपद्यते । । ६.७४ । ।
- 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. (Ⅲ)
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6.
75
अहिंसयेन्द्रियासङ्गैर्वैदिकैश्चैव कर्मभिः ।
तपसश्चरणैश्चोग्रैः साधयन्तीह तत्पदम् । । ६.७५ । ।
- 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). (Ⅲ)
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6.
76
अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम् ।
चर्मावनद्धं दुर्गन्धि पूर्णं मूत्रपुरीषयोः । । ६.७६ । ।
- 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, 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. (Ⅲ)
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6.
77
जराशोकसमाविष्टं रोगायतनं आतुरम् ।
रजस्वलं अनित्यं च भूतावासं इमं त्यजेत् । । ६.७७ । ।
- infested by old age and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable. (Ⅲ)
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6.
78
नदीकूलं यथा वृक्षो वृक्षं वा शकुनिर्यथा ।
तथा त्यजन्निमं देहं कृच्छ्राद्ग्राहाद्विमुच्यते । । ६.७८ । ।
- 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. (Ⅲ)
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6.
79
प्रियेषु स्वेषु सुकृतं अप्रियेषु च दुष्कृतम् ।
विसृज्य ध्यानयोगेन ब्रह्माभ्येति सनातनम् । । ६.७९ । ।
- 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. (Ⅲ)
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6.
80
यदा भावेन भवति सर्वभावेषु निःस्पृहः ।
तदा सुखं अवाप्नोति प्रेत्य चेह च शाश्वतम् । । ६.८० । ।
- When by the disposition (of his heart) he becomes indifferent to all objects, he obtains eternal happiness both in this world and after death. (Ⅲ)
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6.
81
अनेन विधिना सर्वांस्त्यक्त्वा सङ्गाञ् शनैः शनैः ।
सर्वद्वन्द्वविनिर्मुक्तो ब्रह्मण्येवावतिष्ठते । । ६.८१ । ।
- He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone. (Ⅲ)
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6.
82
ध्यानिकं सर्वं एवैतद्यदेतदभिशब्दितम् ।
न ह्यनध्यात्मवित्कश्चित्क्रियाफलं उपाश्नुते । । ६.८२ । ।
- 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. (Ⅲ)
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6.
83
अधियज्ञं ब्रह्म जपेदाधिदैविकं एव च ।
आध्यात्मिकं च सततं वेदान्ताभिहितं च यत् । । ६.८३ । ।
- 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). (Ⅲ)
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6.
84
इदं शरणं अज्ञानां इदं एव विजानताम् ।
इदं अन्विच्छतां स्वर्गं इदं आनन्त्यं इच्छताम् । । ६.८४ । ।
- 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). (Ⅲ)
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6.
85
अनेन क्रमयोगेन परिव्रजति यो द्विजः ।
स विधूयेह पाप्मानं परं ब्रह्माधिगच्छति । । ६.८५ । ।
- 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. (Ⅲ)
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6.
86
एष धर्मोऽनुशिष्टो वो यतीनां नियतात्मनाम् ।
वेदसंन्यासिकानां तु कर्मयोगं निबोधत । । ६.८६ । ।
- 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. (Ⅲ)
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6.
87
ब्रह्मचारी गृहस्थश्च वानप्रस्थो यतिस्तथा ।
एते गृहस्थप्रभवाश्चत्वारः पृथगाश्रमाः । । ६.८७ । ।
- The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders. (Ⅲ)
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6.
88
सर्वेऽपि क्रमशस्त्वेते यथाशास्त्रं निषेविताः ।
यथोक्तकारिणं विप्रं नयन्ति परमां गतिम् । । ६.८८ । ।
- 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. (Ⅲ)
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6.
89
सर्वेषां अपि चैतेषां वेदस्मृतिविधानतः ।
गृहस्थ उच्यते श्रेष्ठः स त्रीनेतान्बिभर्ति हि । । ६.८९ । ।
- 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. (Ⅲ)
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6.
90
यथा नदीनदाः सर्वे सागरे यान्ति संस्थितिम् ।
तथैवाश्रमिणः सर्वे गृहस्थे यान्ति संस्थितिम् । । ६.९० । ।
- As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders (Ⅲ)
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6.
91
चतुर्भिरपि चैवैतैर्नित्यं आश्रमिभिर्द्विजैः ।
दशलक्षणको धर्मः सेवितव्यः प्रयत्नतः । । ६.९१ । ।
- By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed. (Ⅲ)
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6.
92
धृतिः क्षमा दमोऽस्तेयं शौचं इन्द्रियनिग्रहः ।
धीर्विद्या सत्यं अक्रोधो दशकं धर्मलक्षणम् । । ६.९२ । ।
- 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. (Ⅲ)
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6.
93
दश लक्षणानि धर्मस्य ये विप्राः समधीयते ।
अधीत्य चानुवर्तन्ते ते यान्ति परमां गतिम् । । ६.९३ । ।
- Those Brahmanas who thoroughly study the tenfold law, and after studying obey it, enter the highest state. (Ⅲ)
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6.
94
दशलक्षणकं धर्मं अनुतिष्ठन्समाहितः ।
वेदान्तं विधिवच्छ्रुत्वा संन्यसेदनृणो द्विजः । । ६.९४ । ।
- 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. (Ⅲ)
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6.
95
संन्यस्य सर्वकर्माणि कर्मदोषानपानुदन् ।
नियतो वेदं अभ्यस्य पुत्रैश्वर्ये सुखं वसेत् । । ६.९५ । ।
- 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. (Ⅲ)
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6.
96
एवं संन्यस्य कर्माणि स्वकार्यपरमोऽस्पृहः ।
संन्यासेनापहत्यैनः प्राप्नोति परमं गतिम् । । ६.९६ । ।
- 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. (Ⅲ)
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6.
97
एष वोऽभिहितो धर्मो ब्राह्मणस्य चतुर्विधः ।
पुण्योऽक्षयफलः प्रेत्य राज्ञां धर्मं निबोधत । । ६.९७ । ।
- Thus the fourfold holy law of Brahmanas, which after death (yields) imperishable rewards, has been declared to you; now learn the duty of kings. (Ⅲ)
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