Karmayoga or Rules of Conduct

1-3. How is that path of action (consisting of worldly and religious rites), propitiated by which Vishnu becomes pleased, O Suta? O illustrious one, O best among speakers, tell that to us. (Tell us about that Karmayoga) by which those desirous of salvation can propitiate the revered lord. Tell us also about that path of action, that protects all the worlds and is the totality of dharma, and of an embodied form, O Suta. With a desire to hear this the sages have settled in front of you.

4. Vyasa, Satyavati's son was formerly asked in this way only by sages, resembling fire. Hear what Vyasa said to them: Vyasa said:

5-17. Listen, all sages, the ancient path of action which will be told and which gives endless fruits to brahmanas, which is wholly established by the sacred tradition, and which is demonstrated for the brahmanas, which is meritorious, and which is practised by groups of sages. Being attentive, hear when I explain it. An excellent brahmana, after having the investiture with the sacred thread, should study the Vedas. In the eighth year from conception, or in the eighth year (from birth), (he should have the investiture with the sacred thread) according to the rules in his manual of teaching in ritual. He should have a staff, wear a girdle, have the sacred thread and the skin of the black antelope, should be holy, should eat begged food, should be well-disposed to his preceptor, should always look up at his preceptor's face (to receive orders from him). Formerly Brahma fashioned the three-stranded sacred thread of cotton and a silken garment for the brahmanas. A brahmaria should always wear the sacred thread, and should always keep the lock of hair on the crown of the head tied. (By doing so) an act done otherwise (i.e. in a perverse way) becomes done properly. He should put on a reddish cotton garment which is not deformed, or an excellent white one made of wool. The upper garment is enjoined to be an auspicious hide of a black antelope. In its absence, the one made of (the skin of) an ox or of that (of the skin) of a ruru (deer) is laid down. Raising the right hand it is placed on the left (shoulder). He should always wear the sacred thread. When the sacred thread is put on (i.e. worn round) the neck it is (called) 'nivita'. O brahmanas, when the sacred thread is put on the right (shoulder) after raising the left hand, it is (called) 'pracinavita'. It is to be employed in (i.e. while performing) the rites (in honour) of the manes. He should always wear the sacred thread in a firechamber, in a cow-pen, in (i.e. while performing) a sacrifice, in(i.e. while practising)penance, while doing self-study, taking food and in the vicinity of brahmanas, while serving his preceptors (and elders), at the time of the daily prayers, and in the company of the good. This is an ancient rule.

18-24. The girdle of a brahmana should be made triple, of the mufija-grass and soft. In the absence of the munja-grass, it is said (to be made of) Kusha-grass with one knot or three knots. A brahmana should hold a staff of bamboo or palasa and it should be (high) upto his hair. Or the staff should be made of a tree fit for (being used in) a sacrifice, and should be soft and without a bruise. Being tranquil, a brahmana should offer the morning and evening prayers. By avoiding it, due to passion, greed, fear or infatuation, he would be (a) fallen (brahmana). Then, with a pleased mind he should perform the fire-rites in the morning and in the evening. After having bathed, he should offer oblations to gods, sages and the hosts of manes. He should worship the deities with flowers, leaves, barley and water. He should, beingfree from sluggishness, always be inclined to salute the elders religiously bowing down before them, (and saying,) 'I am so and so', for securing a (long) life and good health. The words 'Enjoy a long life', should be uttered by a brahmana, when he is saluted; and at the end of his name the sound 'a' should be pronounced, by protracting the penultimate letter.

25-29. A learned man should not salute a brahmana who does not answer (i.e. greet back). He is just like a shudra. The feet of the preceptor should be touched by a person with (the arrangement of) the hands reversed: he should touch the (preceptor's) left foot with his left hand, and right (foot) with his right (hand). Being controlled, and having got worldly, Vedic or metaphysical knowledge, he should first salute him. He should not have borrowed water, flowers and samidhs (the sacred sticks of wood). Such and other things are not (to be used) for (i.e. at the time of) rites in honour of deities. A man should ask a brahmana about his welfare, a ksatriya about his good health, a vaisya about his happiness and a shudra about his health. (While greeting a brahmana, ksatriya, vaisya and shudra, the words 'Kushala, Anamaya, Ksema and Arogya' should be respectively used).

30-35a. The preceptor, the father, the eldest brother, so also one who has protected him from a fear, the maternal uncle, the father-in-law, the maternal grandfather, the paternal grandfather, one superior by caste, the paternal uncle are said to be respectable persons. The mother, the maternal grandmother, the (brothers and) sisters of the father and the mother, the mother-in-law, the paternal grandmother, the seniormost foster-mother are venerable ladies. O brahmanas, these should be regarded as a group of the venerable ones from (the side of) the mother or the father. Through acts of the mind, speech and body he should obey them. Having seen his elders, he should stand up, saluting them with the palms of his hands joined. For his own sake he should not sit or discuss with them. For life's sake he should never talk hatefully with the elders. Even though excellent in other virtues, a man who hates his elders, falls down.

35b-40a. Out of these, five are to be specially respected: Out of these the first three are the greatest, and out of these (three) the mother is' the most venerable. He who desires his welfare, should specially respect, with all efforts, even by casting his life, these five. As long as the father and the mother remain unchanged (in mind or attitude), a son should, giving up everything (else), be attached to them. If, by the good qualities of their son, the father and the mother are well pleased, then, the son would obtain all religious merits.

40b-45a. There is no (other) deity like the mother, and no (other) venerable person like the father. There can never be in their case doing good to them in return. He should always do what pleases them by means of deeds, thought and words. Without being permitted by them, he should not follow any other course of conduct except (in the case of rites having) liberation as their fruit or the obligatory and occasional (rites). The essence of piety is said to be giving an eternal fruit after death. Having properly propitiated the teacher, and allowed by him to go, a disciple enjoys the fruit of his learning after death, and enters heaven. He who slights his eldest brother who is like his father, goes, due to that blemish, to a terrible hell after death.

46-49a. In this world, a man attains greatness by serving his mother. He should stand up and salute the maternal and paternal uncles, fathers-in-law, priests and preceptors, and should say (i.e. by declaring) 'I am so and so.' A man who is initiated should not be addressed by his name, even though he is younger. A man who is conversant with the rules of conduct should address him beginning with the words'bho'and'bhavat' (i.e. you). He should always be saluted, and honoured, by bowing their heads in respect, by brahmanas, ksatriyas and by those who desire prosperity.

49b-52a. A brahmana should never salute ksatriyas etc. even though they are endowed with virtues like knowledge, (good) deeds, or even though they are highly learned. The scriptures say that a brahmana (alone) should invoke blessings for all (other) castes. A man of the same caste should salute other men of that caste. Fire is the most venerable to brahmanas. A brahmana is the most venerable to (all) castes. To a woman the husband is the most venerable. A guest is everywhere the most honourable.

52b-55a. Learning, acts, age, relation and wealth as the fifth — these five are said to be respectable. The preceding one is superior to the succeeding. He who, out of the three castes, possesses (any) of them abundantly and strongly, deserves respect in this world. So also a shudra who has reached the tenth (decade, i e. who has crossed ninety). Way (i.e. side) should be given to a brahmana, a woman, a king and a blind man, an old man, one who is broken down with load, a sick man, and a weak man.

55b-66a. Being controlled and having everyday begged alms from the houses of eminent men, he should, with his speech controlled, eat it after informing the preceptor about it and after being allowed by him. An excellent brahmana, wearing a sacred thread, should beg food after addressing (the housewife) with the words 'bhavat' 'your ladyship' uttered first. A ksatriya should beg alms with the words 'your ladyship' (uttered) in the middle of the (sentence), and a vaisya with the words 'your ladyship' (uttered) in the end. He should first beg alms from his mother, or sister, or his mother's or his own sister, or from one who would not insult him. Begging alms in (i.e. from) the houses of people of his own caste or those of all castes except from the houses of those that are outcaste is prescribed. A celebate who is controlled, should receive alms from the houses of those that are not bereft of Vedas and sacrifices and are praised in (i.e. fordoing) their own acts. He should beg in (i.e. from) his preceptor's house but not from those of his own caste and relatives. If he does not get alms from other houses, he should avoid each former. If alms from these, already described, is not available, he should move in the entire village. Having been restrained, and with his speech controlled, and not looking into directions, he should, having collected the alms as desired, without any fraud, being restrained, with his speech controlled, eat it with a concentrated mind. He who follows a vow, should always live on alms, and should not (take food from) one (place only). The livelihood of him who lives on alms is like a fast. He should always respect his food and not revile it through pride. Seeing it he should be fully delighted, pleased and satisfied. Eating too much causes ill health, lack of (long) life and does not lead to heaven. It is not meritorious; it is hated by people. Therefore, he should avoid it.

66b-68. Facing the east or the sun, he should eat his food. It is an ancient rule that he should not eat food by facing the north. He who is (about) to eat should wash his hands and feet twice. Having sat in a pure place and having eaten the food there, he should twice wash (his hands etc.).

1-19. An excellent brahmana should again sip water having eaten, or drunk or slept, after walking in a street or having touched his lips after licking them, after putting on a garment, after having ejected semen, or urinated or cleared the bowels, after having told a lie, after spitting, at the beginning of study, after having (an attack of) asthma, so also after having crossed a place where many roads meet or a crematory, at the time of both the prayers, even though he has already sipped water. Similarly he should sip water after talking with a candala or a mleccha, or with a woman, or a shudra, or a person who has not washed his hands etc. after eating food, so also on seeing a man who has not washed his hands etc. and on seeing leavings of food, or on seeing tears being shed or bleeding, at the time of taking food, at the time of both the prayers after bathing, having drunk (water etc.), and having come after urination or clearing his bowels or should sip water once after having slept (and then got up), so also for other (similar reasons). On touching fire or cows, or a holy person, so also on being touched by women, he should sip water, so also after having touched a diseased person, grass or ground; so also (he should sip water) on touching his own hair, or on touching a garment that has fallen down. Always desiring purity, he should, with his head or neck covered, or with his hair and the lock of hair on the crown of his head loose, and being seated with his face towards the east or north, sip properly, water that is not hot, does not have hair in it and which is pure. Without washing his feet he would not be pure from (the impurity of having walked over) a path. A wise man should not sip water with shoes on, or while in a carriage or with his turban on; so also with the streams of rain-showers, while standing, or with water drawn out (of a well etc.), or with water made over with one hand and without wearing the sacred thread. So also (he should not sip water) while sitting on a seat; or with his knees outstretched, so also while talking, laughing, seeing (something) or lying on abed. (He should not sip water) impaired with foam etc. or (water) that is dropped from the hands of a shudra or an impure person or saline water. (While sipping water) he should not produce sound with his fingers, should not be distracted; (he should not sip water) which is polluted with colours and liquids; so also (the water) from crevices; so also that which is agitated with the hands, or with his shoulders stretched out. A brahmana is purified when the water reaches his heart, a ksatriya becomes pure when it reaches his throat; a vaisya, a woman and a shudra are purified when it touches (their bodies) from within after it is drunk. The part of the hand situated on the line at the root of the thumb is called Brahma. The part between the thumb and the forefinger is said to be the holy place of the manes. The part below the little is called Prajapatya. The tip of a finger is said to be divine. The same is called Arsa ('of the sages'). The root is daiva or arsa, and the middle part is said to be Agneya (of Agni). The same is sacred to Soma. Knowing this he is not confounded. A brahmana should always sip with the Brahma holy place.

20-34a. Brahmanas should offer sacrifices with the daiva and (offer oblations') to the manes with the paitrya (i.e. the portion between the thumb and the fore-finger). Then, being restrained, he should thrice offer water with the Brahma (portion). Having washed with the root of the thumb he should touch the mouth. With the thumb and the ring-finger he should then touch both his eyes. He should (then) touch the two nostrils with the forefinger and the thumb. He should touch the ears with the little finger and the thumb. With all of them he should touch the chest, the head and both the shoulders with his thumb. He should drink (i.e. sip) water thrice. By that the deities, viz. Brahma, Vishnu and Jshiva are pleased. This is what we have heard. By wiping Ganga and Yamuna are pleased. When the eyes are touched, the Moon and the Sun are pleased. When he would touch the two nostrils, Nasatya and Dasra (i.e. the two Asvins) are pleased. Similarly when the ears are touched, wind and fire are pleased. When the chest is touched all the deities are pleased. By touching the head, that Purusa (the highest lord) is pleased. He does not become impure with the water-drops clinging to his mouth; similarly in the case of water-drops clinging to the teeth, he would become pure by the touch of the tongue. There would be no impurity due to the drops which would touch his feet when he makes others sip water. They should be regarded like dust particles. Manu declared that in the case of Madhuparka, Soma, eating tambula, or fruits, roots, sugarcane, there is no blemish. A man might have a thing in his hand, while moving for food or drink; having put that thing on the ground, and having sipped water he should sprinkle water over it. If after taking a golden object a brahmana would become impure, he should keep it on the ground; and after sipping water, should sprinkle (water over it). By not putting the object on the ground, by taking which he becomes impure, he would (continue to) be impure (if he does not, after keeping it down, sip water). There would be an option in the case of garments etc. Having touched it he may sip water.

34b-47. If he urinates or clears his bowels, with an object in his hand, in a solitary forest, at night, or on a path full of thieves and tigers, he is not denied. Putting his sacred thread on his right ear he should urinate or clear his bowels while facing the north during the day, and facing the south during the night. Having covered the ground with pieces of wood, leaves, clods or grass, and having covered his head, he should urinate or clear his bowels. He should not urinate or excrete in shade, a hollow, a river, a cow-pen, a sanctuary, water, on a road or ashes, so also fire and crematory. He should not urinate or excrete on cowdung, a piece of wood, a great tree, meadow, while standing without clothes, the region of a mountain, in an old temple, an anthill; so also into ditches with beings in them, or while going; so also on fire of chaff or pieces of broken jars, and on a highway. So also (he should not urinate or excrete) in a field, a hole, a sacred place or a place where many roads meet, in a garden, near water, on a barren spot with saline soil, and in caves; (he should not urinate or excrete) with shoes or wooden sandals on, or with an umbrella or in the air; (he should not urinate or execrete) facing women, his preceptor, brahmanas or cows, deities and temples or water, while looking at stars or with his back to them; so also by facing the sun, fire or the moon. Taking clay from a mound that would remove the smell, he should carefully purify himself with water that is drawn up. A brahmana should not take (i.e. use) the clay that is defiled or muddy or from the road or from a barren spot with saline soil, or that has remained after being used by someone else, or from a temple, or a well, a house or water. Then, he should always sip water as told before.

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