Samksepa Dharma Shastram

. s<]ep xmRzaôm! .
A BRIEF OVERVIEW PRESENTED
BY
NEELA SRINIVASAN

Every Hindu is expected to have a good knowledge of the Vedas, the

Hindu Scriptures. It is equally important to know and observe a Code
of Conduct which will guide him through life. Scriptural knowledge will
be useless if it is not accompanied by good conduct based on the
Vedas or Vedic authority. Many sages have composed the Dharma
Shastras to guide the common people in their daily lives. Advice and
injunction of any text or person intended for moral or spiritual advance
is regarded as part of the Dharma Shashtras.

In accordance with the wishes of Sri Kanchi Kamakoti Peethadhipathi,

Paramacharya, a compilation of the conduct codes under the title,
Samkshepa Dharma Shastram has been brought out by the Heritage India
Educational Trust, Chennai, Tamil Nadu, India. This book is a
condensation of Vaidyanatha Deekshityam and has been compiled by
Sri.Manjakkudi K. Venkatarama Sastrigal and Sri. E.S.Ramamurthi
and the original texts have been checked by Hospet. Sri. Krishna Sharma.
The book now in it's fourth edition, has been printed and published by
Rajan and Co. in 1993.

This presentation is based upon the above book. The modern reader,
especially of other cultures, as indeed many Indians who are themselves
conditioned by science-based rationalism or by contemporary socio-political
mindsets, may readily be willing to dismiss much of it as irrational
superstition, designed by the priestly class to maintain a hold over all
the lay classes of society, or may tend to ascribe all socio-economic ills
affecting India today to blind adherence to the obscurantist caste system
upheld by the Dharma Shastras. But quite certainly the rational way to
read these texts is to recognise that they addressed a society of a past
age and prescribed social structures and norms of social and personal
conduct relevant to the needs of those times. And if the prescriptions
of the Dharma Shastras led to social distortions in later times, it would
clearly make sense to go by their true spirit and reject the distortions,
as indeed reformers have done at all times and in all cultures. And the
true spirit is to be found in the teaching of Krishna who declared the
social order to rest on the qualities and capabilities of the individual.
Krishna's teaching in the Gita makes no reference whatever, implicit or
explicit, to the social order resting on any group identity based on any
group criterion, and is therefore relevant for all time :

catuvR{y¡ mya s&ò< gu[ kmR iv-ahz>

(Gita - IV - 13)

A more direct relevant reference to the social norms of ancient times is to be seen from the
Kural of Tiruvalluvar, one of the greatest human teachers of all time :

The virtuous one who regards all living beings with compassion
is to be considered a brahmin.

This presentation is therefore focussed on those codes that have an

obvious relevance to the needs of the present day or are interesting
from a psychological, sociological or historical point of view. From the
latter point of view, it will be readily seen that the Dharma Shastras
had addressed the disciplines of everyday living in a bygone age in
perhaps far greater depth of detail than analogous texts of other
cultures. And if one is tempted to pass judgement on how those texts
preached so much superstition for those times, we should be honest
enough to remember that people in modern times even in the so-called
advanced societies have their own share of superstitious beliefs and
practices. For, human nature, with its components of fear and superstition
will be an inevitable part of man in all places in all ages.
 DHARMA SHASTRA- CODE OF CONDUCT
SAMKSHEPA DHARMA SHASTRAM
Original work- Vaidyanatha Deekshitheeyam.
Concise edition by V.Balasubramaniyan et al.

. s<]ep xmRzaôrm! .

gjannay mhse àTyUhitimriCDde ,

Aparké[apUrtri¼t†ze nm> .1.

srSvtI< äüjaya< vedzaôSvêip[Im! ,

nmaim ñetpÒSwa< vI[apuStkxair[Im! .2.

-vkaed{fdln< -vbNxivmaecnm! ,

dzk{Qirpu< vNde ram< dzrwaTmjm! .3.

1. v[aRïmxmRàkr[m!
Varnashrama Dharmaprakaranam

1. xmR> - Dharma

vede - " xmaˆR ivzvSy jgt> àitóa"

Veda says that Dharma is the foundation of the whole universe.

mnu>:- ivÖiÑSseivtSsiÑ> inTymÖe;raigi-> ,

ùdyena_ynu}atae ySt< xmR< VyvSyt .

Manu :- That is Dharma which is followed by saintly men who know the scriptures
and who are free from bad traits such as desire and hatred and that which is accepted
by the mind which understands the purport of the term.
AapSt<b>:- n xmaRxma‰R< crt> Aava< Sv> #it, n deva>, n gNxvaR>,

n iptr>, #Tyac]te=y< xmaˆR=ymxmR #it, ySt!vayaR>

i³yma[< àz<siNt s xmR>, yÌhRNte sae=xmR #it,

Apasthambar:- Dharma and Adharma do not move around saying "I am Dharma" and
"I am Adharma". Even Devas, Gandharvas, and ancestors cannot point and say "This
is Dharma", and "This is Adharma", since Dharma has no physical form. Whichever
activity eminent persons praise, that is Dharma. Whichever activity they condemn,
that is Adharma.

2. xmRàma[ain- Authorities for Dharma

mnu>:- vedae=iolae xmRmUl< Sm&itzIle c tiÖdam! ,

AacareíEv saxUna< AaTmnStuiòrev c .

Manu:- Vedas are authorities for revealing Dharma ; the books on law and the conduct
of the sages who know the Vedas are the authorities on Dharma.The approval of
eminent persons is also an authority on Dharma.

nard>:- vedaeva hir-ivaR -ivaRip mheñre , SvacaraTpitt< mUF<

n punait iÖjaeÄmm! . pu{y]eÇai-gmn< pu{ytIwRin;ev[m!

y}ae va ivivxae äün! Tyacar< n r]it .

Narada:- Vedas, devotion to Vishnu, and devotion to Shiva will not save a man if he
fails to observe rules, even if he is a brahmin. Visit to holy places, bathing in holy
rivers, and performing yagnas will not save him.
Aacarat! àaPyte SvgR> Aacarat! àaPyte suom! ,

Aacarat! àaPyte mae]> Aacarat! ik< n isÏyit .

Heaven, happiness, and Moksha are obtainable through the observance of rules. What
can be beyond reach for those who follow Achara ?

3. xmRzaStrktaRr>- The Authors of Dharmashastra

mnub&RhSpitdR]ae gaEtmae=w ymae=i¼ra> , yaegIñr> àcetaí

zatatpprazraE . s<vtaˆRznsaE z<oiliotaviÇrev c ,

iv:[!vapStMbharIta xmRzaSt!ràvtRka> . @te ýòadzàaea munyae

inytìta> .

Manu, Brahaspathi, Daksha, Gauthama, Yama, Angirasa, Yagnavalkya, Prachetas,

Shatatapa, Parashara, Samvartha, Shukra, Shanka, Likhita, Atri, Vishnu, Apasthamba,
and Hareetha are the 18 maharishis who authored the Smrithis. (Note : The 18 Rishis,
according to tradition, received the Vedas from Brahma, the Creator, through their
extraordinary intuitive faculties and made them available to mankind through a
succession of teachers. Hence the description of the Vedas as "Sruti", or what was
heard)

baexayn<, AapSt<b<, sTya;aF<, Ôaýay[<, AagSty<, zakLy<<, Aañlayn<,

zaM-vIy<, kaTyayn<, #it nvain pUvRsUÇai[ , vEoans<, zaEnkIy<, -arÖaj<,

Aai¶veZy<, jEimnIy<, maxUNy<, maXyiNdn<,kaEi{fNy<, kaE;Itkimit nvain

AprsUÇai[ .
Bodhayanam, Apasthambam, Sathyashadam, Drahyanam, Agasthyam, Shakalyam,
Ashvalayanam, Shambhaviyam, and Kathyayanam are the nine early axioms.
Vykhanasam, Shouna- keeyam, Bharadvajam, Agniveshyam, Jaiminiyam,
Madhunyam, Madhyandhinam, Kaundinyam, and Kaushitakam are the nine later
axioms.

4. vasahR deza>- Sites of Residence

Sm&itciNÔkaya<- k«:[sarEyRvEdR-‰RíatuvR[!RyaïmEStwa ,

sm&Ïae xmRdez> Syadaïyern!ivpiít> .

Where the Krishnasara deer roams, darbha grass, barley, and rice grow, and where the
four varnas live comfortably, that is the land of Dharma. Those who believe in God
should live there.

kaveir tu<g-Ôa c k«:[vei[ c gaEtmI ,

-agIrwI c ivOyata> p<cg<ga> àkIitRta> .

Kaveri, Tungabhadra, Krishnaveni, and Godavari in South India, and Ganges in North
India are called the Pancha gangas. The banks of these rivers are good for residence.

5. yugxmaR>- Dharmas of the different aeons of time

prazr>- k«t< Çeta Öaprí kilíeit ctuyuRgm! ,

idVyEvR;RshöEStu tÖadzi-éCytE .

Parashara:- The four Yugas, Krita, Treta, Dvapara,and Kali contain twelve thousand
Deva years. The human year is one day for the Devas - Uttharayana of six months is
daytime and Dakshinayana of six months is night. Krita yuga comprises of four
thousand years plus four hundred pre- dawn years and four hundred post-twilight
years. Treta yuga comprises of three thousand years plus three hundred pre-dawn
years and three hundred post twilight years. Dvapara yuga comprises of two thousand
years plus two hundred pre-dawn years and two hundred post-twilight years. Kali
yuga comprises of one thousand years plus one hundred pre-dawn years and one
hundred post-twilight years. The twelve thousand years are accounted in this manner
for the Deva years.

tp> pr< k«tyuge Çetaya< }anmuCyte ,

Öapre y}meva÷> danmev klaE yuge .

Meditation is the special dharma in the Krita yuga. Spiritual wisdom in Treta yuga ,
Yagna [rituals] in the Dvapara yuga and Charity in the Kali yuga are the special
dharmas for these ages. Though all the dharmas are to be observed in all ages, each
has a special value in each yuga.

iv:[upura[e- svˆR äüvid:yiNt s<àaÝe tu klaE yuge ,

nanuitóiNt mEÇey izîaedrpray[a> .

Vishnu puranam - In Kali yuga, everyone will talk about Veda and Brahma. But his
actions will not be in accordance with the Vedic prescriptions. He will be
concentrating on filling up his stomach and making love.

yda yda sta< hain> vedmagaRnusair[am! ,

tda tda klev&RiÏ> Anumeya ivc][E> .

Whenever all kinds of troubles are created for good people who follow the Vedic
prescription, that can be taken as a sign of the times of the Kali age. Ways should be
devised to stop it.

Vyas>- yTk«te dzi-vR;‰R> Çetaya< haynen tu ,

Öapre t½ masen ýhaeraÇe[ tTklaE .

Vyasa- Dharma that is performed in Krita yuga for ten years can be done in one year
in Treta yuga, one month in Dvapara yuga, and in one day in Kali yuga- i.e. the efforts
and results will be the same. (Note : It is interesting that the more degenerate an age,
the smaller the size and the greater the value set on each act of Dharma)

Xyayn! k«te yjn! y}E> Çetaya< Öapre=cRyn! , ydaßaeit tdaßaeit klaE

s<kITyR kezvm! .
The religious merit which accrues from meditating on God in Krita yuga, from
performing yagnas in Treta yuga, from ritual worship in Dvapara yuga, can be
obtained by praising and praying to Kesava in Kali yuga..

6. s&iòàkar>- Order of Creation

mnu>- yaesavtIiNÔy¢aýSsUúmae=Vy³Ssnatn> ,

svR-Utmyae=icNTySs @v SvymuÓ-aE .

Manu- God was shining alone before the worlds were created.He is not to be realised
through the senses. He is subtle and eternal. He has compressed the whole universe in
himself and is a witness to the worlds.

sae=i-Xyay zrIrat! Svat! iss&]u> ivivxa> àja> , Ap @v ssjaRdaE tasu

bIjmvas&jt! .

God decided to create the universe from Himself. First He created water and let His
creative power enter the water. The water mentioned here is not ordinary water. It is
Causal water. All the movable and immovable worlds exist in their subtle form in it.
They take birth according to their Karma (that is as effects of anterior causes) The
ultimate cause originates in God.
Aapae nara #it àaea Aapae vE nrsUnv> , ta ydSpayn< pUvR< ten naray[>

Sm&t> .
The causal water is called Nara since it was created by God as Man [nara]. He resided
in this water in the previous cycle of creation [kalpa.] He was immanent and a witness
in the created universe. Since he resides in nara-water, he is called Narayana. A
golden egg arose from that water. After thousands of years it broke into two. From
that emerged all-encompassing Brahma. The golden egg's upper part became heaven
etc.; the middle part became intervening sky; and the lower part became the earth.
This is the mega creation of the physical universe.

%ÑvhaRTmníEv mn> sdsdaTmk< , mnsíaPyh<karmi-mNtarmIñrm! .

mhaNtmev caTman< svaRi[ iÇgu[ain c , iv;ya[a< ¢hIt&i[ znE>

p<ceiNÔyai[ c .

This describes the creation of the subtle universe. The four-faced Brahma took the
mind element from Parabrahma-god. The mind is a state which contains innumerable
factors. It is good and bad when it produces good and bad thoughts. It produces the
ego element when a person thinks "I am capable, I did this". Prior to this, God's
unmanifested power - the Mahat element was created along with the qualities of
virtue, passion, and ignorance; the five organs of senses and their power of sound,
feeling, sight, taste, and smell; and organs of elimination and reproduction. This is
Divine creation. Brahma creates only the physical world and the physical aspects of
existence.

svˆR;a< tu s namain kmaRi[c p&wkœp&wkœ , vedzBde_y @vadaE p&wKs<Swaí

inmRme .
Brahma obtained the Vedas from God and with its help named the movable and the
immovable, created their different forms and functions. He created forests, mountains,
rivers, lands; four-fold social organisation, the four stages of life, the dharma of each
group and each stage, and the results that would follow. All these he created with the
authority of the Vedas as was done in the previous cycle of creation. It follows that
these eternal cycles are without beginning and without end.
mnu>- tpaeivze;EivRivxE> ìtEí ivixcaeidtE> ,

ved>k«õae=ixgNtVySsrhSyae iÖjNmna .
Manu- Vedas should be learnt completely following all the established
rites and the given vows. The Upanishad part also should be learnt.

d]>- ved> SvIkr[< pUvR< ivcarae=_ysn< jp> ,

tÎan< cEv iz:ye_y> veda_yasae ih p<cxa .

Daksha:- Veda education consists of five methods i.e. learn from the
teacher, enquire into the meaning, recite again and again, recite in
estabished methods, and teach the disciples.

ym>- stt< àatéTway dNtxavnpUvRk< ,

õaTva ÷Tva c iz:ye_y> k…yaRdXyapn< nr> .

Yama:- The discipline for the teacher - He should get up early in the
morning, brush the teeth, take ritual bath, perform agnihothra and
aupasana, and should teach the disciples in this ceremonially pure
condition.

mnu> AacayRpuÇ> zuïu;u> }andae xaimRk> zuic> ,

AaÝ> z> AwRd> saxu> Svae=XyaPyadzxmRt> .

Manu:- The following persons are qualified to become disciples:- son of
a teacher, one who serves, one who can teach another art, a charitable
person, one who has religious discipline, a relative, an intelligent person,
one who gives money, a good person, and a kinsman on father's side.

8. danm!- Gifts in charity

ya}vLky:- datVy<< àTyh< paÇe inimÄe tu ivze;t> ,

yaictenaip datVy<< ïÏapUt< c zit> .

Yagnavalkya:- Everyday a person should give a gift to a deserving
person. He should give gifts on special occasions as well as when
somebody makes a request. He should do it with devotion and
according to his ability.

mnu>- vaird> t&iÝmaßaeit suom]YymÚd> , itlàd> àjaimòa<

dIpdí]uéÄmm! . -Uimdae -Uimmaßaeit dI"RmayuihRr{yd>,

g&hdae=¢yai[veZmain êPydae êpmuÄmm! .

vasaedíNÔsalaeKy< AiñsalaeKymñd> , AnfuÎ> iïy<

puóa<< gaedaeb×Sy ivòpm! . yanzYyaàdae

-ayaRmEñyRm-yàd> , xaNydZzañt<saErBy<

äüdaeäüsarœiòtam! .
Manu:- The good effects of giving gifts is as follows:- one who gives
water gets satisfaction, one who gives food gets great happiness, one
who gives sesame seeds gets good progeny, one who gives lamp gets
good eyesight, one who gives land gets land, one who gives gold gets
long life, one who gives house gets high class houses, one who gives
silver gets best silver, one who gives dhoti goes to the moon, one who
gives a bull gets abundant wealth, one who gives a cow goes to the
sun, one who gives a cart and a bed gets a beautiful wife, one who
gives refuge gets wealth, one who gives grains gets permanent good life,
and the man who imparts education [who teaches Veda] goes to
Brahmaloka.

svˆR;amevdanna< äüdan< iviz:yte ,

Among all the gifts, teaching the Vedas is the greatest.

zai{fLy>- Ayaictain deyain svRdanain yÆt> ,

AÚ< ivXya c kNya c ýaniwR_yae n dIyte .

Shandilya:- All gifts should be given to the man who does not make a
request. But the gift of education, food and a daughter in marriage
should be given only to persons who make requests and who deserve.

ÖaimmaE pué;aE laeke SvgRSyaepir itót> ,

AÚàdata Êi-R]e sui-]e hemvôd> .

Two kinds of men shine over the heaven- One who gives food at the
time of famine and one who gives away gold and clothes at the time
of prosperity.
devl>- naLpTv< va b÷Tv< va danSyaByuddyavhm! ,

ïÏa -ií danana< v&iÏ]ykre ihte .

Devala:- It does not matter whether the gift is small or big in value. It
depends on the love and devotion of the man who gives and it's value
is known from the results.

#ó< dÄ< AxIt< c à[ZyTynukItRnat! ,

ða"anuzaecna_ya< n v&wa pirkItRyet! .

Religious merit is destroyed if a person brags about the yagnas

performed by him for himself or for others and about his reciting the
Vedas. If we praise our own good deeds and regret giving gifts in
charity, our brightness will be diminished. Therefore do not talk about
your good deeds.

ym>- zIl< s<vsta }ey< zaEc< s<Vyvhart> ,

à}a s<kwnat! }eya iÇi-> paÇ< prIúyte .

Yama:- A man's character is known by being familiar with him, his
cleanliness from his behaviour, and his intelligence from his talk. Thus
should a man be appraised..

9. ]iÇy xmaR> - Kshathriya Dharma

iv;[upura[e>-Êòana< zasnaÔaja izòana< pirpalnat! ,

 àaßaeTy-IiPstan! laekan! v[Rs<Swakrae n&p> .
Vishnupurana:- A king obtains the worlds of his desire when he punishes
the wicked and protects good people.He thereby preserves the social
order.

mnu>- #NÔSykRSy va yaeí ymSy vé[Sy c ,

cNÔSya¶e> p&iwVyaí tejaev&Ä< n&píret! .

Manu:- A king shares the divinity of the devas:- Indra, Sun, Wind,
Yama, Varuna, Moon, Fire, and Earth. He should follow their lustre-giving
qualities.

vai;Rkaíturae masan! yweNÔae=i-àv;Rit ,

twa=i-v;ˆRt!Sv< raò+< kamEirNÔìt< crn! .

Indra causes rain to pour down during the rainy season of four months
as his bounden duty. The king follows this duty by providing the
country with goods that everybody needs..

AòaE masan! ywa==idTyStaey< hrit riZmi-> ,

twa hretkr< raò+aiÚTymkRìt< ih tt! .

The Sun consumes moisture with his rays during the dry eight
months of a year. In the same way, the king collects necessary taxes
from citizens without hurting them.
ywa ym> iàyÖeZyaE àaÝkale inyCDit ,

twa ra}a inyNtVya> àjaStiÏ ymìtm! .

Yama dispenses justice without favour.The king also should do justice to
his people, following Yama's way.

vé[en ywa pazE> bÏ @vai-†Zyte ,

twapapaiÚg&ŸIyaËtmetiÏ vaé[m! .
Varuna keeps dirt under control with his binding qualities, as his
bounden duty. In the same way, the king keeps wrong-doers under
control.

pirpU[R< ywa cNÔ< †òœvaù:yiNt manva> ,

twa àk«tyae yiSmn! s caNÔìitkae n&p> .

The way people are happy when they look at the full moon, they
should look at the king.in the same way.

àtapyuae rajaih inTy< SyaTpapkmRsu> ,

Êó samNtih<öí tda¶ey< ìt< Sm&t< .

The famous and illustrious king follows the way of Fire, in being harsh
to criminals and enemies.

ywa svaRi[ -&tain xra xaryte smm! ,

 twa svaRi[ -Utain ibæt> paiwRvìtm! .
The way the earth bears the burden of all the beings on earth, the
king takes care of all beings in his kingdom.

@tEépayErNyEí yuae inTymtiNÔt> ,

Stenan! rajaing&ŸIyat! Svraòre pr @v .

The king should be alert and control criminals using these strategems
and other actions.He should help other countries also in this work.

prazr>- ]iÇyae ih àjar]n! zôpai[> àd{fvan! ,

inijRTy prsENyaini]it< xmˆR[ palyyet! .

Parashara:- Kshathriyas' duties are- protecting people, punishing criminals,
carrying weapons, fighting a moral war, defeating the enemies, and ruling
the country according to law.

11. v[Rsaxar[ xmaR>- Common dharmas for

all the varnas.

iv:[u>- ]ma sTy< dm> zaEc< dan< #iNÔys<ym> ,

Aih<sa guézuïu;a tIwaRnusr[< dya ,

AajRv< lae-zUNyTv< deväaü[ pUjnm! .

 An_y sUya c twa xmR> samaNy %Cyte .
Vishnu:- Patience, truth, control of mind, cleanliness, gift giving, control
of senses, nonviolence, serving the teacher, visiting holy places, kindness,
absence of deceit and greed, worshipping the gods and the godly and
avoidance of jealousy are common dharmas for all the four social
groups.

12. cTvair<zTs<Skara>- Forty Samskaras [Rituals]

ya}vLkœy>- in;eka*a> ZmzanaNta> te;a< vE mÙt> i³ya> ,

Yagnavalkya:- Karmas starting from conception till death are explained.

gaEtm>- "g-aRxan pu<svn sImNtaeÚyn jatkmR namkr[

AÚàazncaRlaepnyn< cTvair vedìtain õan< sh

xmRcair[I s<yaeg> p<cana< y}anamnuòan<

devipt&mnu:y -Utäü[amete;a< c AòkapavR[>

ïaÏ< ïav{ya¢hay[I cEÇyaíyujIit sÝpak

y}s<Swa AGNyaxeymi¶haeÇ< dzRpU[Rmasava¢y[<

catumaRSyain inêFpzubNxSsaEÇam[Iit
 sÝhivyR»s<Swa Ai¶òaemae=Tyi¶ òaem

%KWy:;aedzI vajpeyae=itraÇae=Ýaeyim #it

sÝsaem s<Swa #Tyete cTvair<zTs<Skara>

AwaòavaTmgu[a> dya svR-Ute;u

]aiNtrnsUyazaEcmnayasae m<glkapR{ymSp&heit .
Gauthama:- Conummation, pumsavanam, seemantham, jathakarma, naming,
starting on solid food, choulam, upanayanam,[8], four veda rituals,
bath,marriage, five great yagnas [deva, pitru, manushya, bhutha, brahma
yagnas], ashtakai, parvanam, shraddham,shravani, agra
hayani, chaitri, ashvayuji [seven part yagna arrangement], adhayam,
agnihothram, darshapoornamasas, agrayanam, chathurmasyas,
nirudapashubandhams, southramani [seven haviryagnas], agnishtomam,
adyagnishtomam, ukthyam, shodasi, vajapeyam, atirathram,
apthoyamam[seven soma-samstha]---These are the forty samskaras. Eight
spiritual qualities are kindness to all beings, compassion, patience,
eschewing jealousy, cleanliness, not getting tired, doing
things without harassing oneself and others, being pleasant, willingness to
help others and not craving for others' possessions. If a man has these
qualities it will add grace to the samakaras.
A person should perform all samskaras from birth till upanayanam. After
this he may either take up sanyasa or get married and continue the
samskaras.

13. g-aRxanm!- Consummation

ya}vl!Kya>>-;aefztuRinRza> ôI[a<tiSmn! yuGmasu s<ivzet! ,

 äücayˆRv pvaR{ya*aítöívjRyet! .
Yagnavalkya:- The first sixteen days after the start of menses is called
ruthu. Of them, the first four days should be avoided. the even days
are good for making love. Among them the parva days should be
avoided.

zai{fLy>-ngCDeÌi-R[I< -ayaR< milna< ist-UxRjam! ,

rjSvla< raegvtI< na yaenaE n bu-ui]t> .

suvôve;xrya õatya zuÏicÇya ,

Araegya diytya Svymev<ivx> Svpet! .

Shandilya:- A man should not have sex with a pregnant woman, a
woman wearing a dirty dress, grey haired woman, older woman,
menstruating woman, and diseased woman. One should not engage in
sex when he is hungry and in unnatural sex acts. The wife should be
well-adorned, clean after taking bath, pleasant and healthy.

gaEtm>- imwunI-UTva n zaEc< àit ivlMbet! ,

The man should clean himself after making love. There should be no
delay in this.

14. pu<svnm! - Pumsavanam (Rite relating to early pregnancy)

AapStMb>>- "pumsvn< Vyeg-ˆRit:ye[ "

Apasthamba:- When pregnancy is confirmed, Pumsavanam should be done on
the day of the star Pushya.
 kaladzˆR>- t&tIyeva ctuwˆR va mais pu<svn< -vet! ,

g-RVyaE sm&t< t½ laekisÏa iôyaih sa .

Kaladarsha: says "Pumsavanam should be done in the

third or fourth month of pregnancy, when it becomes obvious."

15.- sImNtaeÚynm!- Seemanthonnayanam (Rite relating to later stage of pregnancy)

kazyp>- ;òeva sÝme mais sImNtaeÚyn< -vet! ,

Aòme nvme vaip yavÏa àsvae -veidit .

Kashyapa:- Seemanthonnayanam can be done in the sixth, seventh, eigth or

ninth month or even till the time of delivery.

AapSt<b>- sImNtaeÚyn< àwmeg-ˆR ctuwˆR mais ,

Apasthamba:- Seemantham should be done in the fourth month for the first
pregnancy. Seemantha and Pumsavama are performed only for the first
pregnancy. The uterus is thus purified for the first as well as subsequent
deliveries.

16. jatkmR- Ceremony after child-birth

mnu>- àa'œnai-vxRnat! pu<s> jatkmRivxIyte ,

mÙvt!àazn< caSy ihr{ySy mxu"&tipR;am! .

Manu:- When a male child is born jatakarma must be done before the
umblical cord is cut. Manthras are uttered and gold, honey, and ghee are
placed in his mouth. Nandi, an ancestors' ceremony should be done either
now or along with the naming ceremony.

17. namkr[m! - Naming ceremony for the new-born

 ya}vl!Ky>- AhNyekadze nam ctuwˆRmais in:³m>,

;òeÚàazn< mais cUfakmR ywa k…lm! .

Yagnavalkya:- Naming ceremony is done on the eleventh day. First outing

may be undertaken in the fourth month. First giving food and shaving the
head are done in the sixth month, according to family tradition.

Aañlayn>- zmaRNt< äaü-Syae< vmaRNt< ]iÇySytu ,

guÝdas pdaNta Syadai-xa vEZyzUÔyaeirit .

Ashvalayana:- The surname of a brahmin is Sharma, that of kshathriya is

Varma. The vaishya has Gupta and the fourth caste has Dasa as its
surname.

mnu>- ôI[a< suoaeXym³ªr< ivSpòawR< mnaehrm! ,

m<gl< dI"Rv[aRNt< AazIvaRdai-xanvt! .

Manu:- Girls should be given names that are easily pronouned and are
not harsh sounding. The name should have clear meaning, shouild be
attractive and auspicious. The names should end in Aa (long aa) or

$ (˜ or Ÿ ) and should signify blessedness. The boys should have names

with even number of letters - e.g. Rama, shiva [izv] . Girls should have
names with odd number of letters- e.g. Yashod˜, Bhav˜nŸ.

18. AaÚàaznm!- First feeding

AapSt<b>- jNmnaeix ;óe mais äaü[an! -aejiytva

 Aaiz;ae vaciyTva dixmxu "&tmaednimit s<s&Jy

%ÄrEmRÙE> k…mar< àazyet! .

In the sixth month after birth, after feeding the brahmins and getting their
blessings, curds, honey, ghee and cooked rice should be mixed well and fed
to the child with the accompaniment of manthras.

19. cUfakr[m!- Shaving the head

AapSt<b>- jNmnix t&tIyv;ˆR caEAaElm! punvRSvae>

#it Aixt&tIye AxaRixkt&tIye ,

Apasthamba:- When the child is three and a half years old, the first
shaving of the head should be done.

20. ôI[a,jatkmaRid - Jatakarma etc. for the girlchild

ya}vl!Kya>- tU:[Imeta> i³ya> ôI[a< ivvahStu smÙk> ,

Yagnavalkya:- Jatakarma etc. should be done for the girl without
manthras. Only marriage is done with mantras. If the above ceremonies
cannot be done at the right time , vyahruti homam should be done at
an auspicious time followed by padakrichram. Ardhakrichra is done for
choulam (tonsure).

makˆR{fey>- àaÝe tu p<cmev;ˆRývsuÝe jnadRne ,

;óI< àitpd< cEv vjRiyTva twaòmIm! ,

ira< p<cdzI< cEv saEr-aEmidne twa ,

@v< suiniítekale ivXyar<-<tu karyet! .

Markandeya:- When the children are five years of age, education should be
started for them. New moon, full-moon, first, sixth, eighth days after these,
and inauspicious days, Sunday and Tuesday should be avoided.
The child may be taught letters on any auspicious day.

21. AnupnItxmaR>- Conduct for children in the pre-upanayanam age

d]>- jatmaÇiZzzuStavXyavdòsmavya> ,

saeipg-Rsmae}eyae VyimaÇàkaizt> .
Daksha: A child is regarded as a child till he is eight years old. Age
is counted from the time of conception.

-úya-úye twa=peye vaCyavaCye twa=n&te ,

AiSmn!kale n dae;ae=iSt i³yma[EivRgihRtE> .

There is no restriction with regard to food and drink and there are no
observances. But there are some food and drinks which are forbidden at any
time of age. e.g. liquor.

imta]raya<- twaip ;óaÖ;aRt!àagev kamcaraidÔòVym! ,

tt> pr <ipÇaidi-> v[RxmˆR;u inyaeVy> .

Mitakshara says that the parents should train the children in good
conduct from the age of six. Small misconduct before the age of six can be
ignored.

22. %pnynm! - Thread Ceremony

AapStMb>- g-aRòme;u äaü[mupnyIt gb‰Rkadze;u

rajNym! gbRÖadze;u vEZy< vsNtae ¢I:mzradeTyUtvae

 v[aRnupUv!Rye[ #it
Apasthamba:- Calculating from the time of pregnancy the brahmin
should have upanayanam in the eigth year, kshathriya in the eleventh year,
and vaishya in the twelfth year. The proper season is spring for the
brahmin, fall for the kshathriya, and winter for the vaishya.

23. y}aepvItm!- Thread ceremony

mnu>- kapaRsmupvIt< Swat! ivàSyaeXvRv&tm! iÇv&t! ,

za[sUÇmy< ra}ae vEZySyaivk sUÇkm! .

Manu:- The sacred thread is made of cotton for brahmins, of jute
for kshathriyas, and of sheep's wool for the vaishyas.

maxvIye- y}aepvIt< k…vaRt! sUÇ,<tu nvtNtukm! ,

iÇv&ËXvRt< kayR< tNtuÇy< xaev&tm! .

Madhaveeya- Upaveedam (the sacred thread) is made of nine threads.
Three threads are kept lower and the rest kept higher and twisted. Then it
is knotted. The thread wound round the four fingers
ninety-six times in threes is called shannavathi. It is sprinkled with
water with the manthra- aplingamana apohishta hiranyavarna bhavamana.
With gayathri it is folded thrice and twisted, it is hit against the palm
three times, knotted and kept in a clean place. The nine deities of the
threads and the knots are invoked and worshipped. It is shown to the Sun
with the manthra Uddayam and worn with the manthra for yagnopaveetham.
The nine deities are Omkara, Agni:, Pashu:, Soma:, Pithara:, Prajapathi:,
Vishnu: Dharma:, and Sakaladevatha. There may be a few differences in the
rituals given by sages. One of them can be adopted.

24. d{fxar[m! - The danda or staff

mnu>- äaü[ae bELvpalazaE ]iÇyaevaqoaidraE ,

 paEPplaEÊMbraE vEZy> d{fanhRiNt xmRt> .
Manu:- Bilva and palasha for the brahmin, vata and khadiri for the
kshathriya, and pipal and dumbar for the vaishya are the trees whose sticks
are used as dandas. One of the two sticks can be chosen.
(Note : The stick or staff or sceptre are symbols of authority. In the
hand of the individual, it is the moral authority to which he himself is
subject; in the hand of a king, it is the authority to which all are subject.)

25. vôaijnxar[m!- Dress

visó>- zu¬mht< vasae äaü[Sy kapaRs< ma<,ijó< ,

]aEm< ]iÇySy pItkaEzey< vEZySy #it .

Vasishta:- The brahmin should wear cotton, the kshathriya, silk dyed
with manjishta, the vaishyas, yellow coloured silk, as the upper garment.

mnu>- maE<ij iÇv&t sma ðú[akayaR ivàSymeola ,

;iÇySytu maEvI–JyavEZySy za[taNtvI .

Manu:- A waist string made of munja grass, twisted with three ply is worn
by the brahmin, twisted murva grass by the kshathriya, and twisted jute
yarn by the vaishyas. This is called mekhala. [belt]

26. äücarIxmaR>- The Bachelor's Code of Conduct

mnu> àitg&ýIiPst< d{f< %pSway c -aSkr< ,

àdi][< pirTyai¶< credœ -E]< ywaivix .

Manu:- Holding the stick, the bachelor should pray to the Sun, go
round the yagna fire, and beg for food everyday.
 -vTpUvR< creÑE]< %pnItae iÖjaeÄm> ,

-vNmXy<tu rajNyae vEZyStu -vÊÄrm! .

The brahmin boy should say "Bhavathi bhiksham dehi" The kshathriya says
"Bhiksham bhavathi dehi" and the vaishya says "Bhiksham dehi bhavathi".

visó>- AóaE¢asamune-Rúya:;aefzar{yvaisn> ,

ÖaiÇ<zt< g&hSwSy ýaimt< äücair[> .

Vasishta:- The sanyasi should eat eight handfuls, the vanaprastha sixteen
handfuls, the family man thirty-two handfuls, and the brahmacharis as much
as he wants.

jEimin>- yavdœäüaepdezStu tavTsNXyaidk<cn ,

ttaemXyaûsn!Xyaid svRkmRsmacret! .

Jaimini:- There is no sandhyavandanam before the thread ceremony. After the

ceremony the boy should observe madhyanhikam, sandhyavandanam etc.

AapSt<b>- naPsu ða"man> õayat! ,

Apasthamba:- The brahmachari should not use scented articles for his bath.

mnu>- caeidtae gué[a inTy< Aàcaeidt @vva ,

k…yaRdXyyne yÆ< AacayRSy ihte;u c .

Manu:- He should be engrossed in the study of Veda without any
prodding from the guru. He should take special care while serving the guru.
 zrIr< cEv vac< c buÏIiNÔy mna<is c ,

inySy àa<jiliStóe ÖI]ma[ae guraemuRom! .

Controlling body, speech, senses, and the mind, standing and keeping the
palms together in respect, looking at the guru's face, he should listen to the
good lessons taught by him.

inTymudœ"&tpai[s!Syat! saXvacarSsmaiht> ,

AaSyta< #it caeSsÚasItai-muo< gurae> .

Never wear the upper garment in the presence of the guru. Wear the
auspicious sign on the forehead and conduct yourself properly. When the
guru tells you to sit, then sit facing him with humility.

guraeyRÇprIvad> inNdavaip àyuJyte ,

k[aE< tÇip"atVyaE gNtVy< va ttae=Nyt> .

When some one talks badly about the guru or vilifies him, close
your ears and walk away from there.

vjRyeNmxuma<sain gNxmaLyrsa< iôy> ,

zu³ain cEv svaRi[ àai[na< cEv ih<snm! ,

A_y<gm<jn< caú[ae> %panCDÇ xar[m! .

kam< ³aex<c lae-< cntRn< gItvadnm! ,

*Ut< c pirvad< c jnvad< twa n&t< ,

ôI[a< àe][al<-mup"at< prs c> .

 He should avoid liquor, meat, sweet-smelling garlands, women, and old
sour food. He should not hurt animals. He should not use scented oil, apply
collyrium to the eyes, wear footwear, and use an umbrella.
He must shun lust, anger, and greed. He should avoid dance, music,
gambling, gossipping, lying, staring at women and touching them, and
doing harm to others.

ciNÔkaya<- xmRzaô< tu iv}ey< zBdzaô< twEv ,

pura[ain #ithasí twa Oyatain yain c .

mhaTmna< c cirt< ïaetVy< inTymev c .

Chandirakaya- In addition to Veda, the student should learn various shastras

[arts and sciences]. He should learn social law, grammar, linguistics,
mythology, history, and biography of eminent persons.

devl>- %paXyay> iptaJyeóaeæata cEv mhIpit> ,

matul> ñzur> Çata matamhiptamhaE .

v[RJyeóae ipt&Vyí pu<Syete gurv> Sm&ta> .

Devala:- Teacher, father, elder brother, king, uncle, father-in-law, one who
saves, grandfathers, elder cousins, -- are all considered gurus.

matamatamihguvI– iptumaRtuí saedara> ,

ñïu> iptamhIJyeóaxaiÇ c gurv> iôyam! .

Mother, mother's mother, teacher's wife, sisters of parents, mother-in-law,

father's mother, elder sister, foster mother-- these are gurus among women.
 #Tyuae guévgaˆR=y< mAt&t> ipt&ts!iÖxa ,

gué|amip svˆR;a< pUJya> p<c ivze;t> .

Thus gurus on both father's and mother's side have been mentioned. Of
them, five persons are most important.

yae-avyit ySsUte yeniv*aepidZyte ,

Jyeóæata c -taR c p<cE te gurv> Sm&ta> .

One who cherishes, mother, teacher elder brother, one who gave food
and took care are the five persons who are great enough to be worshipped.

mnu>- #m< laek< mat&-ya ipt&-ya tu mXymm! ,

guézuïu;ya Tvev< äülaek< smîute .

Manu: A person wins this world through devotion to mother, heaven through
devotion to father, and brahmaloka through devotion to guru.

%Ýa* puÇ< s<Sk«TyvedmXyaPy y> ipta ,

k…yaRdœv&iÄ< c s mhAn gué> pUJytm> Sm&t> .

He who fathered the son, brings him up, performs the upanayanam,
makes him learn the Vedas, and provides for his life is the great guru.
He should be respected and remembered.

Vyas>- masan! dzaedrSw< yax&Tva zUlEssmak…la ,

vedna ivivxEÊR>oE> àsUyt ivmUrœiCDta ,

 àa[Erip iàyan! puÇan! mNyte sutvTsla ,

kStSya in:k«it< ktuR< zae v;RztErip .

Vyasa:- A mother carries the baby in her body for ten months, is subjected
to great hardships and pains because of this , and then gives birth to the
baby. She keeps the child in great comfort while she
goes through all the difficulties. The child is dearer to her than life.
Whatever the child does for her in a hundred years cannot compensate for
that love.

mnu>- ivÄ bNxu> vy> kmR iv*a -vit p<cim ,

@tain maNySwanain grIyae y*uÄrm! .

Manu:- Rich men, relatives, older persons, people who perform religious rites,
and highly educated persons are all to be shown high regard and respect.
Of them the intellectual person should be shown the highest respect.

baexayn>- pn!wadeya äaü[ay gve ra}eýc]u;e ,

v&Ïay -artÝay gi-R{yE ÊbRlay c .

Bodhayana:- He should always make way for the brahmin, the king,
the blind, the cow, an old man, one who carries a heavy burden,
the pregnant woman and a weak person.

mnu>- Ai-vadn zIlSy inTy< v&Ïaepseivn> ,

cTvarI tSy vxRNte ýayu> à}a yzae blm! .

Manu:- Pay respect and greetings to righteous men and elders. The person
who does it, gets long life, intelligence, fame and strength in abundance.

Sm&TywRsare- %ps¢h[< nam Amuk gaeÇ> devdÄzmaRnamah< -aE

 Ai-vadye #Tyuva k[a‰R Sp&òœva di][en %Äan

pai[na gurae> di][<pad< sVyensVy< g&hITva izraevnmnm! .

Smrithi-summary- Upasangrahanam means-- approach the guru, make a bow,
say "I am born in this gothra, my name is Devadutta", touch your ears,
and touch the guru's feet, bending the head. This is done only for the guru
and persons who are equal to guru.

28. %pakmaR- Upakarma

Upakarma is a function done both by married and unmarried men..

Upakarma and uthsarjanam are the two functions which gives strength to
the Veda manthras studied by them. Actions done with powerful manthras
give us good results. Manthras should be recited at the right time in
the right manner.

29. Rites relating to marriage

\GyjuSsamawvˆRza jIvzu³ k…jeNÊja> ,

The deities of shakhas are Guru for Rig, Shukra for Yajur, Angaraka
for Sama and Budha for Atharva. Upakarma is done when the deity is
strong. Shravana full moon is important for Yajurvedis. If inauspicious,
Ashada full moon can be chosen. If there is any defect in that, shanthi
[appeasement] can be done before the upakarma.

Vyas>- AxITy ivixvÖed< vedawRmixgMy c ,

ìtain krmz> k«Tva smavtRnmacret! .

vedmek< sm_ySy k«Tva vedìtain c ,

gurvedi][a<dTva=PyzStdnu}ya .
 smav&TyaeÖheTkNya< sNyasmwva ìjet! .

Vyasa:- A person should live near the guru, serve him, learn the vedas,
meaning of vedas, arts and sciences, and observe the vows of
prajapatya, saumya, agneya, and vaishvadeva. He should give fees to the
guru according to his ability. He should get permission from the guru to
take leave of him and get married. If he has ascetic tendencies he can
become a sanyasi. Practising brahmacharya is not recommended in
Kaliyuga. Upagurvana brahmachari completes the student stage and gets
ready to get married.

Vyas>- vE[vI< xarye*iòmNtvaRsStwaeÄrm! ,

y}aepvItiÖty< saedk< c km{flum! .

DÇ< cae:[I;mml< paÊke caPyupanhaE ,

raEKme c k…{fleved< k«ÄkeznoZzuic> .

SvaXyaye inTyyus!SyaÓihmaRLy< c xaryet! ,

zu¬a<brxraeinTy<< sugNx> iàydzRn> .

Vyasa:- The person who has completed the course of education and
training holds a bamboo stick, wears a dhoti and an upper cloth and
two upaveethams. He carries a water vessel, an umbrella; wears turban
and footwear. He should adorn his ears with gold earrings and
darpamushti. He should cut his hair and pare his nails, wear white
dress and wear garland. He should be engaged in self-study. He should
be sweet-smelling and pleasant to look at.

mnu> äaüae dEvStwEva;R> àajapTyStwa==sur> ,

gaNxvaˆR ra]síEv pEzacíaómae=xm> .

Manu: There are eight types of marriages:- brahma, deva, arsha,
prajapathya, asura, gandharva, rakshasa, and paishacha. The last four are
inferior marriages. Brahma marriage is the normally adopted form. The
first four are good marriages.

mnu>- AaCDa* AcRiyTva c ïuitzIlvteSvy< ,

Aaøy dan <kNyaya> äaüae xmR> àkIitRt> .

Manu:- A person who is born in a good family, is well-educated and

has good character is invited by the girl's parents and paid respects. He
is given new clothes. The well-adorned girl is given in marriage to
him. This is called brahma vivaha.

y}etu ivtte sMyg&iTvje kmRŠ…vRte ,

Al<k«Ty sutadan< dEv< xmR< àc]te .

When dakshinas [fees] are given in the yagna, if a virgin girl is

presented in the middle of vedi [the place where yagna is done] along
with dakshina to the vedic brahmin, it is called the deva marriage.

@k< gaeimwun< ÖEva vradaday xmRt> ,

kNyaàdan< ivixvt! Aa;aˆR xmR> s %Cyte .

If a father accepts a cow and a bull and gives his daughter

to a good person, it is called Arsha marriage.

shae-aE crta< xmRimit vacanu-a:y c ,

kNyaàdanm_yCyR àajapTyaeivix> Sm&t> .

Welcoming the person with respect, giving the virgin daughter to him
and telling him " Both of you follow the dharma always." is called
the prajapathya marriage.

äaüaid;u ivvahe;u ctu:vevanupUvRz> ,

äüvcRiSvn> puÇa> jayNte izòs<mta> .

Brahmam, daivam, arsham, and prajapathyam are marriages based on

dharma.The children born out of these marriages will be well-educated,
well-behaved and regarded well by the elders.

ya}vLkœy>- AivPlut äücyaˆR l]{ya< iôymuÖhet! ,

AnNypUivRka< kaNta< Asip{fa< yvIysIm! .

Araeig[I< æat&mtI< Asma;RgaeÇjam! ,

p<cmaTsÝmaËXvR< mat&t> ipt&t Stwa .

Yagnavalkya:- Following the code of conduct and practising celibacy, the

bachelor should marry a virgin girl of good quality. The qualities of a
good girl are :- she mut be chaste and unmarried; she must be
desirable; she must not be a paternal cousin to the sixth degree; she
must be free from disease; she must have brothers;
she should not belong to the same gothra and pravara; she can be a
cousin to the fifth degree and above on mother's side, and to the
seventh degree and above on father's side.

iv:[u>- Añ<ipÇa prI]et maÇakNya< prI]yet! ,

t&[adœ -Uim< prI]et Aacare[ k…l<tweit .

Vishnu:- Choose a horse after looking at its father, a girl after looking
at her mother, a land after looking at the abundant grass, and a clan
after looking at the conduct of its members.
ym>- k…l< c zIl< c vpuvRyí iv*a< c ivÄ<

snawta< c , @tan! gu[aTsÝprIúykNyadeya

buxE> ze;micNtnIym! .

Yama:- The girl's father should evaluate the boy's family, character, body,
age, education, relatives, and wealth and if satisfactory, conduct the
marriage. If these seven points are examined properly, there will be no
cause for regret later.

AapStMb>- bNxuzIll][s<pÚ> ï&tvanraeg #it vr s<pt! ,

Apasthamba:- The blessings of the boy are relatives, good character,

education, and good health.

31.ivvahe saxar[ xmaR>- Some general rules in Marriage.

dez-edaTk…lacaraidmE xmaR> àkIitRta> ,

Auspicious functions are to be done according to family traditions.

ya}vl!Ky> laekanNTy< idv> àaiÝ> puÇpaEÇàpaEÇkE> ,

ySmaÄSmat! iôySseVya> ktRVyaí suri]ta> .

Yagnavalkya:- The family expands with children and grandchildren,

religious rites are performed and good deva lokas are obtained, when a
man gets married. He should take care of his wife, do his duty and
treat her with regard, according to shastras.
 32. ôI xmaR> Code of Conduct for Women

mnu>- iptar]it kaEmare -taRr]it yaEvne ,

puÇStu Swaivre-ave n ôI SvatÙymhRit .

Manu:- Father protects the daughter in childhood, husband protects the

wife in youth, son protects the mother in old age. A woman cannot be
independent.

sUúme_yaeip às<ge_y> iôyaerúya ivze;t> ,

Ëyaeih< k…lyaeZzaekmavhepurri]ta> ,

#y< ih svR v[aRna< pZyNtae xmRmuÄmm! .

Manu:-The women should be carefully guarded so that there is no

indiscretions even in small matters. If anything bad happens, both her
family and husband's family are subjected to grief and sorrow. This
protection of women is a duty common to all varnas.

mnu>- naiSt ôI[a< p&wGy}ae n ìt< naPyupae;[m! ,

pit< zuïU;te yÄu ten SvgR< mhIyte ,

Manu:- The wife does not have to perform yagnas or vrathas

separately. Serving the husband is her dharma which will reach her to
heaven.
sdaàýòya -aVy< g&hkayR< c d]ya ,

sus<Sk«taepSkrya Vyye camuhStya .

She must be always happy, be an expert in household work, and keep

the household goods clean. She must freely spend on good and essential
activities.

Vyas>- hirÔa< k…<k…m< cEv isNËr< k¾l< twa ,

kªpaRsk< c ta<bUl< m<gLya-r[< zu-m! .

kezs<SkarkbrI krk[aRid -U;[m! ,

-tuRrayu:yimCDNtI Ë;yeÚpitìta .

Vyasa:- The wife should wear turmeric powder, kumkum on the middle
and at the top of forehead, collyrium in the eyes, and a good dress.
She must chew betel leaves and nuts. She must comb her hair and
adorn herself with auspicious ornaments-bangles and earrings. The good
wife does all this which gives long life to her husband. She does not
disregard these good habits.

k«Tvam{flk< baýe t&:[I meva]taidi-> ,

pUjyet!stt< yatu tSyaStu:yiNt devta> ,

wdœg&h< rajte inTy< m<glrEnulepnE> ,

tdœg&hevstelúmIinRTy< pU[RklaiNvta .

Deities are happy in the house where the woman makes mandala and
worships with rice and turmeric and other articles. Lakshmi, the goddess
of prosperity lives perennially in the house which is kept cleaned and
adorned with kolam.

pitìta tu ya narI -t&Rzuïu;[aeTsuka ,

n tSya iv*te pap< #hlaeke prÇ c ,

pitìtaxmRrta éÔa{yev n s<zy> ,

tSya> pra-v< ktuR< z²aeit n jn> Kvict! .

The woman who is chaste and who serves her husband never
becomes a sinner either on earth or in heaven. She should be
regarded as Goddess Parvathi. Nobody would think of defaming her ever.

d]>- AÊòa< ivnta< -ayaR< yaEvne y> pirTyjet! ,

sÝjNm-vet!ôITv< vExVy< c pun> pun> .

Daksha:- The husband who illtreats and makes his young wife cry
is a sinner who will suffer for seven generations.

nama<gLy< vdeÖaKy< n c haSyaid ik<cn ,

k…yaRCDœvzuryaeinRTy< pUja< m<gltÝra ,

itóet!àsÚvdna -t&Riàyihterta .
Pregnant woman should not speak inauspicious words. She should not
laugh unnecessarily. She should take care of parents-in-law and serve
them. She should keep a pleasant appearance and be engaged in activities
that are beneficial to her husband.
ya}vl!Ky>- daEùdSyaàdanen g-aˆRdae;mvaßuyat! ,

vEêPy< mr[< vaip tSmaTkayR<iày< iôya> .

Yagnavalkya:- When a pregnant woman desires something it should be

given to her. If it is denied, it may harm the child within her. Show
affection to the pregnant woman.

33. g&hSw xmaR> The Duties of a Householder

prazr>- ivvapen ipt&v!ncRn! y}EdeRvaStwa=itwIn! ,

AÚEmuRnI<í SvaXyayErpTyen àjapitm! ,

bilna cEv -Utain vaTSyLyenaiol<jgt! .

Parashara:- The householders please the ancestors by anniversary rites, the

deities by yagnas, the guests by good meals, the sages by self study,
the prajapathi by producing a son, all beings by sacrifice, and all the
people by their affection.

àaßaeit pué;ae laekan! injkmRsmaijRtan! .

The householders attain the higher world through their good deeds.

i-]a-ujStu yekeict! pirìa'œäücAir[> ,

tePyÇEv àitóNte gahRSWy< tenvE prm! .

yStu sMykœ kraeTvev< g&hSw> prm< ivixm! .

SvkmRbNxmuae=saE laekanaýaeSynuÄmman!
The sanyasis and the brahmacharis are dependent on the Householder. So
the householder's is the superior ashrama. The householder
who observes his dharmas gets liberation.

Vyas>- inTy< SvaXyay zIls!Syat! inTy< y}aepvItvan! ,

sTyvadI ijt³aexae äü-&yay kLpte .

Vyasa:- Engaged in self-study daily, wearing the sacred thread, speaking

truth, and transcending anger, the house holder obtains Brahmaloka.

s<Xya õanrtae inTy< äüy}pray[> ,

AnsUyu> m&ÊdaRNt> g&hSw> àeTyvxRte .

The householder who takes bath every evening and has faith in the
observance of brahmayagna , who has no jealousy, who is gentle and in
control of his senses, goes to heaven.

vItragmy³aex> lae-maehivvijRt> ,

saivÇI jPyinrt> ïaÏk«NmuCyte g&hI .

The householder who gives up desire, fear, anger, greed, and ignorance,
who recites the gayathri everyday, and who performs the anniversary
rites of ancestors is relieved from all his sins.

mnu>- ïuitSm&Tyuidt< xmRmnuitón! ih manv> ,

#hkIitRmvaßaeit àeTycanuÄma< gitm! .

Manu: One who follows the dharmas given in veda shastras gets fame
in this world and goes to greater worlds later on.
Vanaprasthashramam is forbidden in Kaliyuga. So its dharmas
are not given.

34. sNyasxmR> The duties of Celibate Ascetics

A<igra>- yda mnis s<}at< vEt&:{y< srvvStu;u ,

tda sNyasimCDiNt pitt> Syat! ivpyRye .

Angira:- When a man experiences a complete detachment from all
things, he can take sanyasa. He will become an apostate, if he takes
sanyasa when he does not have a sense of detachment.

harIt>- ivr> àìjeÏIman! s<rStu g&hevset! ,

sragae nrk< yait àìjn! ih iÖjaxm> .

Haritha:- An intelligent man should consider properly whether he is free
from desires and then take sanyasa. If he is not ready he should
remain a householder and do his duties. If he becomes a sanyasi when
he is not fit, he will go to hell.

jabalïutaE- äücyR< smaPy g&hI-UTva vnI -vet!

vnI -UTva àìje*aidvetrwa äücyaRdev

àìjedœ g&haÖavnaÖa #it .

Jabalasruthi- A man can go through the ashramas in order-

brahmacharya, grihastha, vanaprastha, and sanyasa. If, at any stage, he
gets detachment , he can leave that ashrama and become a sanyasi.
ym>- ye c sNtanja dae;a> ye c Syu> kmRs-
< va> ,

sNyasStan! dhet! svaR<Stu;ai¶irv ka<cnimit .

Yama:- Sanyasa burns out the sins accrued to the jeeva [soul] through
the hereditary sins or one's own good and bad deeds and lets the
soul shine just as fire burns out all impurities of gold.

Vyas>- Öeêpe vasudevSy cr< carmev c ,

cr<sNyaisna< êp< Acl< àitmaidkm!.

Vyasa: God Vasudeva has two forms; the sanyasi and the icon. The
sanyasi form roams around while the icon form is stationary.

s<vtR>- ctuivRxa<i-]vStu k…qIckbødkaE ,

h<s> prmh<s> yaey> píat! s %Äm> .

Samvartha:- There are four types of sanyasis- kutichaka, bahudaka,

hamsa and paramahamsa. This is in ascending order.

baexayn>- k…qIckStu sNySy SvIyveZmin inTyz> ,

i-]amaday -u<jIt SvbNxUna< g&he=wva ,

izoay}aepvIit Syat! iÇd{fI skm{flu> ,

saivÇI<k«TvavtRyet! ztk«Tvae=primtk«Tvaeva .

Bodhayana:- Kutichaka should take bhiksha from his own or relatives'

homes. He shoud knot his hair and wear one upaveetham.
He should carry three sticks and a water vessel. He should recite
gayathri ceaselessy.
.

jpXyaneithasEí idnze;< nyedœbux> ,

ùTpu{frIkinly< XyayedaTman< AVyym! .

He should constantly engage in prayer and meditation. He should read
and listen to the histories of Ramayana and Mahabharatha. He should
always visualise God's presence in his mind and meditate on Him.

b÷dkStu sNySy bNxupuÇaidvijRt> ,

sÝagar< creÑE]<@kaÚ< c pirTyjet! .

Bahuthaka should give up his family and relatives and take bhiksha from
other homes. He should not go to more than seven houses. If he gets
enough from two or three houses he should stop with that. The rest of
his conduct is similar to that of the kutichaka.

iv:[u> y}aepvIt< d{f< c vô< jNtu invar[m! ,

tavan! pir¢h> àae> naNyae h<s pir¢h> .

Vishnu:- Hamsa should wear a saffron coloured dhoti, and an

upaveetham, hold a stick and a cloth to move out of the path of living
things. There is no need to knot his hair. The rest of the conduct is
similar to that of other sanyasis.

AiÇ>- kaEpInyugl< k<wad{f @k> pir¢h> , yte>

prmh<sSy naixkNtu ivxIyte , pr> prmh<sStu

tuyaROy> ïuitzasnat! , daNt> zaNt> sTvsm>

à[va_yas tÝr> . ïv[aidrtZzuÏ>

 inidXyasn tÝr> . äü-aven s<pUyRäüa{fmiol<

iSwt> , AaTmt&ÝíaTmrit> s mlaeòaZm ka<cn> .

tTv< pdEk baexaí iv:[uêp> Svy<sda .

invsEÝrmh<sStuyÇ Kvaip kw<cn .

Athri:- Paramahamsa wears two undergarments and an upper cloth and

holds a stick.He carries a water vessel. He must control his senses and
meditate on Brahman. He should always do pranava japa [Omkara]. He
should read and listen to vedantha studies. He should do nidithyasam.
With the awareness that the essential nature of things is One, he
himself is the form of Vishnu. He can live anywhere.

prazr>- kam< ³aex< twa dpR<lae-maehadyí yetaStu

dae;an! pirTyJy àeirÔai{[mRmae -vet! .

Parashara:- He should give up lust, anger, arrogance, greed, and

ignorance. He should be without ego.

ya}vl!Ky>- AXyaTmpuStk< ivàEdRÄ<g&þIt! i-]uk> .

Yagmavalkya:- He can get books on vedantha from householders, if he
wants.

@ka<kI inSp&hiStón! n kenaip shavset! ,

d*aÚaray[eTyev àit vaKy< sdayit> .

He should always be alone. When talked to, the proper reply should
end with Narayana. There should be no unnecessary talk.
Xyan< zaEc< twa i-]a inTymekaNt< zIlta ,

i-]aeíTvair kmaRi[ p<cm< naepp*te .

Meditation, cleanliness, bhiksha, and always being alone - Paramahamsas

have only these four activities and nothing else.

k{v>- @kraÇ< vset! ¢ame ngre p<craÇkm! ,

v;aR_yae=NyÇ v;aRsu masa<í cturae vset! .

Kanva:- The sanyasi can stay in a village for one day, and in a town
for five days. In rainy season, he should stay in a convenient place
for four months.

iv:[u>- v&Ïanamatura[a< c i-]U[a< s<gvijRna< ,

¢amevaw pure vaip vAsae nEkÇ Ê:yit .

Vishnu:- When the sanyasi becomes very old or very sick, he can stay
in a village or a town continuously. Householders should take proper
care of them and arrange for their bhiksha.

tSmadaTm}< ýcRye -Uitkam> ,

Those who have achieved soul-awareness and those who try for it are
to be served by householders. Such dutiful householders will prosper in
life.

2. s<]epxmRzaôe Aaiûk àkr[m!

The routine to be followed in daily life
 1. àbaexsmy>- Time to get up in the morning

mnu>- äaüe muøteR buXyet xmaRwaRvnuicNtyet! ,

kay¬eza<í tNmUlan! vedtTvawRmevc .

Manu:- One should get up in brahma muhurtham- 4.30 A.M. He should

ponder about the day's religious duties and the way to earn money in
the right way, without committing any sin or error, or causing harm to
others. He should think about the physical and mental troubles involved
in the work and find ways to minimise them. Then he should meditate
on the object of vedic philosophy, namely God.

Sm&it-aSkre- raÇeStu piíme yame muøtaˆR äaü %Cyte ,

Smriti Bhaskara:- The last yaama of the night is the brahmamuhurtha. The
night contains four yaamas. One yaama is equal to 7 1/2 nazhigais-
i.e. 3 3/4 muhurthas. The last two muhurthas occur before sunrise.
They are called brahmam and roudram. Brahma muhurtham is 4.30
A.M. in our time.

iv:[u>- %TwayaeTway baeÏVy< ikm* suk«t< k«tm! ,

dÄ< va daipt< vaip vaKsTyavaip -ai;ta .

%TwayaeTway baeÏVy< mhÑymupiSwtm! ,

mr[< Vyaixzaekana< ikm* inpit:yit .

Vishnu:- Early morning, he should ponder on whether he has done any

good deed, donated anything, made others donate, spoken the truth etc.
He should think about getting on in age and the fear of death,
disease, and sorrows. He should consider what he could do about it.
2. äaüe muøteR jPyain Early Morning Prayers

äümurairiôpuraNtkair-aRnuZziz -Uimsutae buxí , guéízu³Zzin

ra÷ketv> k…vRNtu svˆR mm suà-atm! .

-&guvRisó> ³tur<gIraí mnu> pulSty> pulhí gaEtm> ,

rE_yae mrIicZCyvnae=w d]> k…vRNtu svˆR mmsuà-atm! .

snTk…marí snNdní snatnae=Pyasuiris<hlaE c ,

sÝSvraSsÝrsatlain k…vRNtu svˆR mm suà-atm! .

sÝa[RvaSsÝk…laclaí sÝ;RyaeÖIpvnainsÝ ,

-UraidkªmaˆR -uvnain sÝk…vRNtu svˆR mm suà-atm! .

p&WvI sgNxa srsaStwap> SpzI–vayu> Jvln< c tej> ,

n-SszBd< mhta shEv k…vRNtu svˆR mm suà-atm! .

#Tw< à-ate prm< pivÇ< pQet!SmreÖa z&[uya½ tÖt! ,

Ê>SvßaziSTvh suà-atm! -ve½sTy< -gvt!àsadat! .

mha-artmaOyan< i]it< ga<c srSvtIm! ,

äaü[an! kezv< cEv àatéTway kItRyet! .

pu{yðaekae nlae raja pu{yðaekae yuixiór> ,

pu{yðaekacvEdehI pu{yðaekae jnadRn> .

This prayer takes the name of all gods, nine planets, all rishis, the
first four disciples, seven heavens and seven nether lands, seven islands
and forests, the earth, and the five elements. The morning is pure, bad
dreams have been destroyed. The day is truly God's blessing. Finally it
takes the name of all great kings and chaste women and Janardhana.
This prayer destroys sin and
increases blessings.

zai{fLy>- %½E>Svre[ y> àat StaetuimCDednNyxI>

vasudevaidnamana< nams<kItRn< cret! .

Shandilya:- Early in the morning, God's names should be spoken in a
strong voice. Taking God's names is equal to saying prayers.

3. zaEcivix>- The rules of cleanliness

devl>- mUÇae½are k«te zaEc< n SyadNtjRlazye ,

ANyÇaedœ"&Ty tTkªyaRt! svRdEvsmaiht> .

Devala:- After easing himself in the morning, he should not enter water
in the river or well to clean himself. He should take water in a
vessel and clean himself outside the water source.

4. g{fU; ivix>- Rules for Mouthwash

prazr> k«Tva>w zaEc< à]aLy padaEhStaE c m&¾lE> ,

inbÏizokCDStu g{fU;acmn< cret! .

Parashara:- After cleaning feet and hands in the method given, One
should bind his hair and wear his dhoti properly and do mouthwash
and achamana.

5. Aacmn ivix>- Methods of Achamanam

Vyas>- à]aLy padaEhStaE c muomiÑSsmaiht> ,

di][< ba÷mudœ"&Tyk«Tva jaNvNtrekraE .

AacMy àa¼muo> píaÎNt xavnmarmet! .

Vyasa:- Wash feet, hands, and face. Wearing the upaveetham, squat
with the two hands between the knees and do the achamanam and
then start brushing the teeth.

di][< tu kr< k«Tva gaek[aRk«itvt! pun> ,

iÇ>ipbeÎi][ena<bu iÖraSy< pirmajRyet! .

Shape the right hand like the cow's ear, take water in the hand three
times and drink it. Then wipe the mouth twice.

s<hta<guilna taey< g&hITva pai[na iÖj> ,

mu®va=¼‚ókinóetu ze;e[acmn< cret! .

Keep all the fingers together and take water in it. Then separate the
thumb and the little finger, and drink the water. This is the method
of Achamanam.

A<guóanaimka_ya< tu c]u;I smupSp&zet! ,

A<guóen àdeizNyaºa[< Sp&ZyadnNtrm! .

kinióya ca'œguóen ïaeÇe sMygupSp&zet! ,

A<guómXyma_ya< tu baø sMykœ Sp&zeÄt> .

A<guóa¢e[ nai-<tu ùdy< its&i-Stt> ,

svaRi-Stu izr> píat! @vmacmn< cret! .

Doing achamanam thus, touch the body parts with fingers. We take
the twelve names of Vishnu starting with Keshava and touch the body
parts with fingers. Family traditions can be followed. Touch the two
eyes with the thumb and ring finger; the two sides of nose with the
thumb and the index finger, the ears with the thumb and the litle
finger, the two shoulders with the thumb and the middle finger, the
belly button with the tip of the thumb, the chest with three fingers
and the head with all fingers.

6. dNtxavnivix> Method of Brushing Teeth

AiÇ> muoe pyuRi;te inTy< -vTyàytae nr> ,

tdadRkaó< zu:k< va -]ye ÎNtxavnm! .

Athri:- The mouth gets stale everyday, hence dirty. Teeth should be
brushed using the prescribed wooden sticks. Mouth and teeth get clean
then.

oidrí kd<bí kr<j> krjStwa , Çaisin ve[u> p&WvI

c jMbUinR<bStwEvc ApamagRí ibLví AkRíaedMbrStwa @te

àzSta> kiwta> dNtxavnkmRi[ .

The best sticks for the toothbrush come from rosewood, kadamba,
pungu, charadai, kla, bamboo, ven mantharai, naval, neem, nayuruvi, bilva,
erukku, and fig. The trees to be avoided are ashvaththa, purasu, and
shimsupa. Some sages disapprove of bilva.

7. õanivix> Rules for Taking Bath

Vyas>- àat>kale tu s<àaÝe k«TvacavZyk< bux> ,

õayaÚdI;u zuÏasu zaEc< k«Tva ywaivix .

Vyasa:- Get up early in the morning, do the necessary cleaning of
body, brush the teeth, and then take bath in great rivers methodically.

õanmUla> i³ya> svaR> ïuitSm&Tyuidtan&[am! ,

AõatStu pumaÚahR> jphaemaidkmRsu .

According to vedas and smritis, religious activities should be done only
after taking bath. Otherwise one is not fit for doing any karma.

àatmRXyaûyae> õan< vanàSwg&hSwyae> ,

yteiô;v[< õan< sk«½ äücair[am! .

Both householders and vanaprasthas should take bath both in the

morning and at noon. The sanyasi should take bath three times-
morning, noon, and evening. The bramachari should take bath only once
in the morning.

svˆRipva sk«t! k…yuR> AzaE caedk< ivna ,

samXyˆRcaMbu sdœ-ave ywa zaô<ih tdœ -vet! .

Svan< c svRv[aRna< kayR< zaEcpurSsrm! .

Bath can be taken only once, if a person is sick. When there is not
enough water, then also, bath can be taken only once. But when a
person is well and there is enough water, one should not remain
unbathed out of laziness. This is a common rule for all varnas.

s<kLp> sUpQn< majRn< ca"m;R[m! ,

devta tpR[< ceit õan< p<ca¼muCyte .

A bath has five parts- sankalpam that he is going to take bath, saying
varuna prayer to God of waters, sprinkling water on oneself along with
manthras, saying agamarshanam prayer, and doing tharpanam to deities.

SkNd>- %dyat!àakœ ctöStu naifka Aé[aedy> ,

tÇ õan< àz<siNt sih pu{ytm> Sm&t> .

Skanda:- Four nazhigais [96 minutes] before sunrise is Arunodaya time.

Bathing during that time is commendable.

8. õan-eda>- Different kinds of bathing

z<o>- õan< tu iÖivx< àae< gaE[muOyà-edt> .

There are mainly two kinds of bathing - routine and important.

d]>- Aa¶ey< vaé[< äaü< vayVy< idVymevc ,

mans< paiwRv< cEv Tvòm< kaipl< Sm&t< .

sarSvt< twa àae< nvm< õanmuÄmm! .

Daksha:- There are nine types of bathings approved as good by shastras:-

Agneyam, varunam, brahmam, vayavyam, divyam, manasam, parthivam,
kapilam and sarasvatham.

-arÖaj>- àa'œmuoír[aE hStaE àa]aLyacMy pUvRvt! ,

àa[anayMy s<kLPy -Sm õan< smacret! .

Bharathvaja:- Wash hands and feet. Facing east do achamanam and

pranayamam. Make sankalpa and start Bhasmasnanam.

Aaday -ist< ñet< Ai¶haeÇ smuÓvm! ,

$zanen tu mÙe[ SvmUxRin ivini]pet! .

Take the white ash residue of agnihothram etc. Sprinkle on the head
with eeshana manthra.

tt AadaytÑSm muoe tTpué;e[tu ,

A"aeraOyen hdye guýe vamaþyen c .

s*ae jatai-xanen -Sm padÖye i]pet! ,

svaR¼< à[venEv mÙe[aeÏlyeÄt> .

@tda¶eyk< õan< %idt< prmi;Ri-> .

Sprinkle the ash on the face with the tathpurusha manthra, on the heart
with the aghora manthra, on the hidden part with the vamadeva
manthra, on the feet with the satyojatha manthra and with the pranava
manthra all over the body. This is agneya snanam [bathing by fire].
Ash from agnihothram is the best for this.

Vyas>- õan< Ab!devtEmRÙE> jlem¾ngahnE> ,

tpR[< ipt&devna< õan< vaé[muCyte .

Vyasa:- Plunging into the water with jala devatha manthra, and doing
tarpanam for pitrus and devas is called varuna snanam [bathing in
water].

kaTyayn>- Aapaeihóaidi-äaü< mÙõan<ih tt!Sm&tm! ,

k…za¢EmaRjRn< k…yaRÎevtIwˆRn va iÖj> .

Kathyayana:- Sprinkling the divine water with the tips of kusha grass
with the apohishta manthra is called brahmasnanam. This is also called
manthra snanam.

b&hSpit>- vayVy< gaerj> àae< ASt<gCDit gaeptaE .

Brahaspathi:- When the sun sets in the evening, the dust which is
raised from the feet of the cow is blown to the body by the air.
This is called vayavya snanam [bathing by air].

ivÖTsrSvtIàaÝ< õan< sarSvt< Sm&tm! .

The words spoken by wise experts give sarasvatha snanam. [Bathing in
wise teaching].

%Äray[mXyetu ydav;Rit vasv> ,

Aatpenshõan< idVy< õan< tÊCyte .

When one becomes wet in the rain during uttharayana period [January,
15. to July, 15.], when there is both rain and sun, it is called divya
snanam.[wonderful bath]

ctu-URj< mhadev< z<oc³gdaxrm! ,

mnsa Xyayte iv:[U< mans< õanmuCyte .

Meditating on Mahavishnu who has four arms and holds conch, wheel
and mace is called manasa snanam.[bathing by mind].

zuicdezaNm&d< g&ý k…yaRdœ gaÇaeplepnm! ,

mÙE> paiwRvs<yuE -aEm< õan< tÊCyte .

Taking soil from good earth, applying it on the body with manthras, and
taking bath is called parthiva snanam. [bathing by earth].

9. õanhaR[I jlain- Waters suitable for bath

mnu>- ndI;u devoate;u tqake;u srSsu c ,

õan< smacreiÚTy< gtRàöv[e;u c .

Manu:- River, natural pond, man-made pond, pond reverred by sages,

lake, and rivulet are waters in which bath can be taken.
makR{fey>- pura[ana< nre<Ôa[a< \]I[a< c mhaTmna< ,

õan< kªptqake;u devtana< smacret! .

-UimómuϯtaTpu{y< tt> àöv[aedkm! ,

ttaeip sars< pu{y< ga<g< pu{y< tu svRt> .

Markandeya:- Wells and ponds dug by ancient kings, sages and deities
are good for taking bath every day. It is better to plunge into water
and take bath rather than pour water drawn from a well in a pot.
Water falling from a mountain is superior to that. Again in ascending
order is water from lake, river, places worshipped by sages, and
the best is water from the Ganges .

n*a< tu iv*manaya< n õayadNyvair;u ,

n õayadLptaeyetu iv*manbødke .

Wherever there is a river, don't take bath in a well or pond. When a

large body of water is available don't take bath in a small body of
water.

10. smuÔõanm!- Ocean Bath

setunaRpe]te kal< inTy< õan< àzSyte ,

in;ex> kal-edSy setaerNyÇ kihRict! .

In Ramesvaram, ocean bath can be taken everyday. The exceptions are

only for other places.
Aap @v pUta> tasa< viûivRzaexk> ,

tSmaTsvˆR;ukale;u %:[a<b> pavn< Sm&t< .

Water is always pure and holy. Mixing fire element with water is
specially good. So bath can always be taken in warm water at all
times.

11. nEimiÄkõan<- Bathing for a Special Reason

mnu>- idvakIitRmudKya< c sUitka< pitt< twa ,

zv< tt!Sp&iòn< cEv Sp&òœvaõanen zuXyit .

Manu:- If a man touches a menstruating woman, a new mother, an

apostate, a corpse, or the person who touched the corpse, should take
bath with the dress he is wearing, immediately.

mnu>- ra÷dzRn s<³aiNt ivvahaTyy v&iÏ;u ,

õandanaidk< k…yaRiÚizkaMy ìte;u c .

Manu:- Eclipse, transit of sun in a planet, marriage, and birth, any

desired homa - when these happen, bath can be taken at any time of
day, and gifts given, even at night.

mha-arte- g<ga õan< àk…vI–t ¢h[e cNÔsUyRyae> ,

mhandI;u caNyasu õan< k…yaR*waivix .

Mahabharatha- At the time of solar and lunar eclipse, bath can be
taken in rivers, especially the Ganges.
 12. s<³m[m!- Transit of the Sun in the Rasis

s<³aNya< yaindÄain hVykVyain manvE> ,

tain tSy ddaTykRSsÝjNmsu iniítm! .

The sun transits into each rasi every month in a year, starting from
Mesha. The transiting time is called sankramanam or sankranthi. At that
time, bath, gift giving, havyam and gavyam are performed. The Sun
confers good results for seven births.

devl>- s<kra<it smy> sUúm> Ê}Rey> ipizte][E> ,

t*aegadPyxíaex!Rv< ÇI<zÚaf(> piviÇta> .

Devala:- The exact moment of transit cannot be fixed. So, 30
nazhigais[ 12 hrs.] before and after sankramanam is considered the
sankramana time.

Ayn Öe iv;uve Öe ctö:;fzIty> ,

ctöaeiv:[up*í s<³NTyae ÖadzSm&ta> .

Two ayanas, four shadasheethis, four vishnupathis, and two vishus make
twelve sankranthis. The names of the sankramanas are Makaram-
Uttharayanam, Kumbham-Vishnupathi, Meenam-Shadasheethi, Mesham-Vishu,
Rishabham-Vishnupathi, Mithunam-Shadasheethi, Karkatakam-
Dakshinayanam, Simham-Vishnupathi, Kanya-Shadasheethi, Thula-Vishu,
Vrishchikam-Vishnupathi, and Dhanus-Shadasheethi.

14. kaMyõain>- Bathing for a Special Reason

devyaÇa ivvahe;u y}e;u àk«te;u c ,

%Tsve;uc svˆR;u Sp&òaSp&iònR Ê:yit .

Any impurity caused by touching unknown persons or things, in a
religious tour, marriage, yagna, and festivals is not considered impurity.

15. mlapk;R[õanm!- Oil Bath

-rÖaj>- A_y¼õpne yaeGya varaye it#i-Ssh ,

kWyNte te=xuna Spò< puòye blv&Ïye .

Bharadvaja:- Oil bath should be taken on the tithi and the days
prescribed. Then it gives strength and health.

izzuraegatRv&Ïana< ywakal< zrIir[am! ,

A_y¼ae:[aedkõan< nEvdae;avh< Sm&tm! .

Children, the sick people, and elders should take oil-bath and regular
bath in warm water, at a convenient time. They are exempted from the
rules.

16. nrkctudRzIõan<-Deepavali Bath

AaSvyukœk«:[p]etu ctudRZyaimnaedye ,

tEla_y¼< c ktRVy< õan< %:[en vair[a .

In the dark fortnight of Ashwina month, on the fourteenth day, early

in the morning, oil should be applied on the body and bath taken in
warm water. This is Deepavali bath.
sars<¢he-ctudRzI ya==ñyujSy k«:[aSvaTykR yua c -vet!

à-ate . õan< sm_yJynrEStu kayR< sugiNx tElen iv-

UitkamE> . tEle lúmIjRle g<ga dIpavilidnevset! ,

AlúmIpirharawR< A_y¼õanmacret! , tt Aa-r[< vô<

xaryet! svRs<pd> .
When ashwaja krishna chadurthasi [Narakachaturthi day] falls on a Sunday
when the star Swathi is ruling, scented oilbath should be taken early
in the morning by those who wish for prosperity.Take bath in warm
water. On Deepvali day, Lakshmi lives in oil and Ganga lives in
warm water. This bath removes bad luck. After the bath, wear new
dress and jewels.

17. ndIna rjSvladae;>- The Rajsvala impurity

of Rivers

äüa{fpura[e- gaedavrI -ImrwI tu¼-Ôa c vei[ka ,

taip pyaei:[ka iv<Xydi][etu àkIitRta> .

-agIrwI nmRda c ymuna c srSvtI ,

ivzaeka civtSta c iv<XySyaeÇs<i}ta .

ÖadzEta mhan*aE devi;R ]eÇs<-va> .

Brahmandapurana: Godavari, Bhimarathi, Tungabhadra, Venika, Tapi, and

Payoshnika are the great rivers south of the Vindhya Hills. The Ganga,
Narmada, Yamuna, Sarasvathi, Vishoka, and Vitastha are the great rivers
north of the Vindhya Hills. Together they make the twelve great rivers
of India.Those are the places of Devas and Rishis.
DÇ< c hrte pad< AxR< hrit paÊka ,

yan<hret!iÇpad< tu svR< hritfaeilka ,

@ñyaRLlae-maehaÖa gCDe*anaidi-Stu y> ,

in;!)l< tSytÄIwR< tSma*anaid vjRyet! .

The rules for visiting the holy rivers.-As much as possible, a man
should walk to holy places. If he is sick, he can ride in a horse cart.
He should not display lavishness just because he has the money. If he
carries an umbrella, he loses a quarter of the punya; if he wears
footwear, he loses half the punya; and if he is carried in a doli, he
loses all the punya. He should not show vanity.

18. vôprIxanm!- The Dress Code

harIt>- jlaÄIr< smasa* tÇ zu¬e c vassI ,

prIxayaeÄrIy< c k…yaRt! kezaÚxUnyet! ,

tt> à]aLyeTpadaE m&Äae yen ivc][> .

Haritha:- Go to the banks from the water, wear two clean white clothes
and an upper cloth. Then clean the feet with water mixed with sand.
Don't shake your hair.

yaegya}vl!Ky>- õan< dan< jp< haem< SvaXyaymip tpR[<,

nEkvôaeiÖj> k…yaR ïaÏ-aejn siT³ya> .

Yogayagnavalkya:- Taking bath, gift giving, prayer, homam, reciting
vedas, tarpanam, sraddham, and taking meals and other good deeds
should not be done wearing a single dhoti.

19. pu<q+xar[ivix>- Rules for Wearing Religious

Marks on the Forehead

pa'œme- g&he ySy sda itóet! gaepIcNdnm&iÄka ,

Öarkaivihta tÇ k«:[en sihta klaE .

Pangme- That house is Dvaraka where gopi chandana stick is found, in

this age of Kali. Krishna lives there.

gaepIcNdnilTpa¼ae y< y< pZyit c]u;a ,

t< t< pUt< ivjanIyat! naÇkayaR ivcar[a .

The man who wears the sandal line upwards on his forehead and
looks at Me, becomes pure.

AwvR[e- hre> padak«it maTmnae ihtay mXye

iDÔmUXvR<pu<q+< yae xaryit s prSyiàyae -vit

spu{y-gU -vit smui-agU -vit ,

Atharvana- Gopi chandana should be regarded as the footprint of Vishnu

and should be worn on forehead and other places for one's own
benefit. He becomes dear to Lord Narayana. He becomes a virtuous
man fit for Moksha.

The method of wearing gopichandana is given in Vasudeva Upanishad.

Aw iÇpu<q+ivix>- kalai¶éÔaepin;id , Aa¶ey<-Sm

s*aejatimit p<c äümÙE> àitg&ý Ai¶irTynennai-mÙy ,

The method of wearing the holy ash [vibhuthi] is given in Kalagni

Rudropanishad. The ash from the fire is taken with the five manthras
of satyojatham, and is sanctified by the agnirithi manthra.

manStaeke #it smuϯTy jlen s<m&Jy izraellaqv]>

SkNxe;u Çyayu;Eôy<bkEiStyRkœ iÇöae reoa> àk…vI–t ìtmetCDa<-

v< svRvede;u vedmaidi-é< -vit ,

Taking it with manasthoke, mixing it with water, apply it crosswise as

three lines on the head, forehead, chest, and shoulders with the
thriyayusham, and thriyampadam manthras. This is called Shambhava
vratham.

Sm&TyNtre- iÇyayu;e[ k…éte llaqe c -ujÖye ,

na-aE izris ùTpañˆR äaü[ae vEidk> sda .

The man who follows the Vedas and does karmas must take vibhuthi
in hand with the thriyayusha manthra, mix it with water and apply it
on the forehead, both arms,

mha-arte- Aayu:kamae=wvarajn! -Uitkamae=wva nr> ,

y< vE xaryedœ -Sm mae]kamI c vE iÖj> .

Mahabharatha - The man who desires long life, wealth, and moksha must
wear vibhuthi. People belonging to all the castes should wear vibhuthi.
Sm&its<¢he- iÇpu<q+< -Smna ityRgUXvRpu<q+< m&daNyset! ,

%-y< cNdnenEv btuRl< n kdacn .

The three lines of vibhuthi are drawn crosswise. Gopichandana is applied

straight up. Sandal paste can be worn both ways but never as a round
dot.

tu;aid-Sm pa;a[rjae=xayR< c n Kvict! ,

Ash from chaff and powdered stone should not be used. Turmeric
powder and kumkum given as prasada can be worn.

Vyas>- ^XvRpu<q+< iÇpu<q+< va xaryet!svRkmˆR;u ,

Vyasa:- All karmas should be done wearing either threelines or
straight upward line. [vibhuthi or gopichandana].

20. s<XyavNdnivix>- The rules for Sandhyavandana

iptamh>- n]ÇJyaeitrarMysUyRSyaedydzRnat! ,

àatSsNXyeit ta< äa÷> ïutyae muinsÄma> .

The time between the setting of the starlight and the sunrise is called
as Prathas sandhya by the sages.

d]>- raÇyNTyyam nafI Öe sNXyaid> kal %Cyte ,

dzRnaÔivreoaya> tdNtae muini-> Sm&t> .

Daksha: The last two nadis [24 minutes=1 nadi] of the last three
hours of the night is the beginning of the sandhya time. The Sun's
upward shooting rays signal the end of sandhya.The deity worshipped at
this time is called Sandhya, hence it is called sandhya time.

yaegya}vl!Ky>- sNxaE sNXyamupasIt! naStge naeÌtErvaE ,

äü[aepaSyte s<Xya iv:[una z<kre[ c ,

kSmaÚaepasyeÎevI< ïeySkamae iÖjaeÄm> .

Yogayagnavalkya:- Sandhya Devi is worshipped at sandhya. It should not

be done after sunset in the evening. Prathas sandhya should not be
done after sunrise. Even Brahma, Vishnu and Shiva worship sandhya at
the right time. Hence, it follows that brahmins also perform the
sandhyavandhana.

s<vtR>- àatSsNXya< sn]Ça< %pasIt! ywa ivix ,

saidTya< piíma< sNXya< AxaRStimt-aSkram! .

Samvartha:- Prathassandhya should be worshipped when stars are still
seen and sandhya is worshipped in the evening, when the sun is half
set.

AiÇ>- sNXyaÇy< tu ktRVy< iÖjenaTmivda sda ,

Athri:- Brahmagnanis recommend performing sandhya thrice a day- early
morning, noon, and evening.

Apretu A"!Rydan< sNXyaXyan< gayÇIjp> %pSwan< c

àxanimit vdiNt .
In the sandhyavandanam, offering water, meditating on sandhya,
gayathrijapam, and sitting posture are the important requirements.
 tt! raò+ ]ae-jla-abaz®ya*apTsU AnukLpa_ynu}aprm! .
This delayed performance is permitted when there is a public
disturbance, scarcity of water, ill-health and danger.It should not be due
to laziness. The same rules apply to the noon sandhya as well as the
evening sandhya.

b&hSpit>- bXva==sn< inyMyasUn! Sm&Tva c:yaRidk< twa ,

siÚmIilt†'œ maEnI àa[ayam< sm_yset! .

Brihaspathi:- Placing oneself in a comfortable posture, controlling the
senses, mentally reciting the names of the sages and chandas, keeping
the eyes closed, and remaining silent, one should do the pranayama.

Sm&TyNtre- sÝVyaùits<yua< gayÇI< izrsa sh ,

dzvar< jipTvEv gayÇI< tu ttae jpet! .

Smrithi:- Recite the gayathri with seven vyahrutis- [Om bhuh bhuva
suvaha etc.] ten times with head and then do the gayathri japa. In
three pranayamas, recite pranayama manthras ten times and then do the
gayathri japa. If a man could do the japa four times in a single
pranayama, it is equivalent to doing it ten times.

ym>- gayÇI< cEv veda<í tulya=taelyt! à-u> ,

@ktíturae vedan! sa<ga<í spd³man! .

@ktíEv gayÇI< tuLyêpa tu sa Sm&ta .

Yama: Brahma compared the weight of gayathri and the Vedas with its
angas; both were equal. It follows that Gayathri is equal to the four
Vedas.
s<vtR>- g&hSwae äücarI c ztmòaeÄr< jpet! ,

vanàSwae yitíEv jpedò shökm! .

Samvartha:- The brahmachari and the grihastha should do the gayathri
japa 108 times every day. Vanaprastha and kutichaka sanyasi should do
it 1008 times daily.

%Äm< mans< jPy< %pa<zu mXym Sm&tm! ,

Axm< vaick< àa÷SsvRmÙe;u vE iÖja> .

Doing the japa mentally in silence is considered the best way.
Muttering the japa known as upamsu is regarded as mediocre and
reciting it loudly is considered the worst.

Vyas>- AwaepitóedaidTy< %dyNt< smaiht> ,

mÙEStu ivivxESsaErE> \GyjuSsams<-vE> .

Vyasa:- One should stand and pray to the Sun with Rig, Yajur and
Sama veda manthras, with concentration. This should be done in the
morning, noon, and evening.

21. kaMyjPyain- Japa performed for the

Fulfillment of a Wish

nardIye- izvz<kr éÔez nIlk{Q iÇlaecn ,

#tIryiNt ye inTy< n kilbaRxte c tan! .

Naradeeyam- A man who recites the six names of Shiva-Shiva,
Shankara, Rudra, Esha, Neelakantha, and Trilochana is not troubled by
the Kalipurusha.
22. d-Ràz<sa- The Greatness of the Sacred
Darba Grass

gaei-l>- k…zmUle iSwtae äüa k…zmXye tu kezv> ,

k…za¢e z<kr< iv*at! svˆR devaSsmNtt> .

Gobhila:- Darba is a common name for grass. Special darba - kusha
grass- is found on the banks of the Ganges. Brahma is at the root of
the kusha grass, Keshava in the middle and Shankara at the top of the
kusha grass. All other deities are in the other parts of the kusha grass.
Kusha is the best grass to be used in sacred rituals.

harIt>- k…zhSten y¾Ý< dan< cEv k…zESsh ,

k…zhStStu yae -u<e tSy s<Oya n iv*te .

Haritha:- Wearing the kusha grass as a ring and doing japa, giving
gifts and meals gives countless benefits.

kaEizk>- k…zasn< pr< pUt< ytIna< tu ivze;t> ,

k…zasnaepivòSy isXyte yaeg %Äm> .

Kaushika:- A seat made of kusha grass is the purest. This is the best
for sanyasis. Prayer done while sitting on the kusha grass seat leads to
achievement of Yoga.

z<o>- k…zala-e iÖjïeó> kazE> k…vI–t! yÆt> ,

tpR[adIinkmaR[I kaza> k…z sma> Sm&ta> .

Shankha:- If kusha grass is not available, the next best is kasha

grass.[naanal]. It can be used for all vedic rituals.
v&Ïvisó>- ivñaimÇa> k…za> kaza> ËvaR ìIhy @v c ,

bLbjaí yvaíEv sÝd-aR> àkIitRta> .

Vriddhavasishta:- The seven sacred grasses are vishvamithra, kusha, kasha,

durva[aruham], vreehaya [paddy], balbaja, and yava [barley].

k…z< pivÇ< taè< va rjt< hem cEv va ,

ib-&yaÎi][e pa[aE pivÇ< caeÄraeÄrm! .

Rings made of kusha, copper, silver, or gold can be worn on the

finger on the right hand . These are pure.

harIt>- ma"e c -Syma yatu tSya< d-aˆR½ yae mt> ,

AyatyamaStE d-aR> inyaeJyas!Syu> pun> pun> .

Haritha:- In the month of Magh [ Masi] and Sravana [Avani] darba
should be collected on the new moon days. They are always regarded
as fresh and can be used for all rituals.

mais maSyu˜¯tad-aR> mais maSyev caeidta> .

In the other months, the darbha collected in a month should be used
in the same month.

23. haemivxanm!- The Homa Rites

pulSTy>- tenÔVya{yze;ai[ àaeúyacMy pung&Rhe ,

tt> kmaRi[ k…vI–t! siT³yaí iÖjaeÄm> .

Pulasthya:- Take bath, do sandhyavandanam, and collect enough water to
sprinkle over the homa articles and the house. Sprinkle the water over
the homa articles and the house, do achamana and start the vedic
rituals.

iv:[u>>- SmatRmaEpasne k…yaRt! ïaEt< vEtainke g&hI ,

laEikke ivxura[a< tu ivixre; puratn> .

bhvae yÇ haetar> zaiNtke paEiòke twa ,

laEikke=¶aE tda k…yaRt! g&ýa¶aE n kdacn .

Vishnu:- The householder should do all the rituals based on Smrithi

[Traditional law] in the household holy fire. The vedic rituals should be
done in sacrificial fire. Those without wives should do the rituals in
the temporal fire. When people get together and do homas e.g. for
peace, they should do them only in the temporal fire and not in the
domestic holy fire.

Sm&TywRsare- haeme muOyae yjman> pÆIpuÇíkNyka ,

\iTvkœ iz:yae gué> æata -aig neySsutapit> .

@tErev ÷t<~ yÄu tÏ‚t< Svymev tu ,

pyuR][< ivna pÆI ju÷yat! kNyka=ip va .

Smrithi:- The head of the family is the most important person to do

the karma. If he is not available, wife, son, unmarried daughter,
officiating priests, disciple, guru, brother, nephew and son-in-law are
eligible to do the homa.Wife and daughter should do only the homa
and not the parishechana.[sprinkling water around].

Vyas>- yae ihTva ivvahai¶< g&hSw #it mNyte ,

 AÚ< tSy n -aeVy< v&wa pakae ih s Sm&t> .
Vyasa:- Sages do not accept meals from a householder who does not
perform homa in the domestic holy fire. His cooking is to no purpose.

25. haemahRSsimx>- Firewoods fit for Homa.

Sm&TywRsare- plazoidrañTwzMyuÊ< brja simt! ,

ApamagaRkR ËvaRí k…z íeTypre ivÊ> .

Smirithi:- The sticks of palasha, khadira, ashvattha, vanni and fig trees,
apamarga, arka, durva and kusha grass are considered suitable for homa.

sTvcSsimx> kayaR \Jv!yðú[aSsmaStwa ,

zSta dza¼‚laStaStu Öadza¼‚ilkaStwa .

AadaRZzu:kaSsmCDedaStjRNy¼‚lvtuRla> ,

ApaiqtaíaiÖizoa> k«imdae;ivvijRta> .
The sticks should be smoothskinned, straight and of same length. 10
or 12 inches is the best length. They should be succulent, dry , cut
straight, as thick as the index finger, round, unsplit, without branch and
not infested by worms.

simt! pivÇ< vedzcÇy<àadezs<imtm!

#XmStu iÖgu[> kayR> pirixiôgu[> .

SmateR àadez #Xmaeva iÖgu[> pirix> Sm&t> .

The sticks, the grass for ring, and the bundle of kusha grass should
have the length of a span. The sticks thrown in the fire should have
double the length and the sticks kept around the sacred fire should
have three times the length for the Vedic rites. For smartha rites they
can be one span and two spans.

26. haemÔVyai[-- Articles for the Homa.

kaTyayn>- hivStu iÇivx< }ey< k«t< cEv k«tak«tm! ,

Ak«t< c ³madeza< l][< sMymuCyte .

k«tmaednskTvaid t{fulaid k«tak«tm! ,

ìIýaid cak«t< àae< #it hVy< iÇxa buxE> .

Kathyayana:- Havis are of three types- Boiled rice and flour are
"cooked", rice etc.are "semi-processed" and paddy etc,. are "unprocessed".
Havis is food offered in fire during homa.

AapSt<b>- inTyae xayaˆR=nugtae mn!Wy> ïaeiÇyagaraÖa==hayR> ,

Apasthamba:- Aupasana fire should always be kept burning in the
kundam[special place for keeping fire]. If, for some reason, it goes out,
fire should be created by friction or taken from the sacred fire of
another householder.

mnu>- A¶aE àaSta==hitSsMykœ AaidTymupitóte ,

AaidTya¾ayte v&iò> v&òerÚ< tt> àja> .

dEve kmRi[yuae ih ib-tI–d< cracrm! .

Manu:- Homa done according to rules in the fire reaches the Sun.
Rain comes from the Sun and food produced on the earth from the
rain. This brings peace and comfort to people. The world is protected
only by those who perform divine karmas like homas in the proper
way.

30. devpUja- Worship of Gods

ciNÔkaya<- Svzaoaei³ya< k«Tva ÷Tva cEvai¶haeÇkm! ,

k…yaRdaraxn< iv:[aedeRvdevSy ci³[> .

Chandrika- The brahmin should do the karmas given in his vedashakha,

do agnihothra and then do pooja for Vishnu.

harIt>- k…vI–t! devtap%ja< jpy}adnNtrm! ,

Haritha:- After doing sandhyavandanam, aupasanam, brahmayagnam, and
surya namaskaram pooja should be done for devas.

iv}aneñr>- mXyaûe tpR[anNtr< gNxk…suma]tE> hirhr

ihr{yg-R à-&tIna< ANytm< ywavasn< \Gyju

SsammÙEStt!àkakE> Svnami-vaR

ctuWyRNtEnRmSkaryuEraraxyet! .

Vignaneshvara:- Do tharpanam at noon. Then collect pooja articles-

sandal, flowers, and rice. Worship your favourite deity- Brahma, Vishnu,
or Shiva, with veda manthras, adding the fourth case ending nama:
nama:. Do all the upacharas of worship.
AaraeGy< -aSkraidCDet! iïyimCDeÏ‚taznat! ,

$ñrat! }anmiNvCDet! mae]imCDe¾nadRnat! .

Pray for health to the Sun, for wealth to Fire, sagacity to Maheshvara,
and for moksha to Janardana .

mnu>- AaidTymwva iv:[u< $z< äüa[mevc ,

AcRyeÖEidkemRÙE> g&hSw> àytae -vet! .

Manu:- The householder should do pooja to the Sun, or Vishnu, or

Parameshvara, or Brahma with vedamanthras. He can worship either one
or all.

s<¢he- AaidTym<ibka< iv:[u< g[naw< mheñr<,

p<c y}prae inTy< g&hSw> p<c pUjyet! .

The householder who performs the pancha yagna would do well to
worship the five deities- Sun, Ambika, Vishnu, Ganapathy and
Maheshvara.

31. iv:[upUja- Vishnu Worship

nard>- A¶aE i³yavta< dev> idiv devae mnIi;[am! ,

àitma SvLpbuÎIna< yaeigna< ùdye hir> .

Narada:- Hari shines in fire for the deekshithas who perform the fire
worship like yagnas. For those who worship Vishnu as a god with
attributes, He shines in the region of the sun. For those who are
involved in worldly life, He shines in figurines like salagrama. For the
yogis who meditate on him He shines in their hearts.
sal¢amizla pÇ yÇ ÖarvtIizla ,

%-yaeSs<gmae yÇ tÇ muinR s<y>.

sal¢amizla yÇ pUJyte -gvNmyE> ,

tÎeze yaejnadvaR'œ m&tae invaR[mznute .

Wherever both salagrama and dvaravati stones shine, there moksha is
obtained easily.Those who die in the place near salagrama attain final
liberation. Vishnu lives with Lakshmi eternally in the salagrama. There is
no installation, invocation or sending away. Other rituals can be observed.

vedetu paEé;< sU< AicRt< guýmuÄm< ,

Anuòu-Sy sUSy iÇòubNtSy devta .

pué;ae yae jgdœbIj< \i;naRray[s! Sm&t> ,

DNdae=nuòup!c -vit its&[a< iÇòubNtt>

Vishnu can be worshipped with Purushasuktham. There are 18 rics inthe
Krishna yajur veda.The Rishi is Narayana and 15 rics are in anushtup
chandas and 3 rics are in thrishtup chandas. The Deity is Narayana.

deva Aòadz àaea> pUja<vúye ywa³mm! ,

Aabahnasn< pa*< ArœXymacmnIykm! .

gNx< pu:p<c xUp<c twa dIp< àkLpyet! ,

nEveXy<cEv ta<bUl< àdi][nmSk«tI .

%Öasn< c ³<z> k…yaRt! pUjapray[> ,

There are individual rishis and devathas for the eighteen rics in Yajur
veda purusha suktham. Then the eighteen upacharas of pooja follow. -
avahanam, asanam, padhyam, arghyam, achamanam, madhuparkam, snanam,
vasthram, upaveetham, chandanam, pushpam, dhoopam, deepam,
naivedhyam, thambulam, pradakshinam namaskaram and visarjanam. The
upacharas are done with eighteen rics also. There are separate manthras
for deepam and manthrapushpam. According to the Rig veda purusha
suktham, sixteen upacharas done.

AprakˆR- Aòa]re[ devez< naray[mnamy<

gNxpu:paidi-inRTy< AcRyedCyut< nr> ,

gNxpu:paid skl< AnenEv invedyet! .

AnenEvaicRtae iv:[u> àItae -vit tT][at! ,

ik< tSy b÷i-mRÙE> ik< tSy b÷i-mRoE> .

nmae naray[ayeit mÙ> svaRwRsaxk> .

Apararka,[ Commentary on Yagnavalkyasmriti] says that Bhagvan should
be worshipped with ashtakshara and sandal, flowers etc. It pleases Him
immediately. Om namo narayanaya is an excellent manthra. Reciting
ashtakshara gives whatever the devotee desires.

pulSTy>- dXyadIna< ivkara[a< ]Irts<-vaeywa ,

twEvaze;kama[a ]Irõapntae hre> .

Pulasthya:- Milk abhishekam to God brings all kinds of benefits just as

curds etc. are obtained from milk.
k…<k…magê ïIk{Q kdRmrCyutak«itm! ,

AailPy -®yadevez< kLpkaeiq<< vsaeiÎiv .

Saffron, agaru, srikantha, kardama are ground and applied to the icon
of Vishnu. The person who does it, lives in the heaven for crores and
crores of years.

Aacarsare- ñetrsraejain nIlre twaetple ,

istaeTpl< c k«:[Sy diytain sda hre> .

nIpajuRn kd<bEí vk…lEí sugiNxi-> ,

kNharEivR:[umMyCyR iv:[ulaeke mhIyte .

Uthpala flowers of various hues,- white and red, blue and red, are very
dearto Krishna. Kadamba, vakula, and arjuna flowers are also very
dearto Bhagvan. If a person worships Vishnu with these flowers, he will
shine in Vishnuloka.

maEÌLy- sk«dMyc!Ry gaeivNd< ibLv pÇe[ manv> ,

muigaim inrat»> k«:[Syanucrae -vet! .

Moudgalya:- the person who worships Vasudeva with bilva leaves once,
will be free from sorrow and reach Krishna.

sugNxtulsIpÇE~ àitmayaSsmNtt> ,

iniíÔmacre*Stu sae=nNt)lmaßuyat! .

The person who worships Vishnu with fragrant tulasi leaves till the
leaves cover the icon, gets prosperity beyond limits.
s<vtR>- devagare iÖjana< c dIp< dTva ctu:pwe ,

mexavI }ans<pÚ> c]u:man! jayte nr> .

Samvartha:- The person who provides for lights in temples, the house
of a brahmin and the junction of four streets will be born as a very
intelligent, sagacious person with good eyesight.

hivZzaLyaedn< idVy< AaJyyu< szkRrm! ,

nEve*< devdevay yavk< pays< twa .

s<Sk«t< caÚmaJyaQ(< dix]IrpxUinc ,

)lmUl Vy<jnain maedk<c invedyet! .

Cooked rice, ghee mixed with sugar, barley boiled in milk with sugar,
rice cooked with milk and ghee, curds, milk, honey, fruits, roots,
vegetables and modakam should be offered to God.

hivdaRn< iÇkal<tu %ÄmaeÄmmuCyte ,

ÖyaeímXym< àae< @kkale=xm< hiv> .

This offering, done thrice a day is considered the best. It is mediocre,

if it is done twice. Offering only once a day is the least one should
do.

32. izvpUja- Shiva Puja

kªmRpura[e- AarxyeNmhadev< -avpUtae mheñr< ,

 mÙe[ éÔgayÈya à[venawvapun> .

$zanenawva éÔE> Èy<bkn smaiht> ,

pu{yE> pÇErwaiÑvaR cNdna*EmRheñrm! .

Kurmapurana- Worship Mahadeva Maheshvara with deep devotion. Recite

the manthras of Rudra gayathri, Pranava, Ishana, Sri Rudram,and
Thrayambakam. Perform all the upacharas starting from asana and
worship with concentration offering flowers, bilva leaves and sandal paste.

twaeÚmiZzvayeit mÙe[anenva yjet! ,

Shiva can also be worshipped with the king of the manthras-

"namashivaya".

niNdkeñr>- y>àyCDeÌva< l]< daeg!ØI[a< vedparge ,

@kahmcRyaeiLl<g< tSy pu{y< ttae>ixkm! .

Nandikeshvara:- The good effect of worshipping linga once is superior

to gifting lakhs of cows to a brahmin who has learned all the vedas.

ciNÔkaya<- il<gSy dzRn< pu{y< dzRnat! SpzRn< prm! ,

SpzRnadcRn< ïeó< AcRnaÏ(anvNdne .

mase masetu yae=îIya*av¾Iv< iÖjaeÄm> ,

ySTvcRyet! sk«iLl<g< sTymetÚ s<zy> .

The sight of Shivalingam gives punya. Touching linga is superior to

that. Worshipping Shiva linga is better than that. Meditation on
Shivalinga and obeisance to it give the greatest punya. The same
punya which comes to a brahmin who eats only once a
month and lives on barley , accrues to a man who worships
shivalinga.This is true and there is no doubt about it.

Sm&itrÆe- Ayut< yae gva< d*at! daeg!ºI[a< vedparge ,

vôhemaidyuana< ]IrõanSy tt!)lm! .

Smirithirathna:- Bathing shivalinga with milk once is equalto gifting ten

thousand cows with clothes and gold to experts on vedas.

d¹a y> õapyeiLl<g k«:[aòMya< %paei;t> ,

k…lsÝkmu˜¯Ty izvlaeke mhIyte .

The person who fasts on Krishnashtami day and bathes shivalinga with
curds, removes the sins of seven generations of ancestors, and shines in
shivaloka.

kLpkaeit shöe[ yTpap< smupaijRt< ,

"&tõanen tTsvR< dhTyi¶irveNxnm! .

Bathing shivalinga in ghee destroys sins of crores of years as fire burns

out dry sticks.

pyaedix"&t]aEÔzkRra*Ernu³mat! ,

$zaidmiÙtE> õaPy izv< muimvaßuyat! .

If a person bathes shivalinga in milk, curds, ghee, honey, and sugar in

that order, he will get moksha.
gNxcNdntaeyen yae il<g< õapyet! sk«t! ,

gNxvRlaekmaßaeit s gNxv‰Rí pUJyte .

The person who bathes shivalinga with sandal paste reaches

gandharvaloka and is worshipped by gandharvas.

vasa<is suivicÇai[ sarviNt m&Ëin c ,

xUiptain izve d*at! ivkezain nvain c .

After the bath, show fragrant dhoopa to the zari lace bordered clothes
and dress the shivalingam in them. They should be clean and new.
Then upaveetham, sandal, ornament and flowers are offered to
Parameshvara.

pu:pErr{ys<-UtE> pÇEvaR igirs<-vE> ,

AaTmaramaeÑvEvaRip pu:pEs<pUjyeiCDvm! .
Paramasvara should be worshipped with flowers from forest, mountain
and one's garden and with leaves like bilva. The person who does this
will reach Shivaloka.

yavNtSt{fulaStiSmÚEve*e pirs<Oyya ,

tav*ugshöai[ SvgRlaeke mhIyte .

gufo{f"&tana< c -úya[a< c invedne ,

"&ten paictana< c danaCDtgu[< )lm! .

Then do the rest of the upacharas to Paramesvara and do the
naivedhyam[offering of food items]. The worshipper will live in heaven
the number of thousand yuga years as the number of rice in the
naivedhya. Offerings made with ghee and brown sugar cubes give great
results. Then complete the rest of the upacharas with thamboolam,
deepam, manthra pushpam, pradakshina namaskaram, stothram, and dance
etc.

prazr>- mrœTybuiÏguRraE ySy izvil<ge izlamit>

zBdbuiÏStumÙe;u s olu äüha -vet! .

Parashara:- Do not regard Guru just as a human being. Do not treat

the shivalinga as a stone and manthras as mere words. Shivalinga is
verily Brahman [Supreme Being].

A_yagtae }atpUvRSTv}atae=itiwéCyte .
A known person is a visitor. Only a previously not known person is
a guest.

AapStb<>- AitwIneva¢e -aejyeÓalan! v&Ïan!

raegs<bÏan! ôIíaNtvRÆI> .
Apasthamba:- Guest, children, elders, sick people, and pregnant women
should be fed first.

d*a½i-]a iÇty< pirìafœ äücair[am! ,

#CDya c ttae d*at! iv-vesTyvairtm! .

Bhiksha should be given three times to brahmacharis and sanyasis.If
possible , and if accepted food can be given more number of times.

harIt>- -yac zitae inTy< iv;[umCyR sadrm! ,

 i-]a< c i-]ve d*at! pirìa'œ äücair[e.

iv:[urev yitíayR< #it iniíTy -avyet! ,

yityRSy g&he -u<e tSy -u<e jgÇym! .

Haritha: Do Vishnu pooja with devotion, and give bhiksha to sanyasis.

Sanyasi should be regarded as Vishnu. Shasthra says that Vishnu
Himself takes meals in that house. Where Vishnu takes meal, it is like
feeding the three worlds.

Vyas>- y> paÇpUr[I< i-]a< yit_y> s<àyCDit ,

ivmu> svRpape_yae nasaE ÊgRitmaßuyat! .

Vyasa:- Tha man who gives the sanyasi a bowl full of food, is free
from all his sins. He never becomes destitute.

n d*a*tye SvagR< t{ful< äücair[e ,

pŠaÚ< tu g&hSway data ÊgaRi[ gCDit .

The person who gives gold to the sanyasi, rice to brahmachari and
food to householder will suffer.

prazr>- Aitiw< tÇ s<àaÝ< pUjyet! Svagtaidna ,

twa==snàdanen padàDa¦nen c .

ïÏyaCDaÚdanen iàyàîaeÄrre[ c ,

gCDtíanu yanen àIitmuTpadyet! g&hI ,

np&CDeÌaeÇcr[e n SvaXyay< ïut< twa ,

 ùdye kLpyeÎev< svRdevmyaeih s> .
Parashara:- A guest should be welcomed after vaishvadeva. Give him a
seat, wash his legs, serve meals with care, have pleasant conversation
and make him happy. When he leaves , go with him a short distance.
Don't ask him about his education, family and gothra. Treat him as a
deva. Shasthra calls a guest, a personification of God.

mnu>- t&[ain -Uimédk< vaKctuwI–csUn&ta ,

@taNyip sta< gehe naeiCD*Nte kdacn .

Manu:- Even a poor man should take care of a guest. If there is no

seat, he can spread darbha grass as a seat. If there is no bed, he can
be asked to sleep on the ground. If there is no oil, water can be
given. If there is no food, pleasant words can be spoken. A man
should never disregard a guest.

35. -aejn inyma>- Rules for Food

mnu>- say< àatrœiÖjatIna< Azn< ïuitcaeidtm! ,

naNtra -aejn< k…yaRdi¶haeÇ smae ivix> .

Manu:- Brahmin should take food once in the morning and once in
the evening according to Vedas. He should not eat at other times. This
rule is as important as agnihothra.

36. -aejn paÇai[- Plates for taking meals

yaegya}vl!Ky>- AmÇ< vaw ka<Sy< va rajt< va

 ihr{mym! ,

tain paÇain svˆR;a< ywa iv-vmacret! .

Yogayagnavalkya:- Leaf, plates made of bronze, silver, and gold can be

used for eating meals . It can be made according to one's wealth.

37. -aejnkr[ ivxanm!- Rules for taking meals

mnu>- pUjyedzn< inTy< A*a½Etdk…Tsyn! ,

pUijt< ýzn< inTy< blmUjR< àyCDit .

Manu:- One should always worship food. One should not find fault
with food. Food gives strength and virility to the eater.

sumNtu>- AÚ< inxaPy drœVyatu n hSten kdacn ,

pUjiyTva tdÚ< c Aapaezn< tu smÙkm!

Sumanthu:- Food should be served with ladle and never by hand.
Regard the served food with reverence and recite the aposhana prayer.

Vyas>- AÚ< Ô‚òœva à[<yadaE àa<jil> kwyeÄt> ,

ASmak< inTymSTvetidit -®ya=w vNdyet! .

Vyasa:- Join your hands in worship and pray " Let me get food like
this daily".

Vyas>- maEn< vaca inv&iÄs! Syat! naÇ-a;a n s<Sk«tm! ,

naNydEver[< iv:[u< sda Xyayeí kItRyet! .

Vyasa: One should not be talking while taking meals not even in
Sanskrit. Vishnu can be meditated upon and praised. Other deities' names
should not be mentioned.

zai{fLy>- navZy< -aejne maEn< k…quMbaïmvaisnam! ,

vacaepcar> ktRVyae -u<jta< sh-aejne .

Shandilya:- The householder need not remain silent during meals. He

should speak pleasantly to the people who eat with him.

makR{fey>- AîIyaÄNmna -UTvapUvR< tu mxur< rsm! ,

lv[aMlaE twa mXye kquitaidk< tt> .

àakœÔv< pué;aeîIyaNmXye tu kiQnaznm! ,

ANte pundRvazI tu blaraeGye n mu<cit .

Markandeya:- Food should be eaten with concentration. Sweets should be

eaten first. Then a man should eat salty and sour items in the middle,
and bitter and astringent items later. First, liquid food and then solid
food and at the end liquid food should be taken. This gives strength
and good health.

AapSt<b>- AòaE ¢asamune-Rúya> ;aefzar{y vaisn> ,

ÖaiÇ<zt< g&hSwSyapirimt< äücair[> .

Apasthamba:- Sanyasi should eat eight mouthfuls of food. Vanaprasthan

should eat sixteen mouthfuls, householder thirty-two mouthfuls and the
brahmachari should eat as much as he wants.
baexayn>- äüi[ me AaTma=mttTvayeTy]re[aTmanm! ,

yaejyet! svR³tu yaijnamaTmyajI ivizZyte .

Bodhayana:- After taking food, recite the manthra "Brahmani me athma

amrutatvaya". The purport of this manthra is to take his athma to
paramathma. The man who seeks athma and does this with faith is
superior to the man who performs all kinds of rituals.

bøna< -u<jta< mXye n caîIyat!TvraiNvt> ,

v&wa n ivkredÚ< naeiCDò> k…Çicdœ ìjet! .

When many people are eating together, one should not eat fast but
should adjust with others. Food should not be spread around wastefully.
One should not walk around with unwashed mouth. If one eats food
fallen on the ground, he should observe chandrayanam.

ym>- ySTvekp<aE iv;m< ddait õehaÑyaÖa yid vawR

hetae> , vede;u†òam&i;i-í gIta< ta< äühTya<

munyae vdiNt .

Yama:- When many people are eating together, if different foods are
served for a few out of friendship, fear, or because they are rich , the
host commits a sin like brahmahathi [killing a brahmin] as given in
the Vedas and as uttered by the great sages.

38. -úya-úyivvek>- Discrimination of Good

And Bad food

AprakˆR- jaitÊò< i³yaÊò< klaïyivËi;tm! ,

 s<sgaRïyÊò< va sùLleo< Sv-avt> .
Some articles of food are not fit for eating for various reasons. Some
are bad varieties, some due to bad actions, some due to becoming old,
some due to the addition of proscribed items, some due to doubtful
origin, and some due to the bad effects they have. These articles
should not be consumed.

lzun< g&<jn< cEv pla{fu kvkaid c ,

vataRk nailka labu ýveya¾ait Ëi;tm! .

Garlic, turnip, onion, mushroom, eggplant, lotus stalk, and bottle gourd
are bad varieties and should not be eaten.

kalÊò< tu iv}ey< Aõaha< icriSwtm! ,

dix-úyivkarí mxuvjR< tid:yte .

Food prepared without ghee or oil spoils quickly. Old spoilt food
shouild not be eaten. Curds, fried snacks and honey can be eaten.

icriSwtmip Tva*mõeha< iÖjaiti-> ,

yvgaexUmj< svR< pysíEv ivi³ya .

Wheat and barley preparations even if they are made without ghee or
oil, can be consumed. Milk preparations also can be eaten. They are
not considered stale.

AbilÝSy mUoRSy Êòv&ÄSy ÊmRte> ,

AÚmï*xanSy yae -u<e æU[ha svE .

One commits the sin of brahmahatthi if he eats the food of a vain
man, a fool, an immoral person, en evil-minded person, and a faithless
person.

-rÖaj>- inracarSy ivàSy ini;Ïacr[Sy c ,

AÚ< -u®va iÖj> k…yaRiÎnmekm-aejnm! .

Bharadvaja:- If a person eats the food of one who does not have
good conduct or one who does forbidden acts, he should fast for one
day.

prazr>- sdacarSy ivàSy twa vedaNtveidn> ,

-u®vaÚ< muCyte papadhaeraÇaNtraÚr> .

Parashara:- If a person eats the food of a man of good conduct or a
man who has studied vedantha, he gets rid of a day's sin.

Vyas>- -uva vE suomaSway tdÚ< pir[amyet! ,

#ithaspura[a_ya< vedawaRnupb&hyet! .
Vyasa:- After the meal,one should sit comfortably and let the food be
digested. At this time he should study the vedas, ithihasas and puranas.

d]>- #ithaspura[a_ya< ;ósÝmkaEnyet! ,

Aòme laekyaÇatu bihSsNXya< tt> prm! .

Daksha:- The daytime is divided into eight segments, each lasting for
1 1/2 hrs. The sixth and seventh segments correspond to the time
between 1.30 p.m. and 4.30. p.m. Vedas puranas and shasthras should
be studied at this time.Then in the eigth segment, family matters should
be attended to. After this, a man should go to the water source for
the sandhyavandanam.
z<o>- ivcayR c pura[awaRn! vedawaRn! -uimaiSwt> ,

iv:[u< sda ùid Xyayet! sk¦< in:k¦< tu va .

Shankha:- Study the vedas and puranas and meditate on Vishnu both in
saguna as well as nirguna form always with devotion.

40. raÇaE ktRVyain- Routine for the Night

Shandilya:- Naivedhyam[food offering] with plenty of varieties of dishes

should be done in both sandhyas to God, along with other rites.

zaEnk>- inzaya> àwme yame jpy}acRnaidkm! ,

SvaXyayae -aejn< àae< vjRiyTva mhainzam! .

Shaunaka:- In the first yama of the night, do japa, yagna, and pooja.
One can study Vedas and then take meal. But, don't study veda or
take meal at midnight.

píaÄne twa yame jay}acRnaidkm! ,

äüa_yasae=ip tÇEv vjRiyTvatu -aejnm! .

In the last yama in the early morning, japa, yagna, pooja and study
of Veda can be done. Food should not be taken.

raiÇ sU jpet! Sm&Tva svaRí suozaiyn> ,

nmSk«TyaVyy< iv:[u< smaixSw> SvpeiÚiz .

Mentally recite Suktham, take the names of rishis and devathas who
are sleeping comfortably, bow to Lord Vishnu, take his name and sleep.
 mnu>- \tukalai-gamISyat! SvdarinrtSsda ,

pvR vjR< ìje½Ena< An&taE ritkaMyya .

Manu:- A householder should make love to his wife at the proper time
for conception. If he has desire at other times, he can do so after
avoiding prohibited days.

baexayn>- j"Nye raiÇpyaRy svRtuR gmnupidziNt .

Bodhayana:- recommends the latter part of the night for making love.

padaE à]aLy s<m&Jy iÖracMy zuiciSmt> .

zuSyTpadaSypai[Stu s<ivzeNmaxv< Smrn! .

Wash your feet and wipe them. Do achamanam twice. With clean, dry
feet, hands, and face, take the name of Madhava and sleep.

Vyas>- #TyediolenaemhNyhin vE mya ,

äahm[ana< k«TyjatmpvgR)làdm! .

Vyasa:- These are the daily duties and observing them gives all
purusharthas [Dharma, Artha, Kama, and Moksha]

naiStKyadwva==lSyat! äaü[ae n kraeit y> ,

s yait nrkan! "aeran! kakyaein;u jayte .

If a brahmin does not follow this code of conduct out of atheism or

laziness, he will go to hell and be born as a crow.
naNyae ivmuye p<wa> muva==ïyivix< Svkm! ,

tSmat! kmaRi[ k…vI–t! tuòye prmión> .

Varnashrama Dharma gives peace and prosperity and there are no other
dharmas apart from this. Therefore, follow the dharma of one's ashrama
and please the Brahman.

Taken from: http://acharya.iitm.ac.in/