Chapter 6

only here may animals be slain, and nowhere else, Manu has declared. // Mn_5.41 // A twice-born who knows the true meaning of the Veda, by slaying animals for these purposes, leads both himself and the animal to the highest state. // Mn_5.42 // A self-possessed twice-born, dwelling in his house, with his guru, or in the forest, must not perform violence not sanctioned by the Veda, even in a time of distress. // Mn_5.43 // The violence which is sanctioned by the Veda and is established in this movable and immovable world, one should know to be non-violence itself; for Dharma shone forth from the Veda. // Mn_5.44 // He who, for the sake of his own pleasure, injures harmless beings, he finds no happiness anywhere, neither while living nor when dead. // Mn_5.45 // He who does not wish to cause confinement, death, or pain to living beings, he, desiring the welfare of all, enjoys supreme happiness. // Mn_5.46 // Whatever he contemplates, whatever he does, and in whatever he fixes his delight, that he obtains without effort, he who injures nothing. // Mn_5.47 // Without having done violence to living beings, meat is nowhere produced; and the killing of a living being is not conducive to heaven; therefore, one should avoid meat. // Mn_5.48 // Having considered the origin of meat and the slaughter and bondage of embodied beings, one should abstain from the eating of all meat. // Mn_5.49 // He who does not eat meat like a demon, abandoning the proper rule, he attains affection in the world and is not afflicted by diseases. // Mn_5.50 // The one who permits, the one who cuts up, the one who slays, the buyer and the seller, the one who prepares, the one who serves, and the one who eats—these are the slayers. // Mn_5.51 // He who wishes to increase his own flesh with the flesh of another, without having worshipped the ancestors and the gods—there is no one more unmeritorious than he. // Mn_5.52 // He who performs the horse-sacrifice every year for a hundred years, and he who does not eat meat—the fruit of the merit of these two is equal. // Mn_5.53 // By eating pure fruits and roots, and by the food of hermits, one does not obtain that fruit which is obtained by the avoidance of meat. // Mn_5.54 // 'Me he' (māṃ saḥ) will devour in the next world, whose flesh I eat here—this the wise declare to be the māṃsa-ness of meat. // Mn_5.55 // There is no sin in the eating of meat, nor in wine, nor in sexual union; this is the natural inclination (pravṛtti) of beings, but abstention (nivṛtti) yields great fruit. // Mn_5.56 // I will now declare the purification after a death, and likewise the purification of things, for all four varnas, according to the rule and in due order. // Mn_5.57 // When a child with teeth dies, or one born after the first, or one whose tonsure has been performed, all the kinsmen are impure; and the same is said in the case of impurity from childbirth (sūtaka). // Mn_5.58 // Among sapiṇḍas, a ten-day period of impurity from a death is prescribed; but if it is before the gathering of the bones, it may be for three days, or for one day only. // Mn_5.59 // The sapiṇḍa relationship ceases with the seventh person; but the samānodaka relationship ceases when the birth and name are no longer known. // Mn_5.60 // Just as this impurity from a death is prescribed for sapiṇḍas, so it should be for a birth as well, for those who desire perfect purity. // Mn_5.61 // For all sapiṇḍas, there is impurity from a death, but for the mother and father, there is impurity from childbirth (sūtaka); the sūtaka is for the mother alone; the father becomes pure by touching water. // Mn_5.62[61M] // A man, having discharged his seed, becomes pure merely by touching water; but on account of the connection through the seed, he should observe the impurity for three days. // Mn_5.63[62M] // Those who touch a corpse are purified in one day and night, or in three periods of three days; those who offer water are purified in three days. // Mn_5.64[63M] // A pupil who performs the funeral rites for his deceased guru is purified in ten nights, just as those who carry out the corpse. // Mn_5.65[64M] // In the case of a miscarriage, one is purified in as many nights as there are months of pregnancy; a menstruating woman becomes pure by bathing after her flow has ceased. // Mn_5.66[65M] // For children whose tonsure has not been performed, the purification is remembered as lasting for one night; but for those whose tonsure has been performed, a purification of three nights is prescribed. // Mn_5.67[66M] // Kinsmen should bury a deceased child under two years of age outside the village, having adorned it, on pure ground, without the gathering of the bones. // Mn_5.68[67M] // For him, no fire-rite should be performed, nor the rite of offering water; having abandoned him in the forest like a piece of wood, they should observe impurity for three days only. // Mn_5.69[68M] // The water-rite should not be performed by kinsmen for a child under three years of age; or they may do it if the child's teeth have appeared, or if the name-giving ceremony has been performed. // Mn_5.70[69M] // When a fellow student has died, a one-day period of impurity is remembered; but on the birth of samānodakas, a purification of three nights is prescribed. // Mn_5.71[70M] // For uninitiated women, the kinsmen are purified in three days; but the close blood relatives are purified by the same rule as has been stated. // Mn_5.72[71M] // They should eat food without pungent spices and salt, and they should bathe for three days; they should not eat meat, and they should sleep separately on the ground. // Mn_5.73[72M] // This rule for the impurity from a death has been declared for when one is present; when one is absent, this following rule is to be known by relatives and kinsmen. // Mn_5.74[73M] // He who hears of a relative who has died abroad, before the ten days have passed, shall be impure for whatever remains of the ten-day period. // Mn_5.75[74M] // But if the ten days have passed, he shall be impure for three nights; if a year has passed, he is purified by merely touching water. // Mn_5.76[75M] // Having heard of the death of a kinsman after the ten days have passed, or of the birth of a son, a man becomes pure by plunging into water with his clothes on. // Mn_5.77[76M] // When a child has died in a foreign country, or one who is separated by the piṇḍa offering, one is purified immediately by plunging into water with one's clothes on. // Mn_5.78[77M] // If another death or birth should occur within the ten-day period, a Brahmana shall be impure until that ten-day period has ended. // Mn_5.79[78M] // They say the āśauca (period of ritual impurity) is for three nights when an ācārya has died; for his son and wife, it is a day and a night; this is the rule. // Mn_5.80[79M] // For a learned Brahmana dwelling in the same house, one shall be impure for three nights; for a maternal uncle, a pupil, a sacrificial priest, or a kinsman, for a day and a night. // Mn_5.81[80M] // When a king has died, the impurity lasts as long as the light of day, for one who is in his kingdom; for an unlearned Brahmana, a whole day, and likewise for a teacher who is not an ācārya. // Mn_5.82[81M] // A Brahmana is purified in ten days, a ruler in twelve days, a Vaishya in fifteen days, and a Shudra is purified in a month. // Mn_5.83[82M] // One should not increase the days of impurity, nor interrupt the rites in the sacred fires; and a close blood relative performing that rite does not become impure. // Mn_5.84[83M] // Having touched a Chandala, a menstruating woman, an outcaste, a woman who has just given birth, a corpse, or one who has touched a corpse, one is purified by bathing. // Mn_5.85[84M] // Having sipped water, one who is pure should always, upon seeing an impure person, recite mantras to the sun according to his zeal, and the purifying verses according to his ability. // Mn_5.86[85M] // A Brahmana, having touched a human bone with fat on it, is purified by bathing; but if it is without fat, by sipping water, or by touching a cow or looking at the sun. // Mn_5.87[86M] // One who is under a vow should not perform the water-libation until the completion of his vow; having performed the water-libation after it is completed, he is purified in three nights. // Mn_5.88[87M] // The water-rite is withheld for those born of promiscuous unions, for those who have taken to heretical wanderings, and for those who have taken their own lives. // Mn_5.89[88M] // And for women who have joined heretical sects, who live promiscuously, who have caused an abortion, who have killed their husbands, and who drink liquor. // Mn_5.90[89M] // A student under a vow, having carried out the corpses of his own ācārya, upādhyāya, father, mother, or guru, is not separated from his vow. // Mn_5.91[90M] // One should carry out a deceased Shudra through the southern gate of the town; but the twice-born, through the western, northern, or eastern gates, as is appropriate. // Mn_5.92[91M] // There is no fault of impurity for kings, nor for those under a vow, nor for those engaged in a sacrificial session; for they are always in the state of Indra and have become one with Brahma. // Mn_5.93[92M] // For a king, in his great office, immediate purification is prescribed; the reason for this is the protection of his subjects and his throne. // Mn_5.94[93M] // Immediate purification is also for those slain in a riot or battle, by lightning, or by the king, and for one slain for the sake of a cow or a Brahmana, and for whomever the king wishes. // Mn_5.95[94M] // A king bears the form of the eight world-protectors: Soma, Agni, Arka (the Sun), Anila (the Wind), Indra, the lord of wealth (Kubera), the lord of waters (Varuna), and Yama. // Mn_5.96[95M] // A king is established by the lords of the world, so no impurity is prescribed for him; for the purity and impurity of mortals arise from and are resolved by the lords of the world. // Mn_5.97[96M] // For one slain in battle with uplifted weapons according to the Dharma of a Kshatriya, the sacrifice is completed immediately, and likewise the impurity; this is the rule. // Mn_5.98[97M] // A Brahmana is purified by touching water; a Kshatriya, his vehicle and weapon; a Vaishya, his goad or reins; and a Shudra who has performed his rites, his staff. // Mn_5.99[98M] // This purification among sapiṇḍas has been declared to you, O best of the twice-born; now learn the purification after death among all who are not sapiṇḍas. // Mn_5.100[99M] // A Brahmana who carries out a deceased twice-born who is not a sapiṇḍa, like a kinsman, is purified in three nights, as are the mother's close relatives. // Mn_5.101[100M] // But if he eats their food, he is purified in ten days; if he does not eat their food, in one day, provided he does not dwell in that house. // Mn_5.102[101M] // Having voluntarily followed a corpse, whether of a kinsman or not, one is purified by bathing with one's clothes on, touching fire, and eating ghee. // Mn_5.103[102M] // One should not have a deceased Brahmana carried by a Shudra while his own kinsmen are present; for that oblation, being defiled by the touch of a Shudra, is unheavenly. // Mn_5.104[103M] // Knowledge, tapas, fire, food, earth, mind, water, plastering with cow-dung, wind, ritual action, the sun, and time are the agents of purification for embodied beings. // Mn_5.105[104M] // Of all purifications, purity in acquiring wealth is remembered as the highest; for he who is pure in wealth is truly pure, not he who is pure with earth and water. // Mn_5.106[105M] // The learned are purified by forbearance; doers of forbidden acts, by giving; those with secret sins, by recitation; and the best knowers of the Veda, by tapas. // Mn_5.107[106M] // What is to be cleansed is purified by earth and water; a river is purified by its current; a woman defiled in her mind, by her monthly flow; and the best of the twice-born, by renunciation. // Mn_5.108[107M] // The limbs are purified by water; the mind is purified by truth; the individual soul, by sacred learning and tapas; and the intellect is purified by knowledge. // Mn_5.109[108M] // This decision on the purification of the body has been declared to you; now hear the decision on the purification of various kinds of things. // Mn_5.110[109M] // The purification of metallic things, of jewels, and of everything made of stone has been declared by the wise to be with ash, water, and earth. // Mn_5.111[110M] // A golden vessel that is not smeared is purified by water alone, as is anything born of water (conch shells), made of stone, and silver that is not chased. // Mn_5.112[111M] // Gold and silver shone forth from the union of water and fire; therefore, their purification by their own source is the most excellent. // Mn_5.113[112M] // The purification of copper, iron, bronze, brass, tin, and lead must be done as is appropriate, with alkaline substances, acids, or water. // Mn_5.114[113M] // The purification of all liquids is remembered as straining; of solid things, sprinkling; and of wooden things, planing. // Mn_5.115[114M] // The cleansing of sacrificial vessels in a sacrificial rite is by wiping with the hand; but the purification of ladles and cups is by washing. // Mn_5.116[115M] // The purification of sacrificial pots, spoons, and ladles is with hot water, as is that of the wooden sword, winnowing basket, cart, pestle, and mortar. // Mn_5.117[116M] // Sprinkling with water is the purification for a large quantity of grain and clothes; for a small quantity, purification with water is prescribed by washing. // Mn_5.118[117M] // The purification of leather things is like that of clothes, and likewise for things made of split cane; for vegetables, roots, and fruits, the purification is prescribed to be like that of grain. // Mn_5.119[118M] // Of silk and wool, with saline earth; of blankets, with soap-berries; of fine silk cloths, with Bilva fruits; of linen cloths, with white mustard seeds. // Mn_5.120[119M] // The purification of conch shells, horns, and things made of bone and ivory should be done by one who knows, like that of linen, or with cow's urine or water. // Mn_5.121[120M] // Grass, wood, and straw are purified by sprinkling; a house, by sweeping and plastering; and an earthen vessel, by being fired again. // Mn_5.122[121M] // An earthen vessel touched by liquor, urine, feces, spittle, pus, or blood is not purified even by being fired again. // Mn_5.123 // The ground is purified by five things: by sweeping, by plastering with cow-dung, by sprinkling, by scraping, and by having cows dwell on it. // Mn_5.124[122M] // Food pecked by a bird, sniffed at by a cow, shaken by a foot, sneezed upon, or defiled by hair and insects, is purified by scattering earth on it. // Mn_5.125[123M] // As long as the smell and the smear caused by an impurity do not depart from it, so long must earth and water be applied in all purifications of things. // Mn_5.126[124M] // The gods ordained three things as purifying for Brahmanas: what is unseen, what is cleansed with water, and what is praised by speech. // Mn_5.127[125M] // Waters on the ground are pure if a cow's thirst can be quenched by them, provided they are not contaminated by an impurity and possess their natural smell, color, and taste. // Mn_5.128[126M] // The hand of an artisan is always pure, as is what is spread out in the market; and alms received by a celibate student are always pure; this is the rule. // Mn_5.129[127M] // The mouth of women is always pure; a bird is pure when it causes a fruit to fall; a calf is pure when it dribbles milk; and a dog is pure when it catches game. // Mn_5.130[128M] // The meat of an animal killed by dogs, Manu has declared to be pure, and that killed by other carnivorous animals, and by Chandalas and other robbers. // Mn_5.131[129M] // The openings of the body above the navel are all pure; those below are impure, as are the excretions that fall from the body. // Mn_5.132[130M] // Flies, drops of spittle, a shadow, a cow, a horse, the rays of the sun, dust, the earth, wind, and fire—these one should know to be pure in contact. // Mn_5.133[131M] // For the purpose of purification after discharging feces and urine, earth and water should be taken as needed, and also in the purifications of the twelve bodily impurities. // Mn_5.134[132M] // Fat, semen, blood, marrow, urine, feces, nasal mucus, earwax, phlegm, tears, rheum of the eyes, and sweat—these are the twelve impurities of men. // Mn_5.135[133M] // One portion of earth on the penis, three on the anus, ten on the one hand, and seven on both hands should be applied by one desiring purification. // Mn_5.136[134M] // This is the purification for householders; it is double for celibate students, triple for forest-dwellers, and quadruple for ascetics. // Mn_5.137[135M] // Having urinated or defecated, and having sipped water, one should touch one's bodily openings; and always when about to study the Veda and when eating food. // Mn_5.138[136M] // He who desires bodily purification should first sip water three times, then wipe his mouth twice; but a woman and a Shudra, once each. // Mn_5.139[137M] // For Shudras who follow the law, shaving should be done monthly; their rule of purification is like that of Vaishyas, and their food is the leftovers of the twice-born. // Mn_5.140[138M] // Drops of spittle from the mouth that do not reach a limb do not make one impure, nor what has gone into the beard, nor what is stuck between the teeth. // Mn_5.141[139M] // Drops that fall on the feet of others while one is sipping water are to be known as equal to those on the ground; one does not become impure by them. // Mn_5.142[140M] // One who, while holding an object, is touched by an impurity, becomes pure by sipping water without having put down that object. // Mn_5.143[141M] // Having vomited or purged, one should bathe and then eat ghee; after eating food, one should merely sip water; but bathing is remembered for one who has had sexual intercourse. // Mn_5.144[142M] // After sleeping, sneezing, eating, spitting, speaking untruths, drinking water, and when about to study, one should sip water, even if one is already pure. // Mn_5.145[143M] // This entire rule of purification, and likewise the purification of things, has been declared to you for all varnas; now learn the Dharmas of women. // Mn_5.146[144M] // By a girl, by a young woman, or even by an aged woman, nothing must be done independently, even in her own house. // Mn_5.147[145M] // In childhood, she must be under the control of her father; in youth, of her husband; when her husband is dead, of her sons; a woman must never enjoy independence. // Mn_5.148[146M] // She must not desire separation from her father, her husband, or her sons; for by separation from them, a woman would make both families contemptible. // Mn_5.149[147M] // She must always be cheerful, skillful in household duties, with her utensils well-cleansed, and not extravagant in expenditure. // Mn_5.150[148M] // Him to whom her father may give her, or her brother with the father's permission, she should serve while he lives, and when he is dead, she must not transgress against him. // Mn_5.151[149M] // For the sake of auspiciousness, the rite of well-being and the sacrifice to Prajapati are performed for them at marriage, but the giving away is the cause of ownership. // Mn_5.152[150M] // The husband, who performs the rite with sacred formulas, is the constant giver of happiness to a woman, both in season and out of season, in this world and in the next. // Mn_5.153[151M] // Though he be of bad character, or lustful, or devoid of virtues, a husband must always be revered as a god by a virtuous wife. // Mn_5.154[152M] // For women, there is no separate sacrifice, no vow, nor any fasting; by the service she renders her husband, by that she is exalted in heaven. // Mn_5.155[153M] // A virtuous wife, whether her husband be living or dead, desiring to attain his world, must not do anything displeasing to him. // Mn_5.156[154M] // She may, if she wishes, emaciate her body with pure flowers, roots, and fruits; but she must not even take the name of another man after her husband is dead. // Mn_5.157[155M] // Until death, she must be patient, self-controlled, and a celibate, desiring that supreme Dharma of women who have but one husband. // Mn_5.158[156M] // Many thousands of Brahmanas who were celibate from their youth have gone to heaven without having established a family line. // Mn_5.159[157M] // A virtuous wife who remains established in celibacy after her husband is dead goes to heaven, even if she is childless, just as those celibate students. // Mn_5.160[158M] // But that woman who, from a desire for offspring, transgresses against her husband, she obtains condemnation in this world and is deprived of the next world. // Mn_5.161[159M] // Offspring begotten by another man is not recognized here, nor in another's wife; and a second husband is nowhere prescribed for virtuous women. // Mn_5.162[160M] // She who, having abandoned her own inferior husband, consorts with a superior one, becomes contemptible in the world and is called a 'previously married woman'. // Mn_5.163[161M] // Through infidelity to her husband, a woman obtains condemnation in the world; she obtains the womb of a jackal and is afflicted by sinful diseases. // Mn_5.164[162M] // She who does not transgress against her husband, being controlled in mind, speech, and body, she attains her husband's world and is called a virtuous wife by the good. // Mn_5.165[163M] // By this conduct, a woman who is controlled in mind, speech, and body obtains the highest fame in this world and her husband's world in the next. // Mn_5.166[164M] // A twice-born who knows the Dharma should cremate a wife of the same varna who has died before him and has lived thus, with the sacred household fire and the sacrificial implements. // Mn_5.167[165M] // Having given the sacred fires to his wife who died before him at her final rite, he should perform the marriage ceremony again, and the establishment of the fires again. // Mn_5.168[166M] // By this rule, he should never neglect the five great sacrifices; and having taken a wife, he should dwell in his house for the second part of his life. // Mn_5.169[167M] // A twice-born snātaka, having thus dwelt in the householder āśrama according to the rule, should dwell in the forest, self-controlled and with his senses duly conquered. // Mn_6.1 // When a householder sees wrinkles and gray hair on his body, and the child of his own child, then he should take refuge in the forest. // Mn_6.2 // Having abandoned all village food and all his possessions, having entrusted his wife to his sons, he should go to the forest, or go with her. // Mn_6.3 // Taking with him the sacred household fire and the implements for the fire-rite, having gone forth from the village to the forest, he should dwell there with controlled senses. // Mn_6.4 // With various pure foods of hermits, or with vegetables, roots, and fruits, he should perform these same great sacrifices according to the rule. // Mn_6.5 // He should wear a skin or a garment of bark; he should bathe in the evening and in the morning; and he should always wear matted hair, and his beard, body hair, and nails. // Mn_6.6 // From what he has to eat, he should give a bali-offering and alms according to his ability; he should honor those who come to his hermitage with alms of water, roots, and fruits. // Mn_6.7 // He should be ever engaged in the study of the Veda, self-controlled, friendly, with a concentrated mind; always a giver and not a receiver, and compassionate to all beings. // Mn_6.8 // He should also offer the Agnihotra from the three sacred fires according to the rule, not omitting the new-moon and full-moon sacrifices at the proper time. // Mn_6.9 // He should also perform the sacrifices to the constellations, the sacrifice of first fruits, and the seasonal sacrifices, and in due order the Turayana and the Dakshayana sacrifices. // Mn_6.10 // With pure hermit-foods gathered by himself in spring and autumn, he should duly prepare sacrificial cakes and boiled rice-offerings separately. // Mn_6.11 // Having offered that very pure forest oblation to the deities, he should use the remainder for himself, and also salt prepared by himself. // Mn_6.12 // He may eat vegetables that grow on land and in water, and flowers, roots, and fruits that come from pure trees, and oils produced from fruits. // Mn_6.13 // He should avoid honey and meat, and mushrooms growing from the earth, and the Bhustrina and Shigruka plants, and the fruits of the Shleshmataka tree. // Mn_6.14 // In the month of Ashvayuja, he should abandon the hermit-food previously collected, and also his worn-out clothes, and vegetables, roots, and fruits. // Mn_6.15 // He should not eat what is grown on ploughed land, even if it has been thrown away by someone; nor roots and fruits grown in a village, even if he is in distress. // Mn_6.16 // He may eat what is cooked with fire, or what ripens in time; or he may be one who pounds with a stone, or one who uses his teeth as a mortar. // Mn_6.17 // He may be one who prepares his food daily, or one who stores it for a month, or for six months, or for a year. // Mn_6.18 // Having gathered food according to his ability, he may eat it at night or during the day; or he may eat at every fourth mealtime, or at every eighth. // Mn_6.19 // Or he may live according to the rules of the Chandrayana penance during the bright and dark fortnights; or at the end of the fortnights, he may eat boiled gruel once. // Mn_6.20 // Or he may live always on flowers, roots, and fruits alone, which have ripened in time and fallen of their own accord, abiding in the rule of the Vaikhanasas. // Mn_6.21 // He may roll about on the ground, or stand on his toes all day; he should pass his time by standing and sitting, going to the water at the three daily libations. // Mn_6.22 // In summer, he should perform the five-fires penance; during the rains, he should live under the open sky; and in winter, he should wear wet clothes, gradually increasing his tapas. // Mn_6.23 // Bathing at the three daily libations, he should satisfy the ancestors and the gods; and practicing ever more severe tapas, he should emaciate his own body. // Mn_6.24 // Having duly placed the three sacred fires within himself, the sage should be without fire and without a home, living on roots and fruits. // Mn_6.25 // Making no effort for things that give pleasure, celibate, sleeping on the ground, with no sense of 'mine' in regard to shelters, and having the root of a tree as his dwelling. // Mn_6.26 // He should gather alms for his subsistence from Brahmana ascetics alone, or from other twice-born householders who are forest-dwellers. // Mn_6.27 // Or, dwelling in the forest, he may bring food from a village and eat eight mouthfuls, receiving it in a leaf-cup, in his hand, or on a potsherd. // Mn_6.28 // A Brahmana dwelling in the forest should observe these and other vows, and various Upanishadic texts from the Śruti for the perfection of his soul. // Mn_6.29 // These have been practiced by sages and by Brahmana householders, for the increase of knowledge and tapas, and for the purification of the body. // Mn_6.30 // Or, taking his stand in the unconquered northeast direction, he should walk straight on, subsisting on water and air, until his body falls. // Mn_6.31 // A Brahmana who has cast off his body by one of these practices of the great sages, being free from sorrow and fear, is exalted in the world of Brahma. // Mn_6.32 // Having thus passed the third part of his life in the forests, he should wander as an ascetic for the fourth part of his life, having abandoned all attachments. // Mn_6.33 // He who goes from āśrama to āśrama, having offered his oblations, with his senses conquered, weary with giving alms and bali-offerings, he prospers after death by becoming a renouncer. // Mn_6.34 // Having discharged his three debts, he should fix his mind on liberation (mokṣa); but he who pursues mokṣa without having discharged them, sinks downwards. // Mn_6.35 // Having studied the Vedas according to the rule, having begotten sons according to Dharma, and having sacrificed with yajñas according to his ability, he should fix his mind on liberation. // Mn_6.36 // A twice-born who seeks liberation without having studied the Vedas, without having begotten sons, and without having sacrificed with yajñas, sinks downwards. // Mn_6.37 // Having performed the Prajapatya sacrifice, with all his wealth as the sacrificial fee, having placed the sacred fires within himself, a Brahmana should go forth from his house as a renouncer. // Mn_6.38 // For him who goes forth from his house as a renouncer, having given a promise of safety to all beings, there are worlds of light, say the expounders of Brahma. // Mn_6.39 // For him from whom not even the slightest fear arises for living beings, for him, when he is freed from his body, there is no fear from any quarter. // Mn_6.40 // Having gone forth from his house, furnished with the means of purification, a sage should wander as an ascetic, indifferent to those desires that have been gratified. // Mn_6.41 // He should always wander alone, without a companion, for the sake of perfection; seeing the perfection of one who is alone, he neither abandons nor is abandoned. // Mn_6.42 // He should be without a fire and without a home; he should resort to a village for food; indifferent, not eager, a sage with his mind fixed in contemplation. // Mn_6.43 // A potsherd for a bowl, the roots of trees for a dwelling, a wretched garment, solitude, and equanimity towards all—this is the mark of one who is liberated. // Mn_6.44 // He should not rejoice in death, nor should he rejoice in life; he should just await the time, as a servant awaits his wages. // Mn_6.45 // He should place his foot purified by sight; he should drink water purified by a cloth; he should speak words purified by truth; he should act in a way purified by his mind. // Mn_6.46 // He should endure harsh words; he should not despise anyone; and he should not make an enemy of anyone on account of this body. // Mn_6.47 // He should not be angry in return at one who is angry; when reviled, he should speak a blessing; and he should not utter an untrue word, which is scattered through the seven gates. // Mn_6.48 // Delighting in the supreme Self, seated, indifferent, without worldly desires, with the Self alone as his companion, seeking happiness, he should wander here. // Mn_6.49 // He should never seek alms through explaining portents and omens, nor by the science of astrology and palmistry, nor by giving instruction and engaging in debate. // Mn_6.50 // He should not approach a house that is crowded with ascetics, Brahmanas, birds, dogs, or other beggars. // Mn_6.51 // With his hair, nails, and beard clipped, carrying a bowl, a staff, and wearing a reddish-brown garment, he should wander, self-controlled, always, without harming any beings. // Mn_6.52 // His bowls should not be made of metal, and they should be without cracks; their purification is remembered to be with water, like that of the sacrificial ladles in a sacrifice. // Mn_6.53 // A gourd, a wooden bowl, an earthen bowl, and one made of split cane—these Svayambhuva Manu has declared to be the bowls of an ascetic. // Mn_6.54 // He should go for alms once a day; he should not be attached to abundance; for an ascetic who is attached to alms becomes attached to sense-objects as well. // Mn_6.55 // When the smoke has ceased, when the pestle is at rest, when the embers are extinguished, when the people have eaten, and when the serving of dishes is over, an ascetic should always go for alms. // Mn_6.56 // He should not be dejected if he gets nothing, nor should he rejoice if he gets something; he should take just enough to sustain his life, being free from attachment to his belongings. // Mn_6.57 // He should completely despise gains that come with honor; for by gains with honor, an ascetic, even if liberated, is bound. // Mn_6.58 // By eating little food and by sitting in secluded places, he should turn back his senses, which are being carried away by sense-objects. // Mn_6.59 // By the restraint of the senses, by the destruction of attachment and aversion, and by non-violence towards beings, he becomes fit for immortality. // Mn_6.60 // He should reflect on the states of men, which arise from the faults of their actions, and on their fall into hell, and the torments in the abode of Yama. // Mn_6.61 // And on the separation from what is dear, and the union with what is not dear; and on being overcome by old age, and being afflicted by diseases. // Mn_6.62 // And on the departure from this body, and the rebirth in a womb, and the passages of this inner soul through thousands of millions of wombs. // Mn_6.63 // And on the union with suffering for embodied beings, which arises from unrighteousness, and the imperishable union with happiness, which arises from Dharma and wealth. // Mn_6.64 //

and on the birth in high and low bodies. // Mn_6.65 //

Even if defiled, he should practice Dharma, devoted to whatever āśrama he is in; being equal towards all beings, for the external mark is not the cause of Dharma. // Mn_6.66 //

Although the fruit of the Kataka tree is a purifier of water, the water does not become clear merely by uttering its name. // Mn_6.67 //

For the protection of living creatures, by night or by day, always, and even at the risk of his own body, he should walk, carefully examining the ground. // Mn_6.68 //

For those living creatures which an ascetic injures by day or by night out of ignorance, for their purification, he should perform six suppressions of the breath after bathing. // Mn_6.69 //

Even three suppressions of the breath, performed according to the rule by a Brahmana, accompanied by the vyāhṛtis and the syllable Om, are to be known as the highest tapas. // Mn_6.70 //

For just as the impurities of metals are burned away when they are smelted, so are the faults of the senses burned away by the restraint of the breath. // Mn_6.71 //

He should burn away his faults with suppressions of the breath, his sin with concentrations, his worldly attachments with withdrawal of the senses, and his ungodly qualities with meditation. // Mn_6.72 //

By the yoga of meditation, he should perceive the course of this inner soul in high and low beings, which is difficult to know for those whose souls are unpurified. // Mn_6.73 //

He who is endowed with right vision is not bound by actions; but he who is devoid of vision enters into the cycle of rebirths. // Mn_6.74 //

By non-violence, by non-attachment to the senses, and by the Vedic rites, and by the practice of severe austerities, they attain that state here. // Mn_6.75 //

This body, which has bones for its pillars, is bound with sinews, plastered with flesh and blood, covered with skin, foul-smelling, and full of urine and feces; // Mn_6.76 //

Which is overcome by old age and sorrow, the abode of disease, afflicted, subject to passion, and impermanent—this dwelling of beings he should abandon. // Mn_6.77 //

As a tree on a riverbank, or as a bird on a tree, so he who abandons this body is freed from the crocodile of suffering. // Mn_6.78 //

Having cast off his good deeds to his dear ones and his evil deeds to his enemies, by the yoga of meditation he goes to the eternal Brahma. // Mn_6.79 //

When, through his disposition, he becomes free from desire for all objects, then he obtains eternal happiness, both after death and in this world. // Mn_6.80 //

By this rule, having gradually abandoned all attachments, freed from all pairs of opposites, he becomes established in Brahma alone. // Mn_6.81 //

All this that has been described is contemplative; for no one who does not know the Self ever enjoys the fruit of his actions. // Mn_6.82 //

He should constantly recite the sacred texts relating to sacrifice, to the deities, and to the Self, and that which is declared in the Vedanta. // Mn_6.83 //

This is the refuge for the ignorant, and this is the refuge for the wise; this is for those who desire heaven, and this for those who desire eternity. // Mn_6.84 //

That twice-born who becomes a renouncer by this orderly method, he, having shaken off his sin here, attains the supreme Brahma. // Mn_6.85 //

This Dharma has been declared to you for ascetics of controlled soul; now learn the rule of action for those who have renounced the Veda. // Mn_6.86 //

The celibate student, the householder, the forest-dweller, and the ascetic—these four separate āśramas originate from the householder. // Mn_6.87 //

All of these, when followed in order according to the sacred treatises, lead the twice-born who acts as prescribed to the highest state. // Mn_6.88 //

And of all these, according to the ordinance of the Veda and the Smṛti, the householder is declared to be the most excellent, for he supports these other three. // Mn_6.89 //

Just as all rivers and streams find their resting place in the ocean, so do all those in the āśramas find their support in the householder. // Mn_6.90 //

And by all these four twice-born in their āśramas, this tenfold Dharma must be diligently practiced. // Mn_6.91 //

Fortitude, forbearance, self-control, non-stealing, purity, control of the senses, wisdom, knowledge, truthfulness, and absence of anger—this is the tenfold characteristic of Dharma. // Mn_6.92 //

Those Brahmanas who fully learn these ten characteristics of Dharma, and having learned them, follow them, they go to the highest state. // Mn_6.93 //

A twice-born, having practiced this tenfold Dharma with a concentrated mind, and having duly heard the Vedanta, should renounce, being free from his debts. // Mn_6.94 //

Having renounced all actions, casting off the faults of action, being self-controlled and studying the Veda, he should live happily in the sovereignty of his son. // Mn_6.95 //

Thus having renounced his actions, being intent on his own duty and free from desire, by renunciation he destroys his sin and attains the highest state. // Mn_6.96 //

This fourfold Dharma of a Brahmana has been declared to you, which is meritorious and yields imperishable fruit after death; now learn the Dharma of Kings. // Mn_6.97 //