Chapter 27 - The Religious Duties of the Householders, etc.

[Full title: The Religious Duties of the Householders, Forest-Hermits and Sannyāsins (sadācāra) (gṛhasthā-vānaprastha-yati-dharma-nirupaṇa)]

Sanaka said:

1. “O excellent sage, I shall describe to you the good conduct of life of the householder on observing which all his sins definitely perish.

Āhnika (Daily routine of duties)

2. O Brāhmaṇa, the householder should get up in the Brāhma Muhūrta^[1] (i.e. within an hour and a half before the dawn). He should then arrange his tresses properly. He should then think about the means of livelihood that is not contrary to the aims of life.

3. He should pass urine or evacuate the bowels with the sacred thread placed on the ear. If it is during day or the two junctions of dawn and dusk, he should face the north and if it is in the night time, he should face the south (for answering calls of nature).

4. (While answering calls of nature)^[2] the man should keep his head covered with a cloth, he should spread grass on the ground where he is going to answer calls of nature; he should hold a stick or a wooden piece in his hand and be silent during the whole period.

5-7. Neither urine nor fecal matter should be discharged in the following places: on the high way, in a cow pen, on the banks of a river, near lakes and houses, in the shade of a tree, in a dense forest, near fire, in a temple, in a garden, in a ploughed field, at the place where four roads meet, in the presence of Brāhmaṇas, cows and women, over husks, burning coal or broken mudpots and in water. No one should answer calls of nature in these and similar places.

8. Effort should always be made for the sake of purity; a Brāhmaṇa is remembered as one whose root is in cleanliness; every holy rite of one devoid of cleanliness and prescribed conventional conduct of life is in vain.^[3]

9. Cleanliness is said to be of two kinds—the external and the internal. The external cleanliness is through clay and water and the internal cleanliness is the purity of thoughts and emotions.^[4]

10-11. After answering the call of nature he should hold the penis and get up. For the purificatory process he should bring good mud.^[5] It should not be from holes dug up by rats and other rodents, nor from the ploughed field. No one shall take the mud from wells, tanks and lakes. One should carry out the purificatory process after bringing with effort good earth.

12. Learned men say that the cleaning process after passing urine is as follows: One part of the mud is applied to the penis and three parts over each of the testicles.

13. The mud is divided into many parts. One part is smeared over the penis, five parts at the anus and seven over the left leg and three over the right leg. Thus ten parts should be applied over the legs separately.

14. This is the purificatory process on discharging fecal matter so that the bad odour and the sliminess can be removed. Moreover this rite of cleansing is for the householder. In the case of religious students twice this is to be applied.

15. In the case of forest-hermits thrice this is to be applied and four times in the case of recluses (Sannyāsins). In one’s own abode the full purificatory process is applicable. O excellent sage, while on a travel, half of this will do.

16. There is no hard and fast rule in regard to an ailing man; so also in times of grave emergency. A wise man should perform the śauca rite that dispels bad odour and sliminess.

17. To women without initiation, the purificatory rite is as long as the odour and sliminess are removed; but to every one who is observing a religious vow, the purificatory rite is like that of an ascetic.

The Ācamana rite

18-19. O leading Brāhmaṇa, in the case of widows too the same is prescribed. After finishing the purificatory rite with great attention, he should sit facing the east or the north and perform the Ācamana rite,^[6] maintaining the purity of the sense organs, three times or four times he should drink water that has no odour, foam, etc.

20. O excellent one, he should wipe off the checks twice with the palm and also the two lips. He should touch the two nostrils with the index finger combined with the thumb.

21. He should touch the eyes and the ears in order, with the thumb and the ring finger. The Brāhmaṇa should touch the umbilical region with the little finger in combination with the thumb.

22. The wise man should touch the chest with the palm and the head with the tips of the fingers. He should touch the shoulders with the palm or the tips of the fingers.

Brushing the Teeth

23. O leading Brāhmaṇa, after performing the Ācamana rite thus, he attains excellent purity. Thereafter, he should chew the tooth brush twig of some good tree.^[7] It must have the bark in tact.

24-25. It may be taken from any of these trees: Bilva, Asana, Apāmārga, Nimba (Margosa), mango, or the sun plant. First he should wash the twig with water and then chant the following mantra: “O Vanaspati (tree), you instil in us longevity, strength, renown, splendour, progeny, animals, wealth, Vedic knowledge, intellect and sharp-wittedness.”^[8]

26-27a. The twig chewed by a Brāhmaṇa should have the thickness of the little finger and the length of ten aṅgulas, that of the Kṣatriya’s tooth-brush should be nine Aṅgulas in length and in the case of a Vaiśya it should measure eight aṅgulas. O leading sage, the Śūdra should chew a tooth brush twig four aṅgulas in length, and so much in the case of a woman also.

27b-29a. If the tootḥ-brush twigs are not available, the purification of the mouth is effected through the process of gargling twelve times. Grasses and leaves also can be used. He should hold the twig with the left hand and chew at the outset with the teeth on the left side. He should scrub the teeth as long as the time taken to milk a cow. He should then wash it and split it into two pieces.

29b-30. The householder with the control of sense organs should scrape the tongue with those pieces. He should wash them and cast them off. Again he should perform the Ācamana rite as before and take his bath in clear water in a river, etc.

The rite of taking bath

31-32. He should wash the bank and place the Darbha grasses there before entering the water. He should bow down and invoke the holy waters from the solar sphere. O son of god Brahmā, he should make a mystic diagram with scents (sandal-paste), etc. and meditate upon Lord Janārdana. Remembering the holy Mantras and the sacred rivers, he should take this bath.^[9]

The Mantra:

33-34. “O Gaṅgā, Yamunā, O Godāvarī, O Sarasvatī, O Narmadā, O Sindhu, O Kāverī, be present in this water. Always, at the time of my ablution, may the blessed sacred waters of Puṣkara, etc. and the rivers Gaṅgā, etc. come here.

35. The following seven cities should be known as the bestowers of salvation: viz. Ayodhyā, Mathurā, Māyā, Kāśī, Kāñcī, Avantikā and Dvārāvatī.”

36. He should then perform the Japa of the Mantra, Aghamarṣaṇa (Ṛgveda X.190). After performing the Prāṇāyāma rite, he should plunge into the water. He should perform the Tarpaṇa rite as ancillary to ablution and then sip water in the Ācamana rite. Thereafter, he should offer Arghya to the Sun. Sandhyā-Vandana (The Twilight Prayer)

37- 38. O Nārada, meditating on the sun, he should come out of the water. He should wear a cloth that is fresh from the loom^[10] (literally—unwashed) and cover himself with a second one that is washed. Sitting on a seat or mattress of Darbha grass, he should begin his Sandhyā rite.^[11] He should face the north-east. O Brāhmaṇa, after the Ācamana rite, he should repeat the Gāyatrī.

39. The learned person should repeat the Mantra beginning with Ṛtam etc. (Ṛgveda X.190.1) and then perform the Ācamana rite. Thereafter, he should take some water in his hand, and encircle himself with it and sprinkle it up.

40-41. He should then perform the Saṅkalpa rite (viz. I perform morning/noon/evening Sandhyā for absolution of sins and grace of God). At the end of the Praṇava, he should remember the Vedic seers and (Vedic) metres and the deities. He should sprinkle water over his head while uttering the seven vyāhṛtis (mystic words) beginning with bhūḥ (and bhuvaḥ, svaḥ, etc. each to be preceded by Om (such as om bhūḥ, oṃ bhuvaḥ). He should perform Nyāsa (or mental invocation of a deity and of the holy text to occupy a certain part of the body and to render it pure for worship and meditation). It should be performed separately for hands and the limbs, (of his body). He should fix the Tāra (syllable Om) in the heart and the vyāhṛti bhūḥ on the head.

42. He should place (the vyāhṛti) bhuvaḥ on the tuft of his hair, (the vyāhṛti) svaḥ on the kavaca and bhūr and bhuvaḥ on both of the eyes. Similarly, he should utter the vyāhṛtis bhūr, bhuvaḥ and svaḥ and making thrice a clapping sound (of hands) in (all directions, say astrāya phaṭ.)

43-46a. (Invocation of the Gāyatrī)

43-44a. Then he should invoke the Sandhyā of the morning as seated on a white lotus—“O Gāyatrī of three syllables! O Goddess granting boons! O expounder of the Brahman (or the Vedas), do you come. O mother of metres! O the source of the Brahman! Obeisance to you.”

44b-45a. At mid-day, he should invoke Sāvitrī seated on a bull and clad in white garments. She is the goddess, the source of the origin of Rudra and expounder of Rudra.

45b-46a. In the evening, she is seated on Garuḍa and is clad in yellow garments. She is goddess Sarasvatī and the origin or the source of Viṣṇu and the expounder of Viṣṇu. The householder should invoke her thus (as propounded above).

46b-47. Prāṇāyāma (Breath-control)

While uttering the syllable Om and the seven vyāhṛtis (i.e. uttering oṃ bhūḥ, oṃ bhuvaḥ, oṃ svaḥ, oṃ mahaḥ, oṃ janaḥ, oṃ tapaḥ and oṃ satyam) and the three-footed Gāyatrī-mantra (viz. om tat savitur vareṇyam, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt) and the Śiras (head) of the Gāyatrī (viz. om āpo jyoti raso mṛtam, etc.), he should inhale (take in the breath) and retaining it (for the same duration as inhaling), he should exhale it (while muttering the same mystic syllables as at the time of inhaling it). In this (exercise of) breath-control, the air is to be breathed through the left nostril and breathed out of the other (i.e. the right nostril. This is the rite of breathcontrol.

48. Thereafter, he should perform the Ācamana rite twice and recite the mantras as follows: In the morning the mantra is: śūryaś ca mā etc. (TA. X.25.1). In the mid-day: āpaḥ punantu pṛthivīm, etc. (TA. X.23.1). In the evening the mantra is āgniś ca mā, etc. (TA. X.24.1)

49-50. He should perform the rite of Mārjana (sprinkling one’s body with water by means of hand or a blade of Kuśa grass) reciting the three mantras from āpo hi ṣṭhā etc. (Ṛgveda X.9.13 VS. 11.50). He should ritualistically dismiss (destroy) the host of enemies with the water touching the nose after repeating the mantra—sumitriyā naḥ, etc. (VS. 6.22).

He should then sprinkle water over the head with the mantra—drupadād iva, etc. (VS. 20.20; Atharva Veda 6.115.3)

With the mantra—ṛtaṃ ca satyam etc. (Ṛgveda X.190.1-3) he should perform the āghamarṣaṇa rite^[12] (“Driving out sin).

51. Repeating the mantra—āntaś carasi etc. (TA. 10.31.1), he should drink the water once. Then he should duly offer scents, flowers and handful of water to the Sun.

52-53. O celestial sage! He should thus worship the Sun. During the morning and the evening he should raise his hand and perform Svastikāñjali (joining palms together in prayer). At mid-day, he should keep the hands lowered down. (At this time of sūryopasthāna—worship of the Sun), the three mantras viz. udu tyam etc (Ṛgveda I.50.1), citraṃ devānām etc. (Ṛgveda 1.115.1) tac cakṣuḥ etc. (Ṛgveda VII.66.16) should be repeated. O Nārada, he should repeat other mantras also pertaining to the Sun, Viṣṇu or Śiva.

54. He should pray to the splendour of the Sun with the mantra—tejo si^[13] etc. (VS. 22.1) “You are the brilliance”, Gāyatryasi^[14] (Śatapatha Brāhmaṇa.. 14.8.15.10) (also Bṛhad. Up. 5.14.7). “You are Gāyatrī”. He should then turn round himself thrice and meditate on the Śaktis (potencies) pertaining to him.

55. Gāyatrī is the wife of Brahmā, surrounded by the circle of eyes of the four-faced Lord. She is holding a jar, Sruk and Sruva (sacrificial ladles) in her own hands. Her face has the brilliant lustre of the moon. She is of the form of Ṛgveda. She is a young girl. She sportively rides on the swan. She is worshipped by the lustrous jewel of the firmament (the Sun). She is bedecked by means of his orb. May Gāyatrī, conceived thus be for our ever-flourishing prosperity.

56. Sāvitrī of the form of Yajus must be meditated upon like this: She is the consort of god Rudra; she is in the fresh prime of youth. She has three eyes. She is clad in the tiger’s hide. She holds the Khaṭvāṅga (the club with a skull at the top), the trident, the Akṣasūtra (rosary) and the girdle. She is embellished with the crescent moon on her crest which resembles a forked lightning streak in the midst of her matted hair. Sāvitrī has the bull for her vehicle and is fair (white) in complexion. May she be conducive to our fearlessness and prosperity.

57. She is to be meditated upon as the divine goddess Sarasvatī, decorated in yellow robes. Dark in complexion, she is known as Śyāmā. She is beautiful in the radiating old Vaiṣṇava (belonging to Viṣṇu) form. She is seated on Tārkṣya (Garuḍa). She is brilliant with ornaments such as anklets set with gems and jewels, bracelets and the shining necklace. Her hands are embellished with a conch, a discus, a mace (gadā) and a lotus. May she be for our prosperity.^[15]

58. Meditating thus he should perform the Japa, standing in the morning and at midday, and seated in the evening. With great devotion his mind he must be concentrated on the deity.

59. The Tripadā (three-footed) (i.e. the Gāyatrī Mantra) must be repeated a minimum number of ten times and a maximum number of a thousand times. The average should never go below a hundred. The Mantra is to be accompanied by the Praṇava (the syllable OM) and inaugurated with—bhūrbhuvaḥ svaḥ.^[16]

60. The Japa (repetition of the Gāyatrī-mantra) of an observer of a religious vows (vratin) or of a recluse (yati) should be accompanied with six repetitions of OM followed by three Vyāhṛtis and the same (OM) repetition at the end (ṣaṭ-tāra) or commencing with OM followed by Vyāhṛtis (bhūr bhuvas svaḥ) and ending with the same repetition (sampuṭa).^[17] The Japa of a householder should be accompanied with OM and Vyāhṛtis (sa-tāra).

61. He should thus perform the Japa according to his ability and dedicate the same to the Sun-god. He should then offer two water-oblations with cavity formed by joining together both the palms of hands (añjali), to Gāyatrī and the Sun-god.

62. With the Mantra uttame śikhare (TA. 10.30.1) etc. he should ritualistically bid good bye to her (Gāyatrī). (He should say) “Do go respectfully on being permitted by Brahmā, Īśa and Hari.”

63. With palms joined in reverence, he should bow down to the quarters and the guardian deities of the quarters.^[18] Thereafter, he should perform the other rites prescribed for the morning in accordance with the injunctions.

64. A householder should take bath both in the morning and at midday. O celestial sage, the forest dwelling hermit and the ascetic should take ablutions at three times (in the morning, the noon and the evening).

65. Those who are ailing due to chronic illness, etc. and the wayfarer need take bath once only. O leading sage, with Darbhas in the hand, he should then perform the rite of Brahma Yajña.

66. If the rites enjoined for the day are left unperformed due to oversight or negligence, he should perform them in due order in the first Yāma (three-hour-period) of the night.

67. The twice-born person of knavish disposition who does not perform Sandhyā worship even when there is no emergency, should be known as a heretic. He is excluded from all Dharmas.^[19]

68. If a person, an expert in fraudulent arguments neglects and ceases to perform the Sandhyā-worship and other rites, know him to be the foremost among the great sinners.

69. Those twice-born ones who hold tete-a-tete with the neglectors of Sandhyā-worship and other rites fall into terrible hells and stay there as long as the sun, the moon and the stars shine.

70. Thereafter, he should worship the deities and perform the rite of Vaiśvadeva (offerings in the fire to all devas collectively) in accordance with the injunction. He should duly honour the guest thereat, by means of food, etc.^[20]

71. Sweet words must be spoken to them and to the other guests. He should worship them and propitiate them with water, food, bulbous roots and roots. He should honour him with the charitable gift of a house as well.

72. If any guest returns disappointed from the house of anyone, he gives the latter all his sins and goes away taking his (host’s) merits.

73. Learned men say that Atithi (guest) is that person who has come from another village and whose name and lineage are not known. The householder shall worship him like Viṣṇu.

74. O Brāhmaṇa, everyday he should propitiate with cooked food, etc. a resident of his own village who is well-versed in the Vedas and is devoted to Viṣṇu. He should propitiate him with the Manes in view (i.e. with a view to propitiate the pitṛs).

Five Great Sacrifices

75. A person who neglects to perform the five Yajñas^[21] is called a Brāhmaṇa (the slayer of a Brāhmaṇa) by learned men. Hence, one should assiduously perform the five Yajñas everyday.

76. They call the following as the five yajñas: Devayajña, Bhūtayajña, Pitṛyajña, Nṛyajña (Yajña for men) and Brahmayajña.

77. Remaining restrained in speech, he should himself take food accompanied by servants, friends and others. He should take only such food as Brāhmaṇas take, he should never miss the opportunity of serving a deserving person.^[22]

78. While taking food if one places one’s feet in the seat or if one wears half the clothes (i.e. only one cloth) or if one swallows again what is vomited out of the mouth, learned men call him the wine-addict.

79. If anyone eats sweets, fruits, etc, some part of which is already eaten before, or if one takes salt directly, he is called the eater of raw beef.

80. While drinking water (at the conclusion of meals) or while performing the Ācamana rite or while eating solid foodstuffs, a Brāhmaṇa should not make sounds. The Brāhmaṇa who makes such noise, shall fall into hell.

81. He should take in wholesome cooked food with restrained speech. He should not speak contemptuously of the food. Before taking food, water is ritualistically sipped, repeating the mantra amṛtopastaraṇam asi (TA. 10.32.1) (Thou art nectar spread out).

82. He should then perform the rite of prāṇādi āhuti (i.e. he should take in six bits of food one by one repeating prāṇāya svāhā, apānāya svāhā, etc.): and after the Ācamana rite he should begin the meal. At the end of the meal, he should sip water once again saying amṛtāpidhānam asi (TA 10.35.1) (Thou art the covering lid with nectar).

83. O leading Brāhmaṇa, he should then perform the Ācamana rite and thereafter be engaged in pondering over the scriptural topics. At night too, he should go to bed, sit and take food in accordance with his ability.

84. O sage, thus the householder should practise the conventional conduct of the good every day. Whenever he commits any breach in the conventional conduct of life, he should immediately perform expiatory rites.

Rules for Forest Hermits

85. O excellent one, on seeing the body defiled by greying of hairs, etc., he should entrust the care of his wife to his sons and go to the forest. Or he should go there along with her.^[23]

86. He should bathe three times every day.^[24] He should not pare off the nails or cut off the moustache or beard. He should keep matted hair. Maintaining celibacy, he should be devoted to the five Yajñas.^[25] He should sleep on the bare ground.

87. He should perpetually devote himself to the study of the Vedas^[26] and take to the diet of fruits and roots. He should be merciful towards all living beings and devoted to Nārāyaṇa.

88. He should avoid flowers and fruits produced in the village. He should eat only eight morsels of food, and should not take food during the ṃght.

89. A person who follows the Āśrama of the forest-hermits should completely avoid oil. He should abstain from sexual intercourse. He should not be lethargic nor should he sleep too long.

90. A forest dweller should always remember Nārāyaṇa who wields in his hands a conch, a discus and a mace and perform Cāndrāyaṇa^[27] and other austerities.

91-92a. He should endure chillness and scorching heat. He should always maintain the holy fire. When utter detachment develops in his mind in regard to all objects of senses, he should immediately renounce.^[28] O Brāhmaṇa, otherwise he will be a fallen fellow.

The Duties of a Sannyāsin.

92b-93. The ascetic should be engaged in the study of Vedantic principles.^[29] He should be quiescent and self-con-trolled. He should subdue the sense organs. He should be free from the Dvandvas (natural opposed pairs, e.g. pleasure and pain) and devoid of arrogance. Never should he entertain the sense of “my-ness”. He should possess all attributes such as quiescence, etc. He should be absolutely free from desires, passion and anger.

94. The Brāhmaṇa ascetic may remain naked or wear only a ragged loin cloth. He should keep his head completely shaven.^[30] He should be impartial to an enemy or a friend and view honour and dishonour with equanimity.

95. The ascetic should stay in a village only for a night and in a town, for three nights. He should maintain himself through alms, but should not take food from one person.

96. The ascetic should beg for alms only in an uncensured Brāhmaṇa household where there is no burning coal and where the people have finished taking food and where there is no quarrel.

97. He should take bath thrice a day and be devoted to Nārāyaṇa. He should always repeat the Praṇava. (The syllable OM). He should subdue the sense-organs and keep his mind under control.

98. If at any time the ascetic becomes greedy or dissolute and becomes the regular partaker of the cooked food of a single individual, no prospect of redemption for him is in view, even after ten thousand expiatory rites.

99. O Brāhmaṇa, if out of greediness an ascetic becomes interested in developing his body, he should be known as some one equal to a Cāṇḍāla. He is the most despicable among the people of all castes and stages of life.

100-102. He should meditate on Lord Nārāyaṇa, who is the Ātman, free from ailments, above mutually opposed pairs; and the sense of ‘my-ness’, who is quiescent, beyond the pale of Māyā, and absolutely free from jealousy; who is perfect and immutable, the very embodiment of eternal bliss and existence; whose form is that of perfect knowledge; who is devoid of impurities and is the eternal light; who has no aberrations; who is beginningless and endless, the cause of the sentience of the universe; who is free from attributes, and is greater than the greatest.

103. He should regularly read the passages of the Upaniṣads, ponder over the Vedāntic topics. Conquering the sense organs, he should always meditate on the thousand-headed Lord.

104. The ascetic who is habituated to meditating thus, and is devoid of rivalry or jealousy, attains the greatest bliss, the eternal and supreme light.

105. The twice-born one who practises the conventional code of conduct in the different stages of life, goes to the greatest abode after reaching which no one regrets (i.e. there is no sorrow).

106. '[’hose who strictly abide by the discipline of the castes and stages of life, those who are devoted to Nārāyaṇa, those who are devoid of all sins, go to that highest region of Viṣṇu.”

{GL_NOTES}

1. Cf. Manu IV.92, Yājñavalkya I.115 who enjoins a Brāhmaṇa to get up from bed at the Brāhma muhūrta i.e. 4 ghaṭikas before the sunrise (Br. Vaivarta P.) SC. (I.p. 88) quotes Pitāmaha who says that the last watch of the night is the brāhma muhūrta /

2. Verses 4-7 contain rules regarding answering calls of nature. Detailed rules regarding this act are laid down in ancient Dh.S., Smṛtis etc. For example, Manu IV.45-52, Vāyu P, 78. 59-64, Vāmana P. 14.30-32. The detailed instructions regarding the direction in which to go to answer the call of nature, keeping the sacred thread on the ear, covering the ground with grass, etc. quoted in SC. I., pp. 88-90 tally with those in the Nārada Purāṇa

3. VV. 8-19 give the details of cleaning those parts (ṃe penis, anus, etc.) with lumps of earth and water. As SC. I., pp. 91-94 shows there have been some differences in details but as Devala rightly states, it is not the number of times (of cleaning with mud and water) that matters but cleansing should be carried on till one feels it is all right.

yāvat sādhviti manyeta tāvac chaucam vidhīyate /—(quoted in SC. I.93) vide V.16b also.

The present verse (No. 8 in Nārada Purāṇa) is a quotation form Dakṣa Smṛti. V.3.

4. Quoted from Dakṣa Smṛti V. 3.

5. Cf. Vasiṣṭha Dharmasūtra VI. 17.

6. Very elaborate rules for Ācamana (sipping of water) are prescribed in digests like SC (I. P.95-103) Nārada Purāṇa seems to follow Viṣṇu Purāṇa

7. Verses 23-30 deal with brushing the teeth (danta-dhāvana) which is regarded as an integral yet independent part of Āhnika (daily routine of duties) and not a subordinate part (aṅga) of bath or Sandhyā—morning Prayer (Āhnika prakāśa, p. 121). The practice is mentioned in old Vedic works like the Tait. S. II.5.1.7. Digests like SC. I., p. 104-107 give quotations from different Smṛtis and Purāṇas (including Nārada Purāṇa) which show minor differences about the choice of trees' for twigs to be used as a brush and the length and thickness of the twigs to be so used. It shows the insistence of ancient law-givers on the importance of brushing the teeth. Nārada Purāṇa, however, does not give the quotation of Nārada Smṛti:

sarve kaṇṭakinaḥ puṇyāḥ kṣīriṇaś ca yaśasvinaḥ /

As Dakṣa observes brushing the teeth should precede the morning bath.

8. This mantra i.e. prayer to the tree, the twig of which is used for brushing the teeth, is found in the Gobhila-Smṛti and is quoted in the SC. and other digests on Dharma Śāstra.

9. Verses 31-36 describe a usual (nitya) brief procedure of bathing, consisting of invocation of water (verses 33-34) mārjana, bath and citing Aghamarṣaṇa and offering Arghya to the sun (verse 36)—a procedure recommended in Brahmokta-Yajñavalkya Saṃhitā II.16-22 (Gurumandal edition). which probably is quoted as yogiyājñavalkya by Aparārka, p. 134.

10. Though the usual meaning of a-hata is given ṃ the translation, it also means a cloth or a garment which is practically new—unwashed for many days (vide Pulastya quoted in SC. I. P.113).

11. The Sandhyā means a ‘Twilight prayer’ and is to be performed at dawn and dusk, though prayer at mid-day came to be known as madhyāhna sandhyā. Originally sandhyā consisted of arghya (offering of water as worship to the Sun God) and japa of Gāyatrī (Tait. Ar. II.2. also Āśvalāyana Gṛhyasūtra III.7.3-6). We find elaborate sandhyopāsanā consisting of ācamana, prāṇāyāma, mārjana (sprinkling oneself with water thrice), aghamarṣaṇa, arghya (offering water to the sun), japa of Gāyatrī, upasthāna (recitation of mantras with reference to the sun in the morning and Varuṇa in the evening). We perform ācamana with three names of Viṣṇu, viz. Keśava, Nārāyaṇa and Madhava thus oṃ keśavāya namaḥ and repeat the remaining 21 names (uttering in all 24 names) of Viṣṇu, each preceded by Oṃ and followed by namaḥ.

A comparison of the procedure of Sandhyā as given in the Nārada Purāṇa with the Sandhyā of the Mādhyandinas of Kātyāyana Sūtra in Maharashtra shows a substantial agreement in the mantras. etc. But the sequence of constituents or procedure of Sandhyā in the Nārada Purāṇa differs to some extent from the present day Sandhyopāsanā of Madhyandinas (vide the Nitya-Brahma-Karma Samuccaya edt. by Shridhar Shastri Pathak, Poona, Śaka 1851 (1929 A.D.) The difference may be due to the age and region of the Nārada Purāṇa

Instead of giving literal translation of these verses it is necessary to explain technical terms in the Sandhyā, the details of procedure regarding acts to be performed as Arghya, Aghamarṣaṇa, etc. and the exact reference of the mantras to be recited during the Sandhyā prayer along with the translation itself. Hence, the explanation of these terms, etc. is not repeated here.

12. Verses 55-57 give the description of the Gāyatrī to be invoked at the morning, at the mid-day and in the evening. These verses are the elaboration of the similar couplets in the Sandhyā of Mādhyandina Brāhmaṇas. (vide Pathak’s NBK Samuccaya, p. 8).

13. In plain words the mantra to be muttered is:

oṃ bhūr-bhuvaḥ svaḥ—oṃ tatsavitur vareṇyam, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt /

14. Sampuṭa—enclosed in two praṇavas, viz.

oṃ bhūrbhuvaḥ svaḥ / oṃ tatsavitur etc. pracodoyāt oṃ /—Yogiyājñavalkya as quoted in SC I. P.149.

The quarters and their guardian deities to whom respects are to be paid are as follows:

15. The East—Indra; the South-East—Agni, The South—Yama; the South-West—Nirṛti; the West—Varuṇa; the North-West—the Wind god; the North—Kubera; the North-East—Īśvara (God Śiva); the upper (Skywards)—god Brahmā; the lower direction—god Viṣṇu; the remaining direction—Ananta.

16. Verses 67-69, censure a shirker of Sandhyā-prayers. SC. I. 139 quotes Kūrma Purāṇa, Gobhila and Dakṣa, advising his (the shirker’s) ex-communication. Gobhila states that such a person is Śūdra while alive and after death he becomes a dog—

jīvamāno bhavec chūdro mṛtaḥ śvā cābhijāyate.

17. Out of ‘Five great sacrifices (Pañcamahāyajñas) manuṣya-yajña (feeding an unknown guest) is described in verses 70-74. The atithi is defined in verse 73.

18. From early Vedic times great importance was attached to the following daily observances, viz., Devayajña (sacrifice of pitṛyajña (sacrifice—offering of water to ancestors by way of Tarpaṇa), bhūtayajña (offering at least a ball of food to living beings), manuṣya-yajña (receiving and feeding at least one guest) and Brahmayajña (svādhyāya or recitation of at least one mantra from the Veda). They are emphasized in Śatapatha Brāhmaṇa.. (XI.5-6.1), Tait.Ar. (II.10), Gṛhyasūtras and Smṛtis (vide SC. I., pp. 208-211) and pp. 217-220 for the importance of receiving an atithi (unexpected guest).

19. Verses 77-82 lay down rules (and indirectly confirm the social etiquettes) at the time of taking meals. SC. I., pp. 221-225 show that there was a sort of standardization about the rules or conventions to be observed at the time of taking meals.

20. Verses 85-91, give an epitome of the life and rules of the forest-hermit.

21. Vide Manu VI. 22 & 24; Yājñavalkya III. 48.

22. Five yajñas—The five Mahā-yajñas mentioned above: vide Manu VI. 5 & 7; Yājñavalkya III.46.

23. Vide Āpastamba Dharmasūtra 11.9 and Manu VI.8.

24. Vide Manu VI.2—. But this is a part of penance in general and not expiation for a particular sin.

25. Verses 91-104 describe the stage of life known as sannyāsa.

26. Although Manu recommends the recitation of Vedic texts referring to gods or Yajñas along with these metaphysical texts called the Vedānta (VI.83), Nārada Purāṇa insists on the recitation of Vedāntic or Upaniṣadic texts only, vide verse 103 below.

27. Though Nārada Purāṇa gives nudity as an option to Sannyāsins—an option according to ‘some’ in Āpastamba Dharmasūtra II.9.21.11-12, Smṛtis are lukewoṛm about it. Manu VI.52 prescribes the paring of nails and complete shaving of the head and beard.

1000. This consists in taking water in the right palm formed in the shape of cow’s ear, holding it near one’s nose, breathing out (one’s sins as it were) from the nostril on the water while one is repeating the three verses under reference (Ṛgveda X.190.1-3) and then casting the water to one’s left on the ground—Kane: History of Dharma Śāstra. II.i. P.317.

1001. The mantra used in the Mādhyandina Sandhyā is—tejo'si śukram amṛtam, etc.

1002. This mantra in the Mādhyandina Sandhyā is given as—gāyatryasyekapadī dvipadī...

Footnotes and references:

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[1]:

Cf. Manu IV.92, Yājñavalkya I.115 who enjoins a Brāhmaṇa to get up from bed at the Brāhma muhūrta i.e. 4 ghaṭikas before the sunrise (Br. Vaivarta P.) SC. (I.p. 88) quotes Pitāmaha who says that the last watch of the night is the brāhma muhūrta /

[2]:

Verses 4-7 contain rules regarding answering calls of nature. Detailed rules regarding this act are laid down in ancient Dh.S., Smṛtis etc. For example, Manu IV.45-52, Vāyu P, 78. 59-64, Vāmana P. 14.30-32. The detailed instructions regarding the direction in which to go to answer the call of nature, keeping the sacred thread on the ear, covering the ground with grass, etc. quoted in SC. I., pp. 88-90 tally with those in the Nārada Purāṇa

[3]:

VV. 8-19 give the details of cleaning those parts (ṃe penis, anus, etc.) with lumps of earth and water. As SC. I., pp. 91-94 shows there have been some differences in details but as Devala rightly states, it is not the number of times (of cleaning with mud and water) that matters but cleansing should be carried on till one feels it is all right.

yāvat sādhviti manyeta tāvac chaucam vidhīyate /—(quoted in SC. I.93) vide V.16b also.

The present verse (No. 8 in Nārada Purāṇa) is a quotation form Dakṣa Smṛti. V.3.

[4]:

Quoted from Dakṣa Smṛti V. 3.

[5]:

Cf. Vasiṣṭha Dharmasūtra VI. 17.

[6]:

Very elaborate rules for Ācamana (sipping of water) are prescribed in digests like SC (I. P.95-103) Nārada Purāṇa seems to follow Viṣṇu Purāṇa

[7]:

Verses 23-30 deal with brushing the teeth (danta-dhāvana) which is regarded as an integral yet independent part of Āhnika (daily routine of duties) and not a subordinate part (aṅga) of bath or Sandhyā—morning Prayer (Āhnika prakāśa, p. 121). The practice is mentioned in old Vedic works like the Tait. S. II.5.1.7. Digests like SC. I., p. 104-107 give quotations from different Smṛtis and Purāṇas (including Nārada Purāṇa) which show minor differences about the choice of trees' for twigs to be used as a brush and the length and thickness of the twigs to be so used. It shows the insistence of ancient law-givers on the importance of brushing the teeth. Nārada Purāṇa, however, does not give the quotation of Nārada Smṛti:

sarve kaṇṭakinaḥ puṇyāḥ kṣīriṇaś ca yaśasvinaḥ /

As Dakṣa observes brushing the teeth should precede the morning bath.

[8]:

This mantra i.e. prayer to the tree, the twig of which is used for brushing the teeth, is found in the Gobhila-Smṛti and is quoted in the SC. and other digests on Dharma Śāstra.

[9]:

Verses 31-36 describe a usual (nitya) brief procedure of bathing, consisting of invocation of water (verses 33-34) mārjana, bath and citing Aghamarṣaṇa and offering Arghya to the sun (verse 36)—a procedure recommended in Brahmokta-Yajñavalkya Saṃhitā II.16-22 (Gurumandal edition). which probably is quoted as yogiyājñavalkya by Aparārka, p. 134.

[10]:

Though the usual meaning of a-hata is given ṃ the translation, it also means a cloth or a garment which is practically new—unwashed for many days (vide Pulastya quoted in SC. I. P.113).

[11]:

The Sandhyā means a ‘Twilight prayer’ and is to be performed at dawn and dusk, though prayer at mid-day came to be known as madhyāhna sandhyā. Originally sandhyā consisted of arghya (offering of water as worship to the Sun God) and japa of Gāyatrī (Tait. Ar. II.2. also Āśvalāyana Gṛhyasūtra III.7.3-6). We find elaborate sandhyopāsanā consisting of ācamana, prāṇāyāma, mārjana (sprinkling oneself with water thrice), aghamarṣaṇa, arghya (offering water to the sun), japa of Gāyatrī, upasthāna (recitation of mantras with reference to the sun in the morning and Varuṇa in the evening). We perform ācamana with three names of Viṣṇu, viz. Keśava, Nārāyaṇa and Madhava thus oṃ keśavāya namaḥ and repeat the remaining 21 names (uttering in all 24 names) of Viṣṇu, each preceded by Oṃ and followed by namaḥ.

A comparison of the procedure of Sandhyā as given in the Nārada Purāṇa with the Sandhyā of the Mādhyandinas of Kātyāyana Sūtra in Maharashtra shows a substantial agreement in the mantras. etc. But the sequence of constituents or procedure of Sandhyā in the Nārada Purāṇa differs to some extent from the present day Sandhyopāsanā of Madhyandinas (vide the Nitya-Brahma-Karma Samuccaya edt. by Shridhar Shastri Pathak, Poona, Śaka 1851 (1929 A.D.) The difference may be due to the age and region of the Nārada Purāṇa

Instead of giving literal translation of these verses it is necessary to explain technical terms in the Sandhyā, the details of procedure regarding acts to be performed as Arghya, Aghamarṣaṇa, etc. and the exact reference of the mantras to be recited during the Sandhyā prayer along with the translation itself. Hence, the explanation of these terms, etc. is not repeated here.

[12]:

This consists in taking water in the right palm formed in the shape of cow’s ear, holding it near one’s nose, breathing out (one’s sins as it were) from the nostril on the water while one is repeating the three verses under reference (Ṛgveda X.190.1-3) and then casting the water to one’s left on the ground—Kane: History of Dharma Śāstra. II.i. P.317.

[13]:

The mantra used in the Mādhyandina Sandhyā is—tejo'si śukram amṛtam, etc.

[14]:

This mantra in the Mādhyandina Sandhyā is given as—gāyatryasyekapadī dvipadī...

[15]:

Verses 55-57 give the description of the Gāyatrī to be invoked at the morning, at the mid-day and in the evening. These verses are the elaboration of the similar couplets in the Sandhyā of Mādhyandina Brāhmaṇas. (vide Pathak’s NBK Samuccaya, p. 8).

[16]:

In plain words the mantra to be muttered is:

oṃ bhūr-bhuvaḥ svaḥ—oṃ tatsavitur vareṇyam, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt /

[17]:

Sampuṭa—enclosed in two praṇavas, viz.

oṃ bhūrbhuvaḥ svaḥ / oṃ tatsavitur etc. pracodoyāt oṃ /—Yogiyājñavalkya as quoted in SC I. P.149.

The quarters and their guardian deities to whom respects are to be paid are as follows:

[18]:

The East—Indra; the South-East—Agni, The South—Yama; the South-West—Nirṛti; the West—Varuṇa; the North-West—the Wind god; the North—Kubera; the North-East—Īśvara (God Śiva); the upper (Skywards)—god Brahmā; the lower direction—god Viṣṇu; the remaining direction—Ananta.

[19]:

Verses 67-69, censure a shirker of Sandhyā-prayers. SC. I. 139 quotes Kūrma Purāṇa, Gobhila and Dakṣa, advising his (the shirker’s) ex-communication. Gobhila states that such a person is Śūdra while alive and after death he becomes a dog—

jīvamāno bhavec chūdro mṛtaḥ śvā cābhijāyate.

[20]:

Out of ‘Five great sacrifices (Pañcamahāyajñas) manuṣya-yajña (feeding an unknown guest) is described in verses 70-74. The atithi is defined in verse 73.

[21]:

From early Vedic times great importance was attached to the following daily observances, viz., Devayajña (sacrifice of pitṛyajña (sacrifice—offering of water to ancestors by way of Tarpaṇa), bhūtayajña (offering at least a ball of food to living beings), manuṣya-yajña (receiving and feeding at least one guest) and Brahmayajña (svādhyāya or recitation of at least one mantra from the Veda). They are emphasized in Śatapatha Brāhmaṇa.. (XI.5-6.1), Tait.Ar. (II.10), Gṛhyasūtras and Smṛtis (vide SC. I., pp. 208-211) and pp. 217-220 for the importance of receiving an atithi (unexpected guest).

[22]:

Verses 77-82 lay down rules (and indirectly confirm the social etiquettes) at the time of taking meals. SC. I., pp. 221-225 show that there was a sort of standardization about the rules or conventions to be observed at the time of taking meals.

[23]:

Verses 85-91, give an epitome of the life and rules of the forest-hermit.

[24]:

Vide Manu VI. 22 & 24; Yājñavalkya III. 48.

[25]:

Five yajñas—The five Mahā-yajñas mentioned above: vide Manu VI. 5 & 7; Yājñavalkya III.46.

[26]:

Vide Āpastamba Dharmasūtra 11.9 and Manu VI.8.

[27]:

Vide Manu VI.2—. But this is a part of penance in general and not expiation for a particular sin.

[28]:

Verses 91-104 describe the stage of life known as sannyāsa.

[29]:

Although Manu recommends the recitation of Vedic texts referring to gods or Yajñas along with these metaphysical texts called the Vedānta (VI.83), Nārada Purāṇa insists on the recitation of Vedāntic or Upaniṣadic texts only, vide verse 103 below.

[30]:

Though Nārada Purāṇa gives nudity as an option to Sannyāsins—an option according to ‘some’ in Āpastamba Dharmasūtra II.9.21.11-12, Smṛtis are lukewoṛm about it. Manu VI.52 prescribes the paring of nails and complete shaving of the head and beard.