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Tatrānumānagamyānāṁ pañcamahābhūtavikārasamudāyātmakānāmapi satāmindriyāṇāṁ tējaścakṣuṣi,khaṁ śrōtrē, ghrāṇē kṣitiḥ, āpō rasanē, sparśanē'nilō viśēṣēṇōpapadyatē|  

Tatrānumānagamyānāṁ pañcamahābhūtavikārasamudāyātmakānāmapi satāmindriyāṇāṁ tējaścakṣuṣi,khaṁ śrōtrē, ghrāṇē kṣitiḥ, āpō rasanē, sparśanē'nilō viśēṣēṇōpapadyatē|  

tatra yadyadātmakamindriyaṁ viśēṣāttattadātmakamēvārthamanugr̥hṇāti, tatsvabhāvādvibhutvācca||14||  

tatra yadyadātmakamindriyaṁ viśēṣāttattadātmakamēvārthamanugr̥hṇāti, tatsvabhāvādvibhutvācca||14||  

tatrAnumAnagamyAnAM pa~jcamahAbhUtavikArasamudAyAtmakAnAmapi satAmindriyANAM tejashcakShuShi, khaM shrotre, ghrANe kShitiH, Apo rasane,sparshane~anilo visheSheNopapadyate|  

tatrAnumAnagamyAnAM pa~jcamahAbhUtavikArasamudAyAtmakAnAmapi satAmindriyANAM tejashcakShuShi, khaM shrotre, ghrANe kShitiH, Apo rasane,sparshane~anilo visheSheNopapadyate|  

tatra yadyadAtmakamindriyaM visheShAttattadAtmakamevArthamanugRuhNAti, tatsvabhAvAdvibhutvAcca||14||

tatra yadyadAtmakamindriyaM visheShAttattadAtmakamevArthamanugRuhNAti, tatsvabhAvAdvibhutvAcca||14||

The extant sense organs, which are comprehensible by inference, are composed of the (various) combinations of the five mahabhutas (or basic elements). There is a predominance of tejas in the eyes, akash in ears,  prithvi in nose, ap in tongue and vayu in skin sense organs. Thus, the sense organs perceive their objects according to the predominance of their constituent mahabhuta because of the similarity of their nature (svabhava) & specific capability of sense perception (vibhu) . [14]  

The extant sense organs, which are comprehensible by inference, are composed of the (various) combinations of the five mahabhutas (or basic elements). There is a predominance of tejas in the eyes, akash in ears,  prithvi in nose, ap in tongue and vayu in skin sense organs. Thus, the sense organs perceive their objects according to the predominance of their constituent mahabhuta because of the similarity of their nature (svabhava) & specific capability of sense perception (vibhu) . [14]  

Causes of abnormal and normal sensations:

 

तदर्थातियोगायोगमिथ्यायोगात् समनस्कमिन्द्रियं विकृतिमापद्यमानं यथास्वं बुद्ध्युपघाताय सम्पद्यते, सामर्थ्ययोगात् पुनः प्रकृतिमापद्यमानं यथास्वं बुद्धिमाप्याययति||१५||

==== Causes of abnormal and normal sensations ====

Tadarthātiyōgāyōgamithyāyōgāt samanaskamindriyaṁ vikr̥timāpadyamānaṁ yathāsvaṁbuddhyupaghātāya sampadyatē, sāmarthyayōgāt punaḥ prakr̥timāpadyamānaṁ yathāsvaṁbuddhimāpyāyayati||15||  

 

तदर्थातियोगायोगमिथ्यायोगात् समनस्कमिन्द्रियं विकृतिमापद्यमानं यथास्वं बुद्ध्युपघाताय सम्पद्यते, सामर्थ्ययोगात् पुनः प्रकृतिमापद्यमानं यथास्वं बुद्धिमाप्याययति||१५||

 

Tadarthātiyōgāyōgamithyāyōgāt samanaskamindriyaṁ vikr̥timāpadyamānaṁ yathāsvaṁbuddhyupaghātāya sampadyatē, sāmarthyayōgāt punaḥ prakr̥timāpadyamānaṁ yathāsvaṁbuddhimāpyāyayati||15||  

 

tadarthAtiyogAyogamithyAyogAt samanaskamindriyaM vikRutimApadyamAnaM yathAsvaM buddhyupaghAtAya sampadyate, sAmarthyayogAt  punaHprakRutimApadyamAnaM yathAsvaM buddhimApyAyayati||15||

tadarthAtiyogAyogamithyAyogAt samanaskamindriyaM vikRutimApadyamAnaM yathAsvaM buddhyupaghAtAya sampadyate, sAmarthyayogAt  punaHprakRutimApadyamAnaM yathAsvaM buddhimApyAyayati||15||

Skewed (excessive, deficient and improper) association of senses with their objects of focus, together with the mind, leads to abnormal sensations and emotions, while proper association returns such sensations to normalcy. [15]

Skewed (excessive, deficient and improper) association of senses with their objects of focus, together with the mind, leads to abnormal sensations and emotions, while proper association returns such sensations to normalcy. [15]

Object of mind:

 

==== Object of mind ====

 

मनसस्तु चिन्त्यमर्थः|  

मनसस्तु चिन्त्यमर्थः|  

तत्र मनसो मनोबुद्धेश्च त एव समानातिहीनमिथ्यायोगाः प्रकृतिविकृतिहेतवो भवन्ति||१६||

तत्र मनसो मनोबुद्धेश्च त एव समानातिहीनमिथ्यायोगाः प्रकृतिविकृतिहेतवो भवन्ति||१६||

Manasastu cintyamarthaḥ|  

 

Manasastu cintyamarthaḥ|  

tatra manasō manōbuddhēśca ta ēva samānātihīnamithyāyōgāḥ prakr̥tivikr̥tihētavō bhavanti||16||  

tatra manasō manōbuddhēśca ta ēva samānātihīnamithyāyōgāḥ prakr̥tivikr̥tihētavō bhavanti||16||  

manasastu cintyamarthaH|  

manasastu cintyamarthaH|  

tatra manaso manobuddheshca ta eva samAnAtihInamithyAyogAH prakRutivikRutihetavo bhavanti||16||

tatra manaso manobuddheshca ta eva samAnAtihInamithyAyogAH prakRutivikRutihetavo bhavanti||16||

The objective of mind is ‘to think’. Proper and improper (excessive, deficient and deviant) association of mind and its ultimate perception (mano-buddhi) causes normal and abnormal perceptions respectively. [16]  

The objective of mind is ‘to think’. Proper and improper (excessive, deficient and deviant) association of mind and its ultimate perception (mano-buddhi) causes normal and abnormal perceptions respectively. [16]  

Preservation of normal mind:

 

तत्रेन्द्रियाणां समनस्कानामनुपतप्तानामनुपतापाय प्रकृतिभावे प्रयतितव्यमेभिर्हेतुभिः; तद्यथा सात्म्येन्द्रियार्थसंयोगेनबुद्ध्या सम्यगवेक्ष्यावेक्ष्य कर्मणां सम्यक् प्रतिपादनेन, देशकालात्मगुणविपरीतोपासनेन  चेति| तस्मादात्महितं चिकीर्षता सर्वेण सर्वं सर्वदा स्मृतिमास्थाय सद्वृत्तमनुष्ठेयम्||१७||  

==== Preservation of normal mind ====

 

तत्रेन्द्रियाणां समनस्कानामनुपतप्तानामनुपतापाय प्रकृतिभावे प्रयतितव्यमेभिर्हेतुभिः; तद्यथा सात्म्येन्द्रियार्थसंयोगेनबुद्ध्या सम्यगवेक्ष्यावेक्ष्य कर्मणां सम्यक् प्रतिपादनेन, देशकालात्मगुणविपरीतोपासनेन  चेति| तस्मादात्महितं चिकीर्षता सर्वेण सर्वं सर्वदा स्मृतिमास्थाय सद्वृत्तमनुष्ठेयम्||१७||

Tatrēndriyāṇāṁ samanaskānāmanupataptānāmanupatāpāya prakr̥tibhāvē prayatitavyamēbhirhētubhiḥ;tadyathā- sātmyēndriyārthasaṁyōgēna buddhyā samyagavēkṣyāvēkṣya karmaṇāṁ samyakpratipādanēna, dēśakālātmaguṇaviparītōpāsanēna  cēti|  

Tatrēndriyāṇāṁ samanaskānāmanupataptānāmanupatāpāya prakr̥tibhāvē prayatitavyamēbhirhētubhiḥ;tadyathā- sātmyēndriyārthasaṁyōgēna buddhyā samyagavēkṣyāvēkṣya karmaṇāṁ samyakpratipādanēna, dēśakālātmaguṇaviparītōpāsanēna  cēti|  

tasmādātmahitaṁ cikīrṣatā sarvēṇa sarvaṁ sarvadā smr̥timāsthāya sadvr̥ttamanuṣṭhēyam||17||  

tasmādātmahitaṁ cikīrṣatā sarvēṇa sarvaṁ sarvadā smr̥timāsthāya sadvr̥ttamanuṣṭhēyam||17||  

tatrendriyANAM samanaskAnAmanupataptAnAmanupatApAya prakRutibhAve prayatitavyamebhirhetubhiH; tadyathA- sAtmyendriyArthasaMyogena buddhyAsamyagavekShyAvekShya karmaNAM samyak pratipAdanena, deshakAlAtmaguNaviparItopAsanena [10] ceti|  

tatrendriyANAM samanaskAnAmanupataptAnAmanupatApAya prakRutibhAve prayatitavyamebhirhetubhiH; tadyathA- sAtmyendriyArthasaMyogena buddhyAsamyagavekShyAvekShya karmaNAM samyak pratipAdanena, deshakAlAtmaguNaviparItopAsanena [10] ceti|  

tasmAdAtmahitaM cikIrShatA sarveNa sarvaM sarvadA smRutimAsthAya sadvRuttamanuShTheyam||17||

tasmAdAtmahitaM cikIrShatA sarveNa sarvaM sarvadA smRutimAsthAya sadvRuttamanuShTheyam||17||

Sadvritta (Code of conduct] for positive health and control of senses): 

 

==== Sadvritta (Code of conduct] for positive health and control of senses) ====

 

तद्ध्यनुतिष्ठन्  युगपत् सम्पादयत्यर्थद्वयमारोग्यमिन्द्रियविजयं चेति; तत् सद्वृत्तमखिलेनोपदेक्ष्यामोऽग्निवेश  !तद्यथा- देवगोब्राह्मणगुरुवृद्धसिद्धाचार्यानर्चयेत्, अग्निमुपचरेत्, ओषधीः प्रशस्ता धारयेत्, द्वौ कालावुपस्पृशेत्,मलायनेष्वभीक्ष्णं पादयोश्च वैमल्यमादध्यात्, त्रिःपक्षस्य केशश्मश्रुलोमनखान् संहारयेत्, नित्यमनुपहतवासाः  सुमनाः सुगन्धिः स्यात्, साधुवेशः, प्रसिद्धकेशः  , मूर्धश्रोत्रघ्राणपादतैलनित्यः, धूमपः, पूर्वाभिभाषी, सुमुखः, दुर्गेष्वभ्युपपत्ता, होता,यष्टा, दाता, चतुष्पथानां नमस्कर्ता, बलीनामुपहर्ता, अतिथीनां पूजकः, पितृभ्यः पिण्डदः, काले हितमितमधुरार्थवादी,वश्यात्मा, धर्मात्मा, हेतावीर्ष्युः, फले नेर्ष्युः, निश्चिन्तः, निर्भीकः, ह्रीमान्, धीमान्, महोत्साहः, दक्षः, क्षमावान्, धार्मिकः,आस्तिकः, विनयबुद्धिविद्याभिजनवयोवृद्धसिद्धाचार्याणामुपासिता  , छत्री दण्डी मौली  सोपानत्को युगमात्रदृग्विचरेत्  ,मङ्गलाचारशीलः, कुचेलास्थिकण्टकामेध्यकेशतुषोत्करभस्मकपालस्नानबलिभूमीनां परिहर्ता, प्राक् श्रमाद् व्यायामवर्जीस्यात्, सर्वप्राणिषु बन्धुभूतः स्यात्, क्रुद्धानामनुनेता, भीतानामाश्वासयिता, दीनानामभ्युपपत्ता, सत्यसन्धः, सामप्रधानः  ,परपरुषवचनसहिष्णुः, अमर्षघ्नः, प्रशमगुणदर्शी, रागद्वेषहेतूनां हन्ता च||१८||

तद्ध्यनुतिष्ठन्  युगपत् सम्पादयत्यर्थद्वयमारोग्यमिन्द्रियविजयं चेति; तत् सद्वृत्तमखिलेनोपदेक्ष्यामोऽग्निवेश  !तद्यथा- देवगोब्राह्मणगुरुवृद्धसिद्धाचार्यानर्चयेत्, अग्निमुपचरेत्, ओषधीः प्रशस्ता धारयेत्, द्वौ कालावुपस्पृशेत्,मलायनेष्वभीक्ष्णं पादयोश्च वैमल्यमादध्यात्, त्रिःपक्षस्य केशश्मश्रुलोमनखान् संहारयेत्, नित्यमनुपहतवासाः  सुमनाः सुगन्धिः स्यात्, साधुवेशः, प्रसिद्धकेशः  , मूर्धश्रोत्रघ्राणपादतैलनित्यः, धूमपः, पूर्वाभिभाषी, सुमुखः, दुर्गेष्वभ्युपपत्ता, होता,यष्टा, दाता, चतुष्पथानां नमस्कर्ता, बलीनामुपहर्ता, अतिथीनां पूजकः, पितृभ्यः पिण्डदः, काले हितमितमधुरार्थवादी,वश्यात्मा, धर्मात्मा, हेतावीर्ष्युः, फले नेर्ष्युः, निश्चिन्तः, निर्भीकः, ह्रीमान्, धीमान्, महोत्साहः, दक्षः, क्षमावान्, धार्मिकः,आस्तिकः, विनयबुद्धिविद्याभिजनवयोवृद्धसिद्धाचार्याणामुपासिता  , छत्री दण्डी मौली  सोपानत्को युगमात्रदृग्विचरेत्  ,मङ्गलाचारशीलः, कुचेलास्थिकण्टकामेध्यकेशतुषोत्करभस्मकपालस्नानबलिभूमीनां परिहर्ता, प्राक् श्रमाद् व्यायामवर्जीस्यात्, सर्वप्राणिषु बन्धुभूतः स्यात्, क्रुद्धानामनुनेता, भीतानामाश्वासयिता, दीनानामभ्युपपत्ता, सत्यसन्धः, सामप्रधानः  ,परपरुषवचनसहिष्णुः, अमर्षघ्नः, प्रशमगुणदर्शी, रागद्वेषहेतूनां हन्ता च||१८||

Taddhyanutiṣṭhan yugapat sampādayatyarthadvayamārōgyamindriyavijayaṁ cēti; tatsadvr̥ttamakhilēnōpadēkṣyāmō'gnivēśa  ! tadyathā- dēvagōbrāhmaṇaguruvr̥ddhasiddhācāryānarcayēt,agnimupacarēt, ōṣadhīḥ praśastā dhārayēt, dvau kālāvupaspr̥śēt, malāyanēṣvabhīkṣṇaṁ pādayōścavaimalyamādadhyāt, triḥpakṣasya kēśaśmaśrulōmanakhān saṁhārayēt, nityamanupahatavāsāḥ sumanāḥ  sugandhiḥ syāt, sādhuvēśaḥ, prasiddhakēśaḥ  , mūrdhaśrōtraghrāṇapādatailanityaḥ,dhūmapaḥ, pūrvābhibhāṣī, sumukhaḥ, durgēṣvabhyupapattā, hōtā, yaṣṭā, dātā, catuṣpathānāṁnamaskartā, balīnāmupahartā, atithīnāṁ pūjakaḥ, pitr̥bhyaḥ piṇḍadaḥ, kālē hitamitamadhurārthavādī,vaśyātmā, dharmātmā, hētāvīrṣyuḥ, phalē nērṣyuḥ, niścintaḥ, nirbhīkaḥ, hrīmān, dhīmān, mahōtsāhaḥ,dakṣaḥ, kṣamāvān, dhārmikaḥ, āstikaḥ, vinayabuddhividyābhijanavayōvr̥ddhasiddhācāryāṇāmupāsitā  ,chatrī daṇḍī maulī  sōpānatkō yugamātradr̥gvicarēt  , maṅgalācāraśīlaḥ,kucēlāsthikaṇṭakāmēdhyakēśatuṣōtkarabhasmakapālasnānabalibhūmīnāṁ parihartā, prāk śramādvyāyāmavarjī syāt, sarvaprāṇiṣu bandhubhūtaḥ syāt, kruddhānāmanunētā, bhītānāmāśvāsayitā,dīnānāmabhyupapattā, satyasandhaḥ, sāmapradhānaḥ  , paraparuṣavacanasahiṣṇuḥ, amarṣaghnaḥ,praśamaguṇadarśī, rāgadvēṣahētūnāṁ hantā ca||18||

 

taddhyanutiShThan  yugapat sampAdayatyarthadvayamArogyamindriyavijayaM ceti; tat sadvRuttamakhilenopadekShyAmo~agnivesha ! tadyathA-devagobrAhmaNaguruvRuddhasiddhAcAryAnarcayet, agnimupacaret, oShadhIH prashastA dhArayet, dvau kAlAvupaspRushet, malAyaneShvabhIkShNaMpAdayoshca vaimalyamAdadhyAt, triHpakShasya keshashmashrulomanakhAn saMhArayet, nityamanupahatavAsAH  sumanAH  sugandhiH syAt, sAdhuveshaH,prasiddhakeshaH  , mUrdhashrotraghrANapAdatailanityaH, dhUmapaH, pUrvAbhibhAShI, sumukhaH, durgeShvabhyupapattA, hotA, yaShTA, dAtA,catuShpathAnAM namaskartA, balInAmupahartA, atithInAM pUjakaH, pitRubhyaH piNDadaH, kAle hitamitamadhurArthavAdI, vashyAtmA, dharmAtmA,hetAvIrShyuH, phale nerShyuH, nishcintaH, nirbhIkaH, hrImAn, dhImAn, mahotsAhaH, dakShaH, kShamAvAn, dhArmikaH, AstikaH,vinayabuddhividyAbhijanavayovRuddhasiddhAcAryANAmupAsitA, chatrI daNDI maulI  sopAnatko yugamAtradRugvicaret  , ma~ggalAcArashIlaH,kucelAsthikaNTakAmedhyakeshatuShotkarabhasmakapAlasnAnabalibhUmInAM parihartA, prAk shramAd vyAyAmavarjI syAt, sarvaprANiShu bandhubhUtaH syAt,kruddhAnAmanunetA, bhItAnAmAshvAsayitA, dInAnAmabhyupapattA, satyasandhaH, sAmapradhAnaH , paraparuShavacanasahiShNuH, amarShaghnaH,prashamaguNadarshI, rAgadveShahetUnAM hantA ca||18||  

Taddhyanutiṣṭhan yugapat sampādayatyarthadvayamārōgyamindriyavijayaṁ cēti; tatsadvr̥ttamakhilēnōpadēkṣyāmō'gnivēśa  ! tadyathā-dēvagōbrāhmaṇaguruvr̥ddhasiddhācāryānarcayēt,agnimupacarēt, ōṣadhīḥ praśastā dhārayēt, dvau kālāvupaspr̥śēt, malāyanēṣvabhīkṣṇaṁ pādayōścavaimalyamādadhyāt, triḥpakṣasya kēśaśmaśrulōmanakhān saṁhārayēt, nityamanupahatavāsāḥ sumanāḥ  sugandhiḥ syāt, sādhuvēśaḥ, prasiddhakēśaḥ  , mūrdhaśrōtraghrāṇapādatailanityaḥ,dhūmapaḥ, pūrvābhibhāṣī, sumukhaḥ, durgēṣvabhyupapattā, hōtā, yaṣṭā, dātā, catuṣpathānāṁnamaskartā, balīnāmupahartā, atithīnāṁ pūjakaḥ, pitr̥bhyaḥ piṇḍadaḥ, kālē hitamitamadhurārthavādī,vaśyātmā, dharmātmā, hētāvīrṣyuḥ, phalē nērṣyuḥ, niścintaḥ, nirbhīkaḥ, hrīmān, dhīmān, mahōtsāhaḥ,dakṣaḥ, kṣamāvān, dhārmikaḥ, āstikaḥ, vinayabuddhividyābhijanavayōvr̥ddhasiddhācāryāṇāmupāsitā  ,chatrī daṇḍī maulī  sōpānatkō yugamātradr̥gvicarēt  , maṅgalācāraśīlaḥ,kucēlāsthikaṇṭakāmēdhyakēśatuṣōtkarabhasmakapālasnānabalibhūmīnāṁ parihartā, prāk śramādvyāyāmavarjī syāt, sarvaprāṇiṣu bandhubhūtaḥ syāt, kruddhānāmanunētā, bhītānāmāśvāsayitā,dīnānāmabhyupapattā, satyasandhaḥ, sāmapradhānaḥ  , paraparuṣavacanasahiṣṇuḥ, amarṣaghnaḥ,praśamaguṇadarśī, rāgadvēṣahētūnāṁ hantā ca||18||

That (sadvritta), if practiced simultaneously fulfils two objectives – maintenance of positive health and control over sense organs. Agnivesha! I shall entirely explain the codes of conduct , such as-

 

• One should worship God, cows, brahmins, preceptors, elderly persons, highly accomplished persons and teachers.  

taddhyanutiShThan  yugapat sampAdayatyarthadvayamArogyamindriyavijayaM ceti; tat sadvRuttamakhilenopadekShyAmo~agnivesha ! tadyathA-devagobrAhmaNaguruvRuddhasiddhAcAryAnarcayet, agnimupacaret, oShadhIH prashastA dhArayet, dvau kAlAvupaspRushet, malAyaneShvabhIkShNaMpAdayoshca vaimalyamAdadhyAt, triHpakShasya keshashmashrulomanakhAn saMhArayet, nityamanupahatavAsAH  sumanAH  sugandhiH syAt, sAdhuveshaH,prasiddhakeshaH  , mUrdhashrotraghrANapAdatailanityaH, dhUmapaH, pUrvAbhibhAShI, sumukhaH, durgeShvabhyupapattA, hotA, yaShTA, dAtA,catuShpathAnAM namaskartA, balInAmupahartA, atithInAM pUjakaH, pitRubhyaH piNDadaH, kAle hitamitamadhurArthavAdI, vashyAtmA, dharmAtmA,hetAvIrShyuH, phale nerShyuH, nishcintaH, nirbhIkaH, hrImAn, dhImAn, mahotsAhaH, dakShaH, kShamAvAn, dhArmikaH, AstikaH,vinayabuddhividyAbhijanavayovRuddhasiddhAcAryANAmupAsitA, chatrI daNDI maulI  sopAnatko yugamAtradRugvicaret  , ma~ggalAcArashIlaH,kucelAsthikaNTakAmedhyakeshatuShotkarabhasmakapAlasnAnabalibhUmInAM parihartA, prAk shramAd vyAyAmavarjI syAt, sarvaprANiShu bandhubhUtaH syAt,kruddhAnAmanunetA, bhItAnAmAshvAsayitA, dInAnAmabhyupapattA, satyasandhaH, sAmapradhAnaH , paraparuShavacanasahiShNuH, amarShaghnaH,prashamaguNadarshI, rAgadveShahetUnAM hantA ca||18||

• One should honour fire with oblation,  should put on auspicious herbs

• One should bathe twice a day, and one should clean his excretory passages and feet frequently  

That (sadvritta), if practiced simultaneously fulfils two objectives – maintenance of positive health and control over sense organs. Agnivesha! I shall entirely explain the codes of conduct , such as:

• Cutting of hair, shaving & nail cutting  should be done thrice a fortnight  

 

• One should always wear untorn clothes, should be cheerful, use  flowers and fragrance. The attire should be gentle and style of hair should be as commonly in practice

* One should worship God, cows, brahmins, preceptors, elderly persons, highly accomplished persons and teachers.  

• One should apply oil to head, ear, nose, and feet daily and should resort to (healthy) smoking  

* One should honour fire with oblation,  should put on auspicious herbs

• One should take an initiative during discourses and remain pleasant faced.

* One should bathe twice a day, and one should clean his excretory passages and feet frequently  

• One should save persons in dire situations or distress

* Cutting of hair, shaving & nail cutting  should be done thrice a fortnight  

• Should offer oblation, perform religious sacrifices, donations, pay respect to road crossings, offer bali (religious offerings or ritualistic sacrifices)

* One should always wear untorn clothes, should be cheerful, use  flowers and fragrance. The attire should be gentle and style of hair should be as commonly in practice

• Should offer hospitality to guests, offer pindas (rice balls) to forefathers

* One should apply oil to head, ear, nose, and feet daily and should resort to (healthy) smoking  

• One should timely speak useful, measured, sweet &  meaningful words  

* One should take an initiative during discourses and remain pleasant faced.

• Should be self controlled & virtuous

* One should save persons in dire situations or distress

• One should be zealous to the cause but not be anxious about the result/outcome  

* Should offer oblation, perform religious sacrifices, donations, pay respect to road crossings, offer bali (religious offerings or ritualistic sacrifices)

• One should be free from anxiety, fearless, shy [towards bad deeds], wise, highly enthusiastic, skilful, fore bearing, religious, with positive attitude  

* Should offer hospitality to guests, offer pindas (rice balls) to forefathers

• One should be devoted to the teachers, accomplished persons and to those who are superior in modesty, intellect, learning, clan and age.

* One should timely speak useful, measured, sweet &  meaningful words  

• One should walk with an umbrella, stick, turban & foot wear, and look six feet ahead  

* Should be self controlled & virtuous

• One should adopt auspicious conduct, should avoid places with dirty clothes, bones, thorns, impure articles, hairs, chaff, garbage, ash, and skull and one should bathe & sacrifice

* One should be zealous to the cause but not be anxious about the result/outcome  

• Should discontinue exercise before feeling of fatigue.

* One should be free from anxiety, fearless, shy [towards bad deeds], wise, highly enthusiastic, skilful, fore bearing, religious, with positive attitude  

• Should behave like brother to all living beings (i.e., should be compassionate), should pacify the angry and the discontent, and console the frightened

* One should be devoted to the teachers, accomplished persons and to those who are superior in modesty, intellect, learning, clan and age.

• Should help the poor, be truthful & peaceful.

* One should walk with an umbrella, stick, turban & foot wear, and look six feet ahead  

• Should be tolerant of harsh words, and should curb the practice of intolerance  

* One should adopt auspicious conduct, should avoid places with dirty clothes, bones, thorns, impure articles, hairs, chaff, garbage, ash, and skull and one should bathe & sacrifice

• Should always concentrate on the qualities of peaceful life and should be the remover of the causes of attachment and aversion. [18]  

* Should discontinue exercise before feeling of fatigue.

The forbidden code of conducts:

* Should behave like brother to all living beings (i.e., should be compassionate), should pacify the angry and the discontent, and console the frightened

* Should help the poor, be truthful & peaceful.

* Should be tolerant of harsh words, and should curb the practice of intolerance  

* Should always concentrate on the qualities of peaceful life and should be the remover of the causes of attachment and aversion. [18]  

 

==== The forbidden code of conducts ====

 

नानृतं ब्रूयात्, नान्यस्वमाददीत, नान्यस्त्रियमभिलषेन्नान्यश्रियं, न वैरं रोचयेत्, न कुर्यात् पापं, न पापेऽपि पापी  स्यात्,नान्यदोषान् ब्रूयात्, नान्यरहस्यमागमयेन्, नाधार्मिकैर्न नरेन्द्रद्विष्टैः सहासीत नोन्मत्तैर्न पतितैर्न भ्रूणहन्तृभिर्न क्षुद्रैर्नदुष्टैः, न दुष्टयानान्यारोहेत, न जानुसमं  कठिनमासनमध्यासीत, नानास्तीर्णमनुपहितमविशालमसमं वा शयनं प्रपद्येत,न गिरिविषममस्तकेष्वनुचरेत्, न द्रुममारोहेत्, न जलोग्रवेगमवगाहेत, न कुलच्छायामुपासीत  , नाग्न्युत्पातमभितश्चरेत्,नोच्चैर्हसेत्, न शब्दवन्तं मारुतं मुञ्चेत्, नानावृतमुखो  जृम्भां क्षवथुं हास्यं वा प्रवर्तयेत्, न नासिकां कुष्णीयात्, न दन्तान्विघट्टयेत्, न नखान् वादयेत्, नास्थीन्यभिहन्यात्, न भूमिं विलिखेत्, न छिन्द्यात्तृणं, न लोष्टं मृद्नीयात्, नविगुणमङ्गैश्चेष्टेत, ज्योतींष्यनिष्टममेध्यमशस्तं  च नाभिवीक्षेत, न हुङ्कुर्याच्छवं  , नचैत्यध्वजगुरुपूज्याशस्तच्छायामाक्रामेत्, न क्षपास्वमरसदनचैत्यचत्वरचतुष्पथोपवनश्मशानाघातनान्यासेवेत  , नैकःशून्यगृहं न चाटवीमनुप्रविशेत्, न पापवृत्तान् स्त्रीमित्रभृत्यान् भजेत, नोत्तमैर्विरुध्येत, नावरानुपासीत, न जिह्मं रोचयेत्,नानार्यमाश्रयेत्, न भयमुत्पादयेत्, न साहसातिस्वप्नप्रजागरस्नानपानाशनान्यासेवेत, नोर्ध्वजानुश्चिरं तिष्ठेत्, नव्यालानुपसर्पेन्न दंष्ट्रिणो न विषाणिनः, पुरोवातातपावश्यायातिप्रवाताञ्जह्यात्, कलिं नारभेत, नासुनिभृतोऽग्निमुपासीत नोच्छिष्टः, नाधः कृत्वा प्रतापयेत्, नाविगतक्लमो नानाप्लुतवदनो न नग्न उपस्पृशेत्, न स्नानशाट्या स्पृशेदुत्तमाङ्गं, नकेशाग्राण्यभिहन्यात्, नोपस्पृश्य ते एव वाससी बिभृयात्, नास्पृष्ट्वा रत्नाज्यपूज्यमङ्गलसुमनसोऽभिनिष्क्रामेत्, नपूज्यमङ्गलान्यपसव्यं गच्छेन्नेतराण्यनुदक्षिणम्||१९||  

नानृतं ब्रूयात्, नान्यस्वमाददीत, नान्यस्त्रियमभिलषेन्नान्यश्रियं, न वैरं रोचयेत्, न कुर्यात् पापं, न पापेऽपि पापी  स्यात्,नान्यदोषान् ब्रूयात्, नान्यरहस्यमागमयेन्, नाधार्मिकैर्न नरेन्द्रद्विष्टैः सहासीत नोन्मत्तैर्न पतितैर्न भ्रूणहन्तृभिर्न क्षुद्रैर्नदुष्टैः, न दुष्टयानान्यारोहेत, न जानुसमं  कठिनमासनमध्यासीत, नानास्तीर्णमनुपहितमविशालमसमं वा शयनं प्रपद्येत,न गिरिविषममस्तकेष्वनुचरेत्, न द्रुममारोहेत्, न जलोग्रवेगमवगाहेत, न कुलच्छायामुपासीत  , नाग्न्युत्पातमभितश्चरेत्,नोच्चैर्हसेत्, न शब्दवन्तं मारुतं मुञ्चेत्, नानावृतमुखो  जृम्भां क्षवथुं हास्यं वा प्रवर्तयेत्, न नासिकां कुष्णीयात्, न दन्तान्विघट्टयेत्, न नखान् वादयेत्, नास्थीन्यभिहन्यात्, न भूमिं विलिखेत्, न छिन्द्यात्तृणं, न लोष्टं मृद्नीयात्, नविगुणमङ्गैश्चेष्टेत, ज्योतींष्यनिष्टममेध्यमशस्तं  च नाभिवीक्षेत, न हुङ्कुर्याच्छवं  , नचैत्यध्वजगुरुपूज्याशस्तच्छायामाक्रामेत्, न क्षपास्वमरसदनचैत्यचत्वरचतुष्पथोपवनश्मशानाघातनान्यासेवेत  , नैकःशून्यगृहं न चाटवीमनुप्रविशेत्, न पापवृत्तान् स्त्रीमित्रभृत्यान् भजेत, नोत्तमैर्विरुध्येत, नावरानुपासीत, न जिह्मं रोचयेत्,नानार्यमाश्रयेत्, न भयमुत्पादयेत्, न साहसातिस्वप्नप्रजागरस्नानपानाशनान्यासेवेत, नोर्ध्वजानुश्चिरं तिष्ठेत्, नव्यालानुपसर्पेन्न दंष्ट्रिणो न विषाणिनः, पुरोवातातपावश्यायातिप्रवाताञ्जह्यात्, कलिं नारभेत, नासुनिभृतोऽग्निमुपासीत नोच्छिष्टः, नाधः कृत्वा प्रतापयेत्, नाविगतक्लमो नानाप्लुतवदनो न नग्न उपस्पृशेत्, न स्नानशाट्या स्पृशेदुत्तमाङ्गं, नकेशाग्राण्यभिहन्यात्, नोपस्पृश्य ते एव वाससी बिभृयात्, नास्पृष्ट्वा रत्नाज्यपूज्यमङ्गलसुमनसोऽभिनिष्क्रामेत्, नपूज्यमङ्गलान्यपसव्यं गच्छेन्नेतराण्यनुदक्षिणम्||१९||  

Nānr̥taṁ brūyāt, nānyasvamādadīta, nānyastriyamabhilaṣēnnānyaśriyaṁ, na vairaṁ rōcayēt, na kuryātpāpaṁ, na pāpē'pi pāpī  syāt, nānyadōṣān brūyāt, nānyarahasyamāgamayēn, nādhārmikairnanarēndradviṣṭaiḥ sahāsīta nōnmattairna patitairna bhrūṇahantr̥bhirna kṣudrairna duṣṭaiḥ, naduṣṭayānānyārōhēta, na jānusamaṁ  kaṭhinamāsanamadhyāsīta,nānāstīrṇamanupahitamaviśālamasamaṁ vā śayanaṁ prapadyēta, na giriviṣamamastakēṣvanucarēt, nadrumamārōhēt, na jalōgravēgamavagāhēta, na kulacchāyāmupāsīta , nāgnyutpātamabhitaścarēt,nōccairhasēt, na śabdavantaṁ mārutaṁ muñcēt, nānāvr̥tamukhō  jr̥mbhāṁ kṣavathuṁ hāsyaṁ vāpravartayēt, na nāsikāṁ kuṣṇīyāt, na dantān vighaṭṭayēt, na nakhān vādayēt, nāsthīnyabhihanyāt, nabhūmiṁ vilikhēt, na chindyāttr̥ṇaṁ, na lōṣṭaṁ mr̥dnīyāt, na viguṇamaṅgaiścēṣṭēta,jyōtīṁṣyaniṣṭamamēdhyamaśastaṁ  ca nābhivīkṣēta, na huṅkuryācchavaṁ  , nacaityadhvajagurupūjyāśastacchāyāmākrāmēt, nakṣapāsvamarasadanacaityacatvaracatuṣpathōpavanaśmaśānāghātanānyāsēvēta  , naikaḥ śūnyagr̥haṁna cāṭavīmanupraviśēt, na pāpavr̥ttān strīmitrabhr̥tyān bhajēta, nōttamairvirudhyēta, nāvarānupāsīta, najihmaṁ rōcayēt, nānāryamāśrayēt, na bhayamutpādayēt, nasāhasātisvapnaprajāgarasnānapānāśanānyāsēvēta, nōrdhvajānuściraṁ tiṣṭhēt, na vyālānupasarpēnnadaṁṣṭriṇō na viṣāṇinaḥ, purōvātātapāvaśyāyātipravātāñjahyāt, kaliṁ nārabhēta, nāsunibhr̥tō'gnimupāsīta nōcchiṣṭaḥ, nādhaḥ kr̥tvā pratāpayēt, nāvigataklamō nānāplutavadanō na nagna upaspr̥śēt, nasnānaśāṭyā spr̥śēduttamāṅgaṁ, na kēśāgrāṇyabhihanyāt, nōpaspr̥śya tē ēva vāsasī bibhr̥yāt, nāspr̥ṣṭvāratnājyapūjyamaṅgalasumanasō'bhiniṣkrāmēt, na pūjyamaṅgalānyapasavyaṁgacchēnnētarāṇyanudakṣiṇam||19||

Nānr̥taṁ brūyāt, nānyasvamādadīta, nānyastriyamabhilaṣēnnānyaśriyaṁ, na vairaṁ rōcayēt, na kuryātpāpaṁ, na pāpē'pi pāpī  syāt, nānyadōṣān brūyāt, nānyarahasyamāgamayēn, nādhārmikairnanarēndradviṣṭaiḥ sahāsīta nōnmattairna patitairna bhrūṇahantr̥bhirna kṣudrairna duṣṭaiḥ, naduṣṭayānānyārōhēta, na jānusamaṁ  kaṭhinamāsanamadhyāsīta,nānāstīrṇamanupahitamaviśālamasamaṁ vā śayanaṁ prapadyēta, na giriviṣamamastakēṣvanucarēt, nadrumamārōhēt, na jalōgravēgamavagāhēta, na kulacchāyāmupāsīta , nāgnyutpātamabhitaścarēt,nōccairhasēt, na śabdavantaṁ mārutaṁ muñcēt, nānāvr̥tamukhō  jr̥mbhāṁ kṣavathuṁ hāsyaṁ vāpravartayēt, na nāsikāṁ kuṣṇīyāt, na dantān vighaṭṭayēt, na nakhān vādayēt, nāsthīnyabhihanyāt, nabhūmiṁ vilikhēt, na chindyāttr̥ṇaṁ, na lōṣṭaṁ mr̥dnīyāt, na viguṇamaṅgaiścēṣṭēta,jyōtīṁṣyaniṣṭamamēdhyamaśastaṁ  ca nābhivīkṣēta, na huṅkuryācchavaṁ  , nacaityadhvajagurupūjyāśastacchāyāmākrāmēt, nakṣapāsvamarasadanacaityacatvaracatuṣpathōpavanaśmaśānāghātanānyāsēvēta  , naikaḥ śūnyagr̥haṁna cāṭavīmanupraviśēt, na pāpavr̥ttān strīmitrabhr̥tyān bhajēta, nōttamairvirudhyēta, nāvarānupāsīta, najihmaṁ rōcayēt, nānāryamāśrayēt, na bhayamutpādayēt, nasāhasātisvapnaprajāgarasnānapānāśanānyāsēvēta, nōrdhvajānuściraṁ tiṣṭhēt, na vyālānupasarpēnnadaṁṣṭriṇō na viṣāṇinaḥ, purōvātātapāvaśyāyātipravātāñjahyāt, kaliṁ nārabhēta, nāsunibhr̥tō'gnimupāsīta nōcchiṣṭaḥ, nādhaḥ kr̥tvā pratāpayēt, nāvigataklamō nānāplutavadanō na nagna upaspr̥śēt, nasnānaśāṭyā spr̥śēduttamāṅgaṁ, na kēśāgrāṇyabhihanyāt, nōpaspr̥śya tē ēva vāsasī bibhr̥yāt, nāspr̥ṣṭvāratnājyapūjyamaṅgalasumanasō'bhiniṣkrāmēt, na pūjyamaṅgalānyapasavyaṁgacchēnnētarāṇyanudakṣiṇam||19||

nAnRutaM brUyAt, nAnyasvamAdadIta, nAnyastriyamabhilaShennAnyashriyaM, na vairaM rocayet, na kuryAt pApaM, na pApe~api pApI [22] syAt, nAnyadoShAnbrUyAt, nAnyarahasyamAgamayen, nAdhArmikairna narendradviShTaiH sahAsIta nonmattairna patitairna bhrUNahantRubhirna kShudrairna duShTaiH, naduShTayAnAnyAroheta, na jAnusamaM [23] kaThinamAsanamadhyAsIta, nAnAstIrNamanupahitamavishAlamasamaM vA shayanaM prapadyeta, nagiriviShamamastakeShvanucaret, na drumamArohet, na jalogravegamavagAheta, na kulacchAyAmupAsIta [24] , nAgnyutpAtamabhitashcaret, noccairhaset, nashabdavantaM mArutaM mu~jcet, nAnAvRutamukho [25] jRumbhAM kShavathuM hAsyaM vA pravartayet, na nAsikAM kuShNIyAt, na dantAn vighaTTayet, na nakhAnvAdayet, nAsthInyabhihanyAt, na bhUmiM vilikhet, na chindyAttRuNaM, na loShTaM mRudnIyAt, na viguNama~ggaishceShTeta,jyotIMShyaniShTamamedhyamashastaM [26] ca nAbhivIkSheta, na hu~gkuryAcchavaM [27] , na caityadhvajagurupUjyAshastacchAyAmAkrAmet, nakShapAsvamarasadanacaityacatvaracatuShpathopavanashmashAnAghAtanAnyAseveta [28] , naikaH shUnyagRuhaM na cATavImanupravishet, na pApavRuttAnstrImitrabhRutyAn bhajeta, nottamairvirudhyeta, nAvarAnupAsIta, na jihmaM rocayet, nAnAryamAshrayet, na bhayamutpAdayet, nasAhasAtisvapnaprajAgarasnAnapAnAshanAnyAseveta, nordhvajAnushciraM tiShThet, na vyAlAnupasarpenna daMShTriNo na viShANinaH,purovAtAtapAvashyAyAtipravAtA~jjahyAt, kaliM nArabheta, nAsunibhRuto~agnimupAsIta [29] nocchiShTaH, nAdhaH kRutvA pratApayet, nAvigataklamonAnAplutavadano na nagna upaspRushet, na snAnashATyA spRusheduttamA~ggaM, na keshAgrANyabhihanyAt, nopaspRushya te eva vAsasI bibhRuyAt,nAspRuShTvA ratnAjyapUjyama~ggalasumanaso~abhiniShkrAmet, na pUjyama~ggalAnyapasavyaM gacchennetarANyanudakShiNam||19||  

nAnRutaM brUyAt, nAnyasvamAdadIta, nAnyastriyamabhilaShennAnyashriyaM, na vairaM rocayet, na kuryAt pApaM, na pApe~api pApI [22] syAt, nAnyadoShAnbrUyAt, nAnyarahasyamAgamayen, nAdhArmikairna narendradviShTaiH sahAsIta nonmattairna patitairna bhrUNahantRubhirna kShudrairna duShTaiH, naduShTayAnAnyAroheta, na jAnusamaM [23] kaThinamAsanamadhyAsIta, nAnAstIrNamanupahitamavishAlamasamaM vA shayanaM prapadyeta, nagiriviShamamastakeShvanucaret, na drumamArohet, na jalogravegamavagAheta, na kulacchAyAmupAsIta [24] , nAgnyutpAtamabhitashcaret, noccairhaset, nashabdavantaM mArutaM mu~jcet, nAnAvRutamukho [25] jRumbhAM kShavathuM hAsyaM vA pravartayet, na nAsikAM kuShNIyAt, na dantAn vighaTTayet, na nakhAnvAdayet, nAsthInyabhihanyAt, na bhUmiM vilikhet, na chindyAttRuNaM, na loShTaM mRudnIyAt, na viguNama~ggaishceShTeta,jyotIMShyaniShTamamedhyamashastaM [26] ca nAbhivIkSheta, na hu~gkuryAcchavaM [27] , na caityadhvajagurupUjyAshastacchAyAmAkrAmet, nakShapAsvamarasadanacaityacatvaracatuShpathopavanashmashAnAghAtanAnyAseveta [28] , naikaH shUnyagRuhaM na cATavImanupravishet, na pApavRuttAnstrImitrabhRutyAn bhajeta, nottamairvirudhyeta, nAvarAnupAsIta, na jihmaM rocayet, nAnAryamAshrayet, na bhayamutpAdayet, nasAhasAtisvapnaprajAgarasnAnapAnAshanAnyAseveta, nordhvajAnushciraM tiShThet, na vyAlAnupasarpenna daMShTriNo na viShANinaH,purovAtAtapAvashyAyAtipravAtA~jjahyAt, kaliM nArabheta, nAsunibhRuto~agnimupAsIta [29] nocchiShTaH, nAdhaH kRutvA pratApayet, nAvigataklamonAnAplutavadano na nagna upaspRushet, na snAnashATyA spRusheduttamA~ggaM, na keshAgrANyabhihanyAt, nopaspRushya te eva vAsasI bibhRuyAt,nAspRuShTvA ratnAjyapUjyama~ggalasumanaso~abhiniShkrAmet, na pUjyama~ggalAnyapasavyaM gacchennetarANyanudakShiNam||19||  

• One should not tell  lies and should not take other’s possessions

• One should not tell  lies and should not take other’s possessions

• Should not covet other’s women or property

• Should not covet other’s women or property