13.129
Umā said.
You have spoken of the various auspicious virtues beneficial for the four varṇas; but, O revered one, speak to me of that all-pervading dharma. (13-129-1)
The Great Lord said.
Brāhmaṇas, formed from the essence of the people by the Creator seeking virtue, are the earthly deities among mortals, meant to bring all the worlds across. (13-129-2)
Of them, I shall now declare the result of righteous actions. The dharma which is among brāhmaṇas is considered the supreme dharma. (13-129-3)
But these three were created by the Self-existent for the sake of the world’s duties; in the perpetual creation of the earth, they are always created—listen to those from me. (13-129-4)
It is said that the supreme duty is what is declared in the Veda; secondary is what is found in the Smṛti-śāstras; and further, what is followed by the virtuous—these three duties are eternal. (13-129-5)
One who knows the three Vedas, is a brāhmaṇa, learned, does not live solely by study, performs the three sacred duties, has passed through the three stages of life, and is friendly—this person is regarded as a true twice-born. (13-129-6)
Bhuvaneśvara declared these six actions for the livelihood of Brāhmaṇas; indeed, hear those well-collected (13-129-7)
The twice-born who performs the six duties—sacrificing, causing to sacrifice, giving and accepting gifts, teaching, and studying—is entitled to follow dharma. (13-129-8)
Constant self-study is duty; duty, as sacrifice, is eternal. Charity is praised and, in this, is to be given according to one's capacity and prescribed rules. (13-129-9)
But this indeed is the supreme duty, established among the virtuous at all times; householdership for the pure is a great accumulation of dharma. (13-129-10)
One whose self has been purified by the five sacrifices, who speaks the truth, who is free from envy, a giver, one who honors brāhmaṇas, and whose dwelling place is well kept clean. (13-129-11)
He is humble and always honest, likewise one who speaks gently, delights in welcoming guests, and makes meals of leftovers. (13-129-12)
He who gives, according to propriety, water for washing feet, welcoming water, a seat, a bed, a lamp, and shelter, is righteous. (13-129-13)
Rising in the morning, having performed ācamana, inviting to food with respect and courtesy, and then respectfully following him—this is his eternal duty. (13-129-14)
Extending complete hospitality, in pursuit of the three aims of life, to the best of one’s ability day and night—this is described as the duty of a Śūdra: service to the three (higher) castes. (13-129-15)
The duty characterized by active engagement is prescribed for householders. I will now declare that auspicious conduct, which is beneficial to all beings. (13-129-16)
One who desires prosperity should repeatedly give according to ability, should perform sacrifices likewise, and should also undertake acts of nourishment and prescribed rites. (13-129-17)
Wealth should be acquired through righteousness; wealth obtained lawfully is of three kinds; a person should diligently pursue what is supremely righteous. (13-129-18)
One who desires prosperity should dedicate one part to the pursuit of righteousness and one part to the pursuit of desire, and another part should be increased. (13-129-19)
But another duty, characterized by cessation, is known as liberation. I shall explain its function to you; listen to me truly, O Goddess. (13-129-20)
Compassion toward all beings is dharma, but residing in only one village is not. Freedom from the bonds of desire is praised for those who seek liberation. (13-129-21)
Attachment is not in the water-pot, nor in water, nor in clothing, nor in the seat, nor in the staff, nor in the bed, nor in fire, nor in shelter. (13-129-22)
He whose mind is absorbed in the self, who is intent and devoted to that, ever engaged in yoga and discriminative knowledge—such a one is united. (13-129-23)
He who always lies at the foot of a tree, lives in an empty house, sleeps on a river bank and delights in the riverbank—such a one. (13-129-24)
The twice-born, liberated from all attachments and bonds of affection, moving with his mind fixed only on the state of self, goes about. (13-129-25)
For one who, becoming motionless, is without food, acts with the aim of liberation, and wanders in discipline, his dharma is eternal. (13-129-26)
He is not long attached to a single place, nor does he roam in only one village. Being united (with Self), indeed he wanders, set free, and he does not rest on a single sandbank. (13-129-27)
This is the duty of the knowers of liberation, prescribed in the Veda, the true path of the virtuous; whoever follows this path, for him, this state does not exist. (13-129-28)
There are four kinds of ascetics: the hut-dweller, the performer of ablutions, the swan, and the supreme swan. Of these, whoever comes later is the best. (13-129-29)
Therefore, there is nothing higher nor lower, nor in front nor beyond; it is without sorrow, without pleasure, serene, ageless, immortal, and imperishable. (13-129-30)
Umā said.
You have spoken of the householder's duties and the path of liberation, practiced by the virtuous, which is the great path leading to the highest good for mortals. (13-129-31)
I wish to hear about the unsurpassed duties of sages, O knower of dharma. I always have a longing for those who dwell in the forest practicing austerities. (13-129-32)
O Maheśvara, may my mind always be pleased having seen that the fragrance arising from the smoke of clarified butter pervades the hermitage. (13-129-33)
O god, this doubt of mine, arising from the law of sages, O mighty one, knower of the true nature of all dharma and artha, O god of gods, please tell me everything as it is, about that which I have asked completely, O Mahadeva. (13-129-34)
The great lord said.
Now then, I shall tell you the supreme duty of sages, by performing which sages attain perfection through their own penance, O auspicious one. (13-129-35)
O greatly fortunate one, O knower of dharma, always listen to me about that law of the sages who subsist on foam, which is the original dharma of those who know dharma. (13-129-36)
They constantly collect there the auspicious Brahmanic mass of foam—the sweet nectar, drunk by Brahmā, which is spread in heaven. (13-129-37)
O assembly of Vālakhilyas! O treasure of austerity, hear the path established for the practice of dharma of those pure ones who drink foam. (13-129-38)
The Vālakhilya sages, perfected in austerity and knowers of dharma, residing in the orb of the sun, glean for a living, practising the way of life of birds. (13-129-39)
The Vālakhilyas, rich in austerity, wearing deerskin and bark clothing, clad in rags, free from the pairs of opposites, have attained the path of righteousness. (13-129-40)
They, whose forms are of the size of a thumb-joint and are located within their respective limbs, strive to perform austerity; for them, the result of righteousness is great. (13-129-41)
They attain equality with the gods for accomplishing the divine purpose, illuminating all quarters, their sins burned away by austerity. (13-129-42)
And those others who have pure minds, devoted to compassion and righteousness—the virtuous, the wheel-followers, the meritorious, and those who dwell in the Soma world—(13-129-43)
Those who dwell near the world of ancestors glean according to the proper rites; likewise, those who wash and pound (their food) with stones and those who use their teeth or mortars. (13-129-44)
Those who stand near the drinkers of Soma, the gods, and the drinkers of warmth, and whose senses are restrained by their own nature, gather (benefit from it) as well. (13-129-45)
For them, the product of fire (offerings), the worship of ancestors and gods likewise, and the offering of the five sacrifices—these are said to be duty. (13-129-46)
This duty of the sages has always been practiced by those who move in cycles, O goddess, by those who dwell in the world of the gods, and by the twice-born. Listen also to another duty which I shall tell you. (13-129-47)
Among all the duties of ṛṣis, my view is that first the self, having conquered the senses, is to be mastered; only then, afterwards, should desire and anger be overcome. (13-129-48)
The vibration of the Agnihotra, the conclusion of the night of righteousness, the authorization of the Soma-sacrifice, the fifth is the sacrificial gift. (13-129-49)
Sacrificial acts are always a duty, as is delight in worship of ancestors and gods; hospitality to all guests should indeed be performed with food acquired by gleaning. (13-129-50)
Ceasing enjoyment, abstaining from dairy products, finding pleasure; lying on the ground is discipline; eating vegetable leaves. (13-129-51)
Eating fruits and roots, subsisting on air and water, and eating water-weeds—these are indeed the disciplines of sages by which they conquer the unconquered goal. (13-129-52)
When the smoke has died out, the pestle is laid aside, the cooking fire is cold, the person has finished eating, the dishes have been removed, and the time of seeking alms has passed. (13-129-53)
He who desires a guest, takes his meal from the leftover food, delights in truth and righteousness, is forbearing, is endowed with the conduct of a sage. (13-129-54)
He who is neither arrogant nor conceited, who is not heedless or astonished, who is friendly and equal towards friends and foes—he is the best knower of dharma. (13-129-55)
