The Learning Curve/The Learning Curve (Weird Science, 1996).iso/religion/hindu/laws_of_manu/chapter6

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                             CHAPTER VI.

      1. A twice-born Snataka, who has thus lived according to the law in
   the order of householders, may, taking a firm resolution and keeping
   his organs in subjection, dwell in the forest, duly (observing the
   rules given below).
      2. When a householder sees his (skin) wrinkled, and (his hair)
   white, and. the sons of his sons, then he may resort to the forest.
      3. Abandoning all food raised by cultivation, and all his
   belongings, he may depart into the forest, either committing his
   wife to his sons, or accompanied by her.
      4. Taking with him the sacred fire and the implements required
   for domestic (sacrifices), he may go forth from the village into the
   forest and reside there, duly controlling his senses.
      5. Let him offer those five great sacrifices according to the rule,
   with various kinds of pure food fit for ascetics, or with herbs,
   roots, and fruit.
      6. Let him wear a skin or a tattered garment; let him bathe in
   the evening or in the morning; and let him always wear (his hair in)
   braids, the hair on his body, his beard, and his nails (being
   unclipped).
      7. Let him perform the Bali-offering with such food as he eats, and
   give alms according to his ability; let him honour those who come to
   his hermitage with alms consisting of water, roots, and fruit.
      8. Let him be always industrious in privately reciting the Veda;
   let him be patient of hardships, friendly (towards all), of
   collected mind, ever liberal and never a receiver of gifts, and
   compassionate towards all living creatures.
      9. Let him offer, according to the law, the Agnihotra with three
   sacred fires, never omitting the new-moon and full-moon sacrifices
   at the proper time.
      10. Let him also offer the Nakshatreshti, the Agrayana, and the
   Katurmasya (sacrifices), as well as the Turayana and likewise the
   Dakshayana, in due order.
      11. With pure grains, fit for ascetics, which grow in spring and in
   autumn, and which he himself has collected, let him severally
   prepare the sacrificial cakes (purodasa) and the boiled messes (karu),
   as the law directs.
      12. Having offered those most pure sacrificial viands, consisting
   of the produce of the forest, he may use the remainder for himself,
   (mixed with) salt prepared by himself.
      13. Let him eat vegetables that grow on dry land or in water,
   flowers, roots, and fruits, the productions of pure trees, and oils
   extracted from forest-fruits.
      14. Let him avoid honey, flesh, and mushrooms growing on the ground
   (or elsewhere, the vegetables called) Bhustrina, and Sigruka, and
   the Sleshmantaka fruit.
      15. Let him throw away in the month of Asvina the food of ascetics,
   which he formerly collected, likewise his worn-out clothes and his
   vegetables, roots, and fruit.
      16. Let him not eat anything (grown on) ploughed (land), though
   it may have been thrown away by somebody, nor roots and fruit grown in
   a village, though (he may be) tormented (by hunger).
      17. He may eat either what has been cooked with fire, or what has
   been ripened by time; he either may use a stone for grinding, or his
   teeth may be his mortar.
      18. He may either at once (after his daily meal) cleanse (his
   vessel for collecting food), or lay up a store sufficient for a month,
   or gather what suffices for six months or for a year.
      19. Having collected food according to his ability, he may either
   eat at night (only), or in the day-time (only), or at every fourth
   meal-time, or at every eighth.
      20. Or he may live according to the rule of the lunar penance
   (Kandrayana, daily diminishing the quantity of his food) in the bright
   (half of the month) and (increasing it) in the dark (half); or he
   may eat on the last days of each fortnight, once (a day only),
   boiled barley-gruel.
      21. Or he may constantly subsist on flowers, roots, and fruit
   alone, which have been ripened by time and have fallen
   spontaneously, following the rule of the (Institutes) of Vikhanas.
      22. Let him either roll about on the ground, or stand during the
   day on tiptoe, (or) let him alternately stand and sit down; going at
   the Savanas (at sunrise, at midday, and at sunset) to water in the
   forest (in order to bathe).
      23. In summer let him expose himself to the heat of five fires,
   during the rainy season live under the open sky, and in winter be
   dressed in wet clothes, (thus) gradually increasing (the rigour of)
   his austerities.
      24. When he bathes at the three Savanas (sunrise, midday, and
   sunset), let him offer libations of water to the manes and the gods,
   and practising harsher and harsher austerities, let him dry up his
   bodily frame.
      25. Having reposited the three sacred fires in himself, according
   to the prescribed rule, let him live without a fire, without a
   house, wholly silent, subsisting on roots and fruit,
      26. Making no effort (to procure) things that give pleasure,
   chaste, sleeping on the bare ground, not caring for any shelter,
   dwelling at the roots of trees.
      27. From Brahmanas (who live as) ascetics, let him receive alms,
   (barely sufficient) to support life, or from other householders of the
   twice-born (castes) who reside in the forest.
      28. Or (the hermit) who dwells in the forest may bring (food)
   from a village, receiving it either in a hollow dish (of leaves), in
   (his naked) hand, or in a broken earthen dish, and may eat eight
   mouthfuls.
      29. These and other observances must a Brahmana who dwells in the
   forest diligently practise, and in order to attain complete (union
   with) the (supreme) Soul, (he must study) the various sacred texts
   contained in the Upanishads,
      30. (As well as those rites and texts) which have been practised
   and studied by the sages (Rishis), and by Brahmana householders, in
   order to increase their knowledge (of Brahman), and their austerity,
   and in order to sanctify their bodies;
      31. Or let him walk, fully determined and going straight on, in a
   north-easterly direction, subsisting on water and air, until his
   body sinks to rest.
      32. A Brahmana, having got rid of his body by one of those modes
   practised by the great sages, is exalted in the world of Brahman, free
   from sorrow and fear.
      33. But having thus passed the third part of (a man's natural
   term of) life in the forest, he may live as an ascetic during the
   fourth part of his existence, after abandoning all attachment to
   worldly objects.
      34. He who after passing from order to order, after offering
   sacrifices and subduing his senses, becomes, tired with (giving)
   alms and offerings of food, an ascetic, gains bliss after death.
      35. When he has paid the three debts, let him apply his mind to
   (the attainment of) final liberation; he who seeks it without having
   paid (his debts) sinks downwards.
      36. Having studied the Vedas in accordance with the rule, having
   begat sons according to the sacred law, and having offered
   sacrifices according to his ability, he may direct his mind to (the
   attainment of) final liberation.
      37. A twice-born man who seeks final liberation, without having
   studied the Vedas, without having begotten sons, and without having
   offered sacrifices, sinks downwards.
      38. Having performed the Ishti, sacred to the Lord of creatures
   (Pragapati), where (he gives) all his property as the sacrificial fee,
   having reposited the sacred fires in himself, a Brahmana may depart
   from his house (as an ascetic).
      39. Worlds, radiant in brilliancy, become (the portion) of him
   who recites (the texts regarding) Brahman and departs from his house
   (as an ascetic), after giving a promise of safety to all created
   beings.
      40. For that twice-born man, by whom not the smallest danger even
   is caused to created beings, there will be no danger from any
   (quarter), after he is freed from his body.
      41. Departing from his house fully provided with the means of
   purification (Pavitra), let him wander about absolutely silent, and
   caring nothing for enjoyments that may be offered (to him).
      42. Let him always wander alone, without any companion, in order to
   attain (final liberation), fully understanding that the solitary (man,
   who) neither forsakes nor is forsaken, gains his end.
      43. He shall neither possess a fire, nor a dwelling, he may go to a
   village for his food, (he shall be) indifferent to everything, firm of
   purpose, meditating (and) concentrating his mind on Brahman.
      44. A potsherd (instead of an alms-bowl), the roots of trees (for a
   dwelling), coarse worn-out garments, life in solitude and indifference
   towards everything, are the marks of one who has attained liberation.
      45. Let him not desire to die, let him not desire to live; let
   him wait for (his appointed) time, as a servant (waits) for the
   payment of his wages.
      46. Let him put down his foot purified by his sight, let him
   drink water purified by (straining with) a cloth, let him utter speech
   purified by truth, let him keep his heart pure.
      47. Let him patiently bear hard words, let him not insult
   anybody, and let him not become anybody's enemy for the sake of this
   (perishable) body.
      48. Against an angry man let him not in return show anger, let
   him bless when he is cursed, and let him not utter speech, devoid of
   truth, scattered at the seven gates.
      49. Delighting in what refers to the Soul, sitting (in the postures
   prescribed by the Yoga), independent (of external help), entirely
   abstaining from sensual enjoyments, with himself for his only
   companion, he shall live in this world, desiring the bliss (of final
   liberation).
      50. Neither by (explaining) prodigies and omens, nor by skill in
   astrology and palmistry, nor by giving advice and by the exposition
   (of the Sastras), let him ever seek to obtain alms.
      51. Let him not (in order to beg) go near a house filled with
   hermits, Brahmanas, birds, dogs, or other mendicants.
      52. His hair, nails, and beard being clipped, carrying an
   alms-bowl, a staff, and a water-pot, let him continually wander about,
   controlling himself and not hurting any creature.
      53. His vessels shall not be made of metal, they shall be free from
   fractures; it is ordained that they shall be cleansed with water, like
   (the cups, called) Kamasa, at a sacrifice.
      54. A gourd, a wooden bowl, an earthen (dish), or one made of split
   cane, Manu, the son of Svayambhu, has declared (to be) vessels
   (suitable) for an ascetic.
      55. Let him go to beg once (a day), let him not be eager to
   obtain a large quantity (of alms); for an ascetic who eagerly seeks
   alms, attaches himself also to sensual enjoyments.
      56. When no smoke ascends from (the kitchen), when the pestle
   lies motionless, when the embers have been extinguished, when the
   people have finished their meal, when the remnants in the dishes
   have been removed, let the ascetic always go to beg.
      57. Let him not be sorry when he obtains nothing, nor rejoice
   when he obtains (something), let him (accept) so much only as will
   sustain life, let him not care about the (quality of his) utensils.
      58. Let him disdain all (food) obtained in consequence of humble
   salutations, (for) even an ascetic who has attained final
   liberation, is bound (with the fetters of the Samsara) by accepting
   (food given) in consequence of humble salutations.
      59. By eating little, and by standing and sitting in solitude,
   let him restrain his senses, if they are attracted by sensual objects.
      60. By the restraint of his senses, by the destruction of love
   and hatred, and by the abstention from injuring the creatures, he
   becomes fit for immortality.
      61. Let him reflect on the transmigrations of men, caused by
   their sinful deeds, on their falling into hell, and on the torments in
   the world of Yama,
      62. On the separation from their dear ones, on their union with
   hated men, on their being overpowered by age and being tormented
   with diseases,
      63. On the departure of the individual soul from this body and
   its new birth in (another) womb, and on its wanderings through ten
   thousand millions of existences,
      64. On the infliction of pain on embodied (spirits), which is
   caused by demerit, and the gain of eternal bliss, which is caused by
   the attainment of their highest aim, (gained through) spiritual merit.
      65. By deep meditation let him recognise the subtile nature of
   the supreme Soul, and its presence in all organisms, both the
   highest and the lowest.
      66. To whatever order he may be attached, let him, though blemished
   (by a want of the external marks), fulfil his duty, equal-minded
   towards all creatures; (for) the external mark (of the order) is not
   the cause of (the acquisition of) merit.
      67. Though the fruit of the Kataka tree (the clearing-nut) makes
   water clear, yet the (latter) does not become limpid in consequence of
   the mention of the (fruit's) name.
      68. In order to preserve living creatures, let him always by day
   and by night, even with pain to his body, walk, carefully scanning the
   ground.
      69. In order to expiate (the death) of those creatures which he
   unintentionally injures by day or by night, an ascetic shall bathe and
   perform six suppressions of the breath.
      70. Three suppressions of the breath even, performed according to
   the rule, and accompanied with the (recitation of the) Vyahritis and
   of the syllable Om, one must know to be the highest (form of)
   austerity for every Brahmana.
      71. For as the impurities of metallic ores, melted in the blast (of
   a furnace), are consumed, even so the taints of the organs are
   destroyed through the suppression of the breath.
      72. Let him destroy the taints through suppressions of the
   breath, (the production of) sin by fixed attention, all sensual
   attachments by restraining (his senses and organs), and all
   qualities that are not lordly by meditation.
      73. Let him recognise by the practice of meditation the progress of
   the individual soul through beings of various kinds, (a progress) hard
   to understand for unregenerate men.
      74. He who possesses the true insight (into the nature of the
   world), is not fettered by his deeds; but he who is destitute of
   that insight, is drawn into the circle of births and deaths.
      75. By not injuring any creatures, by detaching the senses (from
   objects of enjoyment), by the rites prescribed in the Veda, and by
   rigorously practising austerities, (men) gain that state (even) in
   this (world).
      76-77. Let him quit this dwelling, composed of the five elements,
   where the bones are the beams, which is held together by tendons
   (instead of cords), where the flesh and the blood are the mortar,
   which is thatched with the skin, which is foul-smelling, filled with
   urine and ordure, infested by old age and sorrow, the seat of disease,
   harassed by pain, gloomy with passion, and perishable.
      78. He who leaves this body, (be it by necessity) as a tree (that
   is torn from) the river-bank, or (freely) like a bird (that) quits a
   tree, is freed from the misery (of this world, dreadful like) a shark.
      79. Making over (the merit of his own) good actions to his
   friends and (the guilt of) his evil deeds to his enemies, he attains
   the eternal Brahman by the practice of meditation.
      80. When by the disposition (of his heart) he becomes indifferent
   to all objects, he obtains eternal happiness both in this world and
   after death.
      81. He who has in this manner gradually given up all attachments
   and is freed from all the pairs (of opposites), reposes in Brahman
   alone.
      82. All that has been declared (above) depends on meditation; for
   he who is not proficient in the knowledge of that which refers to
   the Soul reaps not the full reward of the performance of rites.
      83. Let him constantly recite (those texts of) the Veda which refer
   to the sacrifice, (those) referring to the deities, and (those)
   which treat of the Soul and are contained in the concluding portions
   of the Veda (Vedanta).
      84. That is the refuge of the ignorant, and even that (the
   refuse) of those who know (the meaning of the Veda); that is (the
   protection) of those who seek (bliss in) heaven and of those who
   seek endless (beatitude).
      85. A twice-born man who becomes an ascetic, after the successive
   performance of the above-mentioned acts, shakes off sin here below and
   reaches the highest Brahman.
      86. Thus the law (valid) for self-restrained ascetics has been
   explained to you; now listen to the (particular) duties of those who
   give up (the rites prescribed by) the Veda.
      87. The student, the householder, the hermit, and the ascetic,
   these (constitute) four separate orders, which all spring from (the
   order of) householders.
      88. But all (or) even (any of) these orders, assumed successively
   in accordance with the Institutes (of the sacred law), lead the
   Brahmana who acts by the preceding (rules) to the highest state.
      89. And in accordance with the precepts of the Veda and of the
   Smriti, the housekeeper is declared to be superior to all of them; for
   he supports the other three.
      90. As all rivers, both great and small, find a resting-place in
   the ocean, even so men of all orders find protection with householders
      91. By twice-born men belonging to (any of) these four orders,
   the tenfold law must be ever carefully obeyed.
      92. Contentment, forgiveness, self-control, abstention from
   unrighteously appropriating anything, (obedience to the rules of)
   purification, coercion of the organs, wisdom, knowledge (of the
   supreme Soul), truthfulness, and abstention from anger, (form) the
   tenfold law.
      93. Those Brahmanas who thoroughly study the tenfold law, and after
   studying obey it, enter the highest state.
      94. A twice-born man who, with collected mind, follows the
   tenfold law and has paid his (three) debts, may, after learning the
   Vedanta according to the prescribed rule, become an ascetic.
      95. Having given up (the performance of) all rites, throwing off
   the guilt of his (sinful) acts, subduing his organs and having studied
   the Veda, he may live at his ease under the protection of his son.
      96. He who has thus given up (the performance of) all rites, who is
   solely intent on his own (particular) object, (and) free from desires,
   destroys his guilt by his renunciation and obtains the highest state.
      97. Thus the fourfold holy law of Brahmanas, which after death
   (yields) imperishable rewards, has been declared to you; now learn the
   duty of kings.