Vayu Purana

एवमाश्रमधर्माणां साधनात् साधवः स्मृताः। गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः ।। ५९.

Thus, those who practice the duties of the āśramas—householder, student, forest-dweller, and mendicant—are regarded as virtuous.

न च देवा न पितरो मुनयो न च मानवाः। अयं धर्मो ह्ययं नेति ब्रुवन्तोऽभिन्नदर्शनाः ।। ५९.

Neither the gods, nor the ancestors, nor the sages, nor humans, while saying 'this is dharma, this is not,' display any difference in their understanding.

धर्माधर्माविह प्रोक्तौ शब्दावेतौ क्रियात्मकौ। कुशलाकुशलं कर्म धर्मा धर्माविति स्मृतौ ।। ५९.

Here, dharma and adharma are spoken of as two terms, both consisting of actions; in tradition, skillful and unskillful deeds are called dharma and adharma.

धारणा धृतिरित्यर्थाद्धातोर्धर्मः प्रकीर्त्तितः । अधारणेऽमहत्त्वे च अधर्म इति चोच्यते ।। ५९.

From the root 'dhṛ', dharma is explained as that which upholds and supports; and that which does not support or is insignificant is called adharma.

अत्रेष्टप्रापका धर्मा आचार्यैरुपदिश्यते। वृद्धा ह्यलोलुपाश्चैव आत्मवन्तो ह्यदम्भकाः। सम्यग्विनीता ऋजवस्तानाचार्यान् प्रचक्षते ।। ५९.

Here, the dharmas that lead to the desired goal are taught by teachers—elders who are not greedy, who possess self-control, who are free from deceit, who are well-disciplined and upright—these are called teachers.

स्वयमाचरते यस्मादाचारं स्थापयत्यपि। आचिनोति च शास्त्रार्थान्यमैः सन्नियमैर्युतः ।। ५९.

Because he himself practices proper conduct, establishes it, and gathers the meanings of the scriptures, endowed with self-restraint and discipline.

पूर्वेभ्यो वेदयित्वेह श्रौतं सप्तर्षयोऽब्रुवन्। ऋचो यजूंषि सामानि ब्रह्मणोऽङ्गानि च श्रुतिः ।। ५९.

Having learned from the ancients, the seven sages declared here the Vedic tradition: the Ṛg, Yajur, and Sāma hymns, and the limbs of the Veda as revealed by Brahmā.

मन्वन्तरस्यातीतस्य स्मृत्वाचारं पुनर्जगौ। तस्मात्स्मार्तः स्मृतो धर्मो वर्णाश्रमविभागजः ।। ५९.

Recalling the conduct from the past manvantara, he again taught it; therefore, the dharma arising from the division of varṇa and āśrama is called smārta, or traditional.

स एष द्विविधो धर्मः शिष्टाचार इहोच्यते। शेषशब्दात् शिष्ट इति शिष्टाचारः प्रचक्ष्यते ।। ५९.

Thus, this twofold dharma is called the conduct of the worthy; because of the word 'śeṣa', they speak of it as the conduct of the worthy.

मन्वन्तरेषु ये शिष्टा इह तिष्ठन्ति धार्मिकाः। मनुः सप्तर्षयश्चैव लोकसन्तानकारणात्। धर्मार्थं ये च शिष्ट वै याथातथ्यं प्रचक्ष्यते ।। ५९.

Those worthy ones who remain here in each manvantara—Manu and the seven sages, for the sake of the continuation of the world—and those who truly declare dharma, are called the worthy.

मन्वादयश्च ये शिष्टा ये मया प्रागुदीरिताः। तैः शिष्टैश्चरितो धर्मः सम्यगेव युगे युगे ।। ५९.

The worthy ones, such as Manu and others previously mentioned by me, have always practiced dharma properly in every age.

त्रयी वार्ता दण्डनीतिरिज्या वर्णाश्रमास्तथा। शिष्टैराचर्यते यस्मान्मनुना च पुनः पुनः। पूर्वैः पूर्वगतत्वाच्च शिष्टाचारः स शाश्वतः ।। ५९.

Because the threefold Veda, livelihood, the rule of law, sacrifice, and the varṇas and āśramas are practiced by the worthy and repeatedly by Manu, and because they were followed by the ancients, that conduct of the worthy is eternal.

दानं सत्यन्तपोऽलोभो विद्येज्याप्रजनी दया। अष्टौ तानि चरित्राणि शिष्टाचारस्य लक्षणम् ।। ५९.

Giving, truthfulness, austerity, non-greed, learning, sacrifice, non-procreation, and compassion—these eight are the characteristics of the conduct of the worthy.

शिष्टा यस्माच्चरन्त्येनं मनुः सप्तर्षयश्च वै। मन्वन्तरेषु सर्वेषु शिष्टाचारस्ततः स्मृतः ।। ५९.

Because Manu and the seven sages practice it in every manvantara, the conduct of the worthy is therefore remembered.

विज्ञेयः श्रवणात् श्रौतः स्मरणात् स्मार्त्त उच्यते। इज्या वेदात्मकः श्रौतः स्मार्तो वर्णाश्रमात्मकः। प्रत्यङ्गानि च वक्ष्यामि धर्मस्येह तु लक्षणम् ।। ५९.

The Vedic dharma is to be known from hearing, and the traditional dharma from remembering; Vedic dharma is based on sacrifice and the Veda, while traditional dharma is based on varṇa and āśrama. I will now speak of the particular features and marks of dharma here.

दृष्ट्वा प्रभूतमर्थं यः पृष्टो वै न निगूहति। यथा भूतप्रवादस्तु इत्येतत्सत्यलक्षणम् ।। ५९.

One who, when asked, does not conceal what he has seen or the wealth he possesses, but speaks as it truly is—this is the mark of truthfulness.

ब्रह्मचर्यं जपो मौनं निराहारत्वमेव च। इत्येतत् तपसो मूलं सुघोरं तद्दुरासदम् ।। ५९.

Celibacy, recitation, silence, and fasting—these are the roots of austerity, which is very severe and difficult to attain.

पशूनां द्रव्यहविषामृक्सामयजुषां तथा। ऋत्विजां दक्षिणानाञ्च संयोगो योग उच्यते ।। ५९.

The bringing together of animals, offerings, clarified butter, and the three Vedas—Ṛk, Sāma, and Yajus—as well as the priests and the gifts for them, is called 'yoga' (union) in sacrifice.

आत्मवत्सर्वभूतेषु यो हितायाहिताय च। समा प्रवर्त्तते दृष्टिः कृत्स्ना ह्येषा दया स्मृता ।। ५९.

He who regards all beings as himself and acts equally for their benefit or harm—such impartial vision is called compassion.

आक्रुष्टोऽभिहतो वापि नाक्रोशेद्यो न हन्ति वा। वाङ्‌मनःकर्मभिः क्षान्तिस्तितिक्षैषा क्षमा स्मृता ।। ५९.

He who, though abused or struck, does not retaliate or harm in word, thought, or deed—this forbearance is known as forgiveness.

स्वामिनारक्ष्यमाणानामुत्सृष्टानाञ्च मृत्सु च। परस्वानामनादानमलोभ इह कीर्त्यते ।। ५९.

Not taking the wealth of others, whether unguarded, abandoned, or lying in the dust—this is called non-covetousness here.

मैथुनस्यासमाचारो ह्यचिन्तनमकल्पनम्। निवृत्तिर्ब्रह्मचर्यं तदच्छिद्रं दम उच्यते ।। ५९.

Abstaining from sexual conduct, not thinking or imagining it, and complete withdrawal—this uninterrupted restraint is called self-control.

आत्मार्थं वा परार्थं वा इन्द्रियाणीह यस्य वै। न मिथ्या सम्प्रवर्तन्ते शमस्यै तत्तु लक्षणम् ।। ५९.

When, for one's own sake or for others, the senses do not act falsely—this is the mark of tranquility.

दशात्मके यो विषये कारणे चाष्टलक्षणे। न क्रुध्येत्तु प्रतिहतः स जितात्मा विभाव्यते ।। ५९.

He who, in the tenfold sphere of sense and the eightfold causes, does not become angry even when obstructed—he is recognized as self-conquered.

यद्यदिष्टतमं द्रव्यं न्यायेनोपागतञ्च यत्। तत्तद्गुणवते देयमित्येतद्दानलक्षणम् ।। ५९.

Whatever most desired object is obtained lawfully, that should be given to the worthy—this is the mark of giving.

दानं त्रिविधमित्येतत् कनिष्ठज्येष्ठमधयमम् । तत्र नैःश्रेयसं ज्येष्ठं कनिष्ठं स्वार्थसिद्धये। कारुण्यात्सर्वभूतेभ्यः सुविभागस्तु बन्धुषु ।। ५९.

Giving is of three kinds: inferior, superior, and middling. Of these, the superior leads to the highest good, the inferior is for personal gain; giving out of compassion is for all beings, and proper distribution is among relatives.

श्रुतिस्मृतिभ्यां विहितो धर्मो वर्णाश्रमात्मकः। शिष्टाचाराविरुद्धश्च धर्मः सत्साधुसङ्गतः ।। ५९.

The dharma prescribed by the Vedas and Smṛtis is based on the system of varṇa and āśrama; and dharma, in company with the good and noble, is not opposed to the conduct of the virtuous.

अप्रद्वेषो ह्यनिष्टेषु तथेष्टानभिनन्दनम्। प्रीतितापविषादेभ्यो विनिवृत्तिर्विरक्तता ।। ५९.

Not harboring enmity toward the undesirable, nor delighting in the desirable, and withdrawal from joy, sorrow, and grief—this is called detachment.

संन्यासः कर्मणो न्यासः कृतानामकृतैः सह। कुशलाकुशलानाञ्च प्रहाणं त्याग उच्यते ।। ५९.

Renunciation is the abandonment of actions, both performed and unperformed, and the giving up of both skillful and unskillful acts.