श्रीमद्भागवतमहापुराणम् सप्तम: स्कन्ध: द्वादश: अध्याय: नारद उवाच - Naarada said - ब्रह्मचारी गुरुकुले वसन्दान्तो गुरोर्हितम् ।
आचरन्दासवन्नीचो गुरौ सुदृढसौहृद: ॥१॥
ब्रह्मचारी गुरुकुले वसन्- a celibate student in teacher's house living
दान्त: गुरो:-हितम् in control of his senses, the teachers interest आचरन्-दास-वत्-नीच: serving, a servant like humble, गुरौ सुदृढ-सौहृद: in the teacher having strong affection A Brahmchaari, celibate student, living in his teacher's house, with his senses in control, should serve his teacher’s interests like a humble servant bearing strong affection for him.


सायं प्रातरुपासीत गुर्वग्न्यर्कसुरोत्तमान् ।
उभे सन्ध्ये च यतवाग् जपन्ब्रह्म समाहित: ॥२॥
सायम् प्रात:-उपासीत evening morning should worship
गुरु-अग्नि-अर्क-सुर-उत्तमान् the teacher, fire, sun, and the deities chief उभे सन्ध्ये च यतवाग् in both twilights and in silence जपन्-ब्रह्म समाहित: should mutter the Mantra, in Brahman concentrating He should worship the teacher, the fire, the Sun and the chief of the deities, every evening and morning. At the time of both the twilights, observing silence, he should mutter the Mantra concentrating on Brahman.


छन्दांस्यधीयीत गरोराहूतश्चेत् सुयन्त्रित: ।
उपक्रमेऽवसाने च चरणौ शिरसा नमेत् ॥३॥
छन्दांसि-अधीयीत गरो:- the Vedas should study by the teacher
आहूत:-चेत् सुयन्त्रित: called to do so if with discipline उपक्रमे-अवसाने च in the beginning and in the end चरणौ शिरसा नमेत् the feet (of the teacher) with the head should bow to When and if called by the teacher, he should study the Vedas well disciplined. In the beginning and at the end of the lesson, he should bow to the teacher touching his feet with the head.


मेखलाजिनवासांसि जटादण्डकमण्डलून् ।
बिभृयादुपवीतं च दर्भपाणिर्यथोदितम् ॥४॥
मेखला-अजिन-वासांसि a girdle, deer skin, clothes,
जटा-दण्ड-कमण्डलून् unkempt hair, staff, and Kamandalu बिभृयात्-उपवीतम् च should adorn a sacred thread and दर्भ-पाणि:-यथा-उदितम् with Kusha grass in his hands, as directed He should wear a girdle, deer skin, clothes, unkempt hair, a staff, and Kamandalu, (a pot for water made from coconut shell), and adorn a sacred thread and also hold Kusha grass in his hands as directed in the scriptures.


सायं प्रातश्चरेद् भैक्षं गुरवे तन्निवेदयेत् ।
भुञ्जीत यद्यनुज्ञातो नो चेदुपवसेत् क्वचित् ॥५॥
सायम् प्रात:-चरेत् भैक्षम् evening and morning go about begging (for food)
गुरवे तत्-निवेदयेत् to the teacher that should offer भुञ्जीत यदि-अनुज्ञात: should eat it if allowed, नो चेत्-उपवसेत् क्वचित् not if, should fast sometimes Every evening and morning he should go about begging for food, and offer it to the teacher. He should eat it only if allowed to do so, if not, he should fast at times.


सुशीलो मितभुग् दक्ष: श्रद्दधानो जितेन्द्रिय: ।
यावदर्थं व्यवहरेत् स्त्रीषु स्त्रीनिर्जितेषु च ॥६॥
सुशील: मित-भुक् दक्ष: of a moral character, a modest eater, clever,
श्रद्दधान: जितेन्द्रिय: reverent, having control over senses, यावत्-अर्थम् व्यवहरेत् till it is necessary should interact स्त्रीषु स्त्री-निर्जितेषु च with women, and with those won over by women He should be of a moral character, a modest eater, clever, reverent, having control over his senses, should interact with women only till it is required and also with those won over by women.


वर्जयेत् प्रमदागाथामगृहस्थो बृहद्व्रत: ।
इन्द्रियाणि प्रमाथीनि हरन्त्यपि यतेर्मन: ॥७॥
वर्जयेत् प्रमदा-गाथाम्- should keep away from women's talks
अगृहस्थ: बृहत्-व्रत: if not a householder, having undertaken vow of celibacy इन्द्रियाणि प्रमाथीनि senses are mind disturbing, हरन्ति-अपि यते:-मन: carry away even a controlled person's mind If not a householder, he should keep away from the talks of women, having undertaken the vow of celibacy. By nature the senses are disturbing to the mind, and carry away the minds of even those who have control over their minds.


केशप्रसाधनोन्मर्दस्नपनाभ्यञ्जनादिकम् ।
गुरुस्त्रीभिर्युवतिभि: कारयेन्नात्मनो युवा ॥८॥
केश-प्रसाधन:-उन्मर्द- hair combing, massaging,
स्नपन्-अभ्यञ्जन-आदिकम् washing (of body), inunctions etc., गुरु-स्त्रीभि:-युवतिभि: by teacher's women young कारयेत्-न-आत्मन: युवा should get done not, of himself, a young (student) A young student should not get his hair combed, massaging, washing of his body, inunctions etc., done by the young women of his teacher.


नन्वग्नि: प्रमदा नाम घृतकुम्भसम: पुमान् ।
सुतामपि रहो जह्यादन्यदा यावदर्थकृत् ॥९॥
ननु-अग्नि: प्रमदा नाम indeed, fire, a young woman is named
घृत-कुम्भ-सम: पुमान् ghee pot like is man सुताम्-अपि रह: जह्यात्- a daughter even, in solitude should avoid अन्यदा यावत्-अर्थ-कृत् at other times, uptill necessary to be Indeed, a woman is named to be fire and a man is compared to a pot of ghee. A man should not stay even with his daughter in solitude, and at other time also not more than necessary.


कल्पयित्वाऽऽत्मना यावदाभासमिदमीश्वर: ।
द्वैतं तावन्न विरमेत् ततो ह्यस्य विपर्यय: ॥१०॥
कल्पयित्वा-आत्मना यावत्- having apprehended by oneself until
आभासम्-इदम्-ईश्वर: false notion this mastering द्वैतम् तावत्-न विरमेत् the duality till then, does not cease तत: हि-अस्य विपर्यय: from that surely is its perversity Unless one has mastered oneself and has apprehended that this duality of man and woman is a false notion, the duality does not cease, and from that arises the perversity of an embodied soul.


एतत् सर्वं गृहथस्य समाम्नातं यतेरपि ।
गुरुवृत्तिर्विकल्पेन गृहस्थस्यर्तुगामिन: ॥११॥
एतत् सर्वम् गृहथस्य this all for the householder
समाम्नातम् यते:-अपि is enjoined, for the recluse also गुरु-वृत्ति:-विकल्पेन teacher's service is optional गृहस्थस्य ऋतु-गामिन: for the householder, in procreating period copulates All this is enjoined for the householder and even for a recluse. The service of the teacher is optional for the householder at the time when he is supposed to approach his wife at the period of procreation.


अञ्जनाभ्यञ्जनोन्मर्दस्त्र्यवलेखामिषं मधु ।
स्रग्गन्धलेपालंकारांस्त्यजेयुर्ये धृतव्रता: ॥१२॥
अञ्जन-अभ्यञ्जन-उन्मर्द- collyrium, inunctions, massaging,
स्त्री-अवलेखा-आमिषम् मधु women, drawing, meat, and honey, स्रक्-गन्ध-लेप-अलंकारान्- garlands, perfume, unguents, and ornaments, त्यजेयु:-ये धृत-व्रता: should give up, those who have taken the vow Those who have taken up the vow of continence should give up collyrium, inunctions, massaging, company of women, drawing, meat, and honey, garlands, perfume, unguents, and ornaments.


उषित्वैवं गुरुकुले द्विजोऽऽधीत्यावबुध्य च ।
त्रयीं साङ्गोपनिषदं यावदर्थं यथाबलम् ॥१३॥
उषित्वा-एवम् गुरुकुले staying like this, in the teacher's house,
द्विज:-आधीत्य-अवबुध्य च a Braahmana, having read and understood त्रयीम् साङ्ग-उपनिषदम् the three (Vedas) with its parts, and the Upanishads यावत्-अर्थम् यथा-बलम् till necessary, and up to (his) capacity A Braahmana, staying like this in his teacher's house, and having read and understood the three Vedas , their parts and the Upanishads, as required and as per his capacity,….


दत्त्वा वरमनुज्ञातो गुरो: कामं यदीश्वर: ।
गृहं वनं वा प्रविशेत् प्रव्रजेत् तत्र वा वसेत् ॥१४॥
दत्त्वा वरम्-अनुज्ञात: after offering, permitted
गुरो: कामम् यत्-ईश्वर: by the teacher, his desired, if capable गृहम् वनम् वा प्रविशेत् the house or the woods should enter प्रव्रजेत् तत्र वा वसेत् wander there only or live If capable, having offered the desired object of the teacher, to him, by his permission, should enter the householders' life, or wander in the woods as a renunciates, or continue living in the teacher's house as a celibate.


अग्नौ गुरावात्मनि च सर्वभूतेष्वधोक्षजम् ।
भूतै: स्वधामभि: पश्येदप्रविष्टं प्रविष्टवत् ॥१५॥
अग्नौ गुरौ-आत्मनि च in the fire, the teacher, in oneself, and
सर्व-भूतेषु-अधोक्षजम् in all living beings, Lord Vishnu भूतै: स्वधामभि: पश्येत्- along with the beings' His Own dwelling should visualize, अप्रविष्टम् प्रविष्ट-वत् The One Who does not enter, as entered like He should visualize Lord Vishnu, Who is beyond sense perception, present in the fire, in the teacher, in oneself, and even in the living beings, in whom He dwells as The Inner Controller, and so, does not enter in anything as such.


एवंविधो ब्रह्मचारी वानप्रस्थो यतिर्गृही ।
चरन्विदितविज्ञान: परं ब्रह्माधिगच्छति ॥१६॥
एवम्-विध: ब्रह्मचारी in this manner, a religious student,
वानप्रस्थ: यति:-गृही an anchorite, recluse, householder चरन्-विदित-विज्ञान: following, having known what is to be known परम् ब्रह्म-अधिगच्छति the Absolute Brahman realizes In this manner, following the rules of conduct of a religious student, Brahmchaari, an anchorite, a Vaanaprastha, a recluse, a Yati, a householder, a Grahee, comes to know that which is to be known and realizes the Absolute Brahman.


वानप्रस्थस्य वक्ष्यामि नियमान्मुनिसम्मतान् ।
यानातिष्ठन् मुनिर्गच्छेदृषिलोकमिहाञ्जसा ॥१७॥
वानप्रस्थस्य वक्ष्यामि of the Vaanaprastha, will say
नियमान्-मुनि-सम्मतान् the rules, by the sages prescribed यान्-अतिष्ठन् मुनि:-गच्छेत्- which following, an ascetic goes to ऋषि-लोकम्-इह-अञ्जसा Rishis realm, here easily I will tell the rules for the Vaanaprastha as prescribed by the sages, and following which an ascetic easily goes from here to the realm of the Rishis, the Mahar-loka.


न कृष्टपच्यमश्नीयादकृष्टं चाप्यकालत: ।
अग्निपक्वमथामं वा अर्कपक्वमुताहरेत् ॥१८॥
न कृष्ट-पच्यम्-अश्नीयात्- not agriculture food, should eat,
अकृष्टम् च-अपि-अकालत: un-agriculture, and also unseasonal अग्नि-पक्वम्-अथ-आमम् वा on fire cooked, then raw or अर्क-पक्वम्-उत-आहरेत् sun ripened, indeed should eat An anchorite should not eat agriculture food, nor unagricultured unseasonal food, not even that which is cooked on fire, neither any raw food. He may indeed eat sun ripened food.


वन्यैश्चरुपुरोडाशान् निर्वपेत् कालचोदितान् ।
लब्धे नवे नवेऽन्नाद्ये पुराणं तु परित्यजेत् ॥१९॥
वन्यै:-चरु-पुरोडाशान् with wild (corn) Charu and Purodaasha
निर्वपेत् काल-चोदितान् should offer in sacrifice, at different times लब्धे नवे नवे-अन्न-आद्ये having got fresh grains etc., पुराणम् तु परित्यजेत् the previous indeed should discard He should prepare Charu and Purodaasha, sacrificial cakes, prepared by wild corn, and perform sacrifices with them at different times. When fresh grain etc. are got, he should discard the previous stock.


अग्न्यर्थमेव शरणमुटजं वाद्रिकन्दराम् ।
श्रयेत हिमवाय्वग्निवर्षार्कातपषाट् स्वयम् ॥२०॥
अग्नि-अर्थम्-एव शरणम्- for the fire's sake only shelter
उटजम् वा-अद्रि-कन्दराम् of a hut, or mountain cave श्रयेत हिम-वायु-अग्नि- should take shelter, snow, wind, fire, वर्षा-अर्क-आतप-षाट् स्वयम् rain, sun, heat of sun, should endure himself Only for the sake of the protection of the (sacrificial) fire, he should take the shelter of a hut of leaves or a mountain-cave. Whereas, he himself should endure snow, wind, fire, rain, sun, and the heat of the sun.


केशरोमनखश्मश्रुमलानि जटिलो दधत् ।
कमण्डल्वजिने दण्डवल्कलाग्निपरिच्छदान् ॥२१॥
केश-रोम-नख-श्मश्रु- hair, other hair of the body, nails, moustache,
मलानि जटिल: दधत् dirt (of the body), matted hair should wear कमण्डलु-अजिने दण्ड- Kamandalu, deerskin, a staff, वल्कल-अग्नि-परिच्छदान् bark of a tree, and the fire's accessories He should wear his hair, and other hair of the body, nails, moustaches, beard, dirt of the body, matted hair, and should keep with him a Kamandalu, deerskin, a staff, bark of a tree, and the accessories of the fire.


चरेद् वने द्वादशाब्दानष्टौ वा चतुरो मुनि: ।
द्वावेकं वा यथा बुद्धिर्न विपद्येत कृच्छ्रत: ॥२२॥
चरेत् वने द्वादश-अब्दान्- should live in the woods for twelve years
अष्टौ वा चतुर: मुनि: eight or four a hermit द्वौ-एकम् वा यथा बुद्धि:- two or even one, so that the reason न विपद्येत कृच्छ्रत: may not be perverted by hardship A hermit should live in the woods for twelve, eight, four two or even one year, lest his reason gets perverted through hardship.


यदाकल्प: स्वक्रियायां व्याधिभिर्जरयाथवा ।
आन्वीक्षिक्यां वा विद्यायां कुर्यादनशनादिकम् ॥२३॥
यदा-अकल्प: स्व-क्रियायाम् when unable in own activities
व्याधिभि:-जरया-अथवा due to ailments, old age or आन्वीक्षिक्याम् वा विद्यायाम् into the study of the Vedas, or the knowledge कुर्यात्-अनशन-आदिकम् should start giving up of food etc. When one becomes unable to perform his own activities, due to ailments or due to old age, or to pursue the knowledge and study of the Vedas, he should give up food, etc.,….


आत्मन्यग्नीन् समारोप्य संन्यस्याहंममात्मताम् ।
कारणेषु न्यसेत् सम्यक् संघातं तु यथार्हत: ॥२४॥
आत्मनि-अग्नीन् समारोप्य into oneself the fires (sacred) withdrawing
संन्यस्य-अहम् मम-आत्मताम् giving up 'me', 'mine' feeling कारणेषु न्यसेत् सम्यक् in the causes merge well संघातम् तु यथा-अर्हत: the psycho-physical organism, indeed in place proper One should withdraw the sacred fires into oneself, and give up the feeling of 'me' and 'mine'. And one should well merge the psycho-physical organism in its cause, placing the various parts in their proper places.


खे खानि वायौ नि:श्वासांस्तेजस्यूष्माणमात्मवान् ।
अप्स्वसृक्श्लेष्मपूयानि क्षितौ शेषं यथोद्भवम् ॥२५॥
खे खानि वायौ नि:श्वासान्- in ether the apertures, in air the (vital) airs,
तेजसि-ऊष्माणम्-आत्मवान् in fire the heat (of the body), the wise man अप्सु-असृक्-श्लेष्म-पूयानि in waters, the blood, phlegm and pus क्षितौ शेषम् यथा-उद्भवम् in earth the rest, from where each is originated The wise man should merge the apertures, that is, the eyes, ears, nostrils, mouth, organs of urination and defection, in the ether; the five vital airs into the air; the heat of the body in fire; and, blood, phlegm and pus in the earth, consigning each to its origin.


वाचमग्नौ सवक्तव्यामिन्द्रे शिल्पं करावपि ।
पदानि गत्या वयसि रत्योपस्थं प्रजापतौ ॥२६॥
वाचम्-अग्नौ सवक्तव्याम्- organ of speech in the fire, along with the speech
इन्द्रे शिल्पम् करौ-अपि in Indra, faculty of grasping and releasing, and the hands पदानि गत्या वयसि the feet, with the locomotion, in Lord Vishnu रत्या-उपस्थम् sexual enjoyment along with organ of procreation प्रजापतौ in Prajaapati He should merge the organ of speech along with the speech into fire, the hands with the capacity of grasping and releasing into Indra, the feet with the faculty of locomotion in Lord Vishnu (in the form of Time), the organs of procreation and the sense of sexual enjoyment into Prajaapati.


मृत्यौ पायुं विसर्गं च यथास्थानं विनिर्दिशेत् ।
दिक्षु श्रोत्रं सनादेन स्पर्शमध्यात्मनि त्वचम् ॥२७॥
मृत्यौ पायुम् विसर्गम् च in Mrityu, the organ of defection, defection and
यथा-स्थानम् विनिर्दिशेत् according to proper place should direct दिक्षु श्रोत्रम् सनादेन in the quarter the organs of hearing, along with sound स्पर्शम्-अध्यात्मनि त्वचम् touch in the wind, and the tactile sense He should merge the organ of defection in Mrityu, directing it to the proper place, the organs of hearing and sound in the quarters, and touch and the tactile sense in the wind.


रूपाणि चक्षुषा राजन् ज्योतिष्यभिनिवेशयेत् ।
अप्सु प्रचेतसा जिह्वां घ्रेयैर्घ्राणं क्षितौ न्यसेत् ॥२८॥
रूपाणि चक्षुषा राजन् colours with the faculty of vision, O King!
ज्योतिषि-अभिनिवेशयेत् in the Sun should merge अप्सु प्रचेतसा जिह्वाम् in the water, with the tastes, the palate घ्रेयै:-घ्राणम् with various smells the olfactory sense क्षितौ न्यसेत् in the earth should merge O King! He should merge the colours with the faculty of vision in the Sun, with the various tastes the palate into the water, the various objects of smell along with the olfactory sense into the earth.


मनो मनोरथैश्चन्द्रे बुद्धिं बोध्यै: कवौ परे ।
कर्माण्यध्यात्मना रुद्रे यदहंममताक्रिया ।
सत्त्वेन चित्तं क्षेत्रज्ञे गुणैर्वैकारिकं परे ॥२९॥
मन: मनोरथै:-चन्द्रे the mind along with its plans in the Moon
बुद्धिम् बोध्यै: the intellect with objects of understanding कवौ परे in Brahmaa, the One beyond कर्माणि-अध्यात्मना रुद्रे actions with self-consciousness in Rudra यत्-अहम्-ममता-क्रिया from which egotism and self interest सत्त्वेन चित्तम् along with Sattva (consciousness) the Chita (reason) क्षेत्रज्ञे in Lord Vaasudeva (the deity presiding over Chitta) गुणै:-वैकारिकम् परे along with Gunas the Jeeva in The Absolute Brahman He should merge the mind along with its various plans in the Moon, the intellect with the objects of understanding in Brahmaa, the One beyond. Then, the actions with self-consciousness in Rudra, from which egotism and self interest arise. Then, along with Sattva (consciousness) the Chitta (reason) in Lord Vaasudeva (the deity presiding over Chitta) and along with the Gunas the Jeeva in The Absolute Brahman.


अप्सु क्षितिमपो ज्योतिष्यदो वायौ नभस्यमुम् ।
कूटस्थे तच्च महति तदव्यक्तेऽक्षरे च तत् ॥३०॥
अप्सु क्षितिम्- in the water the earth
अप: ज्योतिषि water in fire अद: वायौ that in air नभसि-अमुम् in ether that कूटस्थे तत्-च महति in Ahankaara that and in Mahat-tatva तत्-अव्यक्ते अक्षरे च तत् that, in the Unmanifest Indestructible and that Then, he should merge the earth in water, water in fire, fire in air, air in ether, ether in Ahankaara, Ahankaara in Mahat-tatva, and Mahat-tatva in the Unmanifest Indestructible (Brahma).


इत्यक्षरतयाऽऽत्मानं चिन्मात्रमवशेषितम् ।
ज्ञात्वाद्वयोऽथ विरमेद् दग्धयोनिरिवानल: ॥३१॥
इति-अक्षरतया-आत्मानम् thus by its indestructible-ness, the self consciousness
चिन्मात्रम्-अवशेषितम् absolute, left over ज्ञात्वा-अद्वय:-अथ knowing, without a second, then, विरमेद् दग्ध-योनि:- should cease, having burnt the support (the wood) इव-अनल: like the fire Thus, knowing by its indestructible-ness, the absolute self consciousness only, which is left over, which is without a second, then, should cease to function, just like the fire which ceases having burnt its support, the wood.


श्रीमद्भागवते महापुराणे पार्महंस्यां संहितायां सप्तमस्कन्धे युधिष्ठिर नारद संवादे सदाचारनिर्णयो नाम द्वादश: अध्याय: ॥१२॥ Thus ends the twelfth discourse, entitled 'An inquiry into right conduct (continued) forming part of the dialogue between Emperor Yudhishtthira and the sage Naarada, in Book Seven of the great and glorious Bhaagavata-Puraana.