50 - Daily routine for the aspirant 

Brahmā said: 

1. The aspirant who undertakes the following routine daily, without break is sure to achieve enlightenment. He should wake up from bed in the fourth quarter of the night and review his progress in the way of righteousness and prosperity. 

2-3. He should meditate upon the joyous and unageing Vishņu as seated in his heart on the filament of the lotus. After conducting the necessarics by way of purging himself he should take bath in the pure waters of the river, as this act, viz. bath, absolves him of all his sins, 

4. A morning bath should be taken without negligence. The wise proclaim that a morning bath causes fruition of one's acts both perceptible and imperceptible. 

5. A person in sound sleep is liable to fall prey to various sorts of pollutions. He should not begin any activity without taking a bath. 

6. A morning bath removes sins of poverty, indisposition, bad dream and evil thought. One should not entertain any doubt about it. 

7. He should not commence any ceremonious acts without first taking bath. In the performance of the ritual such as sacrifice, or the recitation of mantras a bath is inevitable. 

8. When he is indisposed and weak he shall take bath down the neck without pouring water over the head) or wipe the body with a wet cloth. 

9. Purificatory bath is of six types:1) Brāhma 2) Agneya, 3) Väyavya, 4) Divya, 5) Varuna, 6) Yaugika. 

10. The Brahma bath means sprinkling the body with drops of water through the holy Kušha grass simultaneously chanting the holy mantras and rubbing the body. The Agneya bath means purifying the body by smearing the divine ashes from head to foot. 

11. Smearing the body with the dust of dried cowdung is the excellent form in bath called Vayavya. Taking bath in the rain when there is simultaneous sunshine is called the Divya bath. 

12. Plunging into water (of tank rivers, etc.) is called Varuna bath. The Yaugika bath is the meditation on the Atman by Yogic means and mental dedication. 

13. It is known as the Atmatirtha (the holy water of the Atman) and is resorted to by philosophers. Twigs for chewing (for cleaning the teeth) are excellent if they are of any of the following trees 1) kshiravruksha (one of the four trees Nyagrodha, Udumbara, Ashvattha or Madhūka¹), Málati,².

1. Madhuca indica GVDB, p. 295.

2. Jasminum grandiflorum GVDB, p. 166.

14. 3) Apāmārga³, 4) Bilva⁴ 5) Karavira.⁵ He shall face the north or the east while cleaning the teeth. 

3. Achyrandthes aspera GVDB, p. 14.

4. Aegle marmelos GVDB, p. 274.

            5. Nerium indicum GVDB, p. 77.

15. After chewing, the cleansing twig shall be washed and thrown carefully in a clean place. After duly finishing the Achamana (the ritualistic drinking of water) and bath, Tarpana (offering of water chanting Vedic Mantras) shall be performed for the gods, sages and the manes. 

16-17. After that he shall silently perform Achamana once again. Let him sprinkle his body with drops of water by means of Kusha grass⁶ chanting the Vedic mantras, Apo hi shtha etc. along with Savitri mantras⁷ and Varuna mantras⁸. Let him then recite the Gayatri mantra prefixed with the mystic syllable Om. This mantra is the mother of all Vedic mantras.

6. RV. 10.9.1.

            7. Ruchs addressed to Savitr.

8. Ruchs addressed to Varuna.

18-19. He shall then fix his mind on the Sun and make water-offering unto him. The Shruti (Veda) has ordained that one should sit on the Kusha grass with mental concentration, do Pranayama (hold the breath chanting the requisite mantra) and perform Sandhyā (repetition of Vedic mantras). This Sandhya gives birth to the universe. It is free from taints. It is beyond Māyā (Illusion and ignorance). 

20. It is the sole power of Ishvara (the Almighty). It has sprung from the three Tattvas (Principles). After meditating on (Sandhya) the crimson-coloured, the white and the dark (respectively at dawn, midday and dusk), the learned man shall repeat the Gayatri. 

21. The Brahmin shall always face the east when performing Sandhyopasanā. The person who does not perform Sandhya is impure and unfit for any other (holy) rite. 

22-24. Whatever he does he shall not reap the fruit thereof. Brahmins who have mastered the Vedas and performed the Sandhyā with single-minded concentration have attained the highest goal. He may be the best of brahmins but if he neglects Sandhyā worship and exerts himself in other religious activities he goes to hell and remains there for ten thousand years. Hence, by all means Sandhyopasanã should be performed. 

25-27. Verily thereby the Almighty of yogic body, is being propitiated. A scholar, pure and controlling the senses, shall repeat the Gayatri everyday, facing the east, the maximum number of a thousand times, or a hundred times or at least ten times. Then with various kinds of essential mantras from Rugveda, Yajurveda and Såmaveda he shall propitiate the rising sun. After the worship of the sun, the god of gods, the giver of great fortune. 

28. He shall prostrate the head touching the ground. He shall then recite this mantra. "Om obeisance to Khakholka, the quiet, the cause of three-fold causes. 

29. I am dedicating myself unto you, Obeisance to thee in the form of knowledge. Thou art the great Brahman, the waters, the brilliant lustre, the essential juice, the nectar. 

30. Thou art the earth; the upper region; the heaven; the Onkāra; all the eternal Rudras." Reciting this excellent prayer within the heart, 

31. Prostrations shall be made unto the sun both in the morning and at midday. Then the brahmin shall return home and perform Achamana duly. 

32. Then let him duly kindle the sacrificial fire and offer oblations to it. The priest, his son, wife, disciple or brother. 

33. After being permitted, shall offer special additional offerings of oblations. A religious rite without mantras is not conducive to good results either here or hereafter. 

34. All deities shall be bowed to and food offerings made unto them. The preceptor shall be revered and what is beneficent to him be performed. 

35. Thereafter, the brahmin shall proceed with the study of Vedas to the extent of his ability. Let him recite words of prayer, teach his disciples, ponder over the subjects discussed and retain them in his mind. 

36. He shall go through Dharma-śhástras¹ and other sacred texts, Vedas and the six Vedängas² (ancillary subjects) entirely. 

1. Dharma-shastra actually means the code-book of conduct. This encompasses the entire Hindu law. Generally, the Smrutis, or the sacred books ascribed to Manu, Yajnavalkya, etc. come under Dharma-shastra, (Also CDHM, p.89) 

2. The ancillary Vedic literature divided under the six headings Shiksha, Chandas, Vyakarana, Nirukta, Jyotisha and Kalpa. 

37. He shall then approach the king (or a rich man) for the sake of Yogakshema (securing and preserving) and from him he shall receive different articles for the sake of his family. 

38. Then at midday for the sake of his ablution he shall take with him a lump of clay, flowers, dry rice grains, gingelly seeds, Kusha grass and pure dry cowdung. 

39. He shall take bath only in rivers, or natural lakes or tanks. He shall not bathe in another man's private tank. 

40. Without offering the five rice balls (to the manes) the bath becomes imperfect with one part of the clay lump the head shall be wiped, the portion above the navel with two parts. 

41. The nether regions with three parts and the feet shall be wiped with six parts. The clay-lump shall be as big as a ripe Amalaka³ (Myrobalan). 

3. Emblica officinalis GDVB, P. 36. 

42. So also the cow-dung. The limbs are to be smeared with it. He then shall wash it and perform Achamana. Let him then take bath with all senses fully controlled. 

43. The smearing with clay shall be done sitting on the bank and chanting the Linga-mantras (of Vişhnu). The water also shall be infused with Linga and Varuna mantras of very auspicious nature. 

44. He shall remember God Vişhnu at the time of bath. Verily the waters are the Lord Nårāyaṇa. Looking at the Sun that is Onkāra itself let him dip himself in water three times. 

45. After performing an Achamana (without mantra) let him do another Achamana with this mantra, the mantra-knower that he is. [Achamana mantra): thou movest about in the inner cavities in the living beings facing all round. 

46. Thou art the sacrifice, the mystic syllable Vashatkāra, thou art the waters, the lustre, the juice, the nectar. Or he shall repeat Drupadā mantra three times along with the Prañava and the Vyahrutis (Om Bhuḥ Bhuvaḥ Svah). 

47. Or he, the scholar, can repeat the Savitri or the Aghamarshaņa mantra. Then wiping shall be done with the mantras--Apo hi shtha, etc. 

48. Or Idam apaḥ pravahata¹ along with vyāhrutis. Then the water shall be infused with the mantras–Apo hi shtha. 

1. RV, 1.23.22.

49. Inside water, he shall silently repeat thrice the mantra-Aghamarshana or Drupada or Savitri or Tad Vishnoh paramam padam.² 

2. RV. 1.22.20.

50. Or he shall repeat the Pranava frequently. He shall remember Hari, the god of gods. If Mārjana (wiping) is done with water held in the palm and the mantra recited. 

51. Or if that water is sprinkled on the head, he becomes free from all sins. After performing Sandhya and Achamana he shall always remember God. 

52. Then he shall propitiate the Sun with lifted-up Pushpañjali (handful of flowers). Scattering the flowers, he shall look at the rising sun with the mantras Na hanyate. 

53. Udu tyam,³ Chitram devānam,⁴ Tacchakshuh devahitam⁵ etc. Then he shall repeat the mantras Hamsah shuchisad specially accompanied by the Savitri. 

3. RV. 1.50.1.

            4. RV. 1.115.1.

5. RV. 7.66.16. 

54. And other solar mantras mentioned in the Vedas and Gayatri too. Afterwards, sitting on a seat of Kusha grass on the eastern bank. 

55. He shall repeat various mantras with concentrated mind and look at the sun. He shall repeat the japas with rosary of beads made of glass, abjaksha, Rudraksha or Putranjiva¹ in the interval. 

1. Putranjiva roxburgh GVDB, p. 252. 

56. If the devotee is wearing wet cloth he shall repeat the beads standing in water. 

57. Or if he is wearing dry cloth he shall sit on the ground in a clean place on a mat of Kusha grass. The mind shall always be concentrated. After the circular perambulation he shall prostrate on the ground. 

58. Then he shall perform Achamana and proceed with the study of Vedas to his capacity. Then Tarpaņa (water offering in propitiation) shall be made to devas, sages and the manes. 

59. The deities, etc., shall be named with Onkara prefixed to them and Namaḥ (obeisance) and Tarpayāmi (I propitiate) added in the end. In the water-offerings to devas and to Brahminical sages there shall be rice grains in the water [and not gingelly seeds as in regard to the manes). 

60. The process of offering shall be in accordance with the injunctions in one's own Sutra [the branch of scriptural code one follows). 

61. So also offering should be made to devarshis. While offering to deities the sacred thread is worn as usual; while offering to the sages it shall be worn like a garland. 

62. While offering to the manes, the sacred thread shall be worn to the left side. After squeezing out the water from the cloth (worn at the time of bath) he shall perform Achamana silently. 

63-64. Then the gods shall be worshipped with their respective mantras, with flowers, leaves and water. He shall worship all favourite gods Brahmă, Shankara, Sun, slayer of Madhu (Vişhnu) and other approved deities. Hara (Shiva) is pleased with devotion. Or he shall offer flowers, etc. chanting Purusha sukta. 

65. The deities of waters may also be worshipped well. With the mind fully concentrated he shall prostrate chanting the Pranava. 

66. And offer the flowers separately. Without the Aradhană (propitiation), no vedic rite becomes meritorious. 

67. Hence there, in the beginning, middle and the end, Hari shall be meditated upon. With the mantra Tad visnoh and the Purusha sukta, 

68. He shall dedicate himself to Vishņu of pure effulgence. Repeating the mantras, he shall remain meditating on God. 

69. Then he shall perform the five yajñas, (sacrifices) to gods, to the living beings, to the manes, to men and to the Brahman. 

70. If he has already performed Brahma yajna¹ before Tarpana, he can proceed with his study of Vedas after performing manushya yajña² (the sacrifice to men). 

1. One of the five daily yajnas or sacrifice to be performed by a householder; teaching and reciting the Vedas. Adhyapanam brahmayajnah Manu. 3.70. 

2. In practice, hospitality, reception of guests. 

71. Vaišhva deva (offering of oblations in the fire before meals, intended for all deities collectively) shall be performed it is called Devayajña. The offering to Bhutas-living beings or spirits is to be known as Bhūtayajña. 

72. Food offerings are made to dogs, Shvapachas (degraded people; outcastes), fallen people, on the ground outside (the house) as also to the birds. 

73. The Pitruyajña is conducive to the attainment of salvation. The best man shall feed a single brahmin bearing all the manes in mind. It has to be performed every day faithfully. 

74. Or in accordance with one's capacity, he shall take a small quantity of food and offer that with the mindfully concentrated to a brahmin who is a scholar fully conversant with the meanings and principles of Veda. 

75. A guest shall be worshipped always. A brahmin who comes to the house and is perfect in mind, speech and actions shall be bowed to and worshipped with words of welcome. 

76. If a mouthful of food is given, it is called Bhiksha. A handful is equivalent to four such mouthfuls and is considered sufficient for an Alithi (guest) 

77. The guest shall wait for as much time as is necessary for milking a cow. The householder shall duly honour according to his ability, visitors and guests. 

78. He shall duly give alms to a mendicant who is a Brahmacharin (unmarried student). Without greed, he shall give food to those who request for it, commensurate with his ability. 

79. He shall partake of food along with kinsmen while taking food he shall be silent and by no means shall he criticise the food served. If a brahmin takes food without performing the five yajñas, 

80. He is definitely foolish and shall be reborn as one of the low animals. He shall practise the study of the Vedas every day, even if he is unable to perform great sacrifices. 

81. The worship of gods destroys all sins immediately. If he does not perform the worship of god out of delusion or lethargy. 

82. And takes food, he goes to hell or is reborn as a boar. I shall now expound the special type of impurity called Ashaucha. An impure man is ever a sinner. 

83-84. Impurity is due to contact and purity by avoiding it. When people die or a child is born, all brahmins have to observe Ashaucha for ten days. The duration of Ashaucha when a child dies before its tonsure ceremony has been celebrated, is only one night. 

85. If a child dies before the ceremony of investiture with the sacred thread, the duration of Ashaucha is for three nights, For deaths thereafter the Ashaucha is for ten nights. A Kshatriya is freed of this impurity in twelve days; a Vaishya in fifteen days, 

86. And a Sudra in a month. An ascetic has no such impurity. If abortion or still birth takes place, the freedom from impurity is in as many nights as months. (Abortion in the third month-3 nights of Ashaucha; Abortion in the fifth month nights of Ashaucha and so on.