18 - Daily Duties of a Householder 

The Sages said:

1. O Great sage, please describe all the duties of a Brāhmana, which have to be performed every day and whereby one is liberated from bondage of Samsara.

Vyasa said:

2. Listen attentively all of you, while I recount the daily duties of Brāhmaṇas and the order of their performance. 

3. Getting up in the Brāhma Muhūrta (the closing part of the night just before dawn), one should think about one's duties and monetary affairs wherefore he has to exert his body. He should then meditate on Ishvara in his mind. 

4. When the dawn sets in, the learned man should perform all requisite activities (answer the call of nature) and then carry out the purificatory rites duly. He should then take his bath in the pure (holy) rivers.¹ 

1. VV. 4-16 describe the importance of morning-bath in cold water. The six types of baths described in vv. 12-16 and its emphasis of Yaugika bath in Atma-tirtha is significant. 

5. Even those people who commit sins are purified, thanks to the morning ablution. Hence, one should assiduously perform the morning ablution. 

6. They praise the early morning ablution which brings forth visible and invisible benefits; there is no doubt in this that the sage hood of the sages is due to their daily ablution in the early morning. 

7. When a man is asleep, the saliva drips constantly from his mouth. Hence, no one should perform any holy rite without taking bath at the outset. 

8. There is no doubt about it that poverty (alakshmi), a misfortune (Kalakarni), * an inauspicious dream and evil thoughts-all these and sins are purified by means of a morning bath. 

*alakshmako jalam kinchit in Venk. text, is confusing. Hence the v.l. alakshmi Kalakarni cha is accepted. 

9. Hence, without the morning ablution, no morning duty is prescribed, especially in Homa and Japa activities. So, one shall take morning bath regularly. 

10. In case of inability, a bath keeping the head dry is enjoined. Wipping off with a wet cloth is remembered as sanctifying. ** This is called Kapila bath. 

**v.l. Pāvanam 'No other act is regarded (lit. remembered) as sanctifying than the morning bath.' 

11. When Ayatya*** (Dependence?) is generated, one should perform ablution like this: - Learned men have mentioned these ablutions (viz.) Brahma etc. in case of inability (to bathe). 

***v. l. asamarthye 'in case of inability'. 

12. Ablution can be briefly divided into six types viz.: 1) Brāhma, 2) Agneya, 3) Vayavya, 4) Divya, 5) Väruna and 6) Yaugika. 

13. Sprinkling with the Kusha grass dripping with water while repeating the Mantras, is called the Brahma ablution. Dusting of the whole body from foot to head with Bhasma is called Āgneya ablution. 

14. The excellent bath by means of the dust particles raised by the kine is called Vāyavya ablution. The bath in the rain accompanied by sunshine is called Divya ablution. 

15. Plunging into the water is the "Vāruņa” ablution The dedication of the mind by the Yogins is called Yaugika ablution, as the Yogins think about Viśhva (the universe, God in the Cosmic form) etc. in the course of the practice of Yoga. 

16. That is called Atma-tirtha and it is resorted to by the expounders of the Veda (or knowers of Brahman). It is purifier of the minds of men. One should always perform his ablution (there-in). 

17-18a. If he is competent, the learned man should perform Vāruņa ablution, and the act of atonement also. He should wash the tooth brush twig and then chew it duly. There after he should perform the Achamana rite, and perform the early morning ablution every day. 

18b-19a. The toothbrush twig shall be as thick as the middle finger. It shall be twelve Angulas long. The tooth brush twig shall have its bark in tact. One should clean (the teeth) with its tip.¹ 

1. There seems no regular arrangement of duties in KP. Hence the topic of 'brushing the teeth' in w. 18-21 comes after bath. Smrutis have laid down detailed rules about the names of trees the twig of which it so be selected, the length of the twig etc. But the view of KP is generally accepted. 

19b. It must be cut out from a tree of milky exudation, The twigs of the Mālati tree are auspicious. Apāmārga, * Bilva and Karavira are particularly good. 

*Apamarga (the plant Achyranthes Aspera), Bilva Aegle marmelos and Karvira (Oleander, Nerium odorum). 

20. He should avoid the forbidden (trees). He should avoid the sinful (forbidden) days also. In the manner mentioned, he should chew the twig. The knower of the procedure of (washing the teeth) should do this. 

21. One should not split the toothbrush twig, nor should clean the teeth with the tips of the fingers. After cleaning (the teeth), he should break it and cast it carefully in a clean place. 

22-24. After taking bath, he should perform Tarpana¹ rites to Devas, sages and the groups of the Pitrus. The knower of the Mantra should perform Achamana twice silently. He should repeat the Mantras and sprinkle his body with Kusha grass dripping with water. He should repeat the auspicious Mantras of Lord Varuna beginning with Apo hi shthā and the Savitri Mantra along with the Vyāhrutis. He should perform the Japa of Gayatrī, the mother of the Vedas. The Savitri Mantra should be prefixed with the Omkāra, Vyahruti. With the mind fixed on the sun he should offer a handful of water to the sun. 

1. Tarpana (satiation by offering water) of gods, sages and ancestors (Pitrus) is obligatory to all. For more instructions vide vv. 85-88 below. So is the sandhya-prayer (both in the morning and evening). VV. 22-32 emphasize the supreme importance of the sandhya-prayer the sine qua non of Brahmin hood, the most essential part of it is the Japa of Savitri. 

25. Smruti has prescribed that he should then be seated on the Darbha grass with the concentration of mind and he should then perform three Pranayamas and meditate on the Sandhya. 

26. What is termed Sandhya is the source of origin of the universe. It is beyond Maya, entire and absolute power of God, originating from the three Tattvas (principles). 

27. The learned devotee should meditate on Savitri stationed in the solar sphere and repeat the Mantra of Savitri. A Brahmana should always perform the worship of Sandhya, facing the East. 

28. A Brahmana devoid of (the worship of) Sandhya is impure. He does not deserve performance of any of the rites. Even if he does anything else, he shall not derive the benefit thereof. 

29 Quiescent Brahmanas of yore who were masters of ten Vedas and who did not think of anything else, duly worshipped the Sandhya and attained the greatest goal. 

30. If an excellent Brahmana eschews the worship of the Sandhyas and puts in his effort in other religious activities, attains Naraka (Hell) and remains there for ten thousand years. 

31. Hence, one should assiduously perform the worship of Sandhya. The greatest Deity, the Yoga incarnate, would be worshipped by him in that case. 

 32. The learned man should with perfect purity, be seated facing the east and perform the Japa of Savitri which the repetition for one thousand times are regarded as the maximum and best, one hundred times as average and ten times as the minimum. 

33. He should then, with concentration and mental purity worship the sun, repeating the various kinds of Mantras pertaining to the sun and taken from the Rugveda, Yajurveda and the Samaveda.¹ 

1. The worship of the Sun is to be immediately done after Sandhya. It appears that the cult of solar-worship has become popular, or was being popularised at the time of KP. Hence this special hymn called Sūrya-hrudaya. In this hymn the identification of the sun mainly with god Shiva is significant. 

In the compulsory six duties of a Brāhmana as given by Paraśhara I. 39, this worship is not mentioned specifically unless we extend the meaning of devatátithi-pujanam to cover this worship. 

But this worship of the sun is to be performed at the place of bath which is presumed to be out of the house, Hence the words "after returning home" (athāgamya gruham) in v. 47 vide also vv. 56-57 below. 

34. After respectfully approaching the sun, the lord of Devas of great Yoga, one shall make a great bow touching the ground with the head repeating those Mantras.

Surya-hrudaya Hymn:

35. Om obeisance unto you Khakholka (the sky-meteor). the quiescent, the source of the three causes. I dedicate myself unto you; the embodiment of the universe I bow to you. 

36. Obeisance unto you, the compassionate one; salute to you the Sun the manifest form of Brahman. You alone are the greatest Brahman, the waters, the Brilliance, the essence, the nectar or immortal; you are the Vyāhrutis Bhūh, Bhuvah, Svah. You are Omkāra, Sharva, Rudra, the eternal great god. 

37. You are Puruşha of glory and brilliance. I bow unto Kapardin (god of matted hair), the immanent soul. You alone are the universe, that had originated in many ways and that is yet originating. Obeisance, to you, Rudra, the sun. I seek refuge in you. 

38. Obeisance to you Pracetas; salutation to the most bountilful god. Obeisance, obeisance to you, Rudra. I seek refuge in you. Obeisance to you Hiranyabāhu (of golden arms); obeisance to Hiranyapati (the lord of gold). 

39. Bow to you the lord of Ambika; obeisance to the consort of Umā; salutation to the blue-necked. Obeisance to you, the holder of the Pinaka Bow. 

40. Hail to you Vilohita (very ruddy), Bharga (Brilliant) obeisance to you the thousand-eyed one. Obeisance to you for ever, to the dispeller of darkness, obeisance be to you Aditya. 

41. Obeisance to you Vajrahasta (one with the thunderbolt in the hand). Obeisance, again and again to Tryambaka (the three-eyed god). I resort unto you, Virūpäkşha, the great supreme Lord. 

42. I bow to the Atman well-preserved in the golden abode. I bow down to the supreme brilliance, to you, Brahmă, the great and the immortal one. 

43. I bow to Pashupati (the master of individual souls), the universe, the terrible one, having (simulaneously) the male and female forms. Obeisance to the sun, to Rudra, the shining one, to Parameshthin (the highest deity). 

44-46. Obeisance to Ugra, the destroyer of all. I resort to you for ever. After performing the Japa (the repetition) of this excellent Surya-Hrudaya hymn, one should bow down to the sun both in the morning and at Midday. This hymn to Surya-Hrudaya, (as) pointed out by Brahma, should be imparted to one's own son, disciple and to a virtuous twice-born. It subdues all sins; it has originated as the essence of the Vedas. It is meritorious and beneficial unto the Brahmanas, and is resorted to by the multitudes of great men. 

47. Thereafter, the Brahmana should return home, perform the Achamana rite in accordance with the injunctions, kindle the fire duly and perforin the Home in the fire.¹ 

1. Homa or Fire-worship and offering oblations into the fire was essential to pay off the debt of gods. Daksha (II. 28) prescribes that Home is to be performed after completing the Sandhya-worship (Sandhya-karmăvasane), but KP advises it after the worship of the sun. VV. 47-50 give general instruction about the worship of deities, recitation of Vedic passages and Japa. This is the order prescribed in KP. 

48. The Homa can be performed by the Rutvik's son wife, disciple or brother after obtaining the permission. It can particularly be performed by the Adhvaryu in accordance with the injunction. 

49. (Whoever performs it) he should wear Pavitra (Kusha grass made in the form of a ring with a tail) in his hand wear white cloth, be pure in mind and body and have full control over the sense-organs. He should perform the Homa with full concentration of the mind (which does not wander elsewhere). 

50. The rite that is performed without the Darbha grass or without the Sūtra (sacred thread) shall be demonic. It does not yield any benefit either here or hereafter. 

51. He should make obeisance to all deities, should offer presents; flowers etc. should be given. He should then prostrate before elders. 

52. He should then honour and revere his preceptor; he should do what is beneficent unto him; O Brāhmaṇas, he should then recite the Vedic passages as much as he can, with assiduity. 

53. He should perform the Japa; he should teach his disciples; retain everything in memory and ponder over everything; O excellent Brāhmaṇas, he should view Dharma etc. in the light of the scriptures. 

54. He should go through the Vedic Nigamas and all Vedāngas (Ancillary subjects of the Vedas). For the achievement of Yogakshema (Yoga-attaining what has not been attained; Kshema-preserving what has been attained) he should resort to Ishvara. 

55. Thereafter, the Brāhmaṇa should gather together the various articles for his household. Then at midday, he should fetch clay for the bath. 

56. He should also fetch flowers, raw rice grains, Kuśha grass, gingelly seeds as well as pure cowdung. He should always perform his ablution in rivers, in tanks, dug up by gods (i.e., natural), in lakes, in puddles or in fountains. 

57. One should never take bath in a water reservoir belonging to others. In emergency, he should take out at least five lumps of mud from it, before bath. 

58. (He should divide the clay into many small lumps). With one of the lumps of the clay, the head is to be cleaned, with two (such lumps) he should clean the portion above the umbilical region and with three lumps he should clean the lower region. The legs and the feet shall be cleaned with six lumps of clay. 

59. It is enjoined that the clay should be wet and of the size of a big myrobalan. The size of the cowdung is also that much. One should smear it over one’s limps. 

60. While standing on the bank, he should first smear the body chanting the relevant Mantras. After washing his hand and performing Achamana, he should then carefully take his bath. 

61. Sanctifying the water with auspicious Mantras pertaining to Varuna and symbolic of water, he should meditate upon the unmanifest eternal Vishnu and get purified at heart while bathing. 

62. The waters have been originated from Narayana. Waters alone constitute his Ayana (receptacle). Hence a learned man should remember lord Narayana at the time of ablution. 

63. After glancing at the sun with the repetitions of the Omkara, he should dip himself in the water three times. 

64. After performing the Achamana rite twice, the knower of the Mantras should repeat the following Mantra. 

65. “You move about within the living beings, in the cavity of the heart, you have faces all round. You are Yajna; you are Vashatkara; O waters, you are the brilliance, the nectarine juice”. 

66. He should then repeat the Drupada Mantra three times, or he shall repeat the Vyahrutis along with the Pranava. The learned man should repeat the Savitri Mantra or the Aghamarshana mantra. 

67. Then he should perform the Sammarjana rite (wiping off) by repeating the Mantra, Apo hi shtha mayo bhuvah (RV. X.9.1) or the Mantra, Idam apaḥ Pravahato” (RV.I.23.22), or by means of the Vyahrutis. 

68. With the three Mantras beginning with “Apo hi shtha” RV.X. 9.1) etc. he should sanctify the water and then dip himself under. He should then repeat the Aghamarshana Mantra (RV. X. 190-3) three times. 

69. He should also repeat the Drupada (Vaj. Sam. 20.20 or the Savitri Mantra. That is the greatest world of Vishnu. Or he should repeat the Pranava or remember Lord Hari. 

70. (Defective) After repeating three times the Mantra established in the Yajurveda like Drupadadiva (Vaj. Saṁ-20.20) under the water, one is liberated from all sins. 

71. He should take water in the palm, perform Japa and the Marjana¹ rite and place that water (sprinkle it over the head. He is liberated from all sins. 

1. marjana-sprinkling of water with Kusha grass and repeating the three RV verses apo hi shtha (Ry. X. 9. 1-3). 

72. Just as the horse-sacrifice is the king of all sacrifices and dispels all sins, so also the Mantra Aghamarshana is said to be destructive of all sins. 

73. He should then pray unto the sun². He should throw up flowers along with the Akshatas (raw rice grains) and glance at the lord who is above and beyond darkness. 

2. The second (mid-day) bath is also followed by the sun-worship. 

74-75. Any of these Mantras pertaining to the sun and destructive of sins can be repeated³ Mantras beginning with Udu tyam (RV. I. 150.1) and Chitram (RV.I.115.1.) Tacchakṣhuḥ (RV. VII.66.16) the Mantra ending with Hamsah Shuchishat, (RV. IV. 40.5) particularly the Savitri Mantra and other Vedic Mantras addressed to the Sun. Afterwards, he should repeat the Savitri Mantra. This is remembered as Japayajna (The sacrifice called Japa). 

3. VV. 74-83 give instruction about the performance of Japa which is mentioned by the glorificatory term Japa-yajna. 

76-77. He should repeat various other holy Mantras as well, such as the esoteric Vidyas, Shatarudriya, Atharvashiras and all solar Mantras. He should be seated on the Darbha grass with their tips towards the east. He should be pure and he should face the east himself. He should repeat the Japya with great con centration and glance at the sun. 

78. He should make the rosary with crystal beads, Indrakshas, Rudrakshas or Putrajivas (Putranjiva: Rox burghii). The later ones are better than the earlier ones. 

79. (Defective) while repeating Japa, the sensible man should not speak, not look at any external thing, not shake the head or the neck, nor show the teeth outside. 

80. Since the Guhyakas, Rakshasas and the Siddhas remove the benefit, one should perform the Japa-rite in an isolated, pure place. 

81. On seeing a Chandala or a fallen man or one with Ashaucha (impurity), one shall perform the Japa once again. If he talks to them, he should bathe again and perform the Japa once again. 

82. If one sees anything impure, one should immediately perform the Achamana rite and perform the Japa with purity. He should repeat Mantras pertaining to the sun in accordance to his capacity and the “Pavamani” hymns as he likes.

83. If he happens to wear wet cloth, he can perform the Japa in the middle of water. Otherwise, he should sit in a pure, clean place on the Darbha grass with great concentration. 

84. He should circumambulate, prostrate on the ground, perform the Achamana rite in accordance with the scripture and then begin his self-study of the Vedas with devotion. 

85-86. Thereafter, he should perform Tarpana rite for Devas, sages and the groups of the pitrus. He should utter Omkara at the outset and then the name. At the end he should say Tarayam vah.” (I propitiate you). The Tarpana rite for Devas and the Brahminical sages shall be performed with raw rice grains and water. The Tarpana rite for the Pitrus shall be performed with gingelly seeds and water. The Tarpana rites should be performed with great devotion in accordance with his Gruhyasutra. 

87. While performing the rite of Tarpana to Devas and the sages, he should do so with his right hand supported by the left hand (below). The intelligent man should perform Tarpana rite of the Pitrus with handfuls of water. While performing Deva-Tarpana the sacred thread is worn (savya) as usual; during the Rushi-Tarpana (to the sages), he should wear the sacred thread like a garland. 

88. During the Pitrutarpana, he should wear the sacred thread on the right shoulder and under the left arm. After squeezing out the water from the cloth with which he takes bath, he should perform Achamana silently. He should worship Devas with their own Mantras by means of flowers, leaves and water. 

89. An excellent man with good conduct and devotion should worship Brahma, Shankara, Vishnu (the slayer of Madhu) and the sun. He should worship other deities also according to his desire. 

90. He should offer them flowers with the Purusha Sukta, All the deities are well worshipped with water, as waters are all deities. 

91. One should meditate on the deities along with the Pranava, with great concentration: Repeating the word Namah (obeisance), he should offer the flowers one by one. 

92. The holiness of all Vedic rites is due to the propitiation of Vishnu. Hence, one should propitiate for ever Hari, the deity without beginning, middle, or end. 

93. (One should propitiate Hari) with the Mantra beginning with the words Tad Vishnoh (RV.I.22.20 or with the Purusha Sukta). He should do so with great concentration of mind, There is no other mantra mentioned in the four Vedas, which can be equal to these two. His soul and mind should be dedicated unto the lord. He will be calm (in mind) by (the power of) the Mantra Tad Vishnoh. 

94. Or he should propitiate the eternal Lord Ishana, Mahadeva, Maheshvara. He shall be sanctified by means of good feelings and thoughts. 

95. With great concentration he should propitiate Maheshvara by means of the Pranava Mantra, Rudragayatri, Ishana Mantra, Tryambaka Mantra or Rudra Mantras. 

96. He should worship Maheshvara with flowers, leaves, water or sandal-paste and other articles. Or he should perform Japa by means of this Mantra Namah Shivaya (Obeisance to Shiva). 

97. One should make obeisance unto Mahadeva, Ishvara, the conqueror of Death. He should dedicate his own self unto Ishvara with the Mantra Yo Brahmanam. (AV. 5.18.49). 

98. A Brahmana should circumambulate for five years (?)* He should meditate on god Ishana, Shiva who is in the middle of the firmament.

*v.l. Pancha-brahmani vai japan muttering five Brahmans (Vedic Mantras)’.

99. Afterwards, he should repeat the RK Hamsah, Shuchishat (RV.IV.40.5) and look at the sun, etc., After going home, he should perform the five great Yajna with great attention. 

100. They are Deva yajna, Pitru yajna, Bhuta yajna, Manushya-yajna (human beings i.e., guests) and Brahma yajna (study of the Vedas). 

101. If, after the tarpana rite Brahma yajna rite is not performed, he should begin self-study of Vedas after performing Manushya yajna (hospitality to guests). 

102. At the end of Bhuta Yajna, he should sit on a heap of Kusha grass in a spot to the west of the fire. He should be pure in mind and body and hold Kusha grass in his hand. 

103. The Vaishvadeva rite must be performed in the sacrificial or secular fire or in water or on the ground. This is remembered as Deva Yajna. 

104. If the rice to be offered as oblation is cooked on secular fire, it (the oblations) be offered to that fire. If one were to cook that on sacrificial fire, that food is oblated to that sacrificial fire. This is the eternal procedure. 

105. With the cooked food that remains after the offering unto Devas, one should offer Bhuta Bali. This should be known as Bhuta Yajna. It is the bestower of prosperity unto all embodied beings. 

106. O excellent Brahmanas, the cooked food should be given to dogs, cookers of dogs (i.e., Chåndalas), fallen persons (i.e., outcastes) and birds, on the ground outside. 

107. In the evening, his wife shall offer cooked food as Bali (offering to all beings) without uttering any Mantras. This is the Bhuta-Yajna to be performed both in the morning and in the evening. 

108. With the Pitrus in view, one should feed one Brahmana daily. This Nitya Shraddha (with respect to manes) is called Pitru yajna. It is the bestower of good goals. 

109. One should take up some cooked rice according to his capacity and offer it to a Brahmana scholar who knows the meanings of Vedic passages. 

110. One should honour one’s guest verbally, mentally and physically. The lord (guest) should be bowed to and worshipped. He should be calm and should welcome the guest who has come to his house. 

111. A Brahmana should offer the alms of any of the three types.¹ Hantakara, Agra or Bhikshă by means of his right hand supported by the left (below), in accordance with his capacity. 

1. The three types of alms are described below in (vv. 112-113). The importance of feeding the hungry before one takes one’s meals-one of the great sacrifices ‘Mala-yajna’- was a commendable feature of the old tradition. 

112-113. He should give this unto the guest every day. He should consider him (the guest) as the great god. If one mouthful is given as alms it is called Bhiksha. Four times that quantity is called Agra. Four times that which is a considerable quantity, is called Hantakara. The guest should be awaited up to the time of milking a cow. 

114. One should always honour and worship the guests coming to his house, in accordance with his capacity. One should give Bhiksha unto the mandicant and the Brahmacharin duly. One should be devoid of covetousness and give as much food as he can, unto the suppliants. 

115. If no guest is available, he should offer food unto the cows. One should be silent, while taking food. One should not find fault with the food served. One should take food along with many persons (v.l. with relatives). 

116. O excellent Brahmanas, if a Brahmana takes food without performing the five great Yajnas, the foolish soul shall be reborn among the animals.

117. Daily study of the Vedas, the performance of MahaYajnas (the above-mentioned five great sacrifices) -an imperishable act and the worship of gods quickly dispel all sins. 

118. There is no doubt in this that a person who, out of delusion or ignorance takes food without performing the worship of the deities, attains the hell called Sukara (Boar). 

119. Hence, O Brahmana, one should assiduously perform all rites and take food along with his own kinsmen and he attains the greatest goal.