27 - The Religious Duties of the Householders, Forest-Hermits and Sannyasins

Sanaka said: 

1. “O excellent sage, I shall describe to you the good conduct of life of the householder on observing which all his sins definitely perish.

Ahnika (Daily routine of duties) 

2. O Brahmana, the householder should get up in the Brahma Muhurta1 (i.e., within an hour and a half before the dawn). He should then arrange his tresses properly. He should then think about the means of livelihood that is not contrary to the aims of life. 

1. Cf. Manu IV.92, Yajnavalkya I.115 who enjoins a Brahmana to get up from bed at the Brahma muhurta i.e., 4 ghatikas before the sunrise (Br. Vaivarta P.) SC. (I.P. 88) quotes Pitamaha who says that the last watch of the night is the Brahma muhurta.

3. He should pass urine or evacuate the bowels with the sacred thread placed on the ear. If it is during day or the two junctions of dawn and dusk, he should face the north and if it is in the night time, he should face the south (for answering calls of nature). 

4. (While answering calls of nature)2 the man should keep his head covered with a cloth, he should spread grass on the ground where he is going to answer calls of nature; he should hold a stick or a wooden piece in his hand and be silent during the whole period.

2. VV.4-7 contain rules regarding answering calls of nature. Detailed rules regarding this act are laid down in ancient Dh.s., Smrutis etc. For example, Manu IV.45-52, Väyu P. 78. 59-64, Våmana P. 14.30-32. The detailed instructions regarding the direction in which to go to answer the call of nature, keeping the sacred thread on the ear, covering the ground with grass, etc quoted in SC.I., pp. 88-90 tally with those in the NP.

5-7. Neither urine nor fecal matter should be discharged in the following places: on the high way, in a cow pen, on the banks of a river, near lakes and houses, in the shade of a tree, in a dense forest, near fire, in a temple, in a garden, in a ploughed field, at the place where four roads meet, in the presence of Brahmanas, cows and women, over husks, burning coal or broken mud pots and in water. No one should answer calls of nature in these and similar places. 

8. Effort should always be made for the sake of purity; a Brahmana is remembered as one whose root is in cleanliness; every holy rite of one devoid of cleanliness and prescribed conventional conduct of life is in vain.3 

3. VV. 8-19 give the details of cleaning those parts (the penis, anus, etc.) with lumps of earth and water. As SC.I., pp. 91-94 shows there have been some differences in details but as Devala rightly states, it is not the number of times (of cleaning with mud and water) that matters but cleansing should be carried on till one feels it is all right.

yävat sådhviti manyeta tavac chaucham vidhiyate |

(quoted in SC. I. 93) vide V.16b also.

The present verse (No. 8 in NP.) is a quotation form Daksha Sm. V.3.

9. Cleanliness is said to be of two kinds-- the external and the internal. The external cleanliness is through clay and water and the internal cleanliness is the purity of thoughts and emotions.4 

4. Quoted from Daksha Sm. V. 3.

10-11. After answering the call of nature, he should hold the penis and get up. For the purificatory process he should bring good mud.5 It should not be from holes dug up by rats and other rodents, nor from the ploughed field. No one shall take the mud from wells, tanks and lakes. One should carry out the purificatory process after bringing with effort good earth.

5. Cf. Vasishtha Dh. Sm. VI. 17. 

12. Learned men say that the cleaning process after passing urine is as follows: One part of the mud is applied to the penis and three parts over each of the testicles. 

13. The mud is divided into many parts. One part is smeared over the penis, five parts at the anus and seven over the left leg and three over the right leg. Thus, ten parts should be applied over the legs separately. 

14. This is the purificatory process on discharging fecal matter so that the bad odour and the sliminess can be removed. Moreover, this rite of cleansing is for the householder. In the case of religious students twice this is to be applied. 

15. In the case of forest-hermits thrice this is to be applied and four times in the case of recluses (Sannyasins). In one's own abode the full purificatory process is applicable. O excellent sage, while on a travel, half of this will do. 

16. There is no hard and fast rule in regard to an ailing man; so also, in times of grave emergency. A wise man should perform the shaucha rite that dispels bad odour and sliminess. 

17. To women without initiation, the purificatory rite is as long as the odour and sliminess are removed; but to everyone who is observing a religious vow, the purificatory rite is like that of an ascetic. 

The Achamana rite 

18-19. (leading Brahmana, in the case of widows too the same is prescribed. After finishing the purificatory rite with great attention, he should sit facing the east or the north and perform the Achamana rite,6 maintaining the purity of the sense organs, three times or four times he should drink water that has no odour, foam, etc. 

6. Very elaborate rules for Achamana (sipping of water) are prescribed in digests like SC (I. P.95-103) NP. seems to follow VP.

20. O excellent one, he should wipe off the checks twice with the palm and also the two lips. He should touch the two nostrils with the index finger combined with the thumb. 

21. He should touch the eyes and the ears in order, with the thumb and the ring finger. The Brahmana should touch the umbilical region with the little finger in combination with the thumb. 

22. The wise man should touch the chest with the palm and the head with the tips of the fingers. He should touch the shoulders with the palm or the tips of the fingers.

Brushing the Teeth 

23. O leading Brahmana, after performing the Achamana rite thus, he attains excellent purity. Thereafter, he should chew the tooth brush twig of some good tree.7 It must have the bark in tact. 

7. VV.23-30 deal with brushing the teeth (Danta-dhavana) which is regarded as an integral yet independent part of Ahnika (daily routine of duties) and not a subordinate part (anga) of bath or Sandhya-Morning Prayer (Ahnika prakåsha, p. 121). The practice is mentioned in old Vedic works like the Tait. S.II.5.1.7. Digests like SC.I., p. 104-107 give quotations from different Smrutis and Purāņas (including NP.) which show minor differences about the choice of trees for twigs to be used as a brush and the length and thickness of the twigs to be so used. It shows the insistence of ancient law-givers on the importance of brushing the teeth. NP., however, does not give the quotation of Narada Smruti: 

sarve kantakinaḥ punyaḥ kṣhirinash cha yashasvinah |

As Daksha observes brushing the teeth should precede the morning bath.

24-25. It may be taken from any of these trees: Bilva, Asana, Apamarga, Nimba (Margosa), mango, or the sun plant. First he should wash the twig with water and then chant the following mantra: “O Vanaspati (tree), you instil in us longevity, strength, renown, splendour, progeny, animals, wealth, Vedic knowledge, intellect and sharp-wittedness."8

8. This mantra i.e., prayer to the tree, the twig of which is used for brushing the teeth, is found in the Gobhila-Smruti and is quoted in the SC. and other digests on Dharma Shastra.

26-27a. The twig chewed by a Brahmana should have the thickness of the little finger and the length of ten angulas, that of the Kshatriya’s tooth-brush should be nine Angulas in length and in the case of a Vaishya it should measure eight angulas. O leading sage, the Shudra should chew a tooth brush twig four angulas in length, and so much in the case of a woman also. 

27b-29a. If the tooth-brush twigs are not available, the purification of the mouth is effected through the process of gargling twelve times. Grasses and leaves also can be used. He should hold the twig with the left hand and chew at the outset with the teeth on the left side. He should scrub the teeth as long as the time taken to milk a cow. He should then wash it and split it into two pieces. 

29b-30. The householder with the control of sense organs should scrape the tongue with those pieces. He should wash them and cast them off. Again, he should perform the Achamana rite as before and take his bath in clear water in a river, etc.

The rite of taking bath 

31-32. He should wash the bank and place the Darbha grasses there before entering the water. He should bow down and invoke the holy waters from the solar sphere. O son of god Brahma, he should make a mystic diagram with scents (sandal-paste), etc. and meditate upon Lord Janardana. Remembering the holy Mantras and the sacred rivers, he should take this bath.9

9. VV.31-36 describe a usual (nitya) brief procedure of bathing, consisting of invocation of water (VV.33-34) märjana, bath and citing Aghamarshana and offering Arghya to the sun (V.36)-& procedure recommended in Brahmokta-Yajnavalkya Samhita II. 16-22 (Gurumandal Edt). which probably is quoted as yogi-Yajnavalkya by Aparārka, p. 134. 

The Mantra: 

33-34. "O Ganga, Yamuna, O Godavari, O Sarasvati, O Narmada, O Sindhu, O Kaveri, be present in this water. Always, at the time of my ablution, may the blessed sacred waters of Pushkara, etc. and the rivers Ganga, etc. come here. 

35. The following seven cities should be known as the bestowers of salvation: viz. Ayodhya, Mathura, Maya, Kashi, Kanchi, Avantika and Dvaravati.” 

36. He should then perform the Japa of the Mantra, Aghamarshana (RV.X.190). After performing the Pranayama rite, he should plunge into the water. He should perform the Tarpana rite as ancillary to ablution and then sip water in the Achamana rite. Thereafter, he should offer Arghya to the Sun. Sandhya-Vandana (The Twilight Prayer) 

37-38. O Narada, meditating on the sun, he should come out of the water. He should wear a cloth that is fresh from the loom10 (literally--unwashed) and cover himself with a second one that is washed. Sitting on a seat or mattress of Darbha grass, he should begin his Sandhya rite.11 He should face the north-east. O Brahmana, after the Achamana rite, he should repeat the Gayatri.

10. Though the usual meaning of a-hata is given in the translation, it also means a cloth or a garment which is practically new-unwashed for many days (vide Pulastya quoted in SC.I.P.119).

11. The Sandhya means a 'Twilight prayer' and is to be performed at dawn and dusk, though prayer at mid-day came to be known as madhyahna sandhya. Originally sandhya consisted of arghya (offering of water as worship to the Sun God) and japa of Gayatri (Tait. Ar. II.2. also, Ashvalayana Gr.S.III. 7.3-6). We find elaborate sandhyopasana consisting of achamana, pranayama, märjana (sprinkling oneself with water thrice), aghamarshana, arghya (offering water to the sun), japa of Gayatri, upasthana (recitation of mantras with reference to the sun in the morning and Varuņa in the evening). We perform achamana with three names of Vishnu, viz. Keshava, Narayana and Madhava thus Om Keśhavaya namah and repeat the remaining 21 names (uttering in all 24 names) of Vishnu, each preceded by Om and followed by namah. 

A comparison of the procedure of Sandhya as given in the N P. with the Sandhya of the Mådhyandinas of Katyayana Sutra in Maharashtra shows a substantial agreement in the mantras, etc. But the sequence of constituents or procedure of Sandhya in the NP. differs to some extent from the present day Sandhyopåsanå of Madhyandinas (vide the Nitya-Brahma-Karma Samucchaya edt. by Shridhar Shastri Pathak, Poona, Shaka 1851 (1929 A.D.) The difference may be due to the age and region of the NP. 

Instead of giving literal translation of these verses it is necessary to explain technical terms in the Sandhya, the details of procedure regarding acts to be performed as Arghya, Aghamarshana, etc. and the exact reference of the mantras to be recited during the Sandhya prayer along with the translation itself. Hence, the explanation of these terms, etc. is not repeated here. 

39. The learned person should repeat the Mantra beginning with Rutam etc. (RV.X.190.1) and then perform the Achamana rite. Thereafter, he should take some water in his hand, and encircle himself with it and sprinkle it up. 

40-41. He should then perform the Sankalpa rite (viz. I perform morning/noon/evening Sandhya for absolution of sins and grace of God). At the end of the Pranava, he should remember the Vedic seers and (Vedic) metres and the deities. He should sprinkle water over his head while uttering the seven Vyahrutis (mystic words) beginning with bhūh (and bhuvah, svah, etc. each to be preceded by Om (such as Om bhūh, Om bhuvah). He should perform Nyasa (or mental invocation of a deity and of the holy text to occupy a certain part of the body and to render it pure for worship and meditation). It should be per formed separately for hands and the limbs. (of his body). He should fix the Tara (syllable Om) in the heart and the vyahruti Bhūh on the head. 

42. He should place (the vyahruti) Bhuvah on the tuft of his hair, (the vyahruti) svah on the Kavaca and Bhur and Bhuvah on both of the eyes. Similarly, he should utter the Vyahrutis Bhur, Bhuvah and Svah and making thrice a clapping sound (of hands) in (all directions, say Astrāya Phat.) 

43-46a. (Invocation of the Gāyatri) 

43-44a. Then he should invoke the Sandhya of the morning as seated on a white lotus—"O Gayatri of three syllables! O Goddess granting boons! O expounder of the Brahman (or the Vedas), do you come. O mother of metres! O the source of the Brahman! Obeisance to you." 

44b-45a. At mid-day, he should invoke Savitri seated on a bull and clad in white garments. She is the goddess, the source of the origin of Rudra and expounder of Rudra. 

45b-46a. In the evening, she is seated on Garuda and is clad in yellow garments. She is goddess Sarasvati and the origin or the source of Vishnu and the expounder of Vishnu. The householder should invoke her thus (as propounded above). 

46b-47. Pranayama (Breath-control) 

While uttering the syllable Om and the seven Vyahrutis (i.e. uttering Om bhūh, Om bhuvah, Om Svah, Om mahah, Om Janah, Om tapaḥ and Om satyam) and the three-footed Gayatri mantra (viz. Om tat savitur varenyam, bhargo devasya dhimahi, dhiyo yo naḥ prachodayāt) and the Shiras (head) of the Gayatri (viz. Om apo jyoti rasó mrutam, etc.), he should inhale (take in the breath) and retaining it (for the same duration as inhaling), he should exhale it (while muttering the same mystic syllables as at the time of inhaling it). In this (exercise of) breath-control, the air is to be breathed through the left nostril and breathed out of the other (i.e., the right nostril. This is the rite of breath control. 

48. Thereafter, he should perform the Achamana rite twice and recite the mantras as follows: In the morning the mantra is: 

Śhūryaśh cha mă etc. (TA X.25.1). In the mid-day: Apaḥ punantu pruthivim, etc. (TA.X.23.1). In the evening the mantra is Agnish cha ma, etc. (TA X.24.1) 

49-50. He should perform the rite of Marjana (sprinkling one's body with water by means of hand or a blade of Kusha grass) reciting the three mantras from Apo hi shthā etc. (RV. X.9.13 VS.11.50). He should ritualistically dismiss (destroy) the host of enemies with the water touching the nose after repeating the mantra Sumitriya nah, etc. (VS.6.22). 

He should then sprinkle water over the head with the mantra Drupadad iva, etc. (VS.20.20; AV.6.115.3) 

With the mantra Rutam cha satyam etc. (RV.X.190.1-3 he should perform the Agha-marshaņa rite* (“Driving out sin). 

* This consists in taking water in the right palm formed in the shape of cow's car, holding it near one's nose, breathing out (one’s sins as it were) from the nostril on the water while one is repeating the three verses under reference (RV.X.190 1-3) and then casting the water to one's left on the ground - Kane: HD.II.i. P.317.

51. Repeating the mantra Antash charasi etc. (TA.10.31.1), he should drink the water once. Then he should duly offer scents, powers and handful of water to the Sun. 

52-53. O celestial sage! He should thus worship the Sun. During the morning and the evening, he should raise his hand and perform Svastikāñjali (joining palms together in prayer). At mid-day, he should keep the hands lowered down. (At this time of sūryopasthāna--worship of the Sun), the three mantras viz. Udu tyam etc (RV.I.50.1), Chitram devānām etc. (RV.I.115.1) Tach chakṣhuḥ etc. (RV.VII.66.16) should be repeated. O Narada, he should repeat other mantras also pertaining to the Sun, Vishnu or Shiva. 

54. He should pray to the splendour of the Sun with the mantra Tejo si+ etc. (VS. 22.1) “You are the brilliance”, Gāyatryasi++ (Shat. Br. 14.8.15.10) (also Bruhad. Up. 5.14.7). “You are Gayatri”. He should then turn round himself thrice and meditate on the Shaktis (potencies) pertaining to him.

+. The mantra used in the Madhyandina Sandhya is Tejo'si Shukram amrutam, etc.

++. This mantra in the Madhyandina Sandhya is given as Gayatryasyekapadi dvipadi ... 

55. Gayatri is the wife of Brahma, surrounded by the circle of eyes of the four-faced Lord. She is holding a jar, Sruk and Sruva (sacrificial ladles) in her own hands. Her face has the brilliant lustre of the moon. She is of the form of Rugveda. She is a young girl. She sportively rides on the swan. She is worshipped by the lustrous jewel of the firmament (the Sun). She is bedecked by means of his orb. May Gayatri, conceived thus be for our ever-flourishing prosperity. 

56. Savitri of the form of Yajus must be meditated upon like this: She is the consort of god Rudra; she is in the fresh prime of youth. She has three eyes. She is clad in the tiger's hide. She holds the Khatvanga (the club with a skull at the top), the trident, the Aksha-sutra (rosary) and the girdle. She is embellished with the crescent moon on her crest which resembles a forked lightning streek in the midst of her matted hair. Savitri has the bull for her vehicle and is fair (white) in complexion. May she be conducive to our fearlessness and prosperity. 

57. She is to be meditated upon as the divine goddess Sarasvati, decorated in yellow robes. Dark in complexion, she is known as Shyåma. She is beautiful in the radiating old Vaishnava (belonging to Vishnu) form. She is seated on Tarkshya (Garuda). She is brilliant with ornaments such as anklets set with gems and jewels, bracelets and the shining necklace. Her hands are embellished with a conch, a discus, a mace (gada) and a lotus. May she be for our prosperity.12

12. Verses 55-57 give the description of the Gayatri to be invoked at the morning, at the mid-day and in the evening. These verses are the elaboration of the similar couplets in the Sandhya of Madhyandina Brahmanas. (vide Pathak's NBK Samucchaya, p. 8). 

58. Meditating thus he should perform the Japa, standing in the morning and at midday, and seated in the evening. With great devotion his mind he must be concentrated on the deity. 

59. The Tripadā (three-footed) (i.e., the Gayatri Mantra) must be repeated a minimum number of ten times and a maximum number of a thousand times. The average should never go below a hundred. The Mantra is to be accompanied by the Pranava (the syllable OM) and inaugurated with Bhurbhuvah svaḥ.13 

13. In plain words the mantra to be muttered is: 

Om bhūr-bhuvaḥ svah-om tatsavitur varenyam, bhargo devasya dhimahi, dhiyo yo naḥ prachodayåt |

60. The Japa (repetition of the Gayatri mantra) of an observer of a religious vows (vratin) or of a recluse (yati) should be accompanied with six repetitions of OM followed by three Vyahrutis and the same (OM) repetition at the end (shat-tara) or commencing with OM followed by Vyahrutis (bhür bhuvas svah) and ending with the same repetition (samputa).14 The Japa of a householder should be accompanied with OM and Vyahrutis (Sa-tara). 

14. Samputa-enclosed in two pranavas, viz, om bhurbhuvaḥ svaḥ / om tatsavitur etc. prochodoyat oṁ / Yogi-Yajnavalkya as quoted in SC I P.149. 

The quarters and their guardian deities to whom respects are to be paid are as follows:

61. He should thus perform the Japa according to his ability and dedicate the same to the Sun-god. He should then offer two water-oblations with cavity formed by joining together both the palms of hands (anjali), to Gayatri and the Sun-god. 

62. With the Mantra Uttame Shikhare (TA.10.30.1) etc. he should ritualistically bid good bye to her (Gayatri). (He should say) “Do go respectfully on being permitted by Brahma, Isha and Hari.” 

63. With palms joined in reverence, he should bow down to the quarters and the guardian deities of the quarters,15 Thereafter, he should perform the other rites prescribed for the morning in accordance with the injunctions.

15. The East-Indra; the South-East-Agni, The South---Yama; the South-West-Nir-ruti; the West-Varuna; the North-West--the Wind god; the North-Kubera; the North-East--Ishvara (God Shiva); the upper (Sky wards)-god Brahma; the lower direction-god Vishnu; the remaining direction-Ananta.

64. A householder should take bath both in the morning and at midday. 0 celestial sage, the forest dwelling hermit and the ascetic should take ablutions at three times in the morning, the noon and the evening). 

65. Those who are ailing due to chronic illness, etc. and the wayfarer need take bath once only. O leading sage, with Darbhas in the hand, he should then perform the rite of Brahma Yajna. 

66. If the rites enjoined for the day are left unperformed due to oversight or negligence, he should perform them in due order in the first Yama (three-hour-period) of the night. 

67. The twice-born person of knavish disposition who does not perform Sandhya worship even when there is no emergency, should be known as a heretic. He is excluded from all Dharmas.16

16. Verses 67-69, censure a shirker of Sandhya-prayers. SC.I.139 quotes KP., Gobhila and Daksha, advising his (the shirker's) ex-communication. Gobhila states that such a person is Shudra while alive and after death he becomes a dog 

(jivamano bhavec chüdro mrutaḥ shvä сhabhijāyate).

68. If a person, an expert in fraudulent arguments neglects and ceases to perform the Sandhya-worship and other rites, know him to be the foremost among the great sinners. 

69. Those twice-born ones who hold tete-a-tete with the neglectors of Sandhya-worship and other rites fall into terrible hells and stay there as long as the sun, the moon and the stars shine. 

70. Thereafter, he should worship the deities and perform the rite of Vaishvadeva (offerings in the fire to all devas collectively) in accordance with the injunction. He should duly honour the guest thereat, by means of food, etc.17

17. Out of 'Five great sacrifices (Pancha-maha-yajnas) manushya-yajna (feeding an unknown guest) is described in VV.70-74. The atithi is defined in verse 73. 

71. Sweet words must be spoken to them and to the other guests. He should worship them and propitiate them with water, food, bulbous roots and roots. He should honour him with the charitable gift of a house as well. 

72. If any guest returns disappointed from the house of anyone, he gives the latter all his sins and goes away taking his (host's) merits. 

73. Learned men say that Atithi (guest) is that person who has come from another village and whose name and lineage are not known. The householder shall worship him like Vishnu. 

74. O Brahmana, everyday he should propitiate with cooked food, etc. a resident of his own village who is well-versed in the Vedas and is devoted to Vishnu. He should propitiate him with the Manes in view (i.e., with a view to propitiate the pitrus).

Five Great Sacrifices 

75. A person who neglects to perform the five Yajnas18 is called a Brahmana (the slayer of a Brahmana) by learned men. Hence, one should assiduously perform the five Yajnas every day. 

18. From early Vedic times great importance was attached to the following daily observances, viz., Devayajna (sacrifice of gods), Pitruyajna (sacrifice offering of water to ancestors by way of Tarpana), bhūta-yajna (offering at least a ball of food to living beings), manushya-yajna (receiving and feeding at least one guest) and Brahma-yajna (svådhyaya or recitation of at least one mantra from the Veda). They are emphasized in Shat.Br. (XI.5-6.1), Tait. År. (II.10), Gruhya sutras and Smrutis (vide SC.I., pp. 208-211) and pp. 217-220 for the importance of receiving an atithi (unexpected guest).

76. They call the following as the five yajnas: Devayajna, Bhutayajna, Pitruyajna, Nruyajña (yajna for men) and Brahmayajna. 

77. Remaining restrained in speech, he should himself take food accompanied by servants, friends and others. He should take only such food as Brahmanas take; he should never miss the opportunity of serving a deserving person.19

19. VV.77-82 lay down rules (and indirectly confirm the social etiquettes) at the time of taking meals. SC.I., pp. 221-225 show that there was a sort of standardization about the rules or conventions to be observed at the time of taking meals.

78. While taking food if one places one's feet in the seat or if one wears half the clothes (i.e., only one cloth) or if one swallows again what is vomited out of the mouth, learned men call him the wine-addict. 

79. If anyone eats sweets, fruits, etc, some part of which is already eaten before, or if one takes salt directly, he is called the eater of raw beef. 

80. While drinking water (at the conclusion of meals) or while performing the Achamana rite or while eating solid food stuffs, a Brahmana should not make sounds. The Brahmana who makes such noise, shall fall into hell. 

81. He should take in wholesome cooked food with restrained speech. He should not speak contemptuously of the food. Before taking food, water is ritualistically sipped, repeating the mantra Amrutopastaranam asi [TA.10.32.1] (Thou art nectar spread out).

82. He should then perform the rite of Präņādi ahuti (i.e., he should take in six bits of food one by one repeating Prāņāya Svaha, Apanāya Svaha, etc.): and after the Achamana rite he should begin the meal. At the end of the meal, he should sip water once again saying Amrutāpidhanam asi [TA 10.35.1] (Thou art the covering lid with nectar).

83. O leading Brahmana, he should then perform the Achamana rite and thereafter be engaged in pondering over the scriptural topics. At night too, he should go to bed, sit and take food in accordance with his ability. 

84. Osage, thus the householder should practise the conventional conduct of the good every day. Whenever he commits any breach in the conventional conduct of life, he should immediately perform expiatory rites.

Rules for Forest Hermits 

85. O excellent one, on seeing the body defiled by greying of hairs, etc., he should entrust the care of his wife to his sons and go to the forest. Or he should go there along with her.20 

20. VV.85-91, give an epitome of the life and rules of the forest-hermit.

86. He should bathe three times every day.21 He should not pare off the nails or cut off the moustache or beard. He should keep matted hair. Maintaining celibacy, he should be devoted to the five Yajñas.22 He should sleep on the bare ground. 

21. Vide Manu VI. 22 & 24; Yajnavalkya III. 48.

22. Five yajnas--The five Maha-yajnas mentioned above: vide Manu VI. 5 & 7; Yajnavalkya III.46.

87. He should perpetually devote himself to the study of the Vedas23 and take to the diet of fruits and roots. He should be merciful towards all living beings and devoted to Narayana. 

23. Vide Apastamba Dh.S. 11.9 and Manu VI.8.

88. He should avoid flowers and fruits produced in the village. He should eat only eight morsels of food, and should not take food during the night. 

89. A person who follows the Ashrama of the forest-hermits should completely avoid oil. He should abstain from sexual intercourse. He should not be lethargic nor should he sleep too long. 

90. A forest dweller should always remember Narayana who wields in his hands a conch, a discus and a mace and perform Chandrayana24 and other austerities. 

24. Vide Manu VI.2-. But this is a part of penance in general and not expiation for a particular sin.

91-92a. He should endure chillness and scorching heat. He should always maintain the holy fire. When utter detachment develops in his mind in regard to all objects of senses, he should immediately renounce.25 O Brahmana, otherwise he will be a fallen fellow.

25. VV.91-104 describe the stage of life known as sannyasa.

The Duties of a Sannyasin. 

92b-93. The ascetic should be engaged in the study of Vedantic principles.26 He should be quiescent and self-controlled. He should subdue the sense organs. He should be free from the Dvandvas (natural opposed pairs, e.g., pleasure and pain) and devoid of arrogance. Never should he entertain the sense of "my-ness". He should possess all attributes such as quiescence, etc. He should be absolutely free from desires, passion and anger.

26. Although Manu recommends the recitation of Vedic texts referring to gods or Yajnas along with these metaphysical texts called the Vedanta (VI.83), NP. insists on the recitation of Vedantic or Upanishadic texts only, vide verse 103 below. 

94. The Brahmana ascetic may remain naked or wear only a ragged loin cloth. He should keep his head completely shaven.27 He should be impartial to an enemy or a friend and view honour and dishonour with equanimity.

27. Though NP. gives nudity as an option to Sannyasins-an option according to 'some' in Apastamba Dh.S.II. 9.21.11-12, Smrutis are lukeworm about it. Manu VI.52 prescribes the paring of nails and complete shaving of the head and beard.

95. The ascetic should stay in a village only for a night and in a town, for three nights. He should maintain himself through alms, but should not take food from one person. 

96. The ascetic should beg for alms only in an uncensured Brahmana household where there is no burning coal and where the people have finished taking food and where there is no quarrel. 

97. He should take bath thrice a day and be devoted to Narayana. He should always repeat the Pranava. (The syllable OM). He should subdue the sense-organs and keep his mind under control. 

98. If at any time the ascetic becomes greedy or dissolute and becomes the regular partaker of the cooked food of a single individual, no prospect of redemption for him is in view, even after ten thousand expiatory rites. 

99. O Brahmana, if out of greediness an ascetic becomes interested in developing his body, he should be known as someone equal to a Chandāla. He is the most despicable among the people of all castes and stages of life. 

100-102 He should meditate on Lord Narayana, who is the Atman, free from ailments, above mutually opposed pairs; and the sense of 'myness', who is quiescent, beyond the pale of Maya, and absolutely free from jealousy; who is perfect and immutable, the very embodiment of eternal bliss and existence; whose form is that of perfect knowledge; who is devoid of impurities and is the eternal light; who has no aberrations; who is beginningless and endless, the cause of the sentience of the universe; who is free from attributes, and is greater than the greatest. 

103. He should regularly read the passages of the Upanishads, ponder over the Vedāntic topics. Conquering the sense organs, he should always meditate on the thousand-headed Lord. 

104. The ascetic who is habituated to meditating thus, and is devoid of rivalry or jealousy, attains the greatest bliss, the eternal and supreme light. 

105. The twice-born one who practises the conventional code of conduct in the different stages of life, goes to the greatest abode after reaching which no one regrets (i.e., there is no sorrow). 

106. Those who strictly abide by the discipline of the castes and stages of life, those who are devoted to Narayana, those who are devoid of all sins, go to that highest region of Vishnu."