Svarga-khaṇḍa · Chapter 51
Sourceऋषय ऊचु- कर्मयोगः कथं सूत येन चाराधितो हरिः । प्रसीदति महाभाग वद नो वदतां वर १। येनासौ भगवानीशः समाराध्यो मुमुक्षुभिः । तद्वदाखिललोकानां रक्षणं धर्मसंग्रहम् २। तं कर्मयोगं वद नः सूत मूर्तिमयस्तु यः । इति शुश्रूषवो विप्रा भवदग्रे व्यवस्थिताः ३। सूत उवाच- एवमेव पुरा पृष्टो व्यासः सत्यवतीसुतः । ऋषिभिरग्निसंकाशैर्व्यासस्तानाह तच्छृणु ४। व्यास उवाच- शृणुध्वंमृषयः सर्वे वक्ष्यमाणं सनातनम् । कर्मयोगं ब्राह्मणानामात्यंतिकफलप्रदम् ५। आम्नायसिद्धमखिलं ब्राह्मणार्थं प्रदर्शितम् । ऋषीणां शृण्वतां पूर्वं मनुराह प्रजापतिः ६। सर्वव्याधिहरं पुण्यमृषिसंघैर्निषेवितम् । समाहितधियो यूयं शृणुध्वं गदतो मम ७। कृतोपनयनो वेदानधीयीत द्विजोत्तमः । गर्भाष्टमेऽष्टमेवाब्दे स्वसूत्रोक्तविधानतः ८। दंडी च मेखली सूत्री कृष्णाजिनधरो मुनिः । भिक्षाहारो गुरुहितो वीक्ष्यमाणो गुरोर्मुखम् ९। कार्पासमुपवीतार्थं निर्मितं ब्रह्मणा पुरा । ब्राह्मणानां त्रिवृत्सूत्रं कौशं वा वस्त्रमेव वा १०। सदोपवीती चैव स्यात्सदाबद्ध शिखो द्विजः । अन्यथा यत्कृतं कर्म्म तद्भवत्ययथाकृतम् ११। वसेदविकृतं वासः कार्पासं वा कषायकम् । तदेव परिधानीयं शुक्लं तांतवमुत्तमम् १२। उत्तरं तु समाम्नातं वासः कृष्णाजिनं शुभम् । अभावे गावयमपि रौरवं वा विधीयते १३। उद्धृत्य दक्षिणं बाहुं सव्यबाहौ समर्पितम् । उपवीतं भवेन्नित्यं निवीतं कंठसज्जने १४। सव्यबाहुं समुद्धृत्य दक्षिणे तु धृतं द्विजाः । प्राचीनावीतमित्युक्तं पित्र्येकर्मणि योजयेत् १५। अग्न्यागारे गवां गोष्ठे होमे तप्ये तथैव च । स्वाध्याये भोजने नित्यं ब्राह्मणानां च सन्निधौ १६। उपासने गुरूणां च संध्ययोः साधुसंगमे । उपवीती भवेन्नित्यं विधिरेष सनातनः १७। मौंजी त्रिवृत्समां श्लिष्टां कुर्याद्विप्रस्य मेखलाम् । मुंजाभावे कुशेनाहुर्ग्रंथिनैकेन वा त्रिभिः १८। धारयेद्वैणवपालाशौ दंडौ केशांतिकौ द्विजः । यज्ञार्हवृक्षजं वाथ सौम्यमव्रणमेव च १९। सायंप्रातर्द्विजः संध्यामुपासीत समाहितः । कामाल्लोभाद्भयान्मोहात्त्यक्त्वैनां पतितो भवेत् २०। अग्निकार्यं ततः कुर्यात्सायंप्रातः प्रसन्नधीः । स्नात्वा संतर्पयेद्देवानृषीन्पितृगणांस्तथा २१। देवताभ्यर्चनं कुर्यात्पुष्पैः पत्रैर्यवांबुभिः । अभिवादनशीलः स्यान्नित्यं वृद्धेषु धर्मतः २२। असावहं भो नामेति सम्यक्प्रणतिपूर्वकम् । आयुरारोग्यसिद्ध्यर्थं तंद्रादिपरिवर्जितः २३। आयुष्मान्भव सौम्येति वचो विप्रोऽभिवादने । आकारश्चास्य नाम्नोंऽते वाच्यः पूर्वाक्षरप्लुतः २४। यो न वेत्त्यभिवादस्य विप्रः प्रत्यभिवादनम् । नाभिवाद्यः स विदुषा यथा शूद्रस्तथैव सः २५। व्यत्यस्तपाणिना कार्यं पादसंग्रहणं गुरोः । सव्येन सव्यः स्प्रष्टव्यो दक्षिणेन तु दक्षिणः २६। लौकिकं वैदिकं वापि तथाध्यात्मिकमेव वा । अवाप्य प्रयतो ज्ञानं तं पूर्वमभिवादयेत् २७। नोदकं धारयेद्भैक्ष्यं पुष्पाणि समिधस्तथा । एवंविधानि चान्यानि न देवार्थेषु कर्म्मसु २८। ब्राह्मणं कुशलं पृच्छेत्क्षत्रबंधुमनामयम् । वैश्यं क्षेमं समागम्य शूद्रमारोग्यमेव च २९। उपाध्यायः पिता ज्येष्ठो भ्राता त्राता च भीतितः । मातुलः श्वशुरश्चैव मातामह पितामहौ ३०। वर्णश्रेष्ठः पितृव्यश्च पुंसोऽत्र गुरवः स्मृताः । माता मातामही गुर्वी पितुर्मातुश्च सोदराः ३१। श्वश्रूः पितामही ज्येष्ठा धात्री च गुरवः स्त्रियः । ज्ञेयस्तु गुरुवर्गोऽयं मातृतः पितृतो द्विजाः ३२। अनुवर्तनमेतेषां मनोवाक्कायकर्मभिः । गुरून्दृष्ट्वा समुत्तिष्ठेदभिवाद्य कृताञ्जलि ३३। नैतैरुपविशेत्सार्द्धं विवदेन्नात्मकारणात् । जीवितार्थमपि द्वेषाद्गुरुभिर्नैव भाषणम् ३४। उद्रिक्तोऽपि गुणैरन्यैर्गुरुद्वेषी पतत्यधः । गुरूणामपि सर्वेषां पंच पूज्या विशेषतः ३५। तेषामाद्यास्त्रयः श्रेष्ठास्तेषां माता सुपूजिता । यो भावयति या सूते येन विद्योपदिश्यते ३६। ज्येष्ठो भ्राता च भर्ता च पंचैते गुरवः स्मृताः । आत्मनः सर्वयत्नेन प्राणत्यागेन वा पुनः ३७। पूजनीया विशेषेण पंचैते भूतिमिच्छता । यावत्पिता च माता च द्वावेतौ निर्विकारिणौ ३८। तावत्सर्वं परित्यज्य पुत्रः स्यात्तत्परायणः । पिता माता च सुप्रीतौ स्यातां पुत्रगुणैर्यदि ३९। स पुत्रः सकलं धर्मं प्राप्नुयात्तेन कर्मणा । नास्ति मातृसमं दैवं नास्ति पितृसमो गुरुः ४०। तयोः प्रत्युपकारोऽपि न कथंचन विद्यते । तयोर्नित्यं प्रियं कुर्यात्कर्मणा मनसा गिरा ४१। न ताभ्यामननुज्ञातो धर्ममन्यं समाचरेत् । वर्जयित्वा मुक्तिफलं नित्यं नैमित्तिकं तथा ४२। धर्मसारः समुद्दिष्टः प्रेत्यानंतफलप्रदः । सम्यगाराध्य वक्तारं विसृष्टस्तदनुज्ञया ४३। शिष्यो विद्याफलं भुंक्ते प्रेत्य चापद्यते दिवि । यो भ्रातरं पितृसमं ज्येष्ठं मूढोऽवमन्यते ४४। तेन दोषेण संप्रेत्य निरयं घोरमृच्छति । पुंसां वर्त्मनि सृष्टेन पूज्यो भर्ता तु सर्वदा ४५। अपि मातरि लोकेऽस्मिन्नुपकाराद्धि गौरवम् । मातुलांश्च पितृव्यांश्च श्वशुरानृत्विजो गुरून् ४६। असावहमिति ब्रूयात्प्रत्युत्थायाभिवादयेत् । अवाच्यो दीक्षितो नाम्ना यवीयानपि यो भवेत् ४७। भो भवत्पूर्वकं त्वेनमभिभाषेत धर्मवित् । अभिवाद्यश्च पूज्यश्च शिरसानम्य एव च ४८। ब्राह्मणक्षत्रियाद्यैश्च श्रीकामैः सादरं सदा । नाभिवाद्याश्च विप्रेण क्षत्रियाद्याः कथंचन ४९। ज्ञानकर्मगुणोपेता यद्यप्येते बहुश्रुताः । ब्राह्मणः सर्ववर्णानां स्वस्ति कुर्यादिति श्रुतिः ५०। सवर्णेन सवर्णानां कार्यमेवाभिवादनम् । गुरुरग्निर्द्विजातीनां वर्णानां ब्राह्मणो गुरुः ५१। पतिरेको गुरुः स्त्रीणां सर्वत्राभ्यागतो गुरुः । विद्याकर्मवयोबंधुर्वित्तं भवति पंचमम् ५२। मान्यस्थानानि पंचाहुः पूर्वं पूर्वं गुरूत्तरात् । पंचानां त्रिषु वर्णेषु भूयांसि बलवंति च ५३। यत्र स्युः सोऽत्र मानार्हः शूद्रोऽपि दशमीं गतः । पंथा देयो ब्राह्मणाय स्त्रियै राज्ञे विचक्षुषे ५४। वृद्धाय भारभग्नाय रोगिणे दुर्बलाय च । भिक्षामाहृत्य शिष्टानां गृहेभ्यः प्रयतोऽन्वहम् ५५। निवेद्य गुरुवेऽश्नीयाद्वाग्यतस्तदनुज्ञया । भवत्पूर्वं चरेद्भैक्ष्यमुपवीती द्विजोत्तमः ५६। भवन्मध्यं तु राजन्यो वैश्यस्तु भवदुत्तरम् । मातरं वा स्वसारं वा मातुर्वा भगिनीं निजाम् ५७। भिक्षेत भिक्षांप्रथमं याचैनं न विमानयेत् । सजातीयगृहेष्वेव सार्ववर्णिकमेव वा ५८। भैक्ष्यस्याचरणं प्रोक्तं पतिता दिवि वर्जितम् । वेदयज्ञैरहीनानां प्रशस्तानां स्वकर्म्मसु ५९। ब्रह्मचार्य्याहरेद्भैक्ष्यं गृहेभ्यः प्रयतोऽन्वहम् । गुरोः कुले न भिक्षेत न ज्ञातिकुलबंधुषु ६०। अलाभेत्वन्यगेहानां पूर्वं पूर्वं विवर्जयेत् । सर्वं वा विचरेद्ग्रामं पूर्वोक्तानामसंभवे ६१। नियम्य प्रयतो वाचं दिशस्त्वनवलोकयन् । समाहृत्य तु भैक्ष्यान्नं यावदर्थममायया ६२। भुंजीत प्रयतो नित्यं वाग्यतोऽनन्यमानसः । भैक्ष्येण वर्तयेन्नित्यं नैवेकान्नो भवेद्व्रती ६३। भैक्ष्यैण वर्त्तिनो वृत्तिरुपवाससमा स्मृता । पूजयेदशनं नित्यमद्याच्चैनमकुत्सयन् ६४। दृष्ट्वा हृष्येत्प्रसीदेच्च प्रतिनंदेच्च सर्वशः । अनारोग्यमनायुष्यमस्वर्ग्यं चातिभोजनम् ६५। अपुण्यं लोकविद्विष्टं तस्मात्तत्परिवर्जयेत् । प्राङ्मुखोऽन्नानि भुंजीत सूर्याभिमुखमेव वा ६६। नाद्यादुदङ्मुखो नित्यं विधिरेष सनातनः । प्रक्षाल्य पाणिपादौ च भुंजानो द्विरुपस्पृशेत् ६७। शुद्धे देशे समासीनो भुक्त्वा च द्विरुपस्पृशेत् ६८। इति श्रीपाद्मे महापुराणे स्वर्गखंडे कर्मयोगकथनं नाम एकपंचाशत्तमोऽध्यायः ५१।
ṛṣaya ūcu- karmayogaḥ kathaṃ sūta yena cārādhito hariḥ | prasīdati mahābhāga vada no vadatāṃ vara 1| yenāsau bhagavānīśaḥ samārādhyo mumukṣubhiḥ | tadvadākhilalokānāṃ rakṣaṇaṃ dharmasaṃgraham 2| taṃ karmayogaṃ vada naḥ sūta mūrtimayastu yaḥ | iti śuśrūṣavo viprā bhavadagre vyavasthitāḥ 3| sūta uvāca- evameva purā pṛṣṭo vyāsaḥ satyavatīsutaḥ | ṛṣibhiragnisaṃkāśairvyāsastānāha tacchṛṇu 4| vyāsa uvāca- śṛṇudhvaṃmṛṣayaḥ sarve vakṣyamāṇaṃ sanātanam | karmayogaṃ brāhmaṇānāmātyaṃtikaphalapradam 5| āmnāyasiddhamakhilaṃ brāhmaṇārthaṃ pradarśitam | ṛṣīṇāṃ śṛṇvatāṃ pūrvaṃ manurāha prajāpatiḥ 6| sarvavyādhiharaṃ puṇyamṛṣisaṃghairniṣevitam | samāhitadhiyo yūyaṃ śṛṇudhvaṃ gadato mama 7| kṛtopanayano vedānadhīyīta dvijottamaḥ | garbhāṣṭame'ṣṭamevābde svasūtroktavidhānataḥ 8| daṃḍī ca mekhalī sūtrī kṛṣṇājinadharo muniḥ | bhikṣāhāro guruhito vīkṣyamāṇo gurormukham 9| kārpāsamupavītārthaṃ nirmitaṃ brahmaṇā purā | brāhmaṇānāṃ trivṛtsūtraṃ kauśaṃ vā vastrameva vā 10| sadopavītī caiva syātsadābaddha śikho dvijaḥ | anyathā yatkṛtaṃ karmma tadbhavatyayathākṛtam 11| vasedavikṛtaṃ vāsaḥ kārpāsaṃ vā kaṣāyakam | tadeva paridhānīyaṃ śuklaṃ tāṃtavamuttamam 12| uttaraṃ tu samāmnātaṃ vāsaḥ kṛṣṇājinaṃ śubham | abhāve gāvayamapi rauravaṃ vā vidhīyate 13| uddhṛtya dakṣiṇaṃ bāhuṃ savyabāhau samarpitam | upavītaṃ bhavennityaṃ nivītaṃ kaṃṭhasajjane 14| savyabāhuṃ samuddhṛtya dakṣiṇe tu dhṛtaṃ dvijāḥ | prācīnāvītamityuktaṃ pitryekarmaṇi yojayet 15| agnyāgāre gavāṃ goṣṭhe home tapye tathaiva ca | svādhyāye bhojane nityaṃ brāhmaṇānāṃ ca sannidhau 16| upāsane gurūṇāṃ ca saṃdhyayoḥ sādhusaṃgame | upavītī bhavennityaṃ vidhireṣa sanātanaḥ 17| mauṃjī trivṛtsamāṃ śliṣṭāṃ kuryādviprasya mekhalām | muṃjābhāve kuśenāhurgraṃthinaikena vā tribhiḥ 18| dhārayedvaiṇavapālāśau daṃḍau keśāṃtikau dvijaḥ | yajñārhavṛkṣajaṃ vātha saumyamavraṇameva ca 19| sāyaṃprātardvijaḥ saṃdhyāmupāsīta samāhitaḥ | kāmāllobhādbhayānmohāttyaktvaināṃ patito bhavet 20| agnikāryaṃ tataḥ kuryātsāyaṃprātaḥ prasannadhīḥ | snātvā saṃtarpayeddevānṛṣīnpitṛgaṇāṃstathā 21| devatābhyarcanaṃ kuryātpuṣpaiḥ patrairyavāṃbubhiḥ | abhivādanaśīlaḥ syānnityaṃ vṛddheṣu dharmataḥ 22| asāvahaṃ bho nāmeti samyakpraṇatipūrvakam | āyurārogyasiddhyarthaṃ taṃdrādiparivarjitaḥ 23| āyuṣmānbhava saumyeti vaco vipro'bhivādane | ākāraścāsya nāmnoṃ'te vācyaḥ pūrvākṣaraplutaḥ 24| yo na vettyabhivādasya vipraḥ pratyabhivādanam | nābhivādyaḥ sa viduṣā yathā śūdrastathaiva saḥ 25| vyatyastapāṇinā kāryaṃ pādasaṃgrahaṇaṃ guroḥ | savyena savyaḥ spraṣṭavyo dakṣiṇena tu dakṣiṇaḥ 26| laukikaṃ vaidikaṃ vāpi tathādhyātmikameva vā | avāpya prayato jñānaṃ taṃ pūrvamabhivādayet 27| nodakaṃ dhārayedbhaikṣyaṃ puṣpāṇi samidhastathā | evaṃvidhāni cānyāni na devārtheṣu karmmasu 28| brāhmaṇaṃ kuśalaṃ pṛcchetkṣatrabaṃdhumanāmayam | vaiśyaṃ kṣemaṃ samāgamya śūdramārogyameva ca 29| upādhyāyaḥ pitā jyeṣṭho bhrātā trātā ca bhītitaḥ | mātulaḥ śvaśuraścaiva mātāmaha pitāmahau 30| varṇaśreṣṭhaḥ pitṛvyaśca puṃso'tra guravaḥ smṛtāḥ | mātā mātāmahī gurvī piturmātuśca sodarāḥ 31| śvaśrūḥ pitāmahī jyeṣṭhā dhātrī ca guravaḥ striyaḥ | jñeyastu guruvargo'yaṃ mātṛtaḥ pitṛto dvijāḥ 32| anuvartanameteṣāṃ manovākkāyakarmabhiḥ | gurūndṛṣṭvā samuttiṣṭhedabhivādya kṛtāñjali 33| naitairupaviśetsārddhaṃ vivadennātmakāraṇāt | jīvitārthamapi dveṣādgurubhirnaiva bhāṣaṇam 34| udrikto'pi guṇairanyairgurudveṣī patatyadhaḥ | gurūṇāmapi sarveṣāṃ paṃca pūjyā viśeṣataḥ 35| teṣāmādyāstrayaḥ śreṣṭhāsteṣāṃ mātā supūjitā | yo bhāvayati yā sūte yena vidyopadiśyate 36| jyeṣṭho bhrātā ca bhartā ca paṃcaite guravaḥ smṛtāḥ | ātmanaḥ sarvayatnena prāṇatyāgena vā punaḥ 37| pūjanīyā viśeṣeṇa paṃcaite bhūtimicchatā | yāvatpitā ca mātā ca dvāvetau nirvikāriṇau 38| tāvatsarvaṃ parityajya putraḥ syāttatparāyaṇaḥ | pitā mātā ca suprītau syātāṃ putraguṇairyadi 39| sa putraḥ sakalaṃ dharmaṃ prāpnuyāttena karmaṇā | nāsti mātṛsamaṃ daivaṃ nāsti pitṛsamo guruḥ 40| tayoḥ pratyupakāro'pi na kathaṃcana vidyate | tayornityaṃ priyaṃ kuryātkarmaṇā manasā girā 41| na tābhyāmananujñāto dharmamanyaṃ samācaret | varjayitvā muktiphalaṃ nityaṃ naimittikaṃ tathā 42| dharmasāraḥ samuddiṣṭaḥ pretyānaṃtaphalapradaḥ | samyagārādhya vaktāraṃ visṛṣṭastadanujñayā 43| śiṣyo vidyāphalaṃ bhuṃkte pretya cāpadyate divi | yo bhrātaraṃ pitṛsamaṃ jyeṣṭhaṃ mūḍho'vamanyate 44| tena doṣeṇa saṃpretya nirayaṃ ghoramṛcchati | puṃsāṃ vartmani sṛṣṭena pūjyo bhartā tu sarvadā 45| api mātari loke'sminnupakārāddhi gauravam | mātulāṃśca pitṛvyāṃśca śvaśurānṛtvijo gurūn 46| asāvahamiti brūyātpratyutthāyābhivādayet | avācyo dīkṣito nāmnā yavīyānapi yo bhavet 47| bho bhavatpūrvakaṃ tvenamabhibhāṣeta dharmavit | abhivādyaśca pūjyaśca śirasānamya eva ca 48| brāhmaṇakṣatriyādyaiśca śrīkāmaiḥ sādaraṃ sadā | nābhivādyāśca vipreṇa kṣatriyādyāḥ kathaṃcana 49| jñānakarmaguṇopetā yadyapyete bahuśrutāḥ | brāhmaṇaḥ sarvavarṇānāṃ svasti kuryāditi śrutiḥ 50| savarṇena savarṇānāṃ kāryamevābhivādanam | gururagnirdvijātīnāṃ varṇānāṃ brāhmaṇo guruḥ 51| patireko guruḥ strīṇāṃ sarvatrābhyāgato guruḥ | vidyākarmavayobaṃdhurvittaṃ bhavati paṃcamam 52| mānyasthānāni paṃcāhuḥ pūrvaṃ pūrvaṃ gurūttarāt | paṃcānāṃ triṣu varṇeṣu bhūyāṃsi balavaṃti ca 53| yatra syuḥ so'tra mānārhaḥ śūdro'pi daśamīṃ gataḥ | paṃthā deyo brāhmaṇāya striyai rājñe vicakṣuṣe 54| vṛddhāya bhārabhagnāya rogiṇe durbalāya ca | bhikṣāmāhṛtya śiṣṭānāṃ gṛhebhyaḥ prayato'nvaham 55| nivedya guruve'śnīyādvāgyatastadanujñayā | bhavatpūrvaṃ caredbhaikṣyamupavītī dvijottamaḥ 56| bhavanmadhyaṃ tu rājanyo vaiśyastu bhavaduttaram | mātaraṃ vā svasāraṃ vā māturvā bhaginīṃ nijām 57| bhikṣeta bhikṣāṃprathamaṃ yācainaṃ na vimānayet | sajātīyagṛheṣveva sārvavarṇikameva vā 58| bhaikṣyasyācaraṇaṃ proktaṃ patitā divi varjitam | vedayajñairahīnānāṃ praśastānāṃ svakarmmasu 59| brahmacāryyāharedbhaikṣyaṃ gṛhebhyaḥ prayato'nvaham | guroḥ kule na bhikṣeta na jñātikulabaṃdhuṣu 60| alābhetvanyagehānāṃ pūrvaṃ pūrvaṃ vivarjayet | sarvaṃ vā vicaredgrāmaṃ pūrvoktānāmasaṃbhave 61| niyamya prayato vācaṃ diśastvanavalokayan | samāhṛtya tu bhaikṣyānnaṃ yāvadarthamamāyayā 62| bhuṃjīta prayato nityaṃ vāgyato'nanyamānasaḥ | bhaikṣyeṇa vartayennityaṃ naivekānno bhavedvratī 63| bhaikṣyaiṇa varttino vṛttirupavāsasamā smṛtā | pūjayedaśanaṃ nityamadyāccainamakutsayan 64| dṛṣṭvā hṛṣyetprasīdecca pratinaṃdecca sarvaśaḥ | anārogyamanāyuṣyamasvargyaṃ cātibhojanam 65| apuṇyaṃ lokavidviṣṭaṃ tasmāttatparivarjayet | prāṅmukho'nnāni bhuṃjīta sūryābhimukhameva vā 66| nādyādudaṅmukho nityaṃ vidhireṣa sanātanaḥ | prakṣālya pāṇipādau ca bhuṃjāno dvirupaspṛśet 67| śuddhe deśe samāsīno bhuktvā ca dvirupaspṛśet 68| iti śrīpādme mahāpurāṇe svargakhaṃḍe karmayogakathanaṃ nāma ekapaṃcāśattamo'dhyāyaḥ 51|
English translation
The sages said :
1-3. How is that path of action (consisting of worldly and religious rites), propitiated by which Viṣṇu becomes pleased, O Sūta ? O illustrious one, O best among speakers, tell that to us. (Tell us about that Karmayoga ) by which those desirous of salvation can propitiate the revered lord. Tell us also about that path of action, that protects all the worlds and is the totality of dharma , and of an embodied form, O Sūta. With a desire to hear this the sages have settled in front of you.
Sūta said :
4. Vyāsa , Satyavatī ’s son was formerly asked in this way only by sages, resembling fire. Hear what Vyāsa said to them:
Vyāsa said :
5-17. Listen, all sages, the ancient path of action which will be told and which gives endless fruits to brāhmaṇas , which is wholly established by the sacred tradition, and which is demonstrated for the brāhmaṇas, which is meritorious, and which is practised by groups of sages. Being attentive, hear when I explain it. An excellent brāhmaṇa , after having the investiture with the sacred thread, should study the Vedas . In the eighth year from conception, or in the eighth year (from birth), (he should have the investiture with the sacred thread) according to the rules in his manual of teaching in ritual. He should have a staff, wear a girdle, have the sacred thread and the skin of the black antelope, should be holy, should eat begged food, should be well-disposed to his preceptor, should always look up at his preceptor’s face (to receive orders from him). Formerly Brahmā fashioned the three-stranded sacred thread of cotton and a silken garment for the brāhmaṇas. A brāhmaṇa should always wear the sacred thread, and should always keep the lock of hair on the crown of the head tied. (By doing so) an act done otherwise (i.e. in a perverse way) becomes done properly. He should put on a reddish cotton garment which is not deformed, or an excellent white one made of wool . The upper garment is enjoined to be an auspicious hide of a black antelope. In its absence, the one made of (the skin of) an ox or of that (of the skin) of a ruru (deer) is laid down. Raising the right hand it is placed on the left (shoulder). He should always wear the sacred thread. When the sacred thread is put on (i.e. worn round) the neck it is (called) ‘ nivīta ’. O brāhmaṇas, when the sacred thread is put on the right (shoulder) after raising the left hand, it is (called) ‘prācīnavīta’. It is to be employed in (i.e. while performing) the rites (in honour) of the manes. He should always wear the sacred thread in a firechamber, in a cow-pen, in (i.e. while performing) a sacrifice, in (i.e. while practising) penance, while doing self-study, taking food and in the vicinity of brāhmaṇas, while serving his preceptors (and elders), at the time of the daily prayers, and in the company of the good. This is an ancient rule.
18-24. The girdle of a brāhmaṇa should be made triple, of the muñja -grass and soft. In the absence of the muñja-grass, it is said (to be made of) kuśa -grass with one knot or three knots. A brāhmaṇa should hold a staff of bamboo or palāśa and it should be (high) upto his hair. Or the staff should be made of a tree fit for (being used in) a sacrifice, and should be soft and without a bruise. Being tranquil, a brāhmaṇa should offer the morning and evening prayers. By avoiding it, due to passion, greed, fear or infatuation, he would be (a) fallen (brāhmaṇa). Then, with a pleased mind he should perform the fire-rites in the morning and in the evening. After having bathed, he should offer oblations to gods, sages and the hosts of manes. He should worship the deities with flowers, leaves, barley and water. He should, being free from sluggishness, always be inclined to salute the elders religiously bowing down before them, (and saying,) ‘I am so and so’, for securing a (long) life and good health. The words ‘Enjoy a long life’, should be uttered by a brāhmaṇa, when he is saluted; and at the end of his name the sound ‘ā’ should be pronounced, by protracting the penultimate letter.
25-29. A learned man should not salute a brāhmaṇa who does not answer (i.e. greet back). He is just like a śūdra . The feet of the preceptor should be touched by a person with (the arrangement of) the hands reversed: he should touch the (preceptor’s) left foot with his left hand, and right (foot) with his right (hand). Being controlled, and having got worldly, Vedic or metaphysical knowledge, he should first salute him. He should not have borrowed water, flowers and samidhs (the sacred sticks of wood). Such and other things are not (to be used) for (i.e. at the time of) rites in honour of deities. A man should ask a brāhmaṇa about his welfare, a kṣatriya about his good health, a vaiśya about his happiness and a śūdra about his health. (While greeting a brāhmaṇa, kṣatriya, vaiśya and śūdra, the words ‘ Kuśala , Anāmaya, Kṣema and Ārogya’ should be respectively used).
30-35a. The preceptor, the father, the eldest brother, so also one who has protected him from a fear, the maternal uncle, the father-in-law, the maternal grandfather, the paternal grandfather, one superior by caste, the paternal uncle are said to be respectable persons. The mother, the maternal grandmother, the (brothers and) sisters of the father and the mother, the mother-in-law, the paternal grandmother, the seniormost foster-mother are venerable ladies. O brāhmaṇas, these should be regarded as a group of the venerable ones from (the side of) the mother or the father. Through acts of the mind, speech and body he should obey them. Having seen his elders, he should stand up, saluting them with the palms of his hands joined. For his own sake he should not sit or discuss with them. For life’s sake he should never talk hatefully with the elders. Even though excellent in other virtues, a man who hates his elders, falls down.
35b-40a. Out of these, five are to be specially respected: Out of these the first three are the greatest, and out of these (three) the mother is the most venerable. He who desires his welfare, should specially respect, with all efforts, even by casting his life, these five. As long as the father and the mother remain unchanged (in mind or attitude), a son should, giving up everything (else), be attached to them. If, by the good qualities of their son, the father and the mother are well pleased, then, the son would obtain all religious merits.
40b-45a. There is no (other) deity like the mother, and no (other) venerable person like the father. There can never be in their case doing good to them in return. He should always do what pleases them by means of deeds, thought and words. Without being permitted by them, he should not follow any other course of conduct except (in the case of rites having) liberation as their fruit or the obligatory and occasional (rites). The essence of piety is said to be giving an eternal fruit after death. Having properly propitiated the teacher, and allowed by him to go, a disciple enjoys the fruit of his learning after death, and enters heaven. He who slights his eldest brother who is like his father, goes, due to that blemish, to a terrible hell after death.
45b. A husband is (also) always to be respected as he is created as a man.
46-49a. In this world, a man attains greatness by serving his mother. He should stand up and salute the maternal and paternal uncles, fathers-in-law, priests and preceptors, and should say (i.e. by declaring) ‘I am so and so.’ A man who is initiated should not be addressed by his name, even though he is younger. A man who is conversant with the rules of conduct should address him beginning with the words ‘bho’ and ‘ bhavat ’ (i.e. you). He should always be saluted, and honoured, by bowing their heads in respect, by brāhmaṇas, kṣatriyas and by those who desire prosperity.
49b-52a. A brāhmaṇa should never salute kṣatriyas etc. even though they are endowed with virtues like knowledge, (good) deeds, or even though they are highly learned. The scriptures say that a brāhmaṇa (alone) should invoke blessings for all (other) castes. A man of the same caste should salute other men of that caste. Fire is the most venerable to brāhmaṇas. A brāhmaṇa is the most venerable to (all) castes. To a woman the husband is the most venerable. A guest is everywhere the most honourable.
52b-55a. Learning, acts, age, relation and wealth as the fifth—these five are said to be respectable. The preceding one is superior to the succeeding. He who, out of the three castes, possesses (any) of them abundantly and strongly, deserves respect in this world. So also a śūdra who has reached the tenth (decade, i.e. who has crossed ninety). Way (i.e. side) should be given to a brāhmaṇa, a woman, a king and a blind man, an old man, one who is broken down with load, a sick man, and a weak man.
55b-66a. Being controlled and having everyday begged alms from the houses of eminent men, he should, with his speech controlled, eat it after informing the preceptor about it and after being allowed by him. An excellent brāhmaṇa, wearing a sacred thread, should beg food after addressing (the housewife) with the words ‘bhavat’ ‘your ladyship’ uttered first. A kṣatriya should beg alms with the words ‘your ladyship’ (uttered) in the middle of the (sentence), and a vaiśya with the words ‘your ladyship’ (uttered) in the end. He should first beg alms from his mother, or sister, or his mother’s or his own sister, or from one who would not insult him. Begging alms in (i.e. from) the houses of people of his own caste or those of all castes except from the houses of those that are outcaste is prescribed. A celebate who is controlled, should receive alms from the houses of those that are not bereft of Vedas and sacrifices and are praised in (i.e. for doing) their own acts. He should beg in (i.e. from) his preceptor’s house but not from those of his own caste and relatives. If he does not get alms from other houses, he should avoid each former. If alms from these, already described, is not available, he should move in the entire village. Having been restrained, and with his speech controlled, and not looking into directions, he should, having collected the alms as desired, without any fraud, being restrained, with his speech controlled, eat it with a concentrated mind. He who follows a vow, should always live on alms, and should not (take food from) one (place only). The livelihood of him who lives on alms is like a fast. He should always respect his food and not revile it through pride. Seeing it he should be fully delighted, pleased and satisfied. Eating too much causes ill health, lack of (long) life and does not lead to heaven. It is not meritorious; it is hated by people. Therefore, he should avoid it.
66b-68. Facing the east or the sun, he should eat his food. It is an ancient rule that he should not eat food by facing the north. He who is (about) to eat should wash his hands and feet twice. Having sat in a pure place and having eaten the food there, he should twice wash (his hands etc.).
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43429, revision 335743 (2022-04-14T10:07:02Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365270.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.