CHARUCHARYA Part IV

 

न मद्यव्यसनी क्षीबः कुर्याद् वेतालचेष्टितम्। वृष्णयो हि ययुः क्षीबास्तृणप्रहरणाः क्षयम् ॥११॥

na madya-vyasanī kṣībaḥ kuryād vetāla-ceṣṭitam |
vṛṣṇayo hi yayuḥ kṣībās tṛṇa-praharaṇaa: kṣayam ||11||

Translation

One addicted to intoxicating drinks, when drunk, behaves like a possessed being.  Indeed, the Yādavas (Vṛṣṇis), intoxicated, perished by striking one another even with blades of grass.

Addiction to alcohol destroys discrimination and dignity. Intoxication leads to irrational and violent behavior, as seen in the tragic end of the Yādava clan. Even harmless objects became weapons due to delusion. This śloka warns that loss of self-control inevitably leads to self-destruction.

ईर्ष्या कलहमूलं स्यात् क्षमा मूलं हि सम्पदाम्। ईर्ष्यादोषाद् विप्रशापमवाप जनमेजयः ॥१२॥

Irshyaa kalaha mūlaṁ syāt kṣamā mūlaṁ hi sampadām |
Irshyaa doṣād vipraśāpam avāpa janamejayaḥ ||12||

Translation

Compassion is the root of righteousness, and forgiveness is the foundation of prosperity. Due to fault-born hatred and conflict, King Janamejaya incurred a curse.

Dharma flourishes through compassion, not cruelty. Likewise, forgiveness safeguards prosperity and peace. Janamejaya’s curse resulted from anger and hatred, proving that uncontrolled emotions destroy even powerful rulers. Moral strength lies in restraint and mercy.

न त्यजेद् धर्ममर्यादामपि क्लेशदशां गतः। हरिश्चन्द्रो हि धर्मार्थी सेहे चण्डालदासताम् ॥१३॥

na tyajed dharma-maryādām api kleśa-daśāṁ gataḥ |
hariścandro hi dharmārthī sehe caṇḍāla-dāsatām ||13||

Translation

One should not abandon the limits of righteousness even in times of severe distress.  For the sake of dharma, Harishchandra endured even servitude under a Chandāla.

True commitment to dharma is tested in suffering. Harishchandra’s unwavering integrity shows that righteousness must never be compromised, even at the cost of humiliation and hardship. Dharma preserved through sacrifice ultimately leads to moral victory.

न सत्यव्रतभङ्गेन कार्यं धीमान् प्रसाधयेत्। ददर्श नरकक्लेशं सत्यनाशात् युधिष्ठिरः ॥१४॥

na satya-vrata-baṅgena kāryam dhīmān prasādhayet |
dadarśa narakaklesaṁ satya-nāśāt yudhiṣṭhiraḥ ||14||

Translation

A wise person should not seek success by breaking the vow of truth.
Yudhishthira clearly beheld hell due to the abandonment of truth.

Truth is the highest moral vow. Even a momentary deviation from it leads to grave consequences. Yudhishthira’s experience demonstrates that success achieved through falsehood results in suffering, whereas unwavering truth ensures inner purity.

कुर्वीत सङ्गतं सद्भिर्नासद्भिर्गुणवर्जितैः। प्राप राघवसङ्गत्या प्राज्यं राज्यं विभीषणः ॥१५॥

Kurvita Sangatam sadbhir naasadbhir gunavarjitaiḥ |

prāpa rāghava-saṅgatyā prājyaṁ rājyaṁ vibhīṣaṇaḥ ||15||

Translation

One should associate with the virtuous and avoid the company of the wicked.  Through association with Lord Rāma, Vibhīṣaṇa attained a vast kingdom.

A person’s destiny is shaped by their companionship. Vibhīṣaṇa’s choice to align with righteousness transformed his life. Noble association uplifts character and leads to lasting success, while evil company leads to downfall.

These ślokas collectively teach self-control, compassion, forgiveness, steadfast dharma, truthfulness, and noble association as the foundations of a disciplined and meaningful life. The epics reinforce that ethical conduct—not power or pleasure-ensures enduring greatness. 

CHARUCHARYA Part III

 

नोत्तरस्यां प्रतीच्यां  वा कुर्वीत शयने शिरः । शय्याविपर्ययाद्‌ गर्भो दितेः शक्रेण पातितः ॥ ६ ॥

Nottarasyāṁ pratīcyāṁ vā kurvīta śayane śiraḥ |

Śayyā-viparyayād garbho Diteḥ Śakreṇa pātitaḥ || 6 ||

Translation

One should not sleep with the head facing north or west.
Because of improper sleeping posture, Indra destroyed the son of Diti.

Improper bodily discipline leads to harm. This verse warns that even small violations of conduct can have serious consequences, as shown in the Purāṇic example.

अर्थिभुक्तावशिष्टं यत्तदश्नीयान्महाशयः । श्वेतोऽर्थिरहितं भुक्त्वा निजमांसाशनोऽभवत् ॥ ७ ॥

Arthi-bhuktāvaśiṣṭaṁ yat tad aśnīyān mahāśayaḥ |

Śveto’(a)rthirahitaṁ bhuktvā nijamāṁsāśano’bhavat || 7 ||

Translation

A noble person should eat only after feeding guests and beggars.
King Śveta ate without giving alms and later had to eat his own flesh in the next world.

Hospitality is a sacred duty. Ignoring the hungry brings severe karmic consequences, as illustrated by this story.

सधौतचरणः शुचिर्जपहोमाचरेन्नरः । पादशौचविहीनं हि प्रविवेश नलं कलिः ॥ ८ ॥

Sadhautacaraṇaḥ śucir japahomācaren naraḥ |
Pādaśaucavihīnaṁ hi praviveśa nalaṁ Kaliḥ || 8 ||

Translation

One should perform japa, homa, and worship only after washing the feet properly.  Because of impurity, Kali entered King Nala's body.

Physical cleanliness supports spiritual purity. Neglecting cleanliness invites negative forces.

न सञ्चरणशीलः स्यान्निशि निर्भयमानसः । माण्डव्यः शूललीनोऽभूदचौरश्शचोरशङ्कया ॥ ९ ॥

Na saṅcaraṇasilas syān niśi nirbhayamānasaḥ |
Māṇḍavyaḥ śūlalino’bhūd acaurascaurasaṅkayā || 9 ||

Translation

One should not roam fearlessly at night.  Because of wandering at night, sage Māṇḍavya was wrongly punished as a thief.

Carelessness can lead to injustice. One must be cautious in conduct.

न कुर्यात् परदारेच्छां विश्वासं स्त्रीषु वर्जयेत् । हतो दशास्यः सीतार्थे विश्वासाद् हि विदूरथः ॥ १० ॥

Na kuryāt paradārecchāṁ viśvāsaṁ strīṣu varjayet |
Hato daśāsyaḥ sītārthe viśvāsāt hi Vidurathaḥ || 10 ||

Translation

One should not desire another’s wife and should not trust strangers blindly. Rāvaṇa was killed because of desire for Sītā, and a renowned king Viduratha died due to blind trust unto her wife.

Self-control and caution are essential virtues. Desire and blind trust lead to destruction.

These verses collectively teach cleanliness, devotion, discipline, hospitality, caution, and moral restraint, supported by powerful Purāṇic examples.

Together, these verses teach two important lessons: first, that devotion to God protects and uplifts the devotee; and second, that rituals like Śrāddha must be performed with faith and scriptural discipline. Both verses emphasize sincerity, devotion, and respect for sacred traditions as essential elements of spiritual life.

CHARUCHARYA Part II

ब्राह्मे मुहूर्ते पुरुषस्त्यजेन्निद्रामतन्त्रितः। प्रातः प्रबुद्धं कमलमाश्रयेच्छ्रीगुणाश्रया ॥ २॥

Brāhme prahṛtaṃ puruṣas tyajen nidrām atandritaḥ |
Prātaḥ prabuddhaṃ kamalam āśrayec chrīgaṇāśrayā || 2 ||

Translation:
          “A person, struck by the call of the Brahma-hour (early dawn), should abandon sleep and rise without laziness. Just as Lakṣmī, the embodiment of beauty and virtue, resides in the lotus that has awakened in the morning.”

A human being should give up laziness and wake up early during the Brāhma-muhūrta. Prosperity and beauty (Śrī), which depend upon good qualities, dwell in those who are alert and disciplined, just as Lakṣmī dwells in the lotus that blossoms at dawn.

पुण्यपूतश्शरीरः स्यात्‌ सततं स्नाननिर्मलः । तत्याज व्रत्रहा स्नानात्‌ पापं वृत्रवधार्जितम्‌॥२॥

Puṇya-pūtaś ca śarīraḥ syāt satataṃ snāna-nirmalaḥ |
Tatyāja vṛtrahā snānāt pāpaṃ vṛtra-vadhājitam || 3 ||

Translation:
          “The body should always be purified by meritorious acts and kept clean through regular bathing. Indra, the slayer of Vṛtra, removed the sin incurred by killing Vṛtra through bathing.”

One should keep the body pure by performing virtuous deeds and maintain cleanliness through daily bathing. Just as Indra washed away the sin that arose from killing the demon Vṛtra by taking a ritual bath, a person can remove impurity and sin through cleanliness and righteous conduct.

 

न कुर्वीत क्रियां काञ्चिदनभ्यर्च्य महेश्वरम् । ईशार्चनरतं श्वेतं नाभून्नेतुं यमः क्षमः ॥ ४ ॥

Na vīta kriyāṁ kāñcid anabhyarcya Maheśvaram |
Śvetaḥ śivārataṁ śetaṁ nābhūmetuṁ Yamaḥ kṣamaḥ || 4 ||

Translation

“One should not perform any action without first worshipping Lord Maheshvara (Śiva). Because the sage Śveta was always engaged in the worship of Śiva, Yama, the god of death, was unable to take him to Yama-puri (the abode of death).”

This verse highlights the supreme importance of devotion to Lord Śiva. It teaches that no religious or worldly action should be undertaken without first remembering and worshipping God. Lord Maheshvara is described as the supreme protector of devotees. The example of Śveta Muni is given to emphasize this idea. Śveta Muni was deeply devoted to Śiva and spent his life in constant worship and meditation. Because of this unwavering devotion, Yama, the god who governs death, could not take him away at the destined time. This illustrates the belief that sincere devotion to God grants divine protection and even transcends the fear of death. The verse conveys that spiritual dedication has greater power than fate and that God’s grace can override all obstacles.

श्राद्धं श्रद्धान्वितं कुर्याच्छास्त्रोक्तेनैव वर्त्मना । स पिण्डं ददौ विद्वान् भीष्मः पाणौ न भूतले ॥ ५ ॥

Śrāddhaṁ śraddhānvitaṁ kuryāc chāstrokte naiva vartmanā |
Sa piṇḍaṁ dadau vidvān Bhīṣmaḥ pāṇau na bhūtale || 5 ||

Translation

“Śrāddha should be performed with faith and strictly according to the rules prescribed in the scriptures. Because of his firm faith, the learned Bhīṣma offered the piṇḍa (ritual food offering) directly into the hands of his father Śantanu, instead of placing it on the ground.”

This verse explains the proper performance of Śrāddha, a sacred ritual performed to honour ancestors. The scriptures prescribe specific rules and procedures for conducting this rite, and the verse emphasizes that it must be done with sincerity, faith, and correct method. Bhīṣma, who was a great scholar and righteous person, followed these principles perfectly. Due to his deep devotion and purity of intention, his father Śantanu appeared before him and personally accepted the piṇḍa (ritual food offering). This extraordinary event demonstrates the power of faith and correct ritual practice. It shows that when religious duties are performed with true devotion and adherence to scriptural guidance, the results become spiritually powerful and meaningful.

KṢHEMENDRA – THE PEOPLE’S POET AND HIS WORK - CHARUCHARYA Part I

 

Sanskrit poets have often been criticised for excessive exaggeration, known as oriental hyperbole, especially while praising kings, patrons, and heroes. In such poetry, rulers were frequently equated with gods like Indra, while the lives and sufferings of common people were almost entirely ignored. Even Kalidāsa, the greatest of Sanskrit poets, glorified kings such as Raghu and Dilīpa but paid little attention to the masses who sustained the kingdom.

Against this background, the Kashmiri Brahmin poet Kṣemendra stands out as a remarkable exception. He consciously broke away from rigid literary conventions that required heroes of mahākāvyas to be gods or extraordinary men. Displaying rare courage and independence, Kṣemendra focused his literary attention on ordinary human beings. Courtesans, clerks, misers, and other figures drawn from everyday life became the heroes and heroines of his works.

Kṣemendra firmly believed in realism. Without rejecting ideals altogether, he portrayed life as it truly was, capturing the joys, sorrows, struggles, and aspirations of the common man. Through his sincere and skillful verses, he emphasized that while perfection may be unattainable, sincere effort toward the ideal gives human life its true worth.

Kalhaṇa, in his Rājataraṅgiṇī, praises Kṣemendra’s poetic genius, though he questions his historical accuracy. Kṣemendra’s own works reveal important biographical details. He lived during the reigns of Kings Ananta and Kalasha and was a pupil of the great philosopher Abhinavagupta, placing his life between the late 10th and mid-11th centuries.

A versatile writer and literary polymath, Kṣemendra humbly called himself Vyāsadāsa, the servant of Vyāsa. Though influenced by Śaivism, Vaiṣṇavism, and Buddhism, he ultimately upheld the authority of the Vedas and Smṛtis. By giving voice to the common people, Kṣemendra earned his rightful place as the people’s poet of Sanskrit literature.

CHARUCHARYA

Charucharya by Kshemendra is a 11th-century Sanskrit poem focused on ethical, healthy, and aesthetic living, featuring 76 verses on personal hygiene and moral education. While the original text is in Sanskrit, PDF versions often include Hindi translations, such as the one available at the Internet Archive. 

Content: The work is considered a manual for conduct (Dinacharya & Sadvrutta) designed for princes and individuals leading a refined life.

Availability: A digital copy featuring the Charucharya with Hindi translation by Shri Devdatt Shastri is available on the Internet Archive.

Alternative Source: Another version of Charucharya from the Shri Krishna Museum Kurukshetra is also available. 

" English translation PDF by Kshemendra is not widely hosted as a single file, you can access the text and its translations through the following resources:

Available Translations & Texts

Charucharya (Sanskrit with Hindi Translation): A complete digitized version of the text with Hindi commentary by Shri Devdatt Shastri is available on the Internet Archive.

Critical Discussion & Summary (English): A scholarly overview and critical discussion of Charucarya  (alternatively spelled Carucarya) can be found on Scribd.  This document provides context on the 11th-century work's literary and ethical significance.

Historical and Literary Review: For a medieval perspective focusing on the text as an Ayurvedic guide for personal hygiene, on can read this fine work.

Author: Kshemendra, a prolific 11th-century Kashmiri Sanskrit poet.

Subject: Charucharya is a treatise on moral education and personal conduct (niti). It consists of 100 verses that outline the daily routine and ethical behavior of a virtuous person, often illustrating moral points with examples from Indian epics like the Ramayana and Mahabharata.

Scope: The text covers various aspects of daily life, including personal hygiene, social etiquette, and spiritual discipline. 

Here we can see some moral codes one by one.

श्रीलाभसुभगः सत्यासक्तः स्वगापवर्भदः । जयतात्‌ त्रिजगत्पूज्यः सदाचार इवाच्युतः ॥ १ ॥

Śrīlābha-subhagaḥ satyāsaktaḥ svagāpavargadaḥ |
Jayatāt trijagat-pūjyaḥ sadācāra ivācyutaḥ || 1 ||

Translation:
          “Victorious be Lord Acyuta, who is the giver of prosperity and good fortune, who is devoted to truth, and who bestows heaven and liberation. Like righteous conduct (sadācāra), Lord Acyuta is worshipped by the three worlds.”

Just as righteous conduct (sadācāra) is honoured and victorious in the three worlds, Lord Acyuta (Krishna) is also worshipped in all the three worlds.

Righteous conduct grants heaven and liberation after death; similarly, Lord Acyuta, through proper conduct and devotion, grants salvation.

Both Bhagavan Acyuta and righteous conduct are united with Śrī (prosperity) and hence are auspicious and blessed.

Lord Acyuta is devoted to Satya (here referring to Satyabhāmā), while righteous conduct is devoted to truth itself.

This sloka echoes the same idea of Srmad BhagavataPurana’s sloka by Sri Vyasa: "Satyam Param Dhimahi" (सत्यं परं धीमहि) is a

Sanskrit phrase from the Srimad Bhagavatam's first verse, meaning "We meditate on the Supreme Truth (God)", referring to Lord Krishna as the source of all existence, consciousness, and bliss, who is beyond the illusory material world, and to whom even great sages meditate upon. 

·         सत्यं (Satyam): Truth, the Supreme Reality.

·         परं (Param): Supreme, ultimate, beyond all.

·         धीमहि (Dhimahi): We meditate, we focus our minds. 

This phrase is part of the Bhagavata Mahapurana mangalacharanam (introductory verse) which glorifies Lord Krishna as the ultimate cause and sustainer of the universe, the source of all knowledge, and the one free from material illusion.