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महाभारतः       mahābhārataḥ - book-12, chapter-234

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शुक उवाच ।
क्षरात्प्रभृति यः सर्गः सगुणानीन्द्रियाणि च ।
बुद्ध्यैश्वर्याभिसर्गार्थं यद्ध्यानं चात्मनः शुभम् ॥१॥
1. śuka uvāca ,
kṣarātprabhṛti yaḥ sargaḥ saguṇānīndriyāṇi ca ,
buddhyaiśvaryābhisargārthaṁ yaddhyānaṁ cātmanaḥ śubham.
1. śukaḥ uvāca kṣarāt prabhṛti yaḥ
sargaḥ sa-guṇāni indriyāṇi ca
buddhi-aiśvarya-abhisarga-artham
yat dhyānam ca ātmanaḥ śubham
1. śukaḥ uvāca.
yaḥ sargaḥ kṣarāt prabhṛti,
sa-guṇāni indriyāṇi ca,
ca ātmanaḥ yat śubham dhyānam buddhi-aiśvarya-abhisarga-artham.
1. Shuka said: 'That creation (sarga) which originates from the mutable (kṣara), including the senses endowed with qualities; and the auspicious meditation (dhyāna) of the self (ātman) which is for the purpose of manifesting intellectual sovereignty.'
भूय एव तु लोकेऽस्मिन्सद्वृत्तिं वृत्तिहैतुकीम् ।
यया सन्तः प्रवर्तन्ते तदिच्छाम्यनुवर्णितम् ॥२॥
2. bhūya eva tu loke'sminsadvṛttiṁ vṛttihaitukīm ,
yayā santaḥ pravartante tadicchāmyanuvarṇitam.
2. bhūyaḥ eva tu loke asmin sadvṛttim vṛttihetukīm
yayā santaḥ pravartante tat icchāmi anuvarnitam
2. asmin loke bhūyaḥ eva tu vṛttihetukīm sadvṛttim
yayā santaḥ pravartante tat anuvarnitam icchāmi
2. I desire to have described again in this world that virtuous way of life (sadvṛtti), which provides livelihood and by which good people (santaḥ) conduct themselves.
वेदे वचनमुक्तं तु कुरु कर्म त्यजेति च ।
कथमेतद्विजानीयां तच्च व्याख्यातुमर्हसि ॥३॥
3. vede vacanamuktaṁ tu kuru karma tyajeti ca ,
kathametadvijānīyāṁ tacca vyākhyātumarhasi.
3. vede vacanam uktam tu kuru karma tyaja iti ca
katham etat vijānīyām tat ca vyākhyātum arhasi
3. vede vacanam uktam tu kuru karma tyaja iti ca
etat katham vijānīyām tat ca vyākhyātum arhasi
3. In the Veda, there are statements like 'Perform actions (karma)' and also 'Renounce them'. How can I understand this? Please explain that.
लोकवृत्तान्ततत्त्वज्ञः पूतोऽहं गुरुशासनात् ।
कृत्वा बुद्धिं वियुक्तात्मा त्यक्ष्याम्यात्मानमव्यथः ॥४॥
4. lokavṛttāntatattvajñaḥ pūto'haṁ guruśāsanāt ,
kṛtvā buddhiṁ viyuktātmā tyakṣyāmyātmānamavyathaḥ.
4. loka-vṛttānta-tattva-jñaḥ pūtaḥ aham guru-śāsanāt
kṛtvā buddhim viyuktātmā tyakṣyāmi ātmānam avyathaḥ
4. aham loka-vṛttānta-tattva-jñaḥ guru-śāsanāt pūtaḥ
buddhim kṛtvā viyuktātmā avyathaḥ ātmānam tyakṣyāmi
4. Purified by the instruction of my teacher (guru), I am now a knower of the truth regarding worldly affairs. Having made my intellect (buddhi) detached, I, whose inner self (ātman) is unattached, will renounce myself (ātman) without suffering.
व्यास उवाच ।
यैषा वै विहिता वृत्तिः पुरस्ताद्ब्रह्मणा स्वयम् ।
एषा पूर्वतरैः सद्भिराचीर्णा परमर्षिभिः ॥५॥
5. vyāsa uvāca ,
yaiṣā vai vihitā vṛttiḥ purastādbrahmaṇā svayam ,
eṣā pūrvataraiḥ sadbhirācīrṇā paramarṣibhiḥ.
5. vyāsa uvāca yā eṣā vai vihitā vṛttiḥ purastāt brahmaṇā
svayam eṣā pūrvataraiḥ sadbhiḥ ācīrṇā paramarṣibhiḥ
5. vyāsa uvāca yā eṣā vṛttiḥ vai brahmaṇā svayam purastāt
vihitā eṣā pūrvataraiḥ sadbhiḥ paramarṣibhiḥ ca ācīrṇā
5. Vyāsa said: This way of life (vṛtti), which was indeed prescribed earlier by Brahmā himself, has been followed by virtuous persons (santaḥ) and great sages (paramarṣibhiḥ) of the past.
ब्रह्मचर्येण वै लोकाञ्जयन्ति परमर्षयः ।
आत्मनश्च हृदि श्रेयस्त्वन्विच्छ मनसात्मनि ॥६॥
6. brahmacaryeṇa vai lokāñjayanti paramarṣayaḥ ,
ātmanaśca hṛdi śreyastvanviccha manasātmani.
6. brahmacaryeṇa vai lokān jayanti paramarṣayaḥ
ātmanaḥ ca hṛdi śreyaḥ tu anviccha manasā ātmani
6. paramarṣayaḥ vai brahmacaryeṇa lokān jayanti ca
[tvam] manasā ātmanaḥ śreyaḥ hṛdi ātmani tu anviccha
6. Truly, great sages conquer worlds through spiritual discipline (brahmacarya). And you, by your mind, should seek the ultimate good (śreyas) for the self (ātman) within your own heart, in your self (ātman).
वने मूलफलाशी च तप्यन्सुविपुलं तपः ।
पुण्यायतनचारी च भूतानामविहिंसकः ॥७॥
7. vane mūlaphalāśī ca tapyansuvipulaṁ tapaḥ ,
puṇyāyatanacārī ca bhūtānāmavihiṁsakaḥ.
7. vane mūlaphalāśī ca tapyan suvipulam tapaḥ
puṇyāyatanacārī ca bhūtānām avihimsakaḥ
7. [yaḥ] vane mūlaphalāśī ca suvipulam tapaḥ tapyan ca puṇyāyatanacārī bhūtānām avihimsakaḥ [saḥ .
.
.
]
7. And one who, living in the forest, eats roots and fruits, performs very extensive austerities (tapas), frequents sacred places, and is non-harming to all beings.
विधूमे सन्नमुसले वानप्रस्थप्रतिश्रये ।
काले प्राप्ते चरन्भैक्षं कल्पते ब्रह्मभूयसे ॥८॥
8. vidhūme sannamusale vānaprasthapratiśraye ,
kāle prāpte caranbhaikṣaṁ kalpate brahmabhūyase.
8. vidhūme sannamūsle vānaprasthapratiśraye kāle
prāpte caran bhaikṣam kalpate brahmabhūyase
8. vidhūme sannamūsle vānaprasthapratiśraye kāle
prāpte [saḥ] bhaikṣam caran brahmabhūyase kalpate
8. In a hermitage (pratiśraya) of a forest-dweller (vānaprastha), where the fires have ceased (vidhūme) and the mortars and pestles are at rest (sannamusale), when the proper time arrives, such a person, by wandering for alms (bhaikṣa), becomes capable of attaining the state of Brahman (brahman).
निःस्तुतिर्निर्नमस्कारः परित्यज्य शुभाशुभे ।
अरण्ये विचरैकाकी येन केनचिदाशितः ॥९॥
9. niḥstutirnirnamaskāraḥ parityajya śubhāśubhe ,
araṇye vicaraikākī yena kenacidāśitaḥ.
9. niḥstutiḥ nirnamaskāraḥ parityajya śubhāśubhe
araṇye vicara ekākī yena kenacit āśitaḥ
9. śubhāśubhe parityajya niḥstutiḥ nirnamaskāraḥ
ekākī araṇye vicara yena kenacit āśitaḥ
9. Having abandoned both good and bad, without seeking praise and without offering salutations, you should wander alone in the forest, content with whatever food you receive.
शुक उवाच ।
यदिदं वेदवचनं लोकवादे विरुध्यते ।
प्रमाणे चाप्रमाणे च विरुद्धे शास्त्रता कुतः ॥१०॥
10. śuka uvāca ,
yadidaṁ vedavacanaṁ lokavāde virudhyate ,
pramāṇe cāpramāṇe ca viruddhe śāstratā kutaḥ.
10. śukaḥ uvāca yat idam veda-vacanaṃ loka-vāde virudhyate
pramāṇe ca apramāṇe ca viruddhe śāstratā kutaḥ
10. śukaḥ uvāca yat idam veda-vacanaṃ loka-vāde virudhyate
pramāṇe ca apramāṇe ca viruddhe śāstratā kutaḥ
10. Śuka said: "If this Vedic statement, which is contradicted by popular opinion, and which conflicts with both valid means of knowledge (pramāṇa) and invalid ones, then where does its scriptural authority (śāstratā) come from?"
इत्येतच्छ्रोतुमिच्छामि भगवान्प्रब्रवीतु मे ।
कर्मणामविरोधेन कथमेतत्प्रवर्तते ॥११॥
11. ityetacchrotumicchāmi bhagavānprabravītu me ,
karmaṇāmavirodhena kathametatpravartate.
11. iti etat śrotum icchāmi bhagavān prabravītu
me karmaṇām avirodhena katham etat pravartate
11. bhagavān me iti etat śrotum icchāmi
karmaṇām avirodhena etat katham pravartate
11. I wish to hear this; revered sir, please explain it to me. How does this (Vedic statement) function without contradicting the principles of action (karma)?
भीष्म उवाच ।
इत्युक्तः प्रत्युवाचेदं गन्धवत्याः सुतः सुतम् ।
ऋषिस्तत्पूजयन्वाक्यं पुत्रस्यामिततेजसः ॥१२॥
12. bhīṣma uvāca ,
ityuktaḥ pratyuvācedaṁ gandhavatyāḥ sutaḥ sutam ,
ṛṣistatpūjayanvākyaṁ putrasyāmitatejasaḥ.
12. bhīṣmaḥ uvāca iti uktaḥ prati-uvāca idam gandhavatyāḥ
sutaḥ sutam ṛṣiḥ tat pūjayan vākyaṃ putrasya amita-tejasaḥ
12. bhīṣmaḥ uvāca iti uktaḥ gandhavatyāḥ sutaḥ ṛṣiḥ amita-tejasaḥ
putrasya tat vākyaṃ pūjayan sutam idam prati-uvāca
12. Bhīṣma said: "When addressed in this manner, the sage, son of Gandhavatī (Satyavatī), revering that statement of his son of immeasurable brilliance, replied to his (own) son."
गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः ।
यथोक्तकारिणः सर्वे गच्छन्ति परमां गतिम् ॥१३॥
13. gṛhastho brahmacārī ca vānaprastho'tha bhikṣukaḥ ,
yathoktakāriṇaḥ sarve gacchanti paramāṁ gatim.
13. gṛhasthaḥ brahma-cārī ca vāna-prasthaḥ atha bhikṣukaḥ
yathā-ukta-kāriṇaḥ sarve gacchanti paramām gatim
13. gṛhasthaḥ brahma-cārī ca vāna-prasthaḥ atha bhikṣukaḥ
sarve yathā-ukta-kāriṇaḥ paramām gatim gacchanti
13. The householder (gṛhastha), the celibate student (brahmacārī), the forest dweller (vānaprastha), and also the mendicant (bhikṣuka) – all those who act according to what is prescribed attain the highest goal.
एको य आश्रमानेताननुतिष्ठेद्यथाविधि ।
अकामद्वेषसंयुक्तः स परत्र महीयते ॥१४॥
14. eko ya āśramānetānanutiṣṭhedyathāvidhi ,
akāmadveṣasaṁyuktaḥ sa paratra mahīyate.
14. ekaḥ yaḥ āśramān etān anutiṣṭhet yathāvidhi
akāmadveṣasaṃyuktaḥ saḥ paratra mahīyate
14. yaḥ ekaḥ etān āśramān yathāvidhi anutiṣṭhet
akāmadveṣasaṃyuktaḥ saḥ paratra mahīyate
14. One who properly observes these stages of life (āśrama), free from desire and hatred, is honored in the next world.
चतुष्पदी हि निःश्रेणी ब्रह्मण्येषा प्रतिष्ठिता ।
एतामाश्रित्य निःश्रेणीं ब्रह्मलोके महीयते ॥१५॥
15. catuṣpadī hi niḥśreṇī brahmaṇyeṣā pratiṣṭhitā ,
etāmāśritya niḥśreṇīṁ brahmaloke mahīyate.
15. catuṣpadī hi niḥśreṇī brahmaṇi eṣā pratiṣṭhitā
etām āśritya niḥśreṇīm brahmaloke mahīyate
15. hi eṣā catuṣpadī niḥśreṇī brahmaṇi pratiṣṭhitā
etām niḥśreṇīm āśritya brahmaloke mahīyate
15. Indeed, this four-stepped ladder (niḥśreṇī) is established in Brahman. Relying on this ladder, one is honored in the world of Brahman.
आयुषस्तु चतुर्भागं ब्रह्मचार्यनसूयकः ।
गुरौ वा गुरुपुत्रे वा वसेद्धर्मार्थकोविदः ॥१६॥
16. āyuṣastu caturbhāgaṁ brahmacāryanasūyakaḥ ,
gurau vā guruputre vā vaseddharmārthakovidaḥ.
16. āyuṣaḥ tu caturbhāgam brahmacārī anasūyakaḥ
gurau vā gurupuputre vā vaset dharmārthakovidaḥ
16. tu anasūyakaḥ dharmārthakovidaḥ brahmacārī
āyuṣaḥ caturbhāgam gurau vā gurupuputre vā vaset
16. A celibate student (brahmacārin), who is not envious and is skilled in matters of natural law (dharma) and material prosperity, should reside for a quarter of his life with his teacher (guru) or the teacher's son.
कर्मातिरेकेण गुरोरध्येतव्यं बुभूषता ।
दक्षिणो नापवादी स्यादाहूतो गुरुमाश्रयेत् ॥१७॥
17. karmātirekeṇa guroradhyetavyaṁ bubhūṣatā ,
dakṣiṇo nāpavādī syādāhūto gurumāśrayet.
17. karmātirekeṇa guroḥ adhyetavyam bubhūṣatā
dakṣiṇaḥ na apavādī syāt āhūtaḥ gurum āśrayet
17. bubhūṣatā karmātirekeṇa guroḥ adhyetavyam (syāt)
dakṣiṇaḥ apavādī na syāt āhūtaḥ gurum āśrayet
17. One who desires to prosper should study beyond his regular duties with the teacher (guru). He should be prompt, not fault-finding, and should approach his teacher (guru) when summoned.
जघन्यशायी पूर्वं स्यादुत्थायी गुरुवेश्मनि ।
यच्च शिष्येण कर्तव्यं कार्यं दासेन वा पुनः ॥१८॥
18. jaghanyaśāyī pūrvaṁ syādutthāyī guruveśmani ,
yacca śiṣyeṇa kartavyaṁ kāryaṁ dāsena vā punaḥ.
18. jaghanyaśāyī pūrvam syāt utthāyī guruveśmani
yat ca śiṣyeṇa kartavyam kāryam dāsena vā punaḥ
18. guruveśmani śiṣyeṇa yat ca kartavyam kāryam
dāsena vā punaḥ jaghanyaśāyī pūrvam utthāyī syāt
18. In the teacher's (guru) house, a disciple should be the last to lie down and the first to rise. Furthermore, whatever duty (karma) is to be performed by a disciple, or by a servant...
कृतमित्येव तत्सर्वं कृत्वा तिष्ठेत पार्श्वतः ।
किंकरः सर्वकारी च सर्वकर्मसु कोविदः ॥१९॥
19. kṛtamityeva tatsarvaṁ kṛtvā tiṣṭheta pārśvataḥ ,
kiṁkaraḥ sarvakārī ca sarvakarmasu kovidaḥ.
19. kṛtam iti eva tat sarvam kṛtvā tiṣṭheta pārśvataḥ
kiṃkaraḥ sarvakārī ca sarvakarmasu kovidaḥ
19. tat sarvam kṛtam iti eva kṛtvā pārśvataḥ tiṣṭheta
kiṃkaraḥ ca sarvakārī sarvakarmasu kovidaḥ
19. ...all those duties, having done them completely, he should stand by the teacher's side. He should be like an attendant, performing all tasks and skilled in all actions (karma).
शुचिर्दक्षो गुणोपेतो ब्रूयादिषुरिवात्वरः ।
चक्षुषा गुरुमव्यग्रो निरीक्षेत जितेन्द्रियः ॥२०॥
20. śucirdakṣo guṇopeto brūyādiṣurivātvaraḥ ,
cakṣuṣā gurumavyagro nirīkṣeta jitendriyaḥ.
20. śuciḥ dakṣaḥ guṇopetaḥ brūyāt iṣuḥ iva atvaraḥ
cakṣuṣā gurum avyagraḥ nirīkṣeta jitendriyaḥ
20. śuciḥ dakṣaḥ guṇopetaḥ atvaraḥ iṣuḥ iva brūyāt
avyagraḥ jitendriyaḥ cakṣuṣā gurum nirīkṣeta
20. He should be pure, skillful, and endowed with virtues, speaking calmly and directly like an unhasty arrow. With self-control (jitendriya), he should observe his teacher (guru) with an unagitated gaze.
नाभुक्तवति चाश्नीयादपीतवति नो पिबेत् ।
न तिष्ठति तथासीत नासुप्ते प्रस्वपेत च ॥२१॥
21. nābhuktavati cāśnīyādapītavati no pibet ,
na tiṣṭhati tathāsīta nāsupte prasvapeta ca.
21. na abhuktavati ca aśnīyāt apītavati no pibet na
tiṣṭhati tathā āsīta na asupte prasvapeta ca
21. abhuktavati ca na aśnīyāt apītavati no pibet
tiṣṭhati tathā na āsīta asupte ca na prasvapeta
21. He should not eat before his teacher has eaten, nor drink before his teacher has drunk. He should not sit while his teacher stands, and he should not sleep before his teacher has slept.
उत्तानाभ्यां च पाणिभ्यां पादावस्य मृदु स्पृशेत् ।
दक्षिणं दक्षिणेनैव सव्यं सव्येन पीडयेत् ॥२२॥
22. uttānābhyāṁ ca pāṇibhyāṁ pādāvasya mṛdu spṛśet ,
dakṣiṇaṁ dakṣiṇenaiva savyaṁ savyena pīḍayet.
22. uttānābhyām ca pāṇibhyām pādau asya mṛdu spṛśet
dakṣiṇam dakṣiṇena eva savyam savyena pīḍayet
22. (one) uttānābhyām pāṇibhyām ca asya
pādau mṛdu spṛśet (one) dakṣiṇam (pādam)
dakṣiṇena eva (pāṇinā) pīḍayet savyam
(pādam) savyena (pāṇinā) (pīḍayet)
22. One should gently touch his feet with both upturned hands. One should press his right foot with one's right hand alone, and the left foot with one's left hand.
अभिवाद्य गुरुं ब्रूयादधीष्व भगवन्निति ।
इदं करिष्ये भगवन्निदं चापि कृतं मया ॥२३॥
23. abhivādya guruṁ brūyādadhīṣva bhagavanniti ,
idaṁ kariṣye bhagavannidaṁ cāpi kṛtaṁ mayā.
23. abhivādya gurum brūyāt adhīṣva bhagavan iti
idam kariṣye bhagavan idam ca api kṛtam mayā
23. (one) gurum abhivādya,
brūyāt: 'bhagavan,
adhīṣva!' iti.
(then) 'bhagavan,
idam kariṣye,
ca idam api mayā kṛtam (asti)' (iti).
23. Having bowed to the teacher (guru), one should say, 'Revered Sir (bhagavan), please teach me.' And then, 'Revered Sir (bhagavan), I will do this, and this has also been done by me.'
इति सर्वमनुज्ञाप्य निवेद्य गुरवे धनम् ।
कुर्यात्कृत्वा च तत्सर्वमाख्येयं गुरवे पुनः ॥२४॥
24. iti sarvamanujñāpya nivedya gurave dhanam ,
kuryātkṛtvā ca tatsarvamākhyeyaṁ gurave punaḥ.
24. iti sarvam anujñāpya nivedya gurave dhanam
kuryāt kṛtvā ca tat sarvam ākhyeyam gurave punaḥ
24. iti sarvam anujñāpya ca gurave dhanam nivedya,
(one) kuryāt.
Tat sarvam kṛtvā ca punaḥ gurave ākhyeyam (asti).
24. Having thus obtained permission for everything and having offered wealth to the teacher (guru), one should perform the task. And having done all of that, it must be reported to the teacher (guru) again.
यांस्तु गन्धान्रसान्वापि ब्रह्मचारी न सेवते ।
सेवेत तान्समावृत्त इति धर्मेषु निश्चयः ॥२५॥
25. yāṁstu gandhānrasānvāpi brahmacārī na sevate ,
seveta tānsamāvṛtta iti dharmeṣu niścayaḥ.
25. yān tu gandhān rasān vā api brahmacārī na sevate
seveta tān samāvṛttaḥ iti dharmeṣu niścayaḥ
25. tu yān gandhān vā api rasān brahmacārī na sevate,
tān samāvṛttaḥ seveta.
iti dharmeṣu niścayaḥ (ayam).
25. Indeed, those fragrances or tastes that a student (brahmacārī) does not partake of, a householder (samāvṛtta) should partake of them. This is a definitive rule (niścaya) among the codes of conduct (dharma).
ये केचिद्विस्तरेणोक्ता नियमा ब्रह्मचारिणः ।
तान्सर्वाननुगृह्णीयाद्भवेच्चानपगो गुरोः ॥२६॥
26. ye kecidvistareṇoktā niyamā brahmacāriṇaḥ ,
tānsarvānanugṛhṇīyādbhaveccānapago guroḥ.
26. ye kecit vistareṇa uktāḥ niyamāḥ brahmacāriṇaḥ
tān sarvān anugṛhṇīyāt bhavet ca anapagaḥ guroḥ
26. brahmacāriṇaḥ ye kecit niyamāḥ vistareṇa uktāḥ
tān sarvān anugṛhṇīyāt ca guroḥ anapagaḥ bhavet
26. Whatever rules have been extensively declared for the student (brahmacārin), one should observe all of them and should also remain loyal to the preceptor (guru).
स एवं गुरवे प्रीतिमुपहृत्य यथाबलम् ।
आश्रमेष्वाश्रमेष्वेवं शिष्यो वर्तेत कर्मणा ॥२७॥
27. sa evaṁ gurave prītimupahṛtya yathābalam ,
āśrameṣvāśrameṣvevaṁ śiṣyo varteta karmaṇā.
27. saḥ evam gurave prītim upahṛtya yathābalam
āśrameṣu āśrameṣu evam śiṣyaḥ varteta karmaṇā
27. saḥ śiṣyaḥ evam yathābalam gurave prītim
upahṛtya evam āśrameṣu āśrameṣu karmaṇā varteta
27. Thus, having offered satisfaction (prīti) to the preceptor (guru) according to his ability, the student (śiṣya) should thus conduct himself by his actions (karma) in each of the stages of life (āśramas).
वेदव्रतोपवासेन चतुर्थे चायुषो गते ।
गुरवे दक्षिणां दत्त्वा समावर्तेद्यथाविधि ॥२८॥
28. vedavratopavāsena caturthe cāyuṣo gate ,
gurave dakṣiṇāṁ dattvā samāvartedyathāvidhi.
28. vedavratopavāsena caturthe ca āyuṣaḥ gate
gurave dakṣiṇām dattvā samāvarteta yathāvidhi
28. ca āyuṣaḥ caturthe gate vedavratopavāsena
gurave dakṣiṇām dattvā yathāvidhi samāvarteta
28. And when the fourth portion of his life (āyuṣ) has passed, after completing the Vedic vows and fasts, one should give a ceremonial fee (dakṣiṇā) to the preceptor (guru) and return home (samāvarteta) in accordance with the sacred rules.
धर्मलब्धैर्युतो दारैरग्नीनुत्पाद्य धर्मतः ।
द्वितीयमायुषो भागं गृहमेधिव्रती भवेत् ॥२९॥
29. dharmalabdhairyuto dārairagnīnutpādya dharmataḥ ,
dvitīyamāyuṣo bhāgaṁ gṛhamedhivratī bhavet.
29. dharmalabdhaiḥ yutaḥ dāraiḥ agnīn utpādya dharmataḥ
dvitīyam āyuṣaḥ bhāgam gṛhamedhivratī bhavet
29. dharmalabdhaiḥ dāraiḥ yutaḥ dharmataḥ agnīn utpādya
āyuṣaḥ dvitīyam bhāgam gṛhamedhivratī bhavet
29. Then, accompanied by wives (dāra) acquired through lawful (dharma) means, and having ritually kindled the sacred fires according to natural law (dharma), one should undertake the vow of a householder (gṛhamedhi) for the second stage of his life (āyuṣ).