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मनु-स्मृतिः       manu-smṛtiḥ - chapter-2

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विद्वद्भिः सेवितः सद्भिर्नित्यमद्वेषरागिभिः ।
हृदयेनाभ्यनुज्ञातो यो धर्मस्तं निबोधत ॥१॥
1. vidvadbhiḥ sevitaḥ sadbhirnityamadveṣarāgibhiḥ ,
hṛdayenābhyanujñāto yo dharmastaṁ nibodhata.
1. vidvadbhiḥ sevitaḥ sadbhiḥ nityam adveṣarāgibhiḥ
hṛdayena abhyanujñātaḥ yaḥ dharmaḥ tam nibodhata
1. yaḥ dharmaḥ vidvadbhiḥ sadbhiḥ nityam adveṣarāgibhiḥ sevitaḥ,
hṛdayena abhyanujñātaḥ,
tam nibodhata
1. Understand that natural law (dharma) which is always followed by learned and virtuous individuals, who are free from hatred and attachment, and which is approved by one's conscience.
कामात्मता न प्रशस्ता न चैवैहास्त्यकामता ।
काम्यो हि वेदाधिगमः कर्मयोगश्च वैदिकः ॥२॥
2. kāmātmatā na praśastā na caivaihāstyakāmatā ,
kāmyo hi vedādhigamaḥ karmayogaśca vaidikaḥ.
2. kāmātmatā na praśastā na ca eva iha asti akāmatā
kāmyaḥ hi vedādhigamaḥ karmayogaḥ ca vaidikaḥ
2. kāmātmatā na praśastā ca eva iha akāmatā na asti
hi vedādhigamaḥ kāmyaḥ ca vaidikaḥ karmayogaḥ
2. An excessive attachment to desires is not commendable, nor is complete desirelessness found here. For, indeed, the acquisition of Vedic knowledge is desirable, and so is the Vedic path of action (karma).
सङ्कल्पमूलः कामो वै यज्ञाः सङ्कल्पसंभवाः ।
व्रतानि यमधर्माश्च सर्वे सङ्कल्पजाः स्मृताः ॥३॥
3. saṅkalpamūlaḥ kāmo vai yajñāḥ saṅkalpasaṁbhavāḥ ,
vratāni yamadharmāśca sarve saṅkalpajāḥ smṛtāḥ.
3. saṅkalpamūlaḥ kāmaḥ vai yajñāḥ saṅkalpasaṃbhavāḥ
vratāni yamadharmāḥ ca sarve saṅkalpajāḥ smṛtāḥ
3. vai kāmaḥ saṅkalpamūlaḥ yajñāḥ saṅkalpasaṃbhavāḥ
ca vratāni yamadharmāḥ sarve saṅkalpajāḥ smṛtāḥ
3. Indeed, desire (kāma) has its root in intention. Vedic rituals (yajña) are born from intention. Vows, and the moral principles (dharma) of self-restraint, all are remembered to originate from intention.
अकामस्य क्रिया का चिद दृश्यते नैह कर्हि चित ।
यद यद हि कुरुते किं चित तत तत कामस्य चेष्टितम ॥४॥
4. akāmasya kriyā kā cid dṛśyate naiha karhi cit ,
yad yad hi kurute kiṁ cit tat tat kāmasya ceṣṭitam.
4. akāmasya kriyā kā cit dṛśyate na iha karhi cit
yat yat hi kurute kiṃ cit tat tat kāmasya ceṣṭitam
4. iha akāmasya kā cit kriyā na karhi cit dṛśyate hi
yat yat kiṃ cit kurute tat tat kāmasya ceṣṭitam
4. No action whatsoever of one who is without desire (kāma) is ever seen here. For whatever little one undertakes, all that is an activity prompted by desire (kāma).
तेषु सम्यग वर्तमानो गच्छत्यमरलोकताम ।
यथा सङ्कल्पितांश्चैह सर्वान कामान समश्नुते ॥५॥
5. teṣu samyag vartamāno gacchatyamaralokatām ,
yathā saṅkalpitāṁścaiha sarvān kāmān samaśnute.
5. teṣu samyak vartamānaḥ gacchati amaralokatām
yathā saṅkalpitān ca iha sarvān kāmān samaśnute
5. teṣu samyak vartamānaḥ amaralokatām gacchati ca
iha yathā saṅkalpitān sarvān kāmān samaśnute
5. By properly performing those (duties and practices), one attains the state of the immortals. Moreover, here in this world, one enjoys all desired objects exactly as they were intended (in one's resolve).
वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम ।
आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥६॥
6. vedo'khilo dharmamūlaṁ smṛtiśīle ca tadvidām ,
ācāraścaiva sādhūnāmātmanastuṣṭireva ca.
6. Vedaḥ akhilaḥ dharma-mūlam smṛti-śīle ca tat-vidām
ācāraḥ ca eva sādhūnām ātmanaḥ tuṣṭiḥ eva ca
6. akhilaḥ Vedaḥ dharma-mūlam [asti],
ca tat-vidām smṛti-śīle [dharma-mūlam asti],
ca eva sādhūnām ācāraḥ [dharma-mūlam asti],
ca eva ātmanaḥ tuṣṭiḥ [dharma-mūlam asti]
6. The entire Veda is the root of natural law (dharma), as are the traditional laws (smṛti) and good conduct of those who know it. Also, the conduct of virtuous people, and indeed, the satisfaction of one's own self (ātman) are roots of natural law.
यः कश्चित कस्य चिद धर्मो मनुना परिकीर्तितः ।
स सर्वोऽभिहितो वेदे सर्वज्ञानमयो हि सः ॥७॥
7. yaḥ kaścit kasya cid dharmo manunā parikīrtitaḥ ,
sa sarvo'bhihito vede sarvajñānamayo hi saḥ.
7. yaḥ kaścit kasya cit dharmaḥ manunā parikīrtitaḥ
saḥ sarvaḥ abhihitaḥ vede sarva-jñāna-mayaḥ hi saḥ
7. yaḥ kaścit kasya cit dharmaḥ manunā parikīrtitaḥ,
saḥ sarvaḥ hi vede abhihitaḥ,
[yataḥ] saḥ sarva-jñāna-mayaḥ
7. Whatever natural law (dharma) is declared by Manu for anyone, all of that is indeed described in the Veda, for it is full of all knowledge.
सर्वं तु समवेक्ष्यैदं निखिलं ज्ञानचक्षुषा ।
श्रुतिप्रामाण्यतो विद्वान स्वधर्मे निविशेत वै ॥८॥
8. sarvaṁ tu samavekṣyaidaṁ nikhilaṁ jñānacakṣuṣā ,
śrutiprāmāṇyato vidvān svadharme niviśeta vai.
8. sarvam tu samavekṣya idam nikhilam jñāna-cakṣuṣā
śruti-prāmāṇyataḥ vidvān sva-dharme niviśeta vai
8. tu vidvān nikhilam idam sarvam jñāna-cakṣuṣā
samavekṣya śruti-prāmāṇyataḥ vai sva-dharme niviśeta
8. A wise person, having carefully examined all this entirely with the eye of knowledge, should indeed engage in their own intrinsic nature (sva-dharma), relying on the authority of the revealed texts (śruti).
श्रुतिस्मृत्योदितं धर्ममनुतिष्ठन हि मानवः ।
इह कीर्तिमवाप्नोति प्रेत्य चानुत्तमं सुखम ॥९॥
9. śrutismṛtyoditaṁ dharmamanutiṣṭhan hi mānavaḥ ,
iha kīrtimavāpnoti pretya cānuttamaṁ sukham.
9. śruti-smṛti-uditam dharmam anu-tiṣṭhan hi mānavaḥ
iha kīrtim avāpnoti pretya ca an-uttamam sukham
9. hi mānavaḥ śruti-smṛti-uditam dharmam anu-tiṣṭhan iha
kīrtim avāpnoti ca pretya an-uttamam sukham [avāpnoti]
9. Indeed, a human being who practices the natural law (dharma) taught in the revealed texts (śruti) and traditional laws (smṛti) attains fame here in this world and unsurpassed happiness after death.
श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः ।
ते सर्वार्थेष्वमीमांस्ये ताभ्यां धर्मो हि निर्बभौ ॥१०॥
10. śrutistu vedo vijñeyo dharmaśāstraṁ tu vai smṛtiḥ ,
te sarvārtheṣvamīmāṁsye tābhyāṁ dharmo hi nirbabhau.
10. śrutiḥ tu vedaḥ vijñeyaḥ dharmaśāstram tu vai smṛtiḥ
te sarvārtheṣu amīmāṃsye tābhyām dharmaḥ hi nirbabhau
10. śrutiḥ tu vedaḥ vijñeyaḥ dharmaśāstram tu vai smṛtiḥ
te sarvārtheṣu amīmāṃsye tābhyām dharmaḥ hi nirbabhau
10. Revealed scripture (śruti) should be understood as the Veda, and law-texts (dharmaśāstra) are indeed the remembered texts (smṛti). Both are not to be questioned in all matters, for from them the natural law (dharma) truly shone forth.
योऽवमन्येत ते मूले हेतुशास्त्राश्रयाद द्विजः ।
स साधुभिर्बहिष्कार्यो नास्तिको वेदनिन्दकः ॥११॥
11. yo'vamanyeta te mūle hetuśāstrāśrayād dvijaḥ ,
sa sādhubhirbahiṣkāryo nāstiko vedanindakaḥ.
11. yaḥ avamanyeta te mūle hetuśāstrāśrayāt dvijaḥ
saḥ sādhubhiḥ bahiṣkāryaḥ nāstikaḥ vedanindakaḥ
11. yaḥ dvijaḥ hetuśāstrāśrayāt te mūle avamanyeta
saḥ nāstikaḥ vedanindakaḥ sādhubhiḥ bahiṣkāryaḥ
11. Whoever, being a twice-born (dvija), would disregard these two fundamental sources (śruti and smṛti) by relying on treatises based on mere logic, he should be ostracized by virtuous people, as an atheist and a reviler of the Veda.
वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः ।
एतच्चतुर्विधं प्राहुः साक्षाद धर्मस्य लक्षणम ॥१२॥
12. vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ ,
etaccaturvidhaṁ prāhuḥ sākṣād dharmasya lakṣaṇam.
12. vedaḥ smṛtiḥ sadācāraḥ svasya ca priyam ātmanaḥ
etat caturvidham prāhuḥ sākṣāt dharmasya lakṣaṇam
12. vedaḥ smṛtiḥ sadācāraḥ svasya ātmanaḥ ca priyam
etat caturvidham dharmasya sākṣāt lakṣaṇam prāhuḥ
12. The Veda, the traditional texts (smṛti), the conduct of virtuous people, and what is agreeable to one's own inner self (ātman) – these four, they declare to be the direct characteristics of the natural law (dharma).
अर्थकामेष्वसक्तानां धर्मज्ञानं विधीयते ।
धर्मं जिज्ञासमानानां प्रमाणं परमं श्रुतिः ॥१३॥
13. arthakāmeṣvasaktānāṁ dharmajñānaṁ vidhīyate ,
dharmaṁ jijñāsamānānāṁ pramāṇaṁ paramaṁ śrutiḥ.
13. arthakāmeṣu asaktānām dharmajñānam vidhīyate
dharmam jijñāsamānānām pramāṇam paramam śrutiḥ
13. arthakāmeṣu asaktānām dharmajñānam vidhīyate
dharmam jijñāsamānānām śrutiḥ paramam pramāṇam
13. For those who are unattached to material gain (artha) and sensory pleasures (kāma), the understanding of natural law (dharma) is enjoined. For those who seek to know (dharma), the supreme authority is the revealed scripture (śruti).
श्रुतिद्वैधं तु यत्र स्यात तत्र धर्मावुभौ स्मृतौ ।
उभावपि हि तौ धर्मौ सम्यगुक्तौ मनीषिभिः ॥१४॥
14. śrutidvaidhaṁ tu yatra syāt tatra dharmāvubhau smṛtau ,
ubhāvapi hi tau dharmau samyaguktau manīṣibhiḥ.
14. śrutidvaidham tu yatra syāt tatra dharmau ubhau smṛtau
ubhau api hi tau dharmau samyak uktau manīṣibhiḥ
14. yatra śrutidvaidham tu syāt tatra ubhau dharmau smṛtau
hi ubhau api tau dharmau manīṣibhiḥ samyak uktau
14. Where there is a duality in Vedic injunctions (śruti), both types of natural law (dharma) are considered valid. Indeed, the wise ones have correctly declared both of these to be legitimate natural laws (dharma).
उदितेऽनुदिते चैव समयाध्युषिते तथा ।
सर्वथा वर्तते यज्ञ इतीयं वैदिकी श्रुतिः ॥१५॥
15. udite'nudite caiva samayādhyuṣite tathā ,
sarvathā vartate yajña itīyaṁ vaidikī śrutiḥ.
15. udite anudite ca eva samayādhyuṣite tathā
sarvathā vartate yajñaḥ iti iyam vaidikī śrutiḥ
15. udite anudite ca eva tathā samayādhyuṣite
yajñaḥ sarvathā vartate iti iyam vaidikī śrutiḥ
15. Whether the sun has risen, or has not risen, and similarly at the twilight junction (samayādhyuṣita), the Vedic ritual (yajña) is performed in all these ways. This is indeed the Vedic teaching (śruti).
निषेकादिश्मशानान्तो मन्त्रैर्यस्योदितो विधिः ।
तस्य शास्त्रेऽधिकारोऽस्मिन ज्ञेयो नान्यस्य कस्य चित ॥१६॥
16. niṣekādiśmaśānānto mantrairyasyodito vidhiḥ ,
tasya śāstre'dhikāro'smin jñeyo nānyasya kasya cit.
16. niṣekādiśmaśānāntaḥ mantraiḥ yasya uditaḥ vidhiḥ tasya
śāstre adhikāraḥ asmin jñeyaḥ na anyasya kasya cit
16. yasya niṣekādiśmaśānāntaḥ vidhiḥ mantraiḥ uditaḥ tasya
asmin śāstre adhikāraḥ jñeyaḥ anyasya kasya cit na
16. The person whose life-cycle rituals, from conception (niṣeka) to the cremation rites (śmaśāna), are prescribed by sacred utterances (mantra), for him alone is the right (adhikāra) to study this scripture (śāstra); this right is not to be known for anyone else.
सरस्वतीदृशद्वत्योर्देवनद्योर्यदन्तरम ।
तं देवनिर्मितं देशं ब्रह्मावर्तं प्रचक्षते ॥१७॥
17. sarasvatīdṛśadvatyordevanadyoryadantaram ,
taṁ devanirmitaṁ deśaṁ brahmāvartaṁ pracakṣate.
17. sarasvatīdṛṣadvatyoḥ devanadyoḥ yat antaram
tam devanirmitam deśam brahmāvartam pracakṣate
17. sarasvatīdṛṣadvatyoḥ devanadyoḥ yat antaram
tam devanirmitam deśam brahmāvartam pracakṣate
17. The space that lies between the two divine rivers, Sarasvati and Dṛṣadvati, that divinely created region (deśa) they call Brahmāvarta.
तस्मिन देशे य आचारः पारम्पर्यक्रमागतः ।
वर्णानां सान्तरालानां स सदाचार उच्यते ॥१८॥
18. tasmin deśe ya ācāraḥ pāramparyakramāgataḥ ,
varṇānāṁ sāntarālānāṁ sa sadācāra ucyate.
18. tasmin deśe yaḥ ācāraḥ pāramparyakramāgataḥ
varṇānām sāntarālānām saḥ sadācāraḥ ucyate
18. The custom that has been transmitted through traditional succession in a particular region, applicable to the social classes (varnas) and the intermediate groups, is called virtuous conduct (sadācāra).
कुरुक्षेत्रं च मत्स्याश्च पञ्चालाः शूरसेनकाः ।
एष ब्रह्मर्षिदेशो वै ब्रह्मावर्तादनन्तरः ॥१९॥
19. kurukṣetraṁ ca matsyāśca pañcālāḥ śūrasenakāḥ ,
eṣa brahmarṣideśo vai brahmāvartādanantaraḥ.
19. kurukṣetram ca matsyāḥ ca pañcālāḥ śūrasenakāḥ
eṣaḥ brahmarṣideśaḥ vai brahmāvartāt anantaraḥ
19. Kurukṣetra, and also the Matsyas, the Pañcālas, and the Śūrasenakas - this is indeed the region of the sage-kings (Brahmarṣis), immediately adjacent to Brahmāvarta.
एतद देशप्रसूतस्य सकाशादग्रजन्मनः ।
स्वं स्वं चरित्रं शिक्षेरन पृथिव्यां सर्वमानवाः ॥२०॥
20. etad deśaprasūtasya sakāśādagrajanmanaḥ ,
svaṁ svaṁ caritraṁ śikṣeran pṛthivyāṁ sarvamānavāḥ.
20. etat deśaprasūtasya sakāśāt agrajanmanaḥ svam
svam caritram śikṣeran pṛthivyām sarvamānavāḥ
20. From a brahmin (agrajanman) born in this land, all human beings on earth should learn their own proper conduct.
हिमवद्विन्ध्ययोर्मध्यं यत प्राग विनशनादपि ।
प्रत्यगेव प्रयागाच्च मध्यदेशः प्रकीर्तितः ॥२१॥
21. himavadvindhyayormadhyaṁ yat prāg vinaśanādapi ,
pratyageva prayāgācca madhyadeśaḥ prakīrtitaḥ.
21. himavadvindhyayoḥ madhyam yata prāk vinaśanāt api
pratyak eva prayāgāt ca madhyadeśaḥ prakīrtitaḥ
21. The region between the Himālaya and Vindhya mountains, which extends eastward from Vinaśana and westward from Prayāga, is declared to be the Middle Country (Madhyadeśa).
आ समुद्रात तु वै पूर्वादा समुद्राच्च पश्चिमात ।
तयोरेवान्तरं गिर्योरार्यावर्तं विदुर्बुधाः ॥२२॥
22. ā samudrāt tu vai pūrvādā samudrācca paścimāt ,
tayorevāntaraṁ giryorāryāvartaṁ vidurbudhāḥ.
22. ā samudrāt tu vai pūrvāt ā samudrāt ca paścimāt
tayoḥ eva antaram giryoḥ āryāvartam viduḥ budhāḥ
22. budhāḥ tu vai pūrvāt samudrāt ca paścimāt samudrāt
tayoḥ giryoḥ antaram eva āryāvartam viduḥ
22. The wise indeed know the region between those two mountains (Himavat and Vindhya), extending from the eastern sea to the western sea, as Āryāvarta.
कृष्णसारस्तु चरति मृगो यत्र स्वभावतः ।
स ज्ञेयो यज्ञियो देशो म्लेच्छदेशस्त्वतः परः ॥२३॥
23. kṛṣṇasārastu carati mṛgo yatra svabhāvataḥ ,
sa jñeyo yajñiyo deśo mlecchadeśastvataḥ paraḥ.
23. kṛṣṇasāraḥ tu carati mṛgaḥ yatra svabhāvataḥ saḥ
jñeyaḥ yajñiyaḥ deśaḥ mlecchadeśaḥ tu ataḥ paraḥ
23. yatra kṛṣṇasāraḥ mṛgaḥ svabhāvataḥ carati,
saḥ deśaḥ yajñiyaḥ jñeyaḥ; tu ataḥ paraḥ mlecchadeśaḥ (asti)
23. The region where the black antelope (kṛṣṇasāra) naturally roams is to be known as suitable for (Vedic) ritual (yajña); the land beyond that is barbarian (mleccha) territory.
एतान्द्विजातयो देशान संश्रयेरन प्रयत्नतः ।
शूद्रस्तु यस्मिन कस्मिन वा निवसेद वृत्तिकर्शितः ॥२४॥
24. etāndvijātayo deśān saṁśrayeran prayatnataḥ ,
śūdrastu yasmin kasmin vā nivased vṛttikarśitaḥ.
24. etān dvijātayaḥ deśān saṃśrayeran prayatnataḥ
śūdraḥ tu yasmin kasmin vā nivased vṛttikarśitaḥ
24. dvijātayaḥ etān deśān prayatnataḥ saṃśrayeran;
tu vṛttikarśitaḥ śūdraḥ yasmin kasmin vā nivased
24. The twice-born (dvijāti) should carefully inhabit these regions. But a śūdra, if distressed by lack of livelihood, may reside in any place whatsoever.
एषा धर्मस्य वो योनिः समासेन प्रकीर्तिता ।
संभवश्चास्य सर्वस्य वर्णधर्मान्निबोधत ॥२५॥
25. eṣā dharmasya vo yoniḥ samāsena prakīrtitā ,
saṁbhavaścāsya sarvasya varṇadharmānnibodhata.
25. eṣā dharmasya vaḥ yoniḥ samāsena prakīrtitā
saṃbhavaḥ ca asya sarvasya varṇadharmān nibodhata
25. eṣā vaḥ dharmasya yoniḥ samāsena prakīrtitā (asti).
ca asya sarvasya saṃbhavaḥ (cha),
varṇadharmān (cha) nibodhata
25. This source of (natural) law (dharma) has been concisely declared to you. And now understand the origin of all this, as well as the intrinsic natures (dharma) of the social classes.
वैदिकैः कर्मभिः पुण्यैर्निषेकादिर्द्विजन्मनाम ।
कार्यः शरीरसंस्कारः पावनः प्रेत्य चैह च ॥२६॥
26. vaidikaiḥ karmabhiḥ puṇyairniṣekādirdvijanmanām ,
kāryaḥ śarīrasaṁskāraḥ pāvanaḥ pretya caiha ca.
26. vaidikaiḥ karmabhiḥ puṇyaiḥ niṣekādiḥ dvijanmanām
kāryaḥ śarīrasaṃskāraḥ pāvanaḥ pretya ca iha ca
26. dvijanmanām śarīrasaṃskāraḥ niṣekādiḥ puṇyaiḥ
vaidikaiḥ karmabhiḥ kāryaḥ ca iha ca pretya pāvanaḥ
26. For the twice-born (dvijanman), the purifying sacraments (saṃskāra) for the body, beginning with the conception ritual (niṣeka), should be performed through sacred Vedic rites. These are beneficial both in this world and the next.
गार्भैर्होमैर्जातकर्मचौडमौञ्जीनिबन्धनैः ।
बैजिकं गार्भिकं चैनं द्विजानामपमृज्यते ॥२७॥
27. gārbhairhomairjātakarmacauḍamauñjīnibandhanaiḥ ,
baijikaṁ gārbhikaṁ cainaṁ dvijānāmapamṛjyate.
27. gārbhaiḥ homaiḥ jātakarmacauḍamauñjīnibandhanaiḥ
baijikaṃ gārbhikaṃ ca enaṃ dvijānām apamṛjyate
27. dvijānām enaṃ baijikaṃ gārbhikaṃ ca gārbhaiḥ
homaiḥ jātakarmacauḍamauñjīnibandhanaiḥ apamṛjyate
27. For the twice-born (dvijanman), the impurities originating from the seed and from the womb are removed by means of prenatal fire rituals (homa), the birth ritual (jātakarma), the tonsure ceremony (cauḍa), and the sacred thread ceremony (mauñjīnibandhana).
स्वाध्यायेन व्रतैर्होमैस्त्रैविद्येनेज्यया सुतैः ।
महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनुः ॥२८॥
28. svādhyāyena vratairhomaistraividyenejyayā sutaiḥ ,
mahāyajñaiśca yajñaiśca brāhmīyaṁ kriyate tanuḥ.
28. svādhyāyena vrataiḥ homaiḥ traividyena ijyayā sutaiḥ
mahāyajñaiḥ ca yajñaiḥ ca brāhmī iyaṃ kriyate tanuḥ
28. iyam tanuḥ svādhyāyena vrataiḥ homaiḥ traividyena ijyayā
sutaiḥ ca mahāyajñaiḥ ca yajñaiḥ ca brāhmī kriyate
28. This body is made suitable for the ultimate reality (brahman) through self-study (svādhyāya), vows, fire rituals (homa), knowledge of the three Vedas, performance of Vedic rituals, by sons, and by various Vedic rituals (yajña).
प्राङ नाभिवर्धनात पुंसो जातकर्म विधीयते ।
मन्त्रवत प्राशनं चास्य हिरण्यमधुसर्पिषाम ॥२९॥
29. prāṅ nābhivardhanāt puṁso jātakarma vidhīyate ,
mantravat prāśanaṁ cāsya hiraṇyamadhusarpiṣām.
29. prāk nābhivardhanāt puṃsaḥ jātakarma vidhīyate
mantravat prāśanaṃ ca asya hiraṇyamadhusarpiṣām
29. puṃsaḥ nābhivardhanāt prāk jātakarma vidhīyate
asya ca mantravat hiraṇyamadhusarpiṣām prāśanam
29. Before the cutting of the umbilical cord for a male child, the birth ritual (jātakarma) is prescribed. And for him, a ritual feeding (prāśana) of gold, honey, and ghee, accompanied by appropriate sacred incantations (mantra), should be performed.
नामधेयं दशम्यां तु द्वादश्यां वाऽस्य कारयेत ।
पुण्ये तिथौ मुहूर्ते वा नक्षत्रे वा गुणान्विते ॥३०॥
30. nāmadheyaṁ daśamyāṁ tu dvādaśyāṁ vā'sya kārayet ,
puṇye tithau muhūrte vā nakṣatre vā guṇānvite.
30. nāmadheyam daśamyām tu dvādaśyām vā asya kārayeta
puṇye tithau muhūrte vā nakṣatre vā guṇānvite
30. asya nāmadheyam daśamyām vā dvādaśyām tu puṇye
tithau vā muhūrte vā guṇānvite nakṣatre vā kārayeta
30. One should perform the naming ceremony for the child on the tenth or twelfth day, or specifically on an auspicious lunar day (tithi), a propitious astrological moment (muhūrta), or under a favorable star (nakṣatra) endowed with good qualities.
मङ्गल्यं ब्राह्मणस्य स्यात क्षत्रियस्य बलान्वितम ।
वैश्यस्य धनसंयुक्तं शूद्रस्य तु जुगुप्सितम ॥३१॥
31. maṅgalyaṁ brāhmaṇasya syāt kṣatriyasya balānvitam ,
vaiśyasya dhanasaṁyuktaṁ śūdrasya tu jugupsitam.
31. maṅgalyam brāhmaṇasya syāt kṣatriyasya balānvitam
vaiśyasya dhanasaṃyuktam śūdrasya tu jugupsitam
31. brāhmaṇasya maṅgalyam syāt kṣatriyasya balānvitam syāt
vaiśyasya dhanasaṃyuktam syāt śūdrasya tu jugupsitam syāt
31. For a brahmin, the name should be auspicious; for a kṣatriya, it should be endowed with strength; for a vaiśya, it should be associated with wealth; but for a śūdra, it should be one denoting humility.
शर्मवद ब्राह्मणस्य स्याद राज्ञो रक्षासमन्वितम ।
वैश्यस्य पुष्टिसंयुक्तं शूद्रस्य प्रेष्यसंयुतम ॥३२॥
32. śarmavad brāhmaṇasya syād rājño rakṣāsamanvitam ,
vaiśyasya puṣṭisaṁyuktaṁ śūdrasya preṣyasaṁyutam.
32. śarmavat brāhmaṇasya syāt rājñaḥ rakṣāsamānvitam
vaiśyasya puṣṭisaṃyuktam śūdrasya preṣyasaṃyutam
32. brāhmaṇasya śarmavat syāt rājñaḥ rakṣāsamānvitam syāt
vaiśyasya puṣṭisaṃyuktam syāt śūdrasya preṣyasaṃyutam syāt
32. For a brahmin, the name should be 'śarman-like' (implying names ending in śarman, denoting happiness and protection); for a king (kṣatriya), it should be associated with protection; for a vaiśya, it should be joined with nourishment and prosperity; and for a śūdra, it should be connected with service.
स्त्रीणां सुखौद्यमक्रूरं विस्पष्टार्थं मनोहरम ।
मङ्गल्यं दीर्घवर्णान्तमाशीर्वादाभिधानवत ॥३३॥
33. strīṇāṁ sukhaudyamakrūraṁ vispaṣṭārthaṁ manoharam ,
maṅgalyaṁ dīrghavarṇāntamāśīrvādābhidhānavat.
33. strīṇām sukhaudyamakrūram vispaṣṭārtham manoharam
maṅgalyam dīrghavarṇāntam āśīrvādābhidhānavat
33. strīṇām sukhaudyamakrūram vispaṣṭārtham manoharam
maṅgalyam dīrghavarṇāntam āśīrvādābhidhānavat
33. For women, a name should be easy to pronounce, not harsh, clear in meaning, charming, auspicious, ending in a long vowel, and possessing a connotation of blessing.
चतुर्थे मासि कर्तव्यं शिशोर्निष्क्रमणं गृहात ।
षष्ठेऽन्नप्राशनं मासि यद वैष्टं मङ्गलं कुले ॥३४॥
34. caturthe māsi kartavyaṁ śiśorniṣkramaṇaṁ gṛhāt ,
ṣaṣṭhe'nnaprāśanaṁ māsi yad vaiṣṭaṁ maṅgalaṁ kule.
34. caturthe māsi kartavyam śiśoḥ niṣkramaṇam gṛhāt
ṣaṣṭhe annaprāśanam māsi yat vai iṣṭam maṅgalam kule
34. śiśoḥ niṣkramaṇam gṛhāt caturthe māsi kartavyam
ṣaṣṭhe māsi annaprāśanam yat vai iṣṭam maṅgalam kule
34. In the fourth month, the child's first outing (niṣkramaṇa) from the house should be performed. In the sixth month, the first feeding of solid food (annaprāśana) should be performed, which is indeed considered auspicious for the family.
चूडाकर्म द्विजातीनां सर्वेषामेव धर्मतः ।
प्रथमेऽब्दे तृतीये वा कर्तव्यं श्रुतिचोदनात ॥३५॥
35. cūḍākarma dvijātīnāṁ sarveṣāmeva dharmataḥ ,
prathame'bde tṛtīye vā kartavyaṁ śruticodanāt.
35. cūḍākarma dvijātīnām sarveṣām eva dharmataḥ
prathame abde tṛtīye vā kartavyam śruticodanāt
35. sarveṣām eva dvijātīnām cūḍākarma dharmataḥ
śruticodanāt prathame abde vā tṛtīye kartavyam
35. The tonsure ceremony (cūḍākarma) should be performed for all twice-born (dvijāti) individuals according to their intrinsic nature (dharma), either in the first or the third year, as enjoined by the scriptures.
गर्भाष्टमेऽब्दे कुर्वीत ब्राह्मणस्यौपनायनम ।
गर्भादेकादशे राज्ञो गर्भात तु द्वादशे विशः ॥३६॥
36. garbhāṣṭame'bde kurvīta brāhmaṇasyaupanāyanam ,
garbhādekādaśe rājño garbhāt tu dvādaśe viśaḥ.
36. garbhāṣṭame abde kurvīta brāhmaṇasya aupanāyanam
garbhāt ekādaśe rājñaḥ garbhāt tu dvādaśe viśaḥ
36. brāhmaṇasya aupanāyanam garbhāṣṭame abde kurvīta
rājñaḥ garbhāt ekādaśe tu viśaḥ garbhāt dvādaśe
36. One should perform the sacred thread ceremony (upanayana) for a brāhmaṇa in the eighth year from conception. For a kṣatriya, it should be in the eleventh year from conception, and for a vaiśya, in the twelfth year from conception.
ब्रह्मवर्चसकामस्य कार्यो विप्रस्य पञ्चमे ।
राज्ञो बलार्थिनः षष्ठे वैश्यस्यैहार्थिनोऽष्टमे ॥३७॥
37. brahmavarcasakāmasya kāryo viprasya pañcame ,
rājño balārthinaḥ ṣaṣṭhe vaiśyasyaihārthino'ṣṭame.
37. brahmavarcasakāmasya kāryaḥ viprasya pañcame rājñaḥ
balārthinaḥ ṣaṣṭhe vaiśyasya aihārthinaḥ aṣṭame
37. brahmavarcasakāmasya viprasya pañcame kāryaḥ
balārthinaḥ rājñaḥ ṣaṣṭhe aihārthinaḥ vaiśyasya aṣṭame
37. For a brāhmaṇa desiring spiritual radiance (brahmavarcasa), the ceremony should be performed in the fifth year. For a kṣatriya desiring strength, it should be in the sixth, and for a vaiśya desiring worldly prosperity, in the eighth.
आ षोदशाद ब्राह्मणस्य सावित्री नातिवर्तते ।
आ द्वाविंशात क्षत्रबन्धोरा चतुर्विंशतेर्विशः ॥३८॥
38. ā ṣodaśād brāhmaṇasya sāvitrī nātivartate ,
ā dvāviṁśāt kṣatrabandhorā caturviṁśaterviśaḥ.
38. ā ṣoḍaśāt brāhmaṇasya sāvitrī na ativartate ā
dvāviṃśāt kṣatrabandhoḥ ā caturviṃśateḥ viśaḥ
38. brāhmaṇasya sāvitrī ṣoḍaśāt na ativartate
kṣatrabandhoḥ dvāviṃśāt viśaḥ caturviṃśateḥ
38. The sāvitrī initiation for a brahmin does not lapse until the sixteenth year. For a kshatriya, it is until the twenty-second, and for a vaiśya, until the twenty-fourth.
अत ऊर्ध्वं त्रयोऽप्येते यथाकालमसंस्कृताः ।
सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः ॥३९॥
39. ata ūrdhvaṁ trayo'pyete yathākālamasaṁskṛtāḥ ,
sāvitrīpatitā vrātyā bhavantyāryavigarhitāḥ.
39. ataḥ ūrdhvam trayaḥ api ete yathākālam asaṃskṛtāḥ
sāvitrīpatitāḥ vrātyāḥ bhavanti āryavigarhitāḥ
39. ataḥ ūrdhvam yathākālam asaṃskṛtāḥ ete trayaḥ api
sāvitrīpatitāḥ vrātyāḥ ca āryavigarhitāḥ bhavanti
39. Thereafter, these three (varnas), if not given the initiation (saṃskāra) at the appointed time, become 'fallen from Sāvitrī' and are considered outcasts (vrātyāḥ), condemned by noble persons.
नैतैरपूतैर्विधिवदापद्यपि हि कर्हि चित ।
ब्राह्मान यौनांश्च संबन्धान्नाचरेद ब्राह्मणः सह ॥४०॥
40. naitairapūtairvidhivadāpadyapi hi karhi cit ,
brāhmān yaunāṁśca saṁbandhānnācared brāhmaṇaḥ saha.
40. na etaiḥ apūtaiḥ vidhivat āpadi api hi karhi cit
brāhmān yaunān ca saṃbandhān na ācaret brāhmaṇaḥ saha
40. brāhmaṇaḥ etaiḥ apūtaiḥ saha āpadi api karhi cit
hi brāhmān ca yaunān saṃbandhān vidhivat na ācaret
40. A brahmin should never, even in times of distress, properly establish either matrimonial or other brahminical connections with these unpurified individuals.
कार्ष्णरौरवबास्तानि चर्माणि ब्रह्मचारिणः ।
वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च ॥४१॥
41. kārṣṇarauravabāstāni carmāṇi brahmacāriṇaḥ ,
vasīrannānupūrvyeṇa śāṇakṣoṁāvikāni ca.
41. kārṣṇarauravabāstāni carmāṇi brahmacāriṇaḥ
vasīran ānupūrvyāṇa śāṇakṣaumāvikāni ca
41. brahmacāriṇaḥ ānupūrvyāṇa kārṣṇarauravabāstāni
carmāṇi ca śāṇakṣaumāvikāni vasīran
41. Students (brahmacārīs) should wear black antelope, deer, and goat skins, and also hemp, linen, and woolen garments, in their prescribed order.
मौञ्जी त्रिवृत समा श्लक्ष्णा कार्या विप्रस्य मेखला ।
क्षत्रियस्य तु मौर्वी ज्या वैश्यस्य शणतान्तवी ॥४२॥
42. mauñjī trivṛt samā ślakṣṇā kāryā viprasya mekhalā ,
kṣatriyasya tu maurvī jyā vaiśyasya śaṇatāntavī.
42. mauñjī trivṛt samā ślakṣṇā kāryā viprasya mekhalā
kṣatriyasya tu maurvī jyā vaiśyasya śaṇatāntavī
42. viprasya mekhalā mauñjī trivṛt samā ślakṣṇā kāryā.
kṣatriyasya tu maurvī jyā.
vaiśyasya śaṇatāntavī.
42. For a brahmin, the girdle should be made of muñja grass, threefold, even, and smooth. However, for a kṣatriya, it should be made of murvā fiber, and for a vaiśya, of hempen thread.
मुञ्जालाभे तु कर्तव्याः कुशाश्मन्तकबल्वजैः ।
त्रिवृता ग्रन्थिनैकेन त्रिभिः पञ्चभिरेव वा ॥४३॥
43. muñjālābhe tu kartavyāḥ kuśāśmantakabalvajaiḥ ,
trivṛtā granthinaikena tribhiḥ pañcabhireva vā.
43. muñja-alābhe tu kartavyāḥ kuśa-aśmantaka-balvajaiḥ
trivṛtā granthinā ekena tribhiḥ pañcabhiḥ eva vā
43. muñja-alābhe tu kuśa-aśmantaka-balvajaiḥ kartavyāḥ.
ekena granthinā trivṛtā vā tribhiḥ vā eva pañcabhiḥ.
43. However, if muñja grass is unavailable, they should be made from kuśa, aśmantaka, or balvaja grass. These should be threefold, with a single knot, or with three, or even with five.
कार्पासमुपवीतं स्याद विप्रस्यौर्ध्ववृतं त्रिवृत ।
शणसूत्रमयं राज्ञो वैश्यस्याविकसौत्रिकम ॥४४॥
44. kārpāsamupavītaṁ syād viprasyaurdhvavṛtaṁ trivṛt ,
śaṇasūtramayaṁ rājño vaiśyasyāvikasautrikam.
44. kārpāsam upavītam syāt viprasya ūrdhva-vṛtam trivṛt
śaṇa-sūtra-mayam rājñaḥ vaiśyasya āvika-sautrikam
44. viprasya kārpāsam upavītam ūrdhva-vṛtam trivṛt syāt.
rājñaḥ śaṇa-sūtra-mayam.
vaiśyasya āvika-sautrikam.
44. For a brahmin, the sacred thread (upavīta) should be made of cotton, threefold, and twisted upwards (clockwise). For a kṣatriya, it should be made of hempen thread, and for a vaiśya, of woolen thread.
ब्राह्मणो बैल्वपालाशौ क्षत्रियो वाटखादिरौ ।
पैलवौदुम्बरौ वैश्यो दण्डानर्हन्ति धर्मतः ॥४५॥
45. brāhmaṇo bailvapālāśau kṣatriyo vāṭakhādirau ,
pailavaudumbarau vaiśyo daṇḍānarhanti dharmataḥ.
45. brāhmaṇaḥ bailva-pālāśau kṣatriyaḥ vāṭa-khādirau
pailava-audumbarau vaiśyaḥ daṇḍān arhanti dharmataḥ
45. dharmataḥ brāhmaṇaḥ bailva-pālāśau,
kṣatriyaḥ vāṭa-khādirau,
vaiśyaḥ pailava-audumbarau daṇḍān arhanti.
45. According to the prescribed law (dharma), a brahmin is entitled to staffs made of Bilva or Palāśa wood. A kṣatriya is entitled to staffs made of Vaṭa or Khadira wood, and a vaiśya is entitled to staffs made of Pīlu or Udumbara wood.
केशान्तिको ब्राह्मणस्य दण्डः कार्यः प्रमाणतः ।
ललाटसम्मितो राज्ञः स्यात तु नासान्तिको विशः ॥४६॥
46. keśāntiko brāhmaṇasya daṇḍaḥ kāryaḥ pramāṇataḥ ,
lalāṭasammito rājñaḥ syāt tu nāsāntiko viśaḥ.
46. keśāntikaḥ brāhmaṇasya daṇḍaḥ kāryaḥ pramāṇataḥ
lalāṭasammitaḥ rājñaḥ syāt tu nāsāntikaḥ viśaḥ
46. The staff of a brahmin should be of a certain measure, reaching up to his hair. But that of a kṣatriya should reach up to his forehead, and that of a vaiśya up to his nose.
ऋजवस्ते तु सर्वे स्युरव्रणाः सौम्यदर्शनाः ।
अनुद्वेगकरा नॄणां सत्वचोऽनग्निदूषिताः ॥४७॥
47. ṛjavaste tu sarve syuravraṇāḥ soṁyadarśanāḥ ,
anudvegakarā nṝṇāṁ satvaco'nagnidūṣitāḥ.
47. ṛjavaḥ te tu sarve syuḥ avraṇāḥ saumyadarśanāḥ
anudvegakarāḥ nṝṇām satvacaḥ anagnidūṣitāḥ
47. Indeed, all of them should be straight, without flaws, of gentle appearance, not causing distress to people, with their bark intact, and not scorched by fire.
प्रतिगृह्येप्सितं दण्डमुपस्थाय च भास्करम ।
प्रदक्षिणं परीत्याग्निं चरेद भैक्षं यथाविधि ॥४८॥
48. pratigṛhyepsitaṁ daṇḍamupasthāya ca bhāskaram ,
pradakṣiṇaṁ parītyāgniṁ cared bhaikṣaṁ yathāvidhi.
48. pratigṛhya īpsitam daṇḍam upasthāya ca bhāskaram
pradakṣiṇam parītya agnim caret bhaikṣam yathāvidhi
48. Having received the desired staff, and having worshipped the sun, then having circumambulated the fire clockwise, he should collect alms according to the prescribed rule.
भवत्पूर्वं चरेद भैक्षमुपनीतो द्विजोत्तमः ।
भवन्मध्यं तु राजन्यो वैश्यस्तु भवदुत्तरम ॥४९॥
49. bhavatpūrvaṁ cared bhaikṣamupanīto dvijottamaḥ ,
bhavanmadhyaṁ tu rājanyo vaiśyastu bhavaduttaram.
49. bhavatpūrvam caret bhaikṣam upanītaḥ dvijottamaḥ
bhavanmadhyam tu rājanyaḥ vaiśyaḥ tu bhavaduttaram
49. An initiated best of the twice-born (dvija) should collect alms with the word 'bhavat' at the beginning of his request. But a kṣatriya should use 'bhavat' in the middle, and a vaiśya at the end.
मातरं वा स्वसारं वा मातुर्वा भगिनीं निजाम ।
भिक्षेत भिक्षां प्रथमं या चैनं नावमानयेत ॥५०॥
50. mātaraṁ vā svasāraṁ vā māturvā bhaginīṁ nijām ,
bhikṣeta bhikṣāṁ prathamaṁ yā cainaṁ nāvamānayet.
50. mātaram vā svasāram vā mātuḥ vā bhaginīm nijām
bhikṣeta bhikṣām prathamam yā ca enam na avamānayeta
50. prathamam mātaram vā svasāram vā mātuḥ nijām bhaginīm
vā bhikṣām bhikṣeta yā ca enam na avamānayeta
50. He should first beg for alms from his mother, or his sister, or his maternal aunt, provided she would not insult him.
समाहृत्य तु तद भैक्षं यावदन्नममायया ।
निवेद्य गुरवेऽश्नीयादाचम्य प्राङ्मुखः शुचिः ॥५१॥
51. samāhṛtya tu tad bhaikṣaṁ yāvadannamamāyayā ,
nivedya gurave'śnīyādācamya prāṅmukhaḥ śuciḥ.
51. samāhṛtya tu tat bhaikṣam yāvat annam amāyayā
nivedya gurave aśnīyāt ācamya prāṅmukhaḥ śuciḥ
51. tu tat yāvat annam bhaikṣam amāyayā samāhṛtya
gurave nivedya ācamya prāṅmukhaḥ śuciḥ aśnīyāt
51. Having collected those alms – food as much as needed – sincerely and without deceit, and having offered them to his preceptor (guru), he should then eat, facing east, purified after sipping water.
आयुष्यं प्राङ्मुखो भुङ्क्ते यशस्यं दक्षिणामुखः ।
श्रियं प्रत्यङ्मुखो भुङ्क्ते ऋतं भुङ्क्ते ह्युदङ्मुखः ॥५२॥
52. āyuṣyaṁ prāṅmukho bhuṅkte yaśasyaṁ dakṣiṇāmukhaḥ ,
śriyaṁ pratyaṅmukho bhuṅkte ṛtaṁ bhuṅkte hyudaṅmukhaḥ.
52. āyuṣyam prāṅmukhaḥ bhuṅkte yaśasyam dakṣiṇāmukhaḥ
śriyam pratyaṅmukhaḥ bhuṅkte ṛtam bhuṅkte hi udaṅmukhaḥ
52. prāṅmukhaḥ āyuṣyam bhuṅkte dakṣiṇāmukhaḥ yaśasyam bhuṅkte
pratyaṅmukhaḥ śriyam bhuṅkte hi udaṅmukhaḥ ṛtam bhuṅkte
52. When one eats facing east, one gains longevity. When facing south, one gains fame. When facing west, one gains prosperity. And when facing north, one gains truth (ṛtam).
उपस्पृश्य द्विजो नित्यमन्नमद्यात समाहितः ।
भुक्त्वा चौपस्पृशेत सम्यगद्भिः खानि च संस्पृशेत ॥५३॥
53. upaspṛśya dvijo nityamannamadyāt samāhitaḥ ,
bhuktvā caupaspṛśet samyagadbhiḥ khāni ca saṁspṛśet.
53. upaspṛśya dvijaḥ nityam annam adyāt samāhitaḥ bhuktvā
ca upaspṛśeta samyak adbhiḥ khāni ca saṃspṛśeta
53. samāhitaḥ dvijaḥ nityam upaspṛśya annam adyāt bhuktvā
ca samyak adbhiḥ upaspṛśeta khāni ca saṃspṛśeta
53. A twice-born (dvija), always attentive, should consume food after performing the ritual sipping of water. After eating, he should perform the sipping of water properly again, and touch the openings of his body with water.
पूजयेदशनं नित्यमद्याच्चैतदकुत्सयन ।
दृष्ट्वा हृष्येत प्रसीदेच्च प्रतिनन्देच्च सर्वशः ॥५४॥
54. pūjayedaśanaṁ nityamadyāccaitadakutsayan ,
dṛṣṭvā hṛṣyet prasīdecca pratinandecca sarvaśaḥ.
54. pūjayet aśanam nityam adyāt ca etat akutsayan
dṛṣṭvā hṛṣyet prasīdet ca pratinandet ca sarvaśaḥ
54. nityam aśanam pūjayet ca etat akutsayan adyāt dṛṣṭvā
ca hṛṣyet ca prasīdet ca sarvaśaḥ pratinandet
54. One should always honor food and eat it without criticizing it. Upon seeing it, one should feel joy, be satisfied, and express gratitude in every possible way.
पूजितं ह्यशनं नित्यं बलमूर्जं च यच्छति ।
अपूजितं तु तद भुक्तमुभयं नाशयेदिदम ॥५५॥
55. pūjitaṁ hyaśanaṁ nityaṁ balamūrjaṁ ca yacchati ,
apūjitaṁ tu tad bhuktamubhayaṁ nāśayedidam.
55. pūjitam hi aśanam nityam balam ūrjam ca yacchati
apūjitam tu tat bhuktam ubhayam nāśayet idam
55. nityam pūjitam hi aśanam balam ūrjam ca yacchati
tu apūjitam bhuktam tat idam ubhayam nāśayet
55. Indeed, food that is always honored bestows strength and vitality. However, that which is consumed without honor destroys both of these (strength and vitality).
नौच्छिष्टं कस्य चिद दद्यान्नाद्यादेतत तथाऽन्तरा ।
न चैवात्यशनं कुर्यान्न चौच्छिष्टः क्व चिद व्रजेत ॥५६॥
56. naucchiṣṭaṁ kasya cid dadyānnādyādetat tathā'ntarā ,
na caivātyaśanaṁ kuryānna caucchiṣṭaḥ kva cid vrajet.
56. na ucchiṣṭam kasyacit dadyāt na adyāt etat tathā antarā
na ca eva atyaśanam kuryāt na ca ucchiṣṭaḥ kvacit vrajet
56. kasyacit ucchiṣṭam na dadyāt tathā antarā etat na adyāt
ca eva atyaśanam na kuryāt ca ucchiṣṭaḥ kvacit na vrajet
56. One should not give food remnants to anyone, nor should one eat between regular meals. One should definitely not overeat, and one should not go anywhere while having remnants of food (on one's person).
अनारोग्यमनायुष्यमस्वर्ग्यं चातिभोजनम ।
अपुण्यं लोकविद्विष्टं तस्मात तत परिवर्जयेत ॥५७॥
57. anārogyamanāyuṣyamasvargyaṁ cātibhojanam ,
apuṇyaṁ lokavidviṣṭaṁ tasmāt tat parivarjayet.
57. anārogyam anāyuṣyam asvargyam ca atibhojanam
apuṇyam lokavidviṣṭam tasmāt tat parivarjayet
57. atibhojanam anārogyam anāyuṣyam asvargyam ca
apuṇyam lokavidviṣṭam (asti) tasmāt tat parivarjayet
57. Overeating is detrimental to health, reduces longevity, does not lead to auspicious states (asvargyam), is unmeritorious, and is disliked by society. Therefore, one should avoid it.
ब्राह्मेण विप्रस्तीर्थेन नित्यकालमुपस्पृशेत ।
कायत्रैदशिकाभ्यां वा न पित्र्येण कदा चन ॥५८॥
58. brāhmeṇa viprastīrthena nityakālamupaspṛśet ,
kāyatraidaśikābhyāṁ vā na pitryeṇa kadā cana.
58. brāhmeṇa vipraḥ tīrthena nityakālam upaspṛśeta
kāya traidashikābhyām vā na pitryeṇa kadā cana
58. A brahmin should always perform ritual sipping of water (ācamana) using the brahma-tīrtha, or the kāya or daiva-tīrtha, but never by means of the pitrya-tīrtha.
अङ्गुष्ठमूलस्य तले ब्राह्मं तीर्थं प्रचक्षते ।
कायमङ्गुलिमूलेऽग्रे देवं पित्र्यं तयोरधः ॥५९॥
59. aṅguṣṭhamūlasya tale brāhmaṁ tīrthaṁ pracakṣate ,
kāyamaṅgulimūle'gre devaṁ pitryaṁ tayoradhaḥ.
59. aṅguṣṭhamūlasya tale brāhmam tīrtham pracakṣate
kāyam aṅgulimūle agre devam pitryam tayoḥ adhaḥ
59. They declare the brahma-tīrtha to be at the base of the thumb. The kāya-tīrtha is at the base of the fingers, the deva-tīrtha at the tips (of the fingers), and the pitrya-tīrtha is between those two (thumb and index finger).
त्रिराचामेदपः पूर्वं द्विः प्रमृज्यात ततो मुखम ।
खानि चैव स्पृशेदद्भिरात्मानं शिर एव च ॥६०॥
60. trirācāmedapaḥ pūrvaṁ dviḥ pramṛjyāt tato mukham ,
khāni caiva spṛśedadbhirātmānaṁ śira eva ca.
60. triḥ ācāmet apaḥ pūrvam dviḥ pramṛjyāt tataḥ mukham
khāni ca eva spṛśet adbhiḥ ātmānam śiraḥ eva ca
60. First, one should sip water three times, then wipe the mouth twice. And with water, one should also touch the sense orifices, the chest, and the head.
अनुष्णाभिरफेनाभिरद्भिस्तीर्थेन धर्मवित ।
शौचेप्सुः सर्वदाऽचामेदेकान्ते प्रागुदङ्मुखः ॥६१॥
61. anuṣṇābhiraphenābhiradbhistīrthena dharmavit ,
śaucepsuḥ sarvadā'cāmedekānte prāgudaṅmukhaḥ.
61. anuṣṇābhiḥ aphenābhiḥ adbhiḥ tīrthena dharmavit
śaucepsuḥ sarvadā ācāmet ekānte prāk udaṅmukhaḥ
61. One who knows the (natural law) (dharma) and desires purity should always perform ācamana in a secluded place, with cool, foamless water, using the prescribed tīrtha, while facing east or north.
हृद्गाभिः पूयते विप्रः कण्ठगाभिस्तु भूमिपः ।
वैश्योऽद्भिः प्राशिताभिस्तु शूद्रः स्पृष्टाभिरन्ततः ॥६२॥
62. hṛdgābhiḥ pūyate vipraḥ kaṇṭhagābhistu bhūmipaḥ ,
vaiśyo'dbhiḥ prāśitābhistu śūdraḥ spṛṣṭābhirantataḥ.
62. hṛdgābhiḥ pūyate vipraḥ kaṇṭhagābhiḥ tu bhūmipaḥ
vaiśyaḥ adbhiḥ prāśitābhiḥ tu śūdraḥ spṛṣṭābhiḥ antataḥ
62. A brahmin (vipra) is purified by waters that reach the heart; a king by those that reach the throat; a vaiśya by waters that are drunk; and a śūdra, finally, by those that are merely touched.
उद्धृते दक्षिणे पाणावुपवीत्यौच्यते द्विजः ।
सव्ये प्राचीनावीती निवीती कण्ठसज्जने ॥६३॥
63. uddhṛte dakṣiṇe pāṇāvupavītyaucyate dvijaḥ ,
savye prācīnāvītī nivītī kaṇṭhasajjane.
63. uddhṛte dakṣiṇe pāṇau upavītī ucyate dvijaḥ
savye prācīnāvītī nivītī kaṇṭhasajjane
63. A twice-born (dvija) is called 'upavītī' when the sacred thread is positioned over the left shoulder and under the right arm. He is 'prācīnāvītī' when it is over the right shoulder and under the left arm. He is 'nivītī' when it is merely placed around the neck.
मेखलामजिनं दण्डमुपवीतं कमण्डलुम ।
अप्सु प्रास्य विनष्टानि गृह्णीतान्यानि मन्त्रवत ॥६४॥
64. mekhalāmajinaṁ daṇḍamupavītaṁ kamaṇḍalum ,
apsu prāsya vinaṣṭāni gṛhṇītānyāni mantravat.
64. mekhalām ajinam daṇḍam upavītam kamaṇḍalum
apsu prāsya vinaṣṭāni gṛhṇīta anyāni mantravat
64. Having thrown the ruined girdle, deerskin, staff, sacred thread, and water pot into the waters, one should obtain new ones with appropriate sacred formulas (mantra).
केशान्तः षोडशे वर्षे ब्राह्मणस्य विधीयते ।
राजन्यबन्धोर्द्वाविंशे वैश्यस्य द्व्यधिके मतः ॥६५॥
65. keśāntaḥ ṣoḍaśe varṣe brāhmaṇasya vidhīyate ,
rājanyabandhordvāviṁśe vaiśyasya dvyadhike mataḥ.
65. keśāntaḥ ṣoḍaśe varṣe brāhmaṇasya vidhīyate
rājanyabandhoḥ dvāviṃśe vaiśyasya dvi adhike mataḥ
65. The "keśānta" (first haircut) ritual for a brahmin is prescribed in the sixteenth year. For a kṣatriya (rājanyabandhu), it is considered proper in the twenty-second year, and for a vaiśya, in the twenty-fourth year.
अमन्त्रिका तु कार्यैयं स्त्रीणामावृदशेषतः ।
संस्कारार्थं शरीरस्य यथाकालं यथाक्रमम ॥६६॥
66. amantrikā tu kāryaiyaṁ strīṇāmāvṛdaśeṣataḥ ,
saṁskārārthaṁ śarīrasya yathākālaṁ yathākramam.
66. amantikā tu kāryā iyam strīṇām āvṛt aśeṣataḥ
saṃskārārtham śarīrasya yathākālam yathākramam
66. iyam kāryā tu strīṇām śarīrasya saṃskārārtham
amantikā āvṛt aśeṣataḥ yathākālam yathākramam
66. Indeed, for women, these purificatory rites (saṃskāras) for the body should be performed entirely without sacred incantations (mantras), at the appropriate time and in due order.
वैवाहिको विधिः स्त्रीणां संस्कारो वैदिकः स्मृतः ।
पतिसेवा गुरौ वासो गृहार्थोऽग्निपरिक्रिया ॥६७॥
67. vaivāhiko vidhiḥ strīṇāṁ saṁskāro vaidikaḥ smṛtaḥ ,
patisevā gurau vāso gṛhārtho'gniparikriyā.
67. vaivāhikaḥ vidhiḥ strīṇām saṃskāraḥ vaidikaḥ smṛtaḥ
patisevā gurau vāsaḥ gṛhārthaḥ agniparikriyā
67. strīṇām vaivāhikaḥ vidhiḥ vaidikaḥ saṃskāraḥ smṛtaḥ
patisevā gurau vāsaḥ gṛhārthaḥ agniparikriyā
67. For women, the marriage ritual (vidhi) is traditionally held to be their Vedic purificatory rite (saṃskāra). Their service to the husband, dwelling with the spiritual teacher (guru), and the tending of the sacred fire for the sake of the household are (their equivalent spiritual practices).
एष प्रोक्तो द्विजातीनामौपनायनिको विधिः ।
उत्पत्तिव्यञ्जकः पुण्यः कर्मयोगं निबोधत ॥६८॥
68. eṣa prokto dvijātīnāmaupanāyaniko vidhiḥ ,
utpattivyañjakaḥ puṇyaḥ karmayogaṁ nibodhata.
68. eṣaḥ proktaḥ dvijātīnām aupanāyanikaḥ vidhiḥ
utpattivyñjakaḥ puṇyaḥ karmayogam nibodhata
68. eṣaḥ dvijātīnām aupanāyanikaḥ puṇyaḥ
utpattivyñjakaḥ vidhiḥ proktaḥ karmayogam nibodhata
68. This sacred initiation rite (upanayana) for the twice-born (dvijas), which reveals their true (spiritual) birth, has been declared. Now understand the principle of action (karma yoga).
उपनीयं गुरुः शिष्यं शिक्षयेत्शौचमादितः ।
आचारमग्निकार्यं च संध्यौपासनमेव च ॥६९॥
69. upanīyaṁ guruḥ śiṣyaṁ śikṣayetśaucamāditaḥ ,
ācāramagnikāryaṁ ca saṁdhyaupāsanameva ca.
69. upanīya guruḥ śiṣyam śikṣayet śaucam āditaḥ
ācāram agnikāryam ca sandhyaupāsanam eva ca
69. guruḥ upanīya śiṣyam āditaḥ śaucam ācāram
agnikāryam ca sandhyaupāsanam eva ca śikṣayet
69. Having initiated the student, the spiritual teacher (guru) should first teach purity, proper conduct, the fire ritual, and indeed, the daily twilight devotion.
अध्येष्यमाणस्त्वाचान्तो यथाशास्त्रमुदङ्मुखः ।
ब्रह्माञ्जलिकृतोऽध्याप्यो लघुवासा जितैन्द्रियः ॥७०॥
70. adhyeṣyamāṇastvācānto yathāśāstramudaṅmukhaḥ ,
brahmāñjalikṛto'dhyāpyo laghuvāsā jitaindriyaḥ.
70. adhy-eṣyamāṇaḥ tu ācāntaḥ yathā-śāstram udaṅ-mukhaḥ
brahma-añjali-kṛtaḥ adhyāpyaḥ laghu-vāsāḥ jita-indriyaḥ
70. adhy-eṣyamāṇaḥ tu ācāntaḥ yathā-śāstram udaṅ-mukhaḥ
brahma-añjali-kṛtaḥ laghu-vāsāḥ jita-indriyaḥ adhyāpyaḥ
70. The student, who is about to study, having purified himself by sipping water according to scriptural injunctions, facing north, having made the gesture of devotion to sacred knowledge (brahman), wearing light garments, and having controlled his senses, is to be taught.
ब्रह्मारम्भेऽवसाने च पादौ ग्राह्यौ गुरोः सदा ।
संहत्य हस्तावध्येयं स हि ब्रह्माञ्जलिः स्मृतः ॥७१॥
71. brahmārambhe'vasāne ca pādau grāhyau guroḥ sadā ,
saṁhatya hastāvadhyeyaṁ sa hi brahmāñjaliḥ smṛtaḥ.
71. brahma-ārambhe avasāne ca pādau grāhyau guroḥ sadā
saṃhatya hastau adhyeyam sa hi brahma-añjaliḥ smṛtaḥ
71. brahma-ārambhe avasāne ca sadā guroḥ pādau grāhyau
hastau saṃhatya adhyeyam sa hi brahma-añjaliḥ smṛtaḥ
71. At the commencement and conclusion of Vedic study, one should always clasp the feet of the teacher (guru). One should study with hands joined together; that indeed is considered the proper gesture of devotion to sacred knowledge (brahman).
व्यत्यस्तपाणिना कार्यमुपसङ्ग्रहणं गुरोः ।
सव्येन सव्यः स्प्रष्टव्यो दक्षिणेन च दक्षिणः ॥७२॥
72. vyatyastapāṇinā kāryamupasaṅgrahaṇaṁ guroḥ ,
savyena savyaḥ spraṣṭavyo dakṣiṇena ca dakṣiṇaḥ.
72. vy-atyasta-pāṇinā kāryam upas-aṅgrahaṇam guroḥ
savyena savyaḥ spraṣṭavyaḥ dakṣiṇena ca dakṣiṇaḥ
72. vy-atyasta-pāṇinā guroḥ upas-aṅgrahaṇam kāryam
savyena savyaḥ dakṣiṇena ca dakṣiṇaḥ spraṣṭavyaḥ
72. The reverential salutation (upasangrahaṇa) of the teacher (guru) should be performed with hands crossed. The left (foot) should be touched with the left hand, and the right (foot) with the right hand.
अध्येष्यमाणं तु गुरुर्नित्यकालमतन्द्रितः ।
अधीष्व भो इति ब्रूयाद विरामोऽस्त्विति चारमेत ॥७३॥
73. adhyeṣyamāṇaṁ tu gururnityakālamatandritaḥ ,
adhīṣva bho iti brūyād virāmo'stviti cāramet.
73. adhy-eṣyamāṇam tu guruḥ nitya-kālam a-tandritaḥ
adhīṣva bhoḥ iti brūyāt virāmaḥ astu iti ca āramet
73. guruḥ tu nitya-kālam a-tandritaḥ adhy-eṣyamāṇam
adhīṣva bhoḥ iti brūyāt ca virāmaḥ astu iti āramet
73. The teacher (guru), always diligent, should say to the student who is about to study, "O, study!", and when it is time to stop, he should say, "Let there be a pause."
ब्रह्मणः प्रणवं कुर्यादादावन्ते च सर्वदा ।
स्रवत्यनोङ्कृतं ?? पूर्वं परस्ताच्च विशीर्यति ॥७४॥
74. brahmaṇaḥ praṇavaṁ kuryādādāvante ca sarvadā ,
sravatyanoṅkṛtaṁ ?? pūrvaṁ parastācca viśīryati.
74. brahmaṇaḥ praṇavam kuryāt ādau ante ca sarvadā
sravati anaōṅkṛtam pūrvam parastāt ca viśīryati
74. sarvadā brahmaṇaḥ ādau ante ca praṇavam kuryāt
anaōṅkṛtam pūrvam sravati parastāt ca viśīryati
74. One should always append the sacred syllable (praṇava) Om at the beginning and at the end of a sacred recitation (brahman). That which is not initiated with Om dissipates, and that which is not concluded with Om perishes.
प्राक्कूलान पर्युपासीनः पवित्रैश्चैव पावितः ।
प्राणायामैस्त्रिभिः पूतस्तत ओं ॥७५॥
75. prākkūlān paryupāsīnaḥ pavitraiścaiva pāvitaḥ ,
prāṇāyāmaistribhiḥ pūtastata oṁ.
75. prākkūlān paryupāsīnaḥ pavitraiḥ ca eva
pāvitaḥ prāṇāyāmaiḥ tribhiḥ pūtaḥ tataḥ om
75. prākkūlān paryupāsīnaḥ pavitraiḥ ca eva
pāvitaḥ tribhiḥ prāṇāyāmaiḥ pūtaḥ tataḥ om
75. One should sit reverently facing east, having been purified by sacred implements and purified by three rounds of breath control (prāṇāyāma). After that, (one should recite) Om.
अकारं चाप्युकारं च मकारं च प्रजापतिः ।
वेदत्रयान्निरदुहद भूर्भुवः स्वरितीति च ॥७६॥
76. akāraṁ cāpyukāraṁ ca makāraṁ ca prajāpatiḥ ,
vedatrayānniraduhad bhūrbhuvaḥ svaritīti ca.
76. akāram ca api ukāram ca makāram ca prajāpatiḥ
vedatrayāt niraduhata bhūrbhuvaḥ svaḥ iti iti ca
76. prajāpatiḥ vedatrayāt akāram ca api ukāram ca
makāram ca bhūrbhuvaḥ svaḥ iti iti ca niraduhata
76. Prajāpati extracted the sound 'A', and also 'U', and 'M', from the three Vedas, as well as the utterances 'Bhūḥ', 'Bhuvaḥ', and 'Svaḥ'.
त्रिभ्य एव तु वेदेभ्यः पादं पादमदूदुहत ।
तदित्यर्चोऽस्याः सावित्र्याः परमेष्ठी प्रजापतिः ॥७७॥
77. tribhya eva tu vedebhyaḥ pādaṁ pādamadūduhat ,
tadityarco'syāḥ sāvitryāḥ parameṣṭhī prajāpatiḥ.
77. tribhyaḥ eva tu vedebhyaḥ pādam pādam adūduhata
tat iti ṛcaḥ asyāḥ sāvitryāḥ parameṣṭhī prajāpatiḥ
77. tu prajāpatiḥ parameṣṭhī tribhyaḥ eva vedebhyaḥ
asyāḥ sāvitryāḥ ṛcaḥ tat iti pādam pādam adūduhata
77. But from each of the three Vedas, Prajāpati, the supreme creator (Parameṣṭhī), extracted a foot (pāda) of this Sāvitrī verse, namely 'Tat'.
एतदक्षरमेतां च जपन व्याहृतिपूर्विकाम ।
संध्ययोर्वेदविद विप्रो वेदपुण्येन युज्यते ॥७८॥
78. etadakṣarametāṁ ca japan vyāhṛtipūrvikām ,
saṁdhyayorvedavid vipro vedapuṇyena yujyate.
78. etat akṣaram etām ca japan vyāhṛtipūrvikām
saṃdhyayoḥ vedavit vipraḥ vedapuṇyena yujyate
78. vedavit vipraḥ saṃdhyayoḥ etat akṣaram etām
ca vyāhṛtipūrvikām japan vedapuṇyena yujyate
78. A Brahmin, a knower of the Veda, by reciting this imperishable syllable (Om) and this (Gāyatrī mantra) preceded by the Vyāhṛtis at the two junctions of the day (saṃdhyā), obtains the merit of the Veda.
सहस्रकृत्वस्त्वभ्यस्य बहिरेतत त्रिकं द्विजः ।
महतोऽप्येनसो मासात त्वचैवाहिर्विमुच्यते ॥७९॥
79. sahasrakṛtvastvabhyasya bahiretat trikaṁ dvijaḥ ,
mahato'pyenaso māsāt tvacaivāhirvimucyate.
79. sahasrakṛtvaḥ tu abhyasya bahiḥ etat trikam dvijaḥ
mahataḥ api enasaḥ māsāt tvacā eva ahiḥ vimucyate
79. dvijaḥ bahiḥ etat trikam sahasrakṛtvaḥ abhyasya
māsāt mahataḥ api enasaḥ tvacā eva ahiḥ vimucyate
79. A twice-born, having recited this triad (Om, Vyāhṛtis, Gāyatrī) a thousand times in a secluded place, is freed from even a great sin within a month, just as a snake is released from its skin.
एतयाऋचा विसंयुक्तः काले च क्रियया स्वया ।
ब्रह्मक्षत्रियविद्योनिर्गर्हणां याति साधुषु ॥८०॥
80. etayāṛcā visaṁyuktaḥ kāle ca kriyayā svayā ,
brahmakṣatriyavidyonirgarhaṇāṁ yāti sādhuṣu.
80. etayā ṛcā visaṃyuktaḥ kāle ca kriyayā svayā
brahmakṣatriyavidyoniḥ garhāṇām yāti sādhuṣu
80. brahmakṣatriyavidyoniḥ etayā ṛcā ca svayā
kriyayā kāle visaṃyuktaḥ sādhuṣu garhāṇām yāti
80. One whose birth is from the Brahmin, Kṣatriya, or Vaiśya classes, if deprived of this sacred verse (Gāyatrī mantra) and one's own proper rite at the appropriate time, incurs censure among the virtuous.
ओंकारपूर्विकास्तिस्रो महाव्याहृतयोऽव्ययाः ।
त्रिपदा चैव सावित्री विज्ञेयं ब्रह्मणो मुखम ॥८१॥
81. oṁkārapūrvikāstisro mahāvyāhṛtayo'vyayāḥ ,
tripadā caiva sāvitrī vijñeyaṁ brahmaṇo mukham.
81. oṃkārapūrvikāḥ tisraḥ mahāvyāhṛtayaḥ avyayāḥ
tripadā ca eva sāvitrī vijñeyam brahmaṇaḥ mukham
81. oṃkārapūrvikāḥ tisraḥ avyayāḥ mahāvyāhṛtayaḥ ca
tripadā eva sāvitrī brahmaṇaḥ mukham vijñeyam
81. The three imperishable great Vyāhṛtis, preceded by Om, and the Sāvitrī (Gāyatrī mantra), which has three lines (pādas), are to be known as the mouth (mukham) of the ultimate reality (Brahman).
योऽधीतेऽहन्यहन्येतां त्रीणि वर्षाण्यतन्द्रितः ।
स ब्रह्म परमभ्येति वायुभूतः खमूर्तिमान ॥८२॥
82. yo'dhīte'hanyahanyetāṁ trīṇi varṣāṇyatandritaḥ ,
sa brahma paramabhyeti vāyubhūtaḥ khamūrtimān.
82. yaḥ adhīte ahani ahani etām trīṇi varṣāṇi atandritaḥ
saḥ brahma param abhyeti vāyubhūtaḥ khamūrtimān
82. yaḥ ahani ahani etām trīṇi varṣāṇi atandritaḥ adhīte
saḥ param brahma abhyeti vāyubhūtaḥ khamūrtimān
82. Whoever studies this diligently every day for three years attains the supreme (brahman), becoming ethereal like the wind and embodied as space itself.
एकाक्षरं परं ब्रह्म प्राणायामः परं तपः ।
सावित्र्यास्तु परं नास्ति मौनात सत्यं विशिष्यते ॥८३॥
83. ekākṣaraṁ paraṁ brahma prāṇāyāmaḥ paraṁ tapaḥ ,
sāvitryāstu paraṁ nāsti maunāt satyaṁ viśiṣyate.
83. ekākṣaram param brahma prāṇāyāmaḥ param tapaḥ
sāvitryāḥ tu param na asti maunāt satyam viśiṣyate
83. ekākṣaram param brahma prāṇāyāmaḥ param tapaḥ tu
sāvitryāḥ param na asti maunāt satyam viśiṣyate
83. The single syllable (Om) is the supreme (brahman), and breath control (prāṇāyāma) is the highest austerity (tapas). Indeed, there is nothing superior to the Gayatri Mantra, and truth is superior to silence.
क्षरन्ति सर्वा वैदिक्यो जुहोतियजतिक्रियाः ।
अक्षरं दुष्करं ज्ञेयं ब्रह्म चैव प्रजापतिः ॥८४॥
84. kṣaranti sarvā vaidikyo juhotiyajatikriyāḥ ,
akṣaraṁ duṣkaraṁ jñeyaṁ brahma caiva prajāpatiḥ.
84. kṣaranti sarvāḥ vaidikyaḥ juhotiyajatikriyāḥ
akṣaram duṣkaram jñeyam brahma ca eva prajāpatiḥ
84. sarvāḥ vaidikyaḥ juhotiyajatikriyāḥ kṣaranti
akṣaram duṣkaram jñeyam brahma ca eva prajāpatiḥ
84. All Vedic ritual actions perish. The imperishable (akṣara) is to be known as difficult to attain; it is indeed (brahman) and Prajāpati.
विधियज्ञाज जपयज्ञो विशिष्टो दशभिर्गुणैः ।
उपांशुः स्यात्शतगुणः साहस्रो मानसः स्मृतः ॥८५॥
85. vidhiyajñāj japayajño viśiṣṭo daśabhirguṇaiḥ ,
upāṁśuḥ syātśataguṇaḥ sāhasro mānasaḥ smṛtaḥ.
85. vidhiyajñāt japayajñaḥ viśiṣṭaḥ daśabhiḥ guṇaiḥ
upāṁśuḥ syāt śataguṇaḥ sāhasraḥ mānasaḥ smṛtaḥ
85. japayajñaḥ vidhiyajñāt daśabhiḥ guṇaiḥ viśiṣṭaḥ
upāṁśuḥ śataguṇaḥ syāt mānasaḥ sāhasraḥ smṛtaḥ
85. The Vedic ritual of chanting (japa) is ten times superior to the Vedic ritual performed according to prescribed rules. The whispered recitation is a hundredfold superior, and the mental recitation is considered a thousandfold superior.
ये पाकयज्ञाः चत्वारो विधियज्ञसमन्विताः ।
सर्वे ते जपयज्ञस्य कलां नार्हन्ति षोडशीम ॥८६॥
86. ye pākayajñāḥ catvāro vidhiyajñasamanvitāḥ ,
sarve te japayajñasya kalāṁ nārhanti ṣoḍaśīm.
86. ye pākayajñāḥ catvāraḥ vidhiyajñasamanvitāḥ
sarve te japayajñasya kalām na arhanti ṣoḍaśīm
86. ye pākayajñāḥ catvāraḥ vidhiyajñasamanvitāḥ
sarve te japayajñasya ṣoḍaśīm kalām na arhanti
86. Those four domestic (Vedic) rituals, even when accompanied by prescribed rites, all of them do not deserve even a sixteenth part of the efficacy of the (Vedic ritual of) silent recitation (japa).
जप्येनैव तु संसिध्येद ब्राह्मणो नात्र संशयः ।
कुर्यादन्यन्न वा कुर्यान मैत्रो ब्राह्मण उच्यते ॥८७॥
87. japyenaiva tu saṁsidhyed brāhmaṇo nātra saṁśayaḥ ,
kuryādanyanna vā kuryān maitro brāhmaṇa ucyate.
87. japyena eva tu saṃsidhyet brāhmaṇaḥ na atra saṃśayaḥ
kuryāt anyat na vā kuryāt maitraḥ brāhmaṇaḥ ucyate
87. brāhmaṇaḥ japyena eva tu saṃsidhyet atra saṃśayaḥ na
anyat kuryāt vā na kuryāt maitraḥ brāhmaṇaḥ ucyate
87. A brahmin achieves perfection (saṃsiddhi) through silent recitation (japa) alone; there is no doubt about this. Whether he performs other (rituals) or not, he is called a benevolent (maitra) brahmin.
इन्द्रियाणां विचरतां विषयेष्वपहारिषु ।
संयमे यत्नमातिष्ठेद विद्वान यन्तैव वाजिनाम ॥८८॥
88. indriyāṇāṁ vicaratāṁ viṣayeṣvapahāriṣu ,
saṁyame yatnamātiṣṭhed vidvān yantaiva vājinām.
88. indriyāṇām vicaratām viṣayeṣu apahāriṣu saṃyame
yatnam ātiṣṭhet vidvān yantā iva vājinām
88. vidvān indriyāṇām apahāriṣu viṣayeṣu vicaratām
saṃyame yatnam ātiṣṭhet yantā iva vājinām
88. A wise person should exert effort in self-control when the senses wander among alluring objects, just as a charioteer (controls) horses.
एकादशेन्द्रियाण्याहुर्यानि पूर्वे मनीषिणः ।
तानि सम्यक प्रवक्ष्यामि यथावदनुपूर्वशः ॥८९॥
89. ekādaśendriyāṇyāhuryāni pūrve manīṣiṇaḥ ,
tāni samyak pravakṣyāmi yathāvadanupūrvaśaḥ.
89. ekādaśendriyāṇi āhuḥ yāni pūrve manīṣiṇaḥ
tāni samyak pravakṣyāmi yathāvat anupūrvaśaḥ
89. pūrve manīṣiṇaḥ yāni ekādaśendriyāṇi āhuḥ
tāni samyak yathāvat anupūrvaśaḥ pravakṣyāmi
89. The ancient wise ones (manīṣiṇaḥ) declare that there are eleven senses (indriyāṇi). I will explain those (senses) thoroughly and in their proper sequence.
श्रोत्रं त्वक चक्षुषी जिह्वा नासिका चैव पञ्चमी ।
पायूपस्थं हस्तपादं वाक चैव दशमी स्मृता । ॥९०॥
90. śrotraṁ tvak cakṣuṣī jihvā nāsikā caiva pañcamī ,
pāyūpasthaṁ hastapādaṁ vāk caiva daśamī smṛtā ,.
90. śrotram tvak cakṣuṣī jihvā nāsikā ca eva pañcamī
| pāyūpastham hastapādam vāk ca eva daśamī smṛtā |
90. śrotram tvak cakṣuṣī jihvā nāsikā ca eva pañcamī
(smṛtā) pāyūpastham hastapādam vāk ca eva daśamī smṛtā
90. The ear, skin, eyes, tongue, and nose are considered the fifth (sensory organ), and the anus, genitals, hands, feet, and speech are remembered as the tenth (motor organ).
बुद्धीन्द्रियाणि पञ्चैषां श्रोत्रादीन्यनुपूर्वशः ।
कर्मेन्द्रियाणि पञ्चैषां पाय्वादीनि प्रचक्षते ॥९१॥
91. buddhīndriyāṇi pañcaiṣāṁ śrotrādīnyanupūrvaśaḥ ,
karmendriyāṇi pañcaiṣāṁ pāyvādīni pracakṣate.
91. buddhīndriyāṇi pañca eṣām śrotrādīni anupūrvaśaḥ
| karmendriyāṇi pañca eṣām pāyvādīni pracakṣate |
91. eṣām pañca śrotrādīni buddhīndriyāṇi anupūrvaśaḥ
eṣām pañca pāyvādīni karmendriyāṇi pracakṣate
91. Among these, the five cognitive senses (buddhīndriyāṇi), beginning with the ear, are enumerated sequentially. Similarly, they declare the five organs of action (karmendriyāṇi), beginning with the anus.
एकादशं मनो ज्ञेयं स्वगुणेनौभयात्मकम ।
यस्मिन जिते जितावेतौ भवतः पञ्चकौ गणौ ॥९२॥
92. ekādaśaṁ mano jñeyaṁ svaguṇenaubhayātmakam ,
yasmin jite jitāvetau bhavataḥ pañcakau gaṇau.
92. ekādaśam manaḥ jñeyam svaguṇena ubhayātmakam |
yasmin jite jitā etau bhavataḥ pañcakau gaṇau |
92. manaḥ ekādaśam svaguṇena ubhayātmakam jñeyam
yasmin jite etau pañcakau gaṇau jitāḥ bhavataḥ
92. The eleventh (organ), the mind (manas), should be understood as having a dual nature because of its inherent quality. When it (the mind) is conquered, these two groups of five (organs) are also conquered.
इन्द्रियाणां प्रसङ्गेन दोषं ऋच्छत्यसंशयम ।
संनियम्य तु तान्येव ततः सिद्धिं निगच्छति ॥९३॥
93. indriyāṇāṁ prasaṅgena doṣaṁ ṛcchatyasaṁśayam ,
saṁniyamya tu tānyeva tataḥ siddhiṁ nigacchati.
93. indriyāṇām prasaṅgena doṣam ṛcchati asaṃśayam |
saṃniyamya tu tāni eva tataḥ siddhim nigacchati |
93. indriyāṇām prasaṅgena asaṃśayam doṣam ṛcchati
tu tāni eva saṃniyamya tataḥ siddhim nigacchati
93. One undoubtedly incurs fault through attachment to the senses (indriyāṇi). However, by completely restraining those very senses, one then achieves perfection (siddhi).
न जातु कामः कामानामुपभोगेन शाम्यति ।
हविषा कृष्णवर्त्मैव भूय एवाभिवर्धते ॥९४॥
94. na jātu kāmaḥ kāmānāmupabhogena śāmyati ,
haviṣā kṛṣṇavartmaiva bhūya evābhivardhate.
94. na jātu kāmaḥ kāmānām upabhogena śāmyati
haviṣā kṛṣṇavartmā eva bhūyaḥ eva abhivardhate
94. kāmaḥ jātu kāmānām upabhogena na śāmyati
haviṣā kṛṣṇavartmā eva bhūyaḥ eva abhivardhate
94. Desire (kāma) is never pacified by the enjoyment of desires. It only increases further, just as fire (Agni) grows with oblations.
यश्चैतान प्राप्नुयात सर्वान यश्चैतान केवलांस्त्यजेत प्रापणात सर्वकामानां परित्यागो विशिष्यते । ॥९५॥
95. yaścaitān prāpnuyāt sarvān yaścaitān kevalāṁstyajet prāpaṇāt sarvakāmānāṁ parityāgo viśiṣyate ,.
95. yaḥ ca etān prāpnuyāt sarvān yaḥ ca etān kevalān
tyajet prāpaṇāt sarvakāmānām parityāgaḥ viśiṣyate
95. yaḥ ca etān sarvān prāpnuyāt yaḥ ca etān kevalān
tyajet sarvakāmānām prāpaṇāt parityāgaḥ viśiṣyate
95. He who would obtain all these (desires), and he who would simply renounce them – the renunciation (parityāga) is superior to the acquisition of all desires (kāma).
न तथैतानि शक्यन्ते संनियन्तुमसेवया
विषयेषु प्रजुष्टानि यथा ज्ञानेन नित्यशः ॥९६॥
96. na tathaitāni śakyante saṁniyantumasevayā
viṣayeṣu prajuṣṭāni yathā jñānena nityaśaḥ.
96. na tathā etāni śakyante saṃniyantum asevayā
viṣayeṣu prajuṣṭāni yathā jñānena nityaśaḥ
96. etāni viṣayeṣu prajuṣṭāni asevayā tathā na
saṃniyantum śakyante yathā jñānena nityaśaḥ
96. These (senses) cannot be fully controlled by non-indulgence in sense objects (viṣaya) in the same way that they can always be controlled by true knowledge (jñāna).
वेदास्त्यागश्च यज्ञाश्च नियमाश्च तपांसि च ।
न विप्रदुष्टभावस्य सिद्धिं गच्छति कर्हि चित ॥९७॥
97. vedāstyāgaśca yajñāśca niyamāśca tapāṁsi ca ,
na vipraduṣṭabhāvasya siddhiṁ gacchati karhi cit.
97. vedāḥ ca tyāgaḥ ca yajñāḥ ca niyamāḥ ca tapāṃsi ca
na vipraduṣṭabhāvasya siddhim gacchati karhi cit
97. vedāḥ ca tyāgaḥ ca yajñāḥ ca niyamāḥ ca tapāṃsi ca
vipraduṣṭabhāvasya siddhiṃ na karhi cit gacchati
97. The Vedas, renunciation (tyāga), Vedic rituals (yajña), spiritual observances, and austerities (tapas) never bring success (siddhi) to an individual whose disposition (bhāva) is corrupted.
श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा च यो नरः ।
न हृष्यति ग्लायति वा स विज्ञेयो जितैन्द्रियः ॥९८॥
98. śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā ca yo naraḥ ,
na hṛṣyati glāyati vā sa vijñeyo jitaindriyaḥ.
98. śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā ca yaḥ
naraḥ na hṛṣyati glāyati vā saḥ vijñeyaḥ jitendriyaḥ
98. yaḥ naraḥ śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā ca na hṛṣyati vā glāyati,
saḥ jitendriyaḥ vijñeyaḥ
98. A man who, having heard, touched, seen, tasted, or smelt (sense objects), neither rejoices nor feels distressed, should be known as one who has conquered his senses.
इन्द्रियाणां तु सर्वेषां यद्येकं क्षरतीन्द्रियम ।
तेनास्य क्षरति प्रज्ञा दृतेः पादादिवोदकम ॥९९॥
99. indriyāṇāṁ tu sarveṣāṁ yadyekaṁ kṣaratīndriyam ,
tenāsya kṣarati prajñā dṛteḥ pādādivodakam.
99. indriyāṇām tu sarveṣām yat yadi ekam kṣarati indriyam
tena asya kṣarati prajñā dṛteḥ pādāt iva udakam
99. tu sarveṣām indriyāṇām yadi ekam indriyam kṣarati,
tena asya prajñā kṣarati,
dṛteḥ pādāt iva udakam
99. But if even one of all the senses becomes unrestrained, by that (very sense) the wisdom (prajñā) of that person leaks away, just as water leaks from the opening of a leather bag.
वशे कृत्वेन्द्रियग्रामं संयम्य च मनस्तथा ।
सर्वान संसाधयेदर्थानक्षिण्वन योगतस्तनुम ॥१००॥
100. vaśe kṛtvendriyagrāmaṁ saṁyamya ca manastathā ,
sarvān saṁsādhayedarthānakṣiṇvan yogatastanum.
100. vaśe kṛtvā indriyagrāmam saṃyamya ca manaḥ tathā
sarvān saṃsādhayet arthān akṣiṇvan yogataḥ tanum
100. indriyagrāmam vaśe kṛtvā ca tathā manaḥ saṃyamya,
akṣiṇvan tanum,
yogataḥ sarvān arthān saṃsādhayet
100. Having brought the multitude of senses under control and likewise restrained the mind, one should accomplish all aims without debilitating the body, through the practice of discipline (yoga).
पूर्वां संध्यां जपंस्तिष्ठेत सावित्रीमाऽर्कदर्शनात ।
पश्चिमां तु समासीनः सम्यग ऋक्षविभावनात ॥१०१॥
101. pūrvāṁ saṁdhyāṁ japaṁstiṣṭhet sāvitrīmā'rkadarśanāt ,
paścimāṁ tu samāsīnaḥ samyag ṛkṣavibhāvanāt.
101. pūrvām sandhyām japan tiṣṭhet sāvitrīm ā arkadarśanāt
paścimām tu samāsīnaḥ samyak ṛkṣavibhāvanāt
101. pūrvām sandhyām japan sāvitrīm ā arkadarśanāt tiṣṭhet.
tu paścimām samāsīnaḥ samyak ṛkṣavibhāvanāt (tiṣṭhet)
101. One should stand reciting the Sāvitrī mantra during the morning twilight until sunrise. But during the evening twilight, one should sit correctly until the clear appearance of the stars.
पूर्वां संध्यां जपंस्तिष्ठन्नैशमेनो व्यपोहति ।
पश्चिमां तु समासीनो मलं हन्ति दिवाकृतम ॥१०२॥
102. pūrvāṁ saṁdhyāṁ japaṁstiṣṭhannaiśameno vyapohati ,
paścimāṁ tu samāsīno malaṁ hanti divākṛtam.
102. pūrvām sandhyām japan tiṣṭhan naiśam enaḥ vyapohanti
paścimām tu samāsīnaḥ malam hanti divākṛtam
102. pūrvām sandhyām japan tiṣṭhan naiśam enaḥ vyapohanti
tu paścimām samāsīnaḥ divākṛtam malam hanti
102. Standing and reciting during the morning twilight (sandhyā), one removes the transgression committed during the night. However, seated during the evening twilight (sandhyā), one eliminates the impurity caused during the day.
न तिष्ठति तु यः पूर्वां नौपास्ते यश्च पश्चिमाम ।
स शूद्रवद बहिष्कार्यः सर्वस्माद द्विजकर्मणः ॥१०३॥
103. na tiṣṭhati tu yaḥ pūrvāṁ naupāste yaśca paścimām ,
sa śūdravad bahiṣkāryaḥ sarvasmād dvijakarmaṇaḥ.
103. na tiṣṭhati tu yaḥ pūrvām na upāste yaḥ ca paścimām
sa śūdravat bahiskāryaḥ sarvasmāt dvijakarmaṇaḥ
103. tu yaḥ pūrvām na tiṣṭhati ca yaḥ paścimām na upāste
sa śūdravat sarvasmāt dvijakarmaṇaḥ bahiskāryaḥ
103. But whoever does not stand for the morning twilight (sandhyā) and does not worship for the evening (sandhyā), he should be excluded like a śūdra from all duties (karma) of a twice-born (dvija).
अपां समीपे नियतो नैत्यकं विधिमास्थितः ।
सावित्रीमप्यधीयीत गत्वाऽरण्यं समाहितः ॥१०४॥
104. apāṁ samīpe niyato naityakaṁ vidhimāsthitaḥ ,
sāvitrīmapyadhīyīta gatvā'raṇyaṁ samāhitaḥ.
104. apām samīpe niyataḥ naityakam vidhim āsthitaḥ
sāvitrīm api adhīyīta gatvā araṇyam samāhitaḥ
104. niyataḥ apām samīpe naityakam vidhim āsthitaḥ
gatvā araṇyam samāhitaḥ api sāvitrīm adhīyīta
104. Self-controlled, near water, having undertaken the daily ritual, one should also study the Sāvitrī (mantra), going to a forest with concentrated attention.
वेदौपकरणे चैव स्वाध्याये चैव नैत्यके ।
नानुरोधोऽस्त्यनध्याये होममन्त्रेषु चैव हि ॥१०५॥
105. vedaupakaraṇe caiva svādhyāye caiva naityake ,
nānurodho'styanadhyāye homamantreṣu caiva hi.
105. veda upakaraṇe ca eva svādhyāye ca eva naityake na
anurodhaḥ asti anadhyāye homamantreṣu ca eva hi
105. ca eva naityake veda upakaraṇe ca eva svādhyāye
anadhyāye na anurodhaḥ asti ca eva hi homamantreṣu
105. And indeed, regarding the daily Vedic self-study (svādhyāya) and its auxiliary texts, there is no restriction concerning days of non-study (anadhyāya); and furthermore, this also applies to the mantras for the Vedic fire ritual (homa).
नैत्यके नास्त्यनध्यायो ब्रह्मसत्रं हि तत
स्मृतम ब्रह्माहुतिहुतं पुण्यमनध्यायवषट कृतम ॥१०६॥
106. naityake nāstyanadhyāyo brahmasatraṁ hi tat
smṛtam brahmāhutihutaṁ puṇyamanadhyāyavaṣaṭ kṛtam.
106. naityake na asti anadhyāyaḥ brahmasatraṃ hi tat
smṛtam brahmāhuti-hutaṃ puṇyam anadhyāyaḥ vaṣaṭkṛtam
106. naityake anadhyāyaḥ na asti hi tat brahmasatraṃ
smṛtam brahmāhuti-hutaṃ vaṣaṭkṛtam puṇyam anadhyāyaḥ
106. For daily (Vedic recitation), there is no period of suspended study (anadhyāya). Indeed, that is considered a continuous session of Vedic study (brahmasatra). The sacred act of offering Vedic oblations (brahmāhuti), performed with the utterance 'vaṣaṭ,' is meritorious and free from restrictions of suspended study.
यः स्वाध्यायमधीतेऽब्दं विधिना नियतः शुचिः ।
तस्य नित्यं क्षरत्येष पयो दधि घृतं मधु ॥१०७॥
107. yaḥ svādhyāyamadhīte'bdaṁ vidhinā niyataḥ śuciḥ ,
tasya nityaṁ kṣaratyeṣa payo dadhi ghṛtaṁ madhu.
107. yaḥ svādhyāyam adhīte abdaṃ vidhinā niyataḥ śuciḥ
tasya nityaṃ kṣarati eṣa payaḥ dadhi ghṛtaṃ madhu
107. yaḥ niyataḥ śuciḥ vidhinā abdaṃ svādhyāyam adhīte
tasya eṣa nityaṃ payaḥ dadhi ghṛtaṃ madhu kṣarati
107. Whoever, disciplined and pure, studies his own Vedic text (svādhyāya) for a year according to the prescribed method, for him, this (study) constantly yields milk, curds, clarified butter, and honey.
अग्नीन्धनं भैक्षचर्यामधःशय्यां गुरोर्हितम ।
आ समावर्तनात कुर्यात कृतोपनयनो द्विजः ॥१०८॥
108. agnīndhanaṁ bhaikṣacaryāmadhaḥśayyāṁ gurorhitam ,
ā samāvartanāt kuryāt kṛtopanayano dvijaḥ.
108. agni-indhanaṃ bhaikṣacaryām adhaḥ-śayyām guroḥ
hitam ā samāvartanāt kuryāt kṛta-upanayanaḥ dvijaḥ
108. kṛta-upanayanaḥ dvijaḥ agni-indhanaṃ bhaikṣacaryām
adhaḥ-śayyām guroḥ hitam ā samāvartanāt kuryāt
108. A twice-born (dvija), having undergone the sacred thread ceremony (upanayana), should perform the kindling of the sacred fire, begging for alms, sleeping on the ground, and acts for the welfare of his teacher (guru), until his ceremonial return home (samāvartana).
आचार्यपुत्रः शुश्रूषुर्ज्ञानदो धार्मिकः शुचिः ।
आप्तः शक्तोऽर्थदः साधुः स्वोऽध्याप्या दश धर्मतः ?? ॥१०९॥
109. ācāryaputraḥ śuśrūṣurjñānado dhārmikaḥ śuciḥ ,
āptaḥ śakto'rthadaḥ sādhuḥ svo'dhyāpyā daśa dharmataḥ ??.
109. ācārya-putraḥ śuśrūṣuḥ jñāna-daḥ dhārmikaḥ śuciḥ āptaḥ
śaktaḥ artha-daḥ sādhuḥ svaḥ adhyāpyāḥ daśa dharmataḥ
109. dharmataḥ daśa ācārya-putraḥ śuśrūṣuḥ jñāna-daḥ dhārmikaḥ
śuciḥ āptaḥ śaktaḥ artha-daḥ sādhuḥ svaḥ adhyāpyāḥ
109. According to natural law (dharma), these ten are to be taught: the teacher's son, one who is attentive, one who aids knowledge, one who is righteous (dhārmika), one who is pure, one who is trustworthy, one who is capable, one who provides wealth, one who is virtuous, and one's own (relative).
नापृष्टः कस्य चिद ब्रूयान्न चान्यायेन पृच्छतः ।
जानन्नपि हि मेधावी जडवल्लोक आचरेत ॥११०॥
110. nāpṛṣṭaḥ kasya cid brūyānna cānyāyena pṛcchataḥ ,
jānannapi hi medhāvī jaḍavalloka ācaret.
110. na apṛṣṭaḥ kasya cit brūyāt na ca anyāyena
pṛcchataḥ jānan api hi medhāvī jaḍavat lokaḥ ācaret
110. apṛṣṭaḥ kasya cit na brūyāt ca anyāyena pṛcchataḥ na
(brūyāt) medhāvī jānan api hi lokaḥ jaḍavat ācaret
110. One should not speak to someone who has not asked, nor to one who asks improperly. Even if intelligent, a wise person should behave in the world as if ignorant.
अधर्मेण च यः प्राह यश्चाधर्मेण पृच्छति ।
तयोरन्यतरः प्रैति विद्वेषं वाऽधिगच्छति ॥१११॥
111. adharmeṇa ca yaḥ prāha yaścādharmeṇa pṛcchati ,
tayoranyataraḥ praiti vidveṣaṁ vā'dhigacchati.
111. adharmeṇa ca yaḥ prāha yaḥ ca adharmeṇa pṛcchati
tayoḥ anyataraḥ praiti vidveṣam vā adhigacchati
111. ca yaḥ adharmeṇa prāha yaḥ ca adharmeṇa pṛcchati
tayoḥ anyataraḥ praiti vā vidveṣam adhigacchati
111. And he who speaks contrary to natural law (dharma), and he who asks contrary to natural law (dharma) - of those two, one surely perishes, or incurs animosity.
धर्मार्थौ यत्र न स्यातां शुश्रूषा वाऽपि तद्विधा ।
तत्र विद्या न वप्तव्या शुभं बीजमिवौषरे ॥११२॥
112. dharmārthau yatra na syātāṁ śuśrūṣā vā'pi tadvidhā ,
tatra vidyā na vaptavyā śubhaṁ bījamivauṣare.
112. dharmārthau yatra na syātām śuśrūṣā vā api tadvidhā
tatra vidyā na vaptavyā śubham bījam iva ūṣare
112. yatra dharmārthau na syātām vā tadvidhā śuśrūṣā api na
(syātām) tatra vidyā na vaptavyā śubham bījam ūṣare iva
112. Where the pursuit of natural law (dharma) and wealth (artha) is absent, or devotion of that kind is not present, knowledge should not be imparted there, just as good seed should not be sown in barren soil.
विद्ययैव समं कामं मर्तव्यं ब्रह्मवादिना ।
आपद्यपि हि घोरायां न त्वेनामिरिणे वपेत ॥११३॥
113. vidyayaiva samaṁ kāmaṁ martavyaṁ brahmavādinā ,
āpadyapi hi ghorāyāṁ na tvenāmiriṇe vapet.
113. vidyayā eva samam kāmam martavyam brahmavādinā
āpadi api hi ghorāyām na tu enām iriṇe vapeta
113. brahmavādinā vidyayā eva samam kāmam martavyam
hi ghorāyām āpadi api tu enām iriṇe na vapeta
113. A speaker of Brahman (brahmavādin) should indeed prefer to die along with his knowledge (vidyā). Even in a terrible calamity, one should not sow this (knowledge) in barren soil.
विद्या ब्राह्मणमेत्याह शेवधिस्तेऽस्मि रक्ष माम ।
असूयकाय मां मादास्तथा स्यां वीर्यवत्तमा ॥११४॥
114. vidyā brāhmaṇametyāha śevadhiste'smi rakṣa mām ,
asūyakāya māṁ mādāstathā syāṁ vīryavattamā.
114. vidyā brāhmaṇam etya āha śevadhiḥ te asmi rakṣa
mām asūyakāya mām mā dāḥ tathā syām vīryavattamā
114. vidyā brāhmaṇam etya āha te śevadhiḥ asmi mām
rakṣa asūyakāya mām mā dāḥ tathā syām vīryavattamā
114. Knowledge, having approached a brahmin, said: "I am your treasure; protect me. Do not impart me to an envious person, so that I may remain most potent."
यमेव तु शुचिं विद्यान्नियतब्रह्मचारिणम ।
तस्मै मां ब्रूहि विप्राय निधिपायाप्रमादिने । ॥११५॥
115. yameva tu śuciṁ vidyānniyatabrahmacāriṇam ,
tasmai māṁ brūhi viprāya nidhipāyāpramādine ,.
115. yam eva tu śucim vidyāt niyatabrahmacāriṇam
tasmai mām brūhi viprāya nidhipāya apramādine
115. tu yam eva śucim niyatabrahmacāriṇam nidhipāya
apramādine viprāya vidyāt tasmai mām brūhi
115. But impart me to that brahmin whom you know to be pure, one who is constantly committed to the spiritual student's path (niyatabrahmacārin), a protector of this treasure (nidhi), and who is vigilant.
ब्रह्म यस्त्वननुज्ञातमधीयानादवाप्नुयात ।
स ब्रह्मस्तेयसंयुक्तो नरकं प्रतिपद्यते । ॥११६॥
116. brahma yastvananujñātamadhīyānādavāpnuyāt ,
sa brahmasteyasaṁyukto narakaṁ pratipadyate ,.
116. brahma yaḥ tu ananujñātam adhīyānāt avāpnuyāt
saḥ brahmāsteyasaṃyuktaḥ narakam pratipadyate
116. yaḥ tu adhīyānāt ananujñātam brahma avāpnuyāt
saḥ brahmāsteyasaṃyuktaḥ narakam pratipadyate
116. Whoever obtains sacred knowledge (brahman) from a teacher without permission, he becomes associated with the theft of sacred knowledge (brahmāsteya) and falls into hell.
लौकिकं वैदिकं वाऽपि तथाऽध्यात्मिकमेव वा ।
आददीत यतो ज्ञानं तं पूर्वमभिवादयेत ॥११७॥
117. laukikaṁ vaidikaṁ vā'pi tathā'dhyātmikameva vā ,
ādadīta yato jñānaṁ taṁ pūrvamabhivādayet.
117. laukikam vaidikam vā api tathā ādhyātmikam eva
vā ādadīta yataḥ jñānam tam pūrvam abhivādayeta
117. yataḥ laukikam vaidikam vā api tathā ādhyātmikam
eva vā jñānam ādadīta tam pūrvam abhivādayeta
117. From whomever one obtains knowledge, whether it be worldly, Vedic, or even spiritual, one should first salute that person.
सावित्रीमात्रसारोऽपि वरं विप्रः सुयन्त्रितः ।
नायन्त्रितस्त्रिवेदोऽपि सर्वाशी सर्वविक्रयी ॥११८॥
118. sāvitrīmātrasāro'pi varaṁ vipraḥ suyantritaḥ ,
nāyantritastrivedo'pi sarvāśī sarvavikrayī.
118. sāvitrīmātrasāraḥ api varam vipraḥ suyantritaḥ
na ayantritaḥ trivedaḥ api sarvāśī sarvavikrayī
118. sāvitrīmātrasāraḥ api suyantritaḥ vipraḥ varam
na trivedaḥ api ayantritaḥ sarvāśī sarvavikrayī
118. A Brahmin whose essential practice is limited to the Sāvitrī mantra, but who is well-disciplined, is superior to one who, though learned in the three Vedas, is undisciplined, consumes all kinds of food, and sells all kinds of goods.
शय्याऽऽसनेऽध्याचरिते श्रेयसा न समाविशेत ।
शय्याऽऽसनस्थश्चैवेनं प्रत्युत्थायाभिवादयेत ॥११९॥
119. śayyā''sane'dhyācarite śreyasā na samāviśet ,
śayyā''sanasthaścaivenaṁ pratyutthāyābhivādayet.
119. śayyā āsane adhyācarite śreyasā na samāviśeta | śayyā
āsanasthaḥ ca eva enam pratyutthāya abhivādayeta
119. śreyasā adhyācarite śayyā āsane na samāviśeta ca
eva śayyā āsanasthaḥ enam pratyutthāya abhivādayeta
119. One should not sit down upon a bed or seat that has been occupied by a venerable person. And one who is already seated on a bed or seat should rise and salute him.
ऊर्ध्वं प्राणा ह्युत्क्रमन्ति यूनः स्थविर आयति ।
प्रत्युत्थानाभिवादाभ्यां पुनस्तान प्रतिपद्यते ॥१२०॥
120. ūrdhvaṁ prāṇā hyutkramanti yūnaḥ sthavira āyati ,
pratyutthānābhivādābhyāṁ punastān pratipadyate.
120. ūrdhvam prāṇāḥ hi utkramanti yūnaḥ sthaviraḥ āyati
| pratyutthānābhivādābhyām punaḥ tān pratipadyate
120. hi yūnaḥ prāṇāḥ ūrdhvam utkramanti sthaviraḥ āyati
punaḥ tān pratyutthānābhivādābhyām pratipadyate
120. Indeed, the vital airs (prāṇa) depart upwards from a young person when an elder approaches. But through rising and saluting, one regains those vital airs.
अभिवादनशीलस्य नित्यं वृद्धोपसेविनः ।
चत्वारि तस्य वर्धन्ते आयुर्धर्मो यशो बलम ॥१२१॥
121. abhivādanaśīlasya nityaṁ vṛddhopasevinaḥ ,
catvāri tasya vardhante āyurdharmo yaśo balam.
121. abhivādanaśīlasya nityam vṛddhopasevinaḥ |
catvāri tasya vardhante āyuḥ dharmaḥ yaśaḥ balam
121. abhivādanaśīlasya nityam vṛddhopasevinaḥ tasya
catvāri vardhante āyuḥ dharmaḥ yaśaḥ balam
121. For one who is habitually respectful and constantly serves elders, four things always increase: longevity, natural law (dharma), fame, and strength.
अभिवादात परं विप्रो ज्यायांसमभिवादयन ।
असौ नामाहमस्मीति स्वं नाम परिकीर्तयेत ॥१२२॥
122. abhivādāt paraṁ vipro jyāyāṁsamabhivādayan ,
asau nāmāhamasmīti svaṁ nāma parikīrtayet.
122. abhivādāt param vipraḥ jyāyāṃsam abhivādayan
asau nāma aham asmi iti svam nāma parikīrtayeta
122. After saluting an elder, a brahmin (vipra) should declare his own name by saying, "I am called so-and-so."
नामधेयस्य ये के चिदभिवादं न जानते ।
तान प्राज्ञोऽहमिति ब्रूयात स्त्रियः सर्वास्तथैव च ॥१२३॥
123. nāmadheyasya ye ke cidabhivādaṁ na jānate ,
tān prājño'hamiti brūyāt striyaḥ sarvāstathaiva ca.
123. nāmadheyasya ye ke cit abhivādam na jānate tān
prājñaḥ aham iti brūyāt striyaḥ sarvāḥ tathā eva ca
123. Those who do not understand the proper form of salutation with a name, to them, one should say, "I am intelligent (prājñaḥ)"; and similarly, to all women.
भोःशब्दं कीर्तयेदन्ते स्वस्य नाम्नोऽभिवादने ।
नाम्नां स्वरूपभावो हि भोभाव ऋषिभिः स्मृतः ॥१२४॥
124. bhoḥśabdaṁ kīrtayedante svasya nāmno'bhivādane ,
nāmnāṁ svarūpabhāvo hi bhobhāva ṛṣibhiḥ smṛtaḥ.
124. bhoḥśabdam kīrtayet ante svasya nāmnaḥ abhivādane
nāmnām svarūpabhāvaḥ hi bhoḥbhāvaḥ ṛṣibhiḥ smṛtaḥ
124. One should utter the word "bhoḥ" at the end of one's own name when offering salutations. Indeed, the seers (ṛṣi) have declared that the essential nature of names is the 'bhoḥ' state.
आयुष्मान भव सौम्यैति वाच्यो विप्रोऽभिवादने ।
अकारश्चास्य नाम्नोऽन्ते वाच्यः पूर्वाक्षरः प्लुतः ॥१२५॥
125. āyuṣmān bhava soṁyaiti vācyo vipro'bhivādane ,
akāraścāsya nāmno'nte vācyaḥ pūrvākṣaraḥ plutaḥ.
125. āyuṣmān bhava saumya iti vācyaḥ vipraḥ abhivādane
akāraḥ ca asya nāmnaḥ ante vācyaḥ pūrvākṣaraḥ plutaḥ
125. When a brahmin (vipra) is saluted, he should be addressed with "May you be long-lived, O gentle one." Furthermore, the final vowel of his name should be pronounced in a prolonged (pluta) manner.
यो न वेत्त्यभिवादस्य विप्रः प्रत्यभिवादनम ।
नाभिवाद्यः स विदुषा यथा शूद्रस्तथैव सः ॥१२६॥
126. yo na vettyabhivādasya vipraḥ pratyabhivādanam ,
nābhivādyaḥ sa viduṣā yathā śūdrastathaiva saḥ.
126. yaḥ na vetti abhivādasya vipraḥ pratyabhivādanam na
abhivādyaḥ saḥ viduṣā yathā śūdraḥ tathā eva saḥ
126. yaḥ vipraḥ abhivādasya pratyabhivādanam na vetti
saḥ viduṣā na abhivādyaḥ yathā śūdraḥ tathā eva saḥ
126. A brāhmaṇa who does not know how to return a greeting should not be greeted by a learned person; indeed, he is just like a śūdra.
ब्राह्मणं कुशलं पृच्छेत क्षत्रबन्धुमनामयम ।
वैश्यं क्षेमं समागम्य शूद्रमारोग्यमेव च ॥१२७॥
127. brāhmaṇaṁ kuśalaṁ pṛcchet kṣatrabandhumanāmayam ,
vaiśyaṁ kṣemaṁ samāgamya śūdramārogyameva ca.
127. brāhmaṇam kuśalam pṛccheta kṣatrabandhum anāmayam
vaiśyam kṣemam samāgamya śūdram ārogyam eva ca
127. brāhmaṇam kuśalam pṛccheta kṣatrabandhum anāmayam
vaiśyam samāgamya kṣemam ca śūdram ārogyam eva
127. One should inquire about the welfare (kuśala) of a brāhmaṇa; about freedom from affliction (anāmaya) for a kṣatriya's kinsman; about safety and prosperity (kṣema) for a vaiśya upon meeting him; and for a śūdra, specifically about his health (ārogya).
अवाच्यो दीक्षितो नाम्ना यवीयानपि यो भवेत ।
भोभवत्पूर्वकं त्वेनमभिभाषेत धर्मवित ॥१२८॥
128. avācyo dīkṣito nāmnā yavīyānapi yo bhavet ,
bhobhavatpūrvakaṁ tvenamabhibhāṣeta dharmavit.
128. avācyaḥ dīkṣitaḥ nāmnā yavīyān api yaḥ bhavet
bho bhavat-pūrvakam tu enam abhibhāṣeta dharmavit
128. yaḥ dīkṣitaḥ yavīyān api bhavet saḥ nāmnā avācyaḥ
tu dharmavit enam bho bhavat-pūrvakam abhibhāṣeta
128. One who is initiated (dīkṣita), even if he is younger, should not be addressed by name. Instead, a person who knows the moral law (dharma) should address him with terms like 'bho' or 'bhavat' as a prefix.
परपत्नी तु या स्त्री स्यादसंबन्धा च योनितः ।
तां ब्रूयाद भवतीत्येवं सुभगे भगिनीति च ॥१२९॥
129. parapatnī tu yā strī syādasaṁbandhā ca yonitaḥ ,
tāṁ brūyād bhavatītyevaṁ subhage bhaginīti ca.
129. parapatnī tu yā strī syāt asaṃbandhā ca yonitaḥ
tām brūyāt bhavati iti evam subhage bhaginī iti ca
129. yā strī parapatnī ca yonitaḥ asaṃbandhā syāt tām
bhavati iti evam subhage bhaginī iti ca brūyāt
129. A woman who is another's wife and is not related by birth, one should address her with terms like 'bhavati' (madam), 'subhage' (fortunate one), and 'bhaginī' (sister).
मातुलांश्च पितृव्यांश्च श्वशुरान ऋत्विजो गुरून ।
असावहमिति ब्रूयात प्रत्युत्थाय यवीयसः ॥१३०॥
130. mātulāṁśca pitṛvyāṁśca śvaśurān ṛtvijo gurūn ,
asāvahamiti brūyāt pratyutthāya yavīyasaḥ.
130. mātulān ca pitṛvyān ca śvaśurān ṛtvijaḥ gurūn
asau aham iti brūyāt pratyutthāya yavīyasaḥ
130. yavīyasaḥ mātulān ca pitṛvyān ca śvaśurān
ṛtvijaḥ gurūn pratyutthāya asau aham iti brūyāt
130. A younger person should rise for maternal uncles, paternal uncles, fathers-in-law, priests, and teachers, and address them by saying, 'It is I.'
मातृश्वसा मातुलानी श्वश्रूरथ पितृश्वसा ।
संपूज्या गुरुपत्नीवत समास्ता गुरुभार्यया ॥१३१॥
131. mātṛśvasā mātulānī śvaśrūratha pitṛśvasā ,
saṁpūjyā gurupatnīvat samāstā gurubhāryayā.
131. mātṛśvasā mātulānī śvaśrūḥ atha pitṛśvasā
saṃpūjyā gurupatnīvat samāstā gurubhāryayā
131. mātṛśvasā mātulānī śvaśrūḥ atha pitṛśvasā
gurupatnīvat saṃpūjyā gurubhāryayā samāstā
131. The mother's sister, the maternal uncle's wife, the mother-in-law, and also the father's sister, should be highly honored like a teacher's wife; they are considered equal to a teacher's wife.
भ्रातुर्भार्यौपसङ्ग्राह्या सवर्णाऽहन्यहन्यपि ।
विप्रोष्य तूपसङ्ग्राह्या ज्ञातिसंबन्धियोषितः ॥१३२॥
132. bhrāturbhāryaupasaṅgrāhyā savarṇā'hanyahanyapi ,
viproṣya tūpasaṅgrāhyā jñātisaṁbandhiyoṣitaḥ.
132. bhrātuḥ bhāryā upasaggrāhyā savarṇā ahani ahani
api viproṣya tu upasaggrāhyāḥ jñātisambandhiyōṣitaḥ
132. savarṇā bhrātuḥ bhāryā ahani ahani api upasaggrāhyā;
tu viproṣya jñātisambandhiyōṣitaḥ upasaggrāhyāḥ
132. A brother's wife of the same social class should be respectfully greeted daily. However, upon returning from a journey, women related by kinship or marriage should also be respectfully greeted.
पितुर्भगिन्यां मातुश्च ज्यायस्यां च स्वसर्यपि ।
मातृवद वृत्तिमातिष्ठेन माता ताभ्यो गरीयसी ॥१३३॥
133. piturbhaginyāṁ mātuśca jyāyasyāṁ ca svasaryapi ,
mātṛvad vṛttimātiṣṭhen mātā tābhyo garīyasī.
133. pituḥ bhaginyām mātuḥ ca jyāyasyām ca svasari api
mātṛvat vṛttim ātiṣṭhet na mātā tābhyaḥ garīyasī
133. pituḥ bhaginyām mātuḥ ca jyāyasyām ca svasari api
mātṛvat vṛttim ātiṣṭhet; mātā tābhyaḥ garīyasī
133. One should behave towards the paternal aunt, the maternal aunt, and an elder sister, and even one's own sister, as one would towards a mother. For the mother is superior to them.
दशाब्दाख्यं पौरसख्यं पञ्चाब्दाख्यं कलाभृताम ।
त्र्यब्दपूर्वं श्रोत्रियाणां स्वल्पेनापि स्वयोनिषु ॥१३४॥
134. daśābdākhyaṁ paurasakhyaṁ pañcābdākhyaṁ kalābhṛtām ,
tryabdapūrvaṁ śrotriyāṇāṁ svalpenāpi svayoniṣu.
134. daśābdākhyam paurasakhyam pañcābdākhyam kalābhṛtām
tryabdapūrvam śrotriyāṇām svalpena api svayoniṣu
134. A friendship with townspeople (paurasakhyam) is established after ten years, and with artisans after five years. Among those learned in the Vedas (śrotriyas), one who is three years older is considered senior. Even a small difference in age is respected among one's own family (svayoniṣu).
ब्राह्मणं दशवर्षं तु शतवर्षं तु भूमिपम ।
पितापुत्रौ विजानीयाद ब्राह्मणस्तु तयोः पिता ॥१३५॥
135. brāhmaṇaṁ daśavarṣaṁ tu śatavarṣaṁ tu bhūmipam ,
pitāputrau vijānīyād brāhmaṇastu tayoḥ pitā.
135. brāhmaṇam daśavarṣam tu śatavarṣam tu bhūmipam
pitāputrau vijānīyāt brāhmaṇaḥ tu tayoḥ pitā
135. One should consider a ten-year-old brahmin (brāhmaṇam) and a hundred-year-old king (bhūmipam) as father and son; indeed, the brahmin (brāhmaṇaḥ) is the father of the two.
वित्तं बन्धुर्वयः कर्म विद्या भवति पञ्चमी ।
एतानि मान्यस्थानानि गरीयो यद यदुत्तरम ॥१३६॥
136. vittaṁ bandhurvayaḥ karma vidyā bhavati pañcamī ,
etāni mānyasthānāni garīyo yad yaduttaram.
136. vittam bandhuḥ vayaḥ karma vidyā bhavati pañcamī
etāni mānyasthānāni garīyaḥ yat yat uttaram
136. Wealth, kin, age, action (karma), and knowledge (vidyā) as the fifth - these are the grounds for respect, and each succeeding factor is weightier.
पञ्चानां त्रिषु वर्णेषु भूयांसि गुणवन्ति च ।
यत्र स्युः सोऽत्र मानार्हः शूद्रोऽपि दशमीं गतः ॥१३७॥
137. pañcānāṁ triṣu varṇeṣu bhūyāṁsi guṇavanti ca ,
yatra syuḥ so'tra mānārhaḥ śūdro'pi daśamīṁ gataḥ.
137. pañcānām triṣu varṇeṣu bhūyāṃsi guṇavanti ca yatra
syuḥ saḥ atra mānārhaḥ śūdraḥ api daśamīm gataḥ
137. Among the three classes (varṇas), where more of these five factors (wealth, kin, age, action, knowledge) are found and are of good quality, that person is worthy of respect. Even a śūdra (śūdraḥ) who has attained a tenth stage (of seniority or merit) is worthy of honor.
चक्रिणो दशमीस्थस्य रोगिणो भारिणः स्त्रियाः ।
स्नातकस्य च राज्ञश्च पन्था देयो वरस्य च ॥१३८॥
138. cakriṇo daśamīsthasya rogiṇo bhāriṇaḥ striyāḥ ,
snātakasya ca rājñaśca panthā deyo varasya ca.
138. cakriṇaḥ daśamīsthasya rogiṇaḥ bhāriṇaḥ striyāḥ
snātakasya ca rājñaḥ ca panthā deyaḥ varasya ca
138. The right of way should be given to one who is on a vehicle, an aged person, a sick person, one carrying a burden, a woman, a *snātaka* (snātaka), a king, and a bridegroom.
तेषां तु समवेतानां मान्यौ स्नातकपार्थिवौ ।
राजस्नातकयोश्चैव स्नातको नृपमानभाक ॥१३९॥
139. teṣāṁ tu samavetānāṁ mānyau snātakapārthivau ,
rājasnātakayoścaiva snātako nṛpamānabhāk.
139. teṣām tu samavetānām mānyau snātakapārthivau
rājasnātakayoḥ ca eva snātakaḥ nṛpamānabhāk
139. But among those gathered, the *snātaka* (snātaka) and the king are indeed the most venerable. And between a king and a *snātaka* (snātaka), the *snātaka* is entitled to the honor of a king.
उपनीय तु यः शिष्यं वेदमध्यापयेद द्विजः ।
सकल्पं सरहस्यं च तमाचार्यं प्रचक्षते ॥१४०॥
140. upanīya tu yaḥ śiṣyaṁ vedamadhyāpayed dvijaḥ ,
sakalpaṁ sarahasyaṁ ca tamācāryaṁ pracakṣate.
140. upanīya tu yaḥ śiṣyam vedam adhyāpayet dvijaḥ
sakalpam sarahasyam ca tam ācāryam pracakṣate
140. The brahmin (dvija) who, after performing the initiation (upanayana) of a student, teaches him the Veda, including its ritual precepts (kalpa) and its esoteric aspects (rahasya), is declared to be an *ācārya* (ācārya).
एकदेशं तु वेदस्य वेदाङ्गान्यपि वा पुनः ।
योऽध्यापयति वृत्त्यर्थमुपाध्यायः स उच्यते ॥१४१॥
141. ekadeśaṁ tu vedasya vedāṅgānyapi vā punaḥ ,
yo'dhyāpayati vṛttyarthamupādhyāyaḥ sa ucyate.
141. ekadeśam tu vedasya vedāṅgāni api vā punaḥ yaḥ
adhyāpayati vṛttyartham upādhyāyaḥ saḥ ucyate
141. However, he who teaches merely a portion of the Veda, or even its auxiliary branches (Vedāṅgas), primarily for the purpose of earning a livelihood, is referred to as an *upādhyāya* (upādhyāya).
निषेकादीनि कर्माणि यः करोति यथाविधि ।
संभावयति चान्नेन स विप्रो गुरुरुच्यते ॥१४२॥
142. niṣekādīni karmāṇi yaḥ karoti yathāvidhi ,
saṁbhāvayati cānnena sa vipro gururucyate.
142. niṣekādīni karmāṇi yaḥ karoti yathāvidhi
saṃbhāvayati ca annena saḥ vipraḥ guruḥ ucyate
142. yaḥ niṣekādīni karmāṇi yathāvidhi karoti ca
annena saṃbhāvayati saḥ vipraḥ guruḥ ucyate
142. That brahmin (vipra) who performs the rites (karma) beginning with the impregnation ceremony (niṣeka) according to the prescribed rules, and who also sustains one with food, is called a teacher (guru).
अग्न्याधेयं पाकयज्ञानग्निष्टोमादिकान मखान ।
यः करोति वृतो यस्य स तस्यर्त्विगिहोच्यते ॥१४३॥
143. agnyādheyaṁ pākayajñānagniṣṭomādikān makhān ,
yaḥ karoti vṛto yasya sa tasyartvigihocyate.
143. agnyādheyam pākayajñān agniṣṭomādikān makhān yaḥ
karoti vṛtaḥ yasya saḥ tasya ṛtvik iha ucyate
143. yasya vṛtaḥ yaḥ agnyādheyam pākayajñān agniṣṭomādikān
makhān karoti saḥ iha tasya ṛtvik ucyate
143. That person who, having been chosen by someone, performs the fire-installation (agnyādheya), the minor domestic Vedic rituals, and other grand Vedic rituals (yajñas) like the Agniṣṭoma, is referred to here as his ritual priest (ṛtvik).
य आवृणोत्यवितथं ब्रह्मणा श्रवणावुभौ ।
स माता स पिता ज्ञेयस्तं न द्रुह्येत कदा चन ॥१४४॥
144. ya āvṛṇotyavitathaṁ brahmaṇā śravaṇāvubhau ,
sa mātā sa pitā jñeyastaṁ na druhyet kadā cana.
144. yaḥ āvṛṇoti avitatham brahmaṇā śravaṇau ubhau saḥ
mātā saḥ pitā jñeyaḥ tam na druhyeta kadā cana
144. yaḥ avitatham brahmaṇā ubhau śravaṇau āvṛṇoti saḥ
mātā saḥ pitā jñeyaḥ tam kadā cana na druhyeta
144. He who truly fills both ears with sacred knowledge (brahmaṇā), is to be known as both mother and father. One should never, at any time, cause him harm.
उपाध्यायान दशाचार्य आचार्याणां शतं पिता ।
सहस्रं तु पितॄन माता गौरवेणातिरिच्यते ॥१४५॥
145. upādhyāyān daśācārya ācāryāṇāṁ śataṁ pitā ,
sahasraṁ tu pitṝn mātā gauraveṇātiricyate.
145. upādhyāyān daśa ācāryaḥ ācāryāṇām śatam pitā
sahasram tu pitṝn mātā gauraveṇa atiricyate
145. ācāryaḥ daśa upādhyāyān (atiśayate) pitā śatam ācāryāṇām
(atiśayate) tu mātā gauraveṇa sahasram pitṝn atiricyate
145. A spiritual teacher (ācārya) is more venerable than ten ordinary preceptors (upādhyāyas). A father is more venerable than a hundred spiritual teachers (ācāryas). But a mother surpasses a thousand fathers in terms of honor (gauraveṇa).
उत्पादकब्रह्मदात्रोर्गरीयान ब्रह्मदः पिता ।
ब्रह्मजन्म हि विप्रस्य प्रेत्य चैह च शाश्वतम ॥१४६॥
146. utpādakabrahmadātrorgarīyān brahmadaḥ pitā ,
brahmajanma hi viprasya pretya caiha ca śāśvatam.
146. utpādakabrahmadātroḥ garīyān brahmadaḥ pitā
brahmajanma hi viprasya pretya ca aiha ca śāśvatam
146. Of the physical progenitor and the giver of spiritual knowledge, the father who imparts spiritual knowledge (brahmada) is more venerable. For the spiritual birth (brahmajanma) of a twice-born (vipra) is indeed eternal, both in this life and the next.
कामान माता पिता चैनं यदुत्पादयतो मिथः ।
संभूतिं तस्य तां विद्याद यद योनावभिजायते ॥१४७॥
147. kāmān mātā pitā cainaṁ yadutpādayato mithaḥ ,
saṁbhūtiṁ tasya tāṁ vidyād yad yonāvabhijāyate.
147. kāmān mātā pitā ca enam yat utpādayataḥ mithaḥ
saṃbhūtim tasya tām vidyāt yat yonau abhijāyate
147. One should understand that birth of a person, which a mother and father mutually generate out of desire, as the (physical) origin when he is born in the womb.
आचार्यस्त्वस्य यां जातिं विधिवद वेदपारगः ।
उत्पादयति सावित्र्या सा सत्या साऽजराऽमरा ॥१४८॥
148. ācāryastvasya yāṁ jātiṁ vidhivad vedapāragaḥ ,
utpādayati sāvitryā sā satyā sā'jarā'marā.
148. ācāryaḥ tu asya yām jātim vidhivat vedapāragaḥ
utpādayati sāvitryā sā satyā sā ajarā amarā
148. But the birth of this person, which the spiritual teacher (ācārya), proficient in the Vedas, generates according to ritual through the Sāvitrī (mantra), that (birth) is true; that is ageless and immortal.
अल्पं वा बहु वा यस्य श्रुतस्यौपकरोति यः ।
तमपीह गुरुं विद्यात्श्रुतौपक्रियया तया ॥१४९॥
149. alpaṁ vā bahu vā yasya śrutasyaupakaroti yaḥ ,
tamapīha guruṁ vidyātśrutaupakriyayā tayā.
149. alpam vā bahu vā yasya śrutasya upakaroti yaḥ
tam api iha gurum vidyāt śrutaupakriyayā tayā
149. He who helps another's knowledge, whether it be little or much, one should acknowledge even him as a spiritual teacher (guru) in this world, by that act of service to knowledge.
ब्राह्मस्य जन्मनः कर्ता स्वधर्मस्य च शासिता ।
बालोऽपि विप्रो वृद्धस्य पिता भवति धर्मतः ॥१५०॥
150. brāhmasya janmanaḥ kartā svadharmasya ca śāsitā ,
bālo'pi vipro vṛddhasya pitā bhavati dharmataḥ.
150. brāhmasya janmanaḥ kartā svadharmasya ca śāsitā |
bālaḥ api vipraḥ vṛddhasya pitā bhavati dharmataḥ
150. bālaḥ api vipraḥ,
brāhmasya janmanaḥ kartā ca svadharmasya śāsitā,
dharmataḥ vṛddhasya pitā bhavati
150. One who is the originator of spiritual birth and the instructor of one's own natural law (dharma), even if a young Brahmin, becomes the father of an elder by virtue of natural law (dharma).
अध्यापयामास पितॄन शिशुराङ्गिरसः कविः ।
पुत्रका इति हौवाच ज्ञानेन परिगृह्य तान ॥१५१॥
151. adhyāpayāmāsa pitṝn śiśurāṅgirasaḥ kaviḥ ,
putrakā iti hauvāca jñānena parigṛhya tān.
151. adhyāpayāmāsa pitṝn śiśuḥ āṅgirasaḥ kaviḥ |
putrakāḥ iti ha uvāca jñānena parigṛhya tān
151. śiśuḥ āṅgirasaḥ kaviḥ pitṝn adhyāpayāmāsa.
tān jñānena parigṛhya putrakāḥ iti ha uvāca
151. The seer, child Angirasa, taught his own fathers. Having encompassed them with knowledge, he indeed addressed them, 'My dear sons!'
ते तमर्थमपृच्छन्त देवानागतमन्यवः ।
देवाश्चैतान समेत्यौचुर्न्याय्यं वः शिशुरुक्तवान ॥१५२॥
152. te tamarthamapṛcchanta devānāgatamanyavaḥ ,
devāścaitān sametyaucurnyāyyaṁ vaḥ śiśuruktavān.
152. te tam artham apṛcchanta devān āgatamanayavaḥ |
devāḥ ca etān sametya ūcuḥ nyāyyam vaḥ śiśuḥ uktavān
152. te āgatamanayavaḥ tam artham devān apṛcchanta.
ca devāḥ etān sametya ūcuḥ,
vaḥ śiśuḥ nyāyyam uktavān
152. Those fathers, filled with anger, questioned the gods about that matter. And the gods, having gathered, said to them, 'Your child has spoken what is proper.'
अज्ञो भवति वै बालः पिता भवति मन्त्रदः ।
अज्ञं हि बालमित्याहुः पितेत्येव तु मन्त्रदम ॥१५३॥
153. ajño bhavati vai bālaḥ pitā bhavati mantradaḥ ,
ajñaṁ hi bālamityāhuḥ pitetyeva tu mantradam.
153. ajñaḥ bhavati vai bālaḥ pitā bhavati mantradaḥ |
ajñam hi bālam iti āhuḥ pitā iti eva tu mantradam
153. bālaḥ vai ajñaḥ bhavati.
pitā mantradaḥ bhavati.
hi ajñam bālam iti āhuḥ,
tu mantradam eva pitā iti
153. A child is indeed ignorant; a father is a giver of counsel. For, they call an ignorant person a child, but a giver of counsel is certainly a father.
न हायनैर्न पलितैर्न वित्तेन न बन्धुभिः ।
ऋषयश्चक्रिरे धर्मं योऽनूचानः स नो महान ॥१५४॥
154. na hāyanairna palitairna vittena na bandhubhiḥ ,
ṛṣayaścakrire dharmaṁ yo'nūcānaḥ sa no mahān.
154. na hāyanaiḥ na palitaiḥ na vittena na bandhubhiḥ
ṛṣayaḥ cakrire dharmam yaḥ anūcānaḥ saḥ naḥ mahān
154. The sages established the constitution (dharma) for greatness: it is not by years, nor by gray hairs, nor by wealth, nor by relatives. Rather, he who is learned in the scriptures is truly great to us.
विप्राणां ज्ञानतो ज्यैष्ठ्यं क्षत्रियाणां तु वीर्यतः ।
वैश्यानां धान्यधनतः शूद्राणामेव जन्मतः ॥१५५॥
155. viprāṇāṁ jñānato jyaiṣṭhyaṁ kṣatriyāṇāṁ tu vīryataḥ ,
vaiśyānāṁ dhānyadhanataḥ śūdrāṇāmeva janmataḥ.
155. viprāṇām jñānataḥ jyaiṣṭhyam kṣatriyāṇām tu vīryataḥ
vaiśyānām dhānyadhanataḥ śūdrāṇām eva janmataḥ
155. The superiority of Brahmins is due to knowledge, but for Kshatriyas, it is due to valor. For Vaishyas, it is due to grain and wealth, and for Shudras, it is indeed by birth (i.e., age).
न तेन वृद्धो भवति येनास्य पलितं शिरः ।
यो वै युवाऽप्यधीयानस्तं देवाः स्थविरं विदुः ॥१५६॥
156. na tena vṛddho bhavati yenāsya palitaṁ śiraḥ ,
yo vai yuvā'pyadhīyānastaṁ devāḥ sthaviraṁ viduḥ.
156. na tena vṛddhaḥ bhavati yena asya palitam śiraḥ yaḥ
vai yuvā api adhīyānaḥ tam devāḥ sthaviram viduḥ
156. One does not become old merely because one's head is gray. Rather, he who, though young, is learned in scriptures, him the gods consider to be an elder.
यथा काष्ठमयो हस्ती यथा चर्ममयो मृगः ।
यश्च विप्रोऽनधीयानस्त्रयस्ते नाम बिभ्रति ॥१५७॥
157. yathā kāṣṭhamayo hastī yathā carmamayo mṛgaḥ ,
yaśca vipro'nadhīyānastrayaste nāma bibhrati.
157. yathā kāṣṭhamayaḥ hastī yathā carmamayaḥ mṛgaḥ
yaḥ ca vipraḥ anadhīyānaḥ trayaḥ te nāma bibhrati
157. Just as a wooden elephant and a leather deer are only in name, so too is a Brahmin who is unlearned. These three merely bear the name but lack the true essence.
यथा षण्ढोऽफलः स्त्रीषु यथा गौर्गवि चाफला ।
यथा चाज्ञेऽफलं दानं तथा विप्रोऽनृचोऽफलः ॥१५८॥
158. yathā ṣaṇḍho'phalaḥ strīṣu yathā gaurgavi cāphalā ,
yathā cājñe'phalaṁ dānaṁ tathā vipro'nṛco'phalaḥ.
158. yathā ṣaṇḍhaḥ aphalaḥ strīṣu yathā gauḥ gavi ca aphalā
yathā ca ajñe aphalam dānam tathā vipraḥ anṛcaḥ aphalaḥ
158. yathā ṣaṇḍhaḥ strīṣu aphalaḥ yathā gauḥ gavi ca aphalā
yathā ca ajñe dānam aphalam tathā anṛcaḥ vipraḥ aphalaḥ
158. Just as a eunuch is unproductive with women, and just as a barren cow is unproductive (in terms of progeny), and just as a gift (dāna) given to an ignorant person is fruitless, so too is a brahmin who is ignorant of the Vedic hymns (Ṛc) unproductive.
अहिंसयैव भूतानां कार्यं श्रेयोऽनुशासनम ।
वाक चैव मधुरा श्लक्ष्णा प्रयोज्या धर्ममिच्छता ॥१५९॥
159. ahiṁsayaiva bhūtānāṁ kāryaṁ śreyo'nuśāsanam ,
vāk caiva madhurā ślakṣṇā prayojyā dharmamicchatā.
159. ahiṃsayā eva bhūtānām kāryam śreyaḥ anuśāsanam vāk
ca eva madhurā ślakṣṇā prayojyā dharmam icchatā
159. bhūtānām ahiṃsayā eva śreyaḥ anuśāsanam kāryam ca
eva dharmam icchatā madhurā ślakṣṇā vāk prayojyā
159. Only through non-violence towards living beings should beneficial instruction be imparted. And by one desiring to uphold natural law (dharma), speech that is sweet and gentle should always be used.
यस्य वाङ्मनसी शुद्धे सम्यग गुप्ते च सर्वदा ।
स वै सर्वमवाप्नोति वेदान्तोपगतं फलम ॥१६०॥
160. yasya vāṅmanasī śuddhe samyag gupte ca sarvadā ,
sa vai sarvamavāpnoti vedāntopagataṁ phalam.
160. yasya vāk-manasī śuddhe samyak gupte ca sarvadā
sa vai sarvam avāpnoti vedānta-upagatam phalam
160. yasya vāk-manasī sarvadā śuddhe ca samyak gupte
sa vai vedānta-upagatam sarvam phalam avāpnoti
160. He whose speech and mind are always pure and thoroughly controlled, he indeed attains all the benefit described in Vedānta.
नारुंतुदः स्यादार्तोऽपि न परद्रोहकर्मधीः ।
ययाऽस्योद्विजते वाचा नालोक्यां तामुदीरयेत ॥१६१॥
161. nāruṁtudaḥ syādārto'pi na paradrohakarmadhīḥ ,
yayā'syodvijate vācā nālokyāṁ tāmudīrayet.
161. na aruṃtudaḥ syāt ārtaḥ api na para-droha-karma-dhīḥ
yayā asya udvijate vācā na alokyām tām udīrayet
161. ārtaḥ api aruṃtudaḥ na syāt na para-droha-karma-dhīḥ
yayā vācā asya udvijate alokyām tām na udīrayet
161. One should not be a tormentor, even when distressed, nor should one's intellect be inclined towards acts of harming others (karma). One should not utter speech by which another person is agitated, nor that which is unwholesome.
सम्मानाद ब्राह्मणो नित्यमुद्विजेत विषादिव ।
अमृतस्येव चाकाङ्क्षेदवमानस्य सर्वदा ॥१६२॥
162. sammānād brāhmaṇo nityamudvijeta viṣādiva ,
amṛtasyeva cākāṅkṣedavamānasya sarvadā.
162. sammānāt brāhmaṇaḥ nityam udvijeta viṣāt iva
amṛtasya iva ca ākāṅkṣet avamānasya sarvadā
162. brāhmaṇaḥ nityam sammānāt viṣāt iva udvijeta
ca sarvadā avamānasya amṛtasya iva ākāṅkṣet
162. A brāhmaṇa should always shrink from respect as if from poison, and always desire disrespect as if it were nectar.
सुखं ह्यवमतः शेते सुखं च प्रतिबुध्यते
सुखं चरति लोकेऽस्मिन्नवमन्ता विनश्यति ॥१६३॥
163. sukhaṁ hyavamataḥ śete sukhaṁ ca pratibudhyate
sukhaṁ carati loke'sminnavamantā vinaśyati.
163. sukham hi avamataḥ śete sukham ca pratibudhyate
sukham carati loke asmin avamantā vinaśyati
163. hi avamataḥ sukham śete ca sukham pratibudhyate
asmin loke sukham carati avamantā vinaśyati
163. Indeed, a person who is disrespected sleeps peacefully, wakes up peacefully, and moves about peacefully in this world. However, the one who shows disrespect perishes.
अनेन क्रमयोगेन संस्कृतात्मा द्विजः शनैः ।
गुरौ वसन सञ्चिनुयाद ब्रह्माधिगमिकं तपः ॥१६४॥
164. anena kramayogena saṁskṛtātmā dvijaḥ śanaiḥ ,
gurau vasan sañcinuyād brahmādhigamikaṁ tapaḥ.
164. anena kramayogena saṃskṛtātmā dvijaḥ śanaiḥ
gurau vasan sañcinuyāt brahmādhigamikam tapaḥ
164. anena kramayogena saṃskṛtātmā dvijaḥ gurau
vasan śanaiḥ brahmādhigamikam tapaḥ sañcinuyāt
164. By this progressive method, a brāhmaṇa whose self (ātman) has been purified should gradually accumulate spiritual discipline (tapas) that leads to the acquisition of Vedic knowledge, while dwelling with a teacher (guru).
तपोविशेषैर्विविधैर्व्रतैश्च विधिचोदितैः ।
वेदः कृत्स्नोऽधिगन्तव्यः सरहस्यो द्विजन्मना ॥१६५॥
165. tapoviśeṣairvividhairvrataiśca vidhicoditaiḥ ,
vedaḥ kṛtsno'dhigantavyaḥ sarahasyo dvijanmanā.
165. tapoviśeṣaiḥ vividhaiḥ vrataiḥ ca vidhicoditaiḥ
vedaḥ kṛtsnaḥ adhigantavyaḥ sarahasyaḥ dvijanmanā
165. dvijanmanā vividhaiḥ tapoviśeṣaiḥ ca vidhicoditaiḥ
vrataiḥ sarahasyaḥ kṛtsnaḥ vedaḥ adhigantavyaḥ
165. Through various kinds of spiritual discipline (tapas) and observances prescribed by sacred rules, the entire Veda, including its esoteric doctrines, must be mastered by a twice-born person.
वेदमेव सदाऽभ्यस्येत तपस्तप्यन द्विजोत्तमः ।
वेदाभ्यासो हि विप्रस्य तपः परमिहौच्यते ॥१६६॥
166. vedameva sadā'bhyasyet tapastapyan dvijottamaḥ ,
vedābhyāso hi viprasya tapaḥ paramihaucyate.
166. vedam eva sadā abhyasyeta tapaḥ tapyan dvijottamaḥ
| vedābhyāsaḥ hi viprasya tapaḥ paramam iha ucyate
166. dvijottamaḥ sadā vedam eva tapaḥ tapyan abhyasyeta
hi viprasya vedābhyāsaḥ iha paramam tapaḥ ucyate
166. A distinguished brahmin (dvijottama) should always study the Veda, undertaking austerity (tapas). Indeed, for a brahmin (vipra), the study of the Veda is declared here to be the supreme austerity (tapas).
आ हैव स नखाग्रेभ्यः परमं तप्यते तपः ।
यः स्रग्व्यपि द्विजोऽधीते स्वाध्यायं शक्तितोऽन्वहम ॥१६७॥
167. ā haiva sa nakhāgrebhyaḥ paramaṁ tapyate tapaḥ ,
yaḥ sragvyapi dvijo'dhīte svādhyāyaṁ śaktito'nvaham.
167. ā ha eva saḥ nakhāgrebhyaḥ paramam tapyate tapaḥ | yaḥ
sragvī api dvijaḥ adhīte svādhyāyam śaktitaḥ anvaham
167. yaḥ dvijaḥ sragvī api śaktitaḥ anvaham svādhyāyam
adhīte saḥ ā ha eva nakhāgrebhyaḥ paramam tapaḥ tapyate
167. That brahmin (dvija) who, even while adorned with garlands, studies his own Vedic recitation (svādhyāya) daily according to his capacity, indeed performs the highest austerity (tapas) from the very tips of his nails (i.e., completely).
योऽनधीत्य द्विजो वेदमन्यत्र कुरुते श्रमम ।
स जीवन्नेव शूद्रत्वमाशु गच्छति सान्वयः ॥१६८॥
168. yo'nadhītya dvijo vedamanyatra kurute śramam ,
sa jīvanneva śūdratvamāśu gacchati sānvayaḥ.
168. yaḥ anadhītya dvijaḥ vedam anyatra kurute śramam
| saḥ jīvan eva śūdratvam āśu gacchati sānvayaḥ
168. yaḥ dvijaḥ vedam anadhītya anyatra śramam kurute
saḥ sānvayaḥ jīvan eva āśu śūdratvam gacchati
168. That brahmin (dvija) who, without having studied the Veda, applies his effort elsewhere, he, while still living, quickly attains the state of a śūdra (śūdratva) along with his descendants.
मातुरग्रेऽधिजननं द्वितीयं मौञ्जिबन्धने ।
तृतीयं यज्ञदीक्षायां द्विजस्य श्रुतिचोदनात ॥१६९॥
169. māturagre'dhijananaṁ dvitīyaṁ mauñjibandhane ,
tṛtīyaṁ yajñadīkṣāyāṁ dvijasya śruticodanāt.
169. mātuḥ agre adhijananam dvitīyam mauñjibandhane
| tṛtīyam yajñadīkṣāyām dvijasya śruticodanāt
169. dvijasya mātuḥ agre adhijananam dvitīyam
mauñjibandhane tṛtīyam yajñadīkṣāyām śruticodanāt
169. For a twice-born (dvija), the first birth is from the mother, the second at the sacred thread ceremony, and the third during initiation into a Vedic ritual (yajña-dīkṣā), as enjoined by the Vedic scriptures (śruti).
तत्र यद ब्रह्मजन्मास्य मौञ्जीबन्धनचिह्नितम ।
तत्रास्य माता सावित्री पिता त्वाचार्य उच्यते ॥१७०॥
170. tatra yad brahmajanmāsya mauñjībandhanacihnitam ,
tatrāsya mātā sāvitrī pitā tvācārya ucyate.
170. tatra yat brahma-janma asya mauñjī-bandhana-cihnitam
tatra asya mātā sāvitrī pitā tu ācāryaḥ ucyate
170. asya mauñjī-bandhana-cihnitam yat brahma-janma tatra,
asya mātā sāvitrī,
tu ācāryaḥ pitā ucyate
170. At that spiritual birth (brahma-janma), which is marked by the sacred thread ceremony, his mother is Sāvitrī, and the teacher (ācārya) is indeed called his father.
वेदप्रदानादाचार्यं पितरं परिचक्षते ।
न ह्यस्मिन युज्यते कर्म किञ्चिदा मौञ्जिबन्धनात ॥१७१॥
171. vedapradānādācāryaṁ pitaraṁ paricakṣate ,
na hyasmin yujyate karma kiñcidā mauñjibandhanāt.
171. veda-pradānāt ācāryam pitaram paricakṣate na hi
asmin yujyate karma kiñcit ā mauñjī-bandhanāt
171. veda-pradānāt (hetoḥ) ācāryam pitaram paricakṣate.
hi,
asmin (śiṣye) mauñjī-bandhanāt ā kiñcit karma na yujyate
171. It is because of imparting the Veda that people call the teacher (ācārya) the father. Indeed, no Vedic ritual (karma) whatsoever is appropriate for him before the sacred thread ceremony (mauñjī-bandhana).
नाभिव्याहारयेद ब्रह्म स्वधानिनयनाद ऋते ।
शूद्रेण हि समस्तावद यावद वेदे न जायते ॥१७२॥
172. nābhivyāhārayed brahma svadhāninayanād ṛte ,
śūdreṇa hi samastāvad yāvad vede na jāyate.
172. na abhivyāhārayet brahma svadhā-ninayanāt ṛte
śūdreṇa hi samaḥ tāvat yāvat vede na jāyate
172. svadhā-ninayanāt ṛte brahma na abhivyāhārayet.
hi,
yāvat vede na jāyate tāvat śūdreṇa samaḥ
172. One should not recite the Veda (brahma), except during the pouring of offerings to ancestors (svadhā-ninayana). For indeed, until one is spiritually born into the Veda, one remains equivalent to a śūdra.
कृतौपनयनस्यास्य व्रतादेशनमिष्यते ।
ब्रह्मणो ग्रहणं चैव क्रमेण विधिपूर्वकम ॥१७३॥
173. kṛtaupanayanasyāsya vratādeśanamiṣyate ,
brahmaṇo grahaṇaṁ caiva krameṇa vidhipūrvakam.
173. kṛta-upanayanasya asya vrata-ādeśanam iṣyate
brahmaṇaḥ grahaṇam ca eva krameṇa vidhi-pūrvakam
173. kṛta-upanayanasya asya vrata-ādeśanam iṣyate,
ca eva brahmaṇaḥ grahaṇam krameṇa vidhi-pūrvakam
173. For this person, who has completed the sacred thread ceremony (upanayana), the imparting of vows is desired. And similarly, the study (grahaṇa) of the Veda (brahman) should proceed sequentially and according to the prescribed rules.
यद्यस्य विहितं चर्म यत सूत्रं या च मेखला ।
यो दण्डो यत्च वसनं तत तदस्य व्रतेष्वपि ॥१७४॥
174. yadyasya vihitaṁ carma yat sūtraṁ yā ca mekhalā ,
yo daṇḍo yatca vasanaṁ tat tadasya vrateṣvapi.
174. yat yat asya vihitam carma yat sūtram yā ca mekhalā
yaḥ daṇḍaḥ yat ca vasanam tat tat asya vrateṣu api
174. yat carma asya vihitam yat sūtram yā ca mekhalā
yaḥ daṇḍaḥ yat ca vasanam tat tat asya vrateṣu api
174. Whatever hide is prescribed for him, whatever sacred thread, and whatever girdle; whatever staff and whatever garment - all these are also to be used for his vows and observances.
सेवेतैमांस्तु नियमान ब्रह्मचारी गुरौ वसन ।
सन्नियम्यैन्द्रियग्रामं तपोवृद्ध्यर्थमात्मनः ॥१७५॥
175. sevetaimāṁstu niyamān brahmacārī gurau vasan ,
sanniyamyaindriyagrāmaṁ tapovṛddhyarthamātmanaḥ.
175. seveta imān tu niyamān brahmacārī gurau vasan
sanniyamya indriyagrāmam tapovṛddhyartham ātmanaḥ
175. brahmacārī gurau vasan imān niyamān seveta
ātmanaḥ tapovṛddhyartham indriyagrāmam sanniyamya
175. A student (brahmacārī), while residing with his teacher (guru), should observe these rules, completely restraining his senses for the purpose of increasing his own spiritual austerity (tapas).
नित्यं स्नात्वा शुचिः कुर्याद देवर्षिपितृतर्पणम ।
देवताभ्यर्चनं चैव समिदाधानमेव च ॥१७६॥
176. nityaṁ snātvā śuciḥ kuryād devarṣipitṛtarpaṇam ,
devatābhyarcanaṁ caiva samidādhānameva ca.
176. nityam snātvā śuciḥ kuryāt devarṣipitṛtarpaṇam
devatābhyarcanam ca eva samidādhānam eva ca
176. nityam snātvā śuciḥ devarṣipitṛtarpaṇam
devatābhyarcanam ca eva samidādhānam eva ca kuryāt
176. Daily, having bathed, he should, in a state of purity, perform oblations to the gods, sages, and ancestors; he should also perform the worship of deities (devatā) and the placing of fuel sticks (samidh) into the ritual fire.
वर्जयेन मधु मांसं च गन्धं माल्यं रसान स्त्रियः ।
शुक्तानि यानि सर्वाणि प्राणिनां चैव हिंसनम ॥१७७॥
177. varjayen madhu māṁsaṁ ca gandhaṁ mālyaṁ rasān striyaḥ ,
śuktāni yāni sarvāṇi prāṇināṁ caiva hiṁsanam.
177. varjayet madhu māṃsam ca gandham mālyam rasān
striyaḥ śuktāni yāni sarvāṇi prāṇinām ca eva hiṃsanam
177. madhu māṃsam ca gandham mālyam rasān striyaḥ yāni
sarvāṇi śuktāni ca prāṇinām hiṃsanam ca eva varjayet
177. He should avoid honey, meat, scents, garlands, savory foods, and women. He should also avoid all sour things, and indeed, causing harm to living beings.
अभ्यङ्गमञ्जनं चाक्ष्णोरुपानच्छत्रधारणम ।
कामं क्रोधं च लोभं च नर्तनं गीतवादनम ॥१७८॥
178. abhyaṅgamañjanaṁ cākṣṇorupānacchatradhāraṇam ,
kāmaṁ krodhaṁ ca lobhaṁ ca nartanaṁ gītavādanam.
178. abhy-aṅgam añjanam ca akṣṇoḥ upānat-chatra-dhāraṇam
kāmam krodham ca lobham ca nartanam gīta-vādanam
178. abhy-aṅgam añjanam ca akṣṇoḥ upānat-chatra-dhāraṇam
kāmam krodham ca lobham ca nartanam gīta-vādanam
178. Anointing the body, applying collyrium to the eyes, wearing sandals, carrying an umbrella, [and avoiding] desire, anger, greed, dancing, singing, and playing musical instruments [should be practiced].
द्यूतं च जनवादं च परिवादं तथाऽनृतम ।
स्त्रीणां च प्रेक्षणालम्भमुपघातं परस्य च ॥१७९॥
179. dyūtaṁ ca janavādaṁ ca parivādaṁ tathā'nṛtam ,
strīṇāṁ ca prekṣaṇālambhamupaghātaṁ parasya ca.
179. dyūtam ca janavādam ca parivādam tathā anṛtam
strīṇām ca prekṣaṇālambham upaghātam parasya ca
179. dyūtam ca janavādam ca parivādam tathā anṛtam
strīṇām ca prekṣaṇālambham upaghātam parasya ca
179. Gambling, public criticism, slander, and falsehood; also, seeing and touching women, and causing harm to others [should be avoided].
एकः शयीत सर्वत्र न रेतः स्कन्दयेत क्व चित ।
कामाद हि स्कन्दयन रेतो हिनस्ति व्रतमात्मनः ॥१८०॥
180. ekaḥ śayīta sarvatra na retaḥ skandayet kva cit ,
kāmād hi skandayan reto hinasti vratamātmanaḥ.
180. ekaḥ śayīta sarvatra na retaḥ skandayeta kva cit
kāmāt hi skandayan retaḥ hinasti vratam ātmanaḥ
180. ekaḥ sarvatra śayīta retaḥ kvacit na skandayeta
hi kāmāt retaḥ skandayan ātmanaḥ vratam hinasti
180. One should sleep alone everywhere and should not emit semen anywhere. For, by emitting semen out of desire (kāma), one harms one's own vow.
स्वप्ने सिक्त्वा ब्रह्मचारी द्विजः शुक्रमकामतः ।
स्नात्वाऽर्कमर्चयित्वा त्रिः पुनर्मामित्यृचं जपेत ॥१८१॥
181. svapne siktvā brahmacārī dvijaḥ śukramakāmataḥ ,
snātvā'rkamarcayitvā triḥ punarmāmityṛcaṁ japet.
181. svapne siktvā brahmacārī dvijaḥ śukram akāmataḥ
snātvā arkam arcayitvā triḥ punaḥ mām iti ṛcam japeta
181. dvijaḥ brahmacārī svapne akāmataḥ śukram siktvā
snātvā arkam triḥ arcayitvā punaḥ mām iti ṛcam japeta
181. If a twice-born (dvija) student (brahmacārī) involuntarily emits semen in a dream, he should bathe, worship the sun three times, and then chant the hymn (ṛc) 'punar māṃ'.
उदकुम्भं सुमनसो गोशकृत्मृत्तिकाकुशान ।
आहरेद यावदर्थानि भैक्षं चाहरहश्चरेत ॥१८२॥
182. udakumbhaṁ sumanaso gośakṛtmṛttikākuśān ,
āhared yāvadarthāni bhaikṣaṁ cāharahaścaret.
182. udakumbham sumanasaḥ gośakṛtmṛttikākuśān
āharet yāvadarthāni bhaikṣam ca aharahaḥ caret
182. udakumbham sumanasaḥ gośakṛtmṛttikākuśān
yāvadarthāni āharet ca aharahaḥ bhaikṣam caret
182. One should collect water-pots, flowers, and cow-dung, earth, and Kuśa grass [collectively], in quantities as needed. And one should go for alms daily.
वेदयज्ञैरहीनानां प्रशस्तानां स्वकर्मसु ।
ब्रह्मचार्याहरेद भैक्षं गृहेभ्यः प्रयतोऽन्वहम ॥१८३॥
183. vedayajñairahīnānāṁ praśastānāṁ svakarmasu ,
brahmacāryāhared bhaikṣaṁ gṛhebhyaḥ prayato'nvaham.
183. vedayajñaiḥ ahīnānām praśastānām svakarmasu
brahmacārī āharet bhaikṣam gṛhebhyaḥ prayataḥ anvaham
183. prayataḥ brahmacārī anvaham gṛhebhyaḥ vedayajñaiḥ
ahīnānām praśastānām svakarmasu bhaikṣam āharet
183. A self-controlled student (brahmacārī) should daily collect alms from the houses of those who are unimpaired in their Vedic rituals (yajña) and studies, and who are commendable in their own duties (karma).
गुरोः कुले न भिक्षेत न ज्ञातिकुलबन्धुषु ।
अलाभे त्वन्यगेहानां पूर्वं पूर्वं विवर्जयेत ॥१८४॥
184. guroḥ kule na bhikṣeta na jñātikulabandhuṣu ,
alābhe tvanyagehānāṁ pūrvaṁ pūrvaṁ vivarjayet.
184. guroḥ kule na bhikṣeta na jñātikulabandhuṣu
alābhe tu anyagehānām pūrvam pūrvam vivarjayet
184. guroḥ kule na bhikṣeta na jñātikulabandhuṣu tu
alābhe anyagehānām pūrvam pūrvam vivarjayet
184. One should not beg for alms in the house of the teacher (guru), nor in the houses of relatives or friends. But if alms are not obtained, then one should progressively avoid (the previously visited among) other houses.
सर्वं वापि चरेद ग्रामं पूर्वौक्तानामसंभवे ।
नियम्य प्रयतो वाचमभिशस्तांस्तु वर्जयेत ॥१८५॥
185. sarvaṁ vāpi cared grāmaṁ pūrvauktānāmasaṁbhave ,
niyamya prayato vācamabhiśastāṁstu varjayet.
185. sarvam vā api caret grāmam pūrvoktānām asaṃbhave
niyamya prayataḥ vācam abhishastān tu varjayet
185. vā pūrvoktānām asaṃbhave api sarvam grāmam caret
niyamya prayataḥ vācam tu abhishastān varjayet
185. Or, if the previously mentioned (sources of alms) are unavailable, one may even wander through the entire village. Being self-controlled and restraining one's speech, one should (however) avoid those who are condemned.
दूरादाहृत्य समिधः सन्निदध्याद विहायसि ।
सायं ॥१८६॥
186. dūrādāhṛtya samidhaḥ sannidadhyād vihāyasi ,
sāyaṁ.
186. dūrāt āhṛtya samidhaḥ
sannidadhyāt vihāyasi sāyam
186. sāyam dūrāt samidhaḥ āhṛtya
vihāyasi sannidadhyāt
186. Having brought firewood from afar, one should place it in a high place in the evening.
अकृत्वा भैक्षचरणमसमिध्य च पावकम ।
अनातुरः सप्तरात्रमवकीर्णिव्रतं चरेत ॥१८७॥
187. akṛtvā bhaikṣacaraṇamasamidhya ca pāvakam ,
anāturaḥ saptarātramavakīrṇivrataṁ caret.
187. akṛtvā bhaikṣacaraṇam asamidhya ca pāvakam
anāturaḥ saptarātram avakīrṇivratam caret
187. akṛtvā bhaikṣacaraṇam ca asamidhya pāvakam,
anāturaḥ saptarātram avakīrṇivratam caret
187. Without having performed the practice of begging for alms and without having kindled the fire, a healthy person should observe the vow of an "avakīrṇin" for seven nights.
भैक्षेण वर्तयेन्नित्यं नैकान्नादी भवेद व्रती ।
भैक्षेण व्रतिनो वृत्तिरुपवाससमा स्मृता ॥१८८॥
188. bhaikṣeṇa vartayennityaṁ naikānnādī bhaved vratī ,
bhaikṣeṇa vratino vṛttirupavāsasamā smṛtā.
188. bhaikṣeṇa vartayet nityam na ekānnādī bhavet
vratī | bhaikṣeṇa vratinaḥ vṛttiḥ upavāsamā smṛtā
188. vratī nityam bhaikṣeṇa vartayet,
na ekānnādī bhavet bhaikṣeṇa vratinaḥ vṛttiḥ upavāsamā smṛtā
188. The observer of a vow (vratī) should always subsist on alms and should not eat food from a single source. Subsistence by alms for a vow-observer is considered equal to fasting.
व्रतवद देवदैवत्ये पित्र्ये कर्मण्यथर्षिवत ।
काममभ्यर्थितोऽश्नीयाद व्रतमस्य न लुप्यते ॥१८९॥
189. vratavad devadaivatye pitrye karmaṇyatharṣivat ,
kāmamabhyarthito'śnīyād vratamasya na lupyate.
189. vratavat devadaivatye pitrye karmaṇi atha ṛṣivat
kāmam abhyarthitaḥ aśnīyāt vratam asya na lupyate
189. devadaivatye pitrye karmaṇi,
vratavat atha ṛṣivat kāmam abhyarthitaḥ aśnīyāt asya vratam na lupyate
189. In rituals (karmaṇi) related to deities or ancestors, one who is observing a vow (vratavat), if specifically requested, may eat food like a sage (ṛṣi), and his vow (vrata) is not broken.
ब्राह्मणस्यैव कर्मैतदुपदिष्टं मनीषिभिः ।
राजन्यवैश्ययोस्त्वेवं नैतत कर्म विधीयते ॥१९०॥
190. brāhmaṇasyaiva karmaitadupadiṣṭaṁ manīṣibhiḥ ,
rājanyavaiśyayostvevaṁ naitat karma vidhīyate.
190. brāhmaṇasya eva karma etat upadiṣṭam manīṣibhiḥ
rājanyavaiśyayoḥ tu evam na etat karma vidhīyate
190. manīṣibhiḥ etat karma brāhmaṇasya eva upadiṣṭam
tu evam etat karma rājanyavaiśyayoḥ na vidhīyate
190. This action (karma) has been instructed by the wise ones as exclusively belonging to a brahmin. However, for a kṣatriya or a vaiśya, this particular action is not prescribed.
चोदितो गुरुणा नित्यमप्रचोदित एव वा ।
कुर्यादध्ययने यत्नमाचार्यस्य हितेषु च ॥१९१॥
191. codito guruṇā nityamapracodita eva vā ,
kuryādadhyayane yatnamācāryasya hiteṣu ca.
191. coditaḥ guruṇā nityam apracoditaḥ eva vā
kuryāt adhyayane yatnam ācāryasya hiteṣu ca
191. guruṇā nityam coditaḥ vā apracoditaḥ eva
adhyayane ca ācāryasya hiteṣu yatnam kuryāt
191. A student should always make an effort in their studies and in things beneficial to their teacher (guru), whether constantly prompted by the teacher (guru) or not.
शरीरं चैव वाचं च बुद्धीन्द्रियमनांसि च ।
नियम्य प्राञ्जलिस्तिष्ठेद वीक्षमाणो गुरोर्मुखम ॥१९२॥
192. śarīraṁ caiva vācaṁ ca buddhīndriyamanāṁsi ca ,
niyamya prāñjalistiṣṭhed vīkṣamāṇo gurormukham.
192. śarīram ca eva vācam ca buddhīndriyamanāṃsi ca
niyamya prāñjaliḥ tiṣṭhet vīkṣamāṇaḥ guroḥ mukham
192. śarīram ca eva vācam ca buddhīndriyamanāṃsi ca
niyamya prāñjaliḥ guroḥ mukham vīkṣamāṇaḥ tiṣṭhet
192. Having controlled the body, speech, intellect, senses, and mind, one should stand with folded hands, gazing at the face of the teacher (guru).
नित्यमुद्धृतपाणिः स्यात साध्वाचारः सुसंवृतः ।
आस्यतामिति चौक्तः सन्नासीताभिमुखं गुरोः ॥१९३॥
193. nityamuddhṛtapāṇiḥ syāt sādhvācāraḥ susaṁvṛtaḥ ,
āsyatāmiti cauktaḥ sannāsītābhimukhaṁ guroḥ.
193. nityam uddhṛtapāṇiḥ syāt sādhvācāraḥ susaṃvṛtaḥ
āsyatām iti ca uktaḥ san āsīta abhimukham guroḥ
193. nityam uddhṛtapāṇiḥ sādhvācāraḥ susaṃvṛtaḥ syāt
ca āsyatām iti uktaḥ san guroḥ abhimukham āsīta
193. He should always be ready (with raised hand), of good conduct, and well-restrained. And when instructed "Please be seated," he should sit facing the teacher (guru).
हीनान्नवस्त्रवेषः स्यात सर्वदा गुरुसन्निधौ ।
उत्तिष्ठेत प्रथमं चास्य चरमं चैव संविशेत ॥१९४॥
194. hīnānnavastraveṣaḥ syāt sarvadā gurusannidhau ,
uttiṣṭhet prathamaṁ cāsya caramaṁ caiva saṁviśet.
194. hīnānnāvastraveṣaḥ syāt sarvadā gurusannidhau
uttiṣṭheta prathamaṃ ca asya caramaṃ ca eva saṃviśeta
194. sarvadā gurusannidhau hīnānnāvastraveṣaḥ syāt prathamaṃ ca uttiṣṭheta,
asya caramaṃ ca eva saṃviśeta
194. One should always maintain modest food, clothing, and attire in the presence of the teacher (guru). He should rise before the teacher and go to bed only after the teacher.
प्रतिश्रावणसंभाषे शयानो न समाचरेत ।
नासीनो न च भुञ्जानो न तिष्ठन्न पराङ्मुखः ॥१९५॥
195. pratiśrāvaṇasaṁbhāṣe śayāno na samācaret ,
nāsīno na ca bhuñjāno na tiṣṭhanna parāṅmukhaḥ.
195. pratiśrāvaṇasaṃbhāṣe śayānaḥ na samācareta na
āsīnaḥ na ca bhuñjānaḥ na tiṣṭhan na parāṅmukhaḥ
195. śayānaḥ pratiśrāvaṇasaṃbhāṣe na samācareta na āsīnaḥ,
na ca bhuñjānaḥ,
na tiṣṭhan,
na parāṅmukhaḥ
195. One should not respond or speak while lying down. Nor should one do so while sitting, while eating, while standing, or with one's back turned.
आसीनस्य स्थितः कुर्यादभिगच्छंस्तु तिष्ठतः ।
प्रत्युद्गम्य त्वाव्रजतः पश्चाद धावंस्तु धावतः ॥१९६॥
196. āsīnasya sthitaḥ kuryādabhigacchaṁstu tiṣṭhataḥ ,
pratyudgamya tvāvrajataḥ paścād dhāvaṁstu dhāvataḥ.
196. āsīnasya sthitaḥ kuryāt abhigacchan tu tiṣṭhataḥ
pratyudgamya tu āvrajataḥ paścāt dhāvan tu dhāvataḥ
196. āsīnasya sthitaḥ kuryāt tiṣṭhataḥ tu abhigacchan
āvrajataḥ tu pratyudgamya dhāvataḥ tu paścāt dhāvan
196. One should stand while responding to a sitting person, and approach while responding to a standing person. One should go forward to meet a person who is arriving, and run behind a person who is running.
पराङ्मुखस्याभिमुखो दूरस्थस्येत्य चान्तिकम ।
प्रणम्य तु शयानस्य निदेशे चैव तिष्ठतः ॥१९७॥
197. parāṅmukhasyābhimukho dūrasthasyetya cāntikam ,
praṇamya tu śayānasya nideśe caiva tiṣṭhataḥ.
197. parāṅmukhasyābhimukhaḥ dūrasthasya iti ca antikam
praṇamya tu śayānasya nideśe ca eva tiṣṭhataḥ
197. parāṅmukhasyābhimukhaḥ dūrasthasya iti ca antikam
śayānasya tu praṇamya tiṣṭhataḥ ca eva nideśe
197. One should face a person who is facing away, and draw near to one who is at a distance. Having bowed to a person who is lying down, one should remain in the presence of one who is standing.
नीचं शय्याऽऽसनं चास्य नित्यं स्याद गुरुसन्निधौ ।
गुरोस्तु चक्षुर्विषये न यथेष्टासनो भवेत ॥१९८॥
198. nīcaṁ śayyā''sanaṁ cāsya nityaṁ syād gurusannidhau ,
gurostu cakṣurviṣaye na yatheṣṭāsano bhavet.
198. nīcam śayyā āsanam ca asya nityam syāt gurusannidhau
guroḥ tu cakṣurviṣaye na yatheṣṭāsanaḥ bhavet
198. asya śayyā āsanam ca gurusannidhau nityam syāt
guroḥ cakṣurviṣaye tu na yatheṣṭāsanaḥ bhavet
198. His bed and seat should always be low when he is near the teacher (guru). Moreover, he should not sit as he wishes within the teacher's (guru's) sight.
नौदाहरेदस्य नाम परोक्षमपि केवलम ।
न चैवास्यानुकुर्वीत गतिभाषितचेष्टितम ॥१९९॥
199. naudāharedasya nāma parokṣamapi kevalam ,
na caivāsyānukurvīta gatibhāṣitaceṣṭitam.
199. na udāharet asya nāma parokṣam api kevalam na
ca eva asya anukurvīta gatibhāṣitaceṣṭitam
199. asya nāma parokṣam api kevalam na udāharet
asya gatibhāṣitaceṣṭitam ca eva na anukurvīta
199. One should not utter his (the teacher's) name, not even when the teacher (guru) is absent or merely in passing. Nor should one imitate his gait, speech, or gestures.
गुरोर्यत्र परिवादो निन्दा वाऽपि प्रवर्तते ।
कर्णौ तत्र पिधातव्यौ गन्तव्यं वा ततोऽन्यतः ॥२००॥
200. guroryatra parivādo nindā vā'pi pravartate ,
karṇau tatra pidhātavyau gantavyaṁ vā tato'nyataḥ.
200. guroḥ yatra parivādaḥ nindā vā api pravartate
karṇau tatra pidhātavyau gantavyam vā tataḥ anyataḥ
200. yatra guroḥ parivādaḥ nindā vā api pravartate
tatra karṇau pidhātavyau vā tataḥ anyataḥ gantavyam
200. Where slander or even criticism of the teacher (guru) arises, one's ears should be covered, or one should leave that place for another.
परीवादात खरो भवति श्वा वै भवति निन्दकः ।
परिभोक्ता कृमिर्भवति कीटो भवति मत्सरी ॥२०१॥
201. parīvādāt kharo bhavati śvā vai bhavati nindakaḥ ,
paribhoktā kṛmirbhavati kīṭo bhavati matsarī.
201. parivādāt kharaḥ bhavati śvā vai bhavati nindakaḥ
paribhoktā kṛmiḥ bhavati kīṭaḥ bhavati matsarī
201. parivādāt kharaḥ bhavati nindakaḥ vai śvā bhavati
paribhoktā kṛmiḥ bhavati matsarī kīṭaḥ bhavati
201. The one who slanders (others) becomes a donkey; indeed, the criticizer becomes a dog. The misappropriator becomes a worm, and the envious person becomes an insect.
दूरस्थो नार्चयेदेनं न क्रुद्धो नान्तिके स्त्रियाः ।
यानासनस्थश्चैवैनमवरुह्याभिवादयेत ॥२०२॥
202. dūrastho nārcayedenaṁ na kruddho nāntike striyāḥ ,
yānāsanasthaścaivainamavaruhyābhivādayet.
202. dūrasthaḥ na arcayeta enam na kruddhaḥ na antike
striyāḥ yānāsanasthaḥ ca eva enam avaruhya abhivādayeta
202. One should not honor one's (guru) from a distance, nor while one is angry, nor while one is near a woman. Furthermore, if one is in a vehicle or seated, one should first dismount or stand up, and then offer respects to the (guru).
प्रतिवातेऽनुवाते च नासीत गुरुणा सह ।
असंश्रवे चैव गुरोर्न किं चिदपि कीर्तयेत ॥२०३॥
203. prativāte'nuvāte ca nāsīta guruṇā saha ,
asaṁśrave caiva gurorna kiṁ cidapi kīrtayet.
203. prativāte anuvāte ca na āsīta guruṇā saha
asaṃśrave ca eva guroḥ na kiṃ cit api kīrtayeta
203. One should not sit with one's (guru) either against the wind (facing it) or with the wind (downwind). Moreover, out of the (guru)'s hearing, one should not mention or utter anything at all.
गोऽश्वौष्ट्रयानप्रासादप्रस्तरेषु कटेषु च ।
आसीत गुरुणा सार्धं शिलाफलकनौषु च ॥२०४॥
204. go'śvauṣṭrayānaprāsādaprastareṣu kaṭeṣu ca ,
āsīta guruṇā sārdhaṁ śilāphalakanauṣu ca.
204. go-aśvoṣṭrayānaprāsādaprastareṣu kaṭeṣu ca
āsīta guruṇā sārdham śilāphalakanauṣu ca
204. One may sit with one's (guru) on cows, horses, camels, or in vehicles, on palace terraces, rock platforms, or mats. Similarly, one may sit with the (guru) on stone slabs, wooden planks, or in boats.
गुरोर्गुरौ सन्निहिते गुरुवद वृत्तिमाचरेत ।
न चानिसृष्टो गुरुणा स्वान गुरूनभिवादयेत ॥२०५॥
205. gurorgurau sannihite guruvad vṛttimācaret ,
na cānisṛṣṭo guruṇā svān gurūnabhivādayet.
205. guroḥ gurau sannihite guruvat vṛttim ācareta
na ca anisṛṣṭaḥ guruṇā svān gurūn abhivādayeta
205. When one's (guru)'s (guru) is present, one should conduct oneself with respect as if towards a (guru). Moreover, without being permitted by one's (guru), one should not greet one's own other (gurus).
विद्यागुरुष्वेवमेव नित्या वृत्तिः स्वयोनिषु ।
प्रतिषेधत्सु चाधर्माद हितं चोपदिशत्स्वपि ॥२०६॥
206. vidyāguruṣvevameva nityā vṛttiḥ svayoniṣu ,
pratiṣedhatsu cādharmād hitaṁ copadiśatsvapi.
श्रेयःसु गुरुवद वृत्तिं नित्यमेव समाचरेत ।
गुरुपुत्रेषु चार्येषु गुरोश्चैव स्वबन्धुषु ॥२०७॥
207. śreyaḥsu guruvad vṛttiṁ nityameva samācaret ,
guruputreṣu cāryeṣu guroścaiva svabandhuṣu.
बालः समानजन्मा वा शिष्यो वा यज्ञकर्मणि ।
अध्यापयन गुरुसुतो गुरुवत्मानमर्हति ॥२०८॥
208. bālaḥ samānajanmā vā śiṣyo vā yajñakarmaṇi ,
adhyāpayan gurusuto guruvatmānamarhati.
उत्सादनं च गात्राणां स्नापनौच्छिष्टभोजने ।
न कुर्याद गुरुपुत्रस्य पादयोश्चावनेजनम ॥२०९॥
209. utsādanaṁ ca gātrāṇāṁ snāpanaucchiṣṭabhojane ,
na kuryād guruputrasya pādayoścāvanejanam.
गुरुवत प्रतिपूज्याः स्युः सवर्णा गुरुयोषितः ।
असवर्णास्तु सम्पूज्याः प्रत्युत्थानाभिवादनैः ॥२१०॥
210. guruvat pratipūjyāḥ syuḥ savarṇā guruyoṣitaḥ ,
asavarṇāstu sampūjyāḥ pratyutthānābhivādanaiḥ.
अभ्यञ्जनं स्नापनं च गात्रोत्सादनमेव च ।
गुरुपत्न्या न कार्याणि केशानां च प्रसाधनम ॥२११॥
211. abhyañjanaṁ snāpanaṁ ca gātrotsādanameva ca ,
gurupatnyā na kāryāṇi keśānāṁ ca prasādhanam.
गुरुपत्नी तु युवतिर्नाभिवाद्यैह पादयोः ।
पूर्णविंशतिवर्षेण गुणदोषौ विजानता ॥२१२॥
212. gurupatnī tu yuvatirnābhivādyaiha pādayoḥ ,
pūrṇaviṁśativarṣeṇa guṇadoṣau vijānatā.
स्वभाव एष नारीणां नराणामिह दूषणम ।
अतोऽर्थान्न प्रमाद्यन्ति प्रमदासु विपश्चितः ॥२१३॥
213. svabhāva eṣa nārīṇāṁ narāṇāmiha dūṣaṇam ,
ato'rthānna pramādyanti pramadāsu vipaścitaḥ.
अविद्वांसमलं लोके विद्वांसमपि वा पुनः ।
प्रमदा ह्युत्पथं नेतुं कामक्रोधवशानुगम ॥२१४॥
214. avidvāṁsamalaṁ loke vidvāṁsamapi vā punaḥ ,
pramadā hyutpathaṁ netuṁ kāmakrodhavaśānugam.
मात्रा स्वस्रा दुहित्रा वा न विविक्तासनो भवेत ।
बलवानिन्द्रियग्रामो विद्वांसमपि कर्षति ॥२१५॥
215. mātrā svasrā duhitrā vā na viviktāsano bhavet ,
balavānindriyagrāmo vidvāṁsamapi karṣati.
कामं तु गुरुपत्नीनां युवतीनां युवा भुवि ।
विधिवद वन्दनं कुर्यादसावहमिति ब्रुवन ॥२१६॥
216. kāmaṁ tu gurupatnīnāṁ yuvatīnāṁ yuvā bhuvi ,
vidhivad vandanaṁ kuryādasāvahamiti bruvan.
विप्रोष्य पादग्रहणमन्वहं चाभिवादनम ।
गुरुदारेषु कुर्वीत सतां धर्ममनुस्मरन ॥२१७॥
217. viproṣya pādagrahaṇamanvahaṁ cābhivādanam ,
gurudāreṣu kurvīta satāṁ dharmamanusmaran.
यथा खनन खनित्रेण नरो वार्यधिगच्छति ।
तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति ॥२१८॥
218. yathā khanan khanitreṇa naro vāryadhigacchati ,
tathā gurugatāṁ vidyāṁ śuśrūṣuradhigacchati.
मुण्डो वा जटिलो वा स्यादथ वा स्यात्शिखाजटः ।
नैनं ग्रामेऽभिनिम्लोचेत सूर्यो नाभ्युदियात क्व चित ॥२१९॥
219. muṇḍo vā jaṭilo vā syādatha vā syātśikhājaṭaḥ ,
nainaṁ grāme'bhinimlocet sūryo nābhyudiyāt kva cit.
तं चेदभ्युदियात सूर्यः शयानं कामचारतः ।
निम्लोचेद वाऽप्यविज्ञानाज जपन्नुपवसेद दिनम ॥२२०॥
220. taṁ cedabhyudiyāt sūryaḥ śayānaṁ kāmacārataḥ ,
nimloced vā'pyavijñānāj japannupavased dinam.
सूर्येण ह्यभिनिर्मुक्तः शयानोऽभ्युदितश्च यः ।
प्रायश्चित्तमकुर्वाणो युक्तः स्यान महतेनसा ॥२२१॥
221. sūryeṇa hyabhinirmuktaḥ śayāno'bhyuditaśca yaḥ ,
prāyaścittamakurvāṇo yuktaḥ syān mahatenasā.
आचम्य प्रयतो नित्यमुभे संध्ये समाहितः ।
शुचौ देशे जपञ्जप्यमुपासीत यथाविधि ॥२२२॥
222. ācamya prayato nityamubhe saṁdhye samāhitaḥ ,
śucau deśe japañjapyamupāsīta yathāvidhi.
यदि स्त्री यद्यवरजः श्रेयः किं चित समाचरेत ।
तत सर्वमाचरेद युक्तो यत्र चास्य रमेन मनः ॥२२३॥
223. yadi strī yadyavarajaḥ śreyaḥ kiṁ cit samācaret ,
tat sarvamācared yukto yatra cāsya ramen manaḥ.
धर्मार्थावुच्यते श्रेयः कामार्थौ धर्म एव च ।
अर्थ एवैह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥२२४॥
224. dharmārthāvucyate śreyaḥ kāmārthau dharma eva ca ,
artha evaiha vā śreyastrivarga iti tu sthitiḥ.
आचार्यश्च पिता चैव माता भ्राता च पूर्वजः ।
नार्तेनाप्यवमन्तव्या ब्राह्मणेन विशेषतः ॥२२५॥
225. ācāryaśca pitā caiva mātā bhrātā ca pūrvajaḥ ,
nārtenāpyavamantavyā brāhmaṇena viśeṣataḥ.
आचार्यो ब्रह्मणो मूर्तिः पिता मूर्तिः प्रजापतेः ।
माता पृथिव्या मूर्तिस्तु भ्राता स्वो मूर्तिरात्मनः ॥२२६॥
226. ācāryo brahmaṇo mūrtiḥ pitā mūrtiḥ prajāpateḥ ,
mātā pṛthivyā mūrtistu bhrātā svo mūrtirātmanaḥ.
यं मातापितरौ क्लेशं सहेते संभवे नृणाम ।
न तस्य निष्कृतिः शक्या कर्तुं वर्षशतैरपि ॥२२७॥
227. yaṁ mātāpitarau kleśaṁ sahete saṁbhave nṛṇām ,
na tasya niṣkṛtiḥ śakyā kartuṁ varṣaśatairapi.
तयोर्नित्यं प्रियं कुर्यादाचार्यस्य च सर्वदा ।
तेष्वेव त्रिषु तुष्टेषु तपः सर्वं समाप्यते ॥२२८॥
228. tayornityaṁ priyaṁ kuryādācāryasya ca sarvadā ,
teṣveva triṣu tuṣṭeṣu tapaḥ sarvaṁ samāpyate.
तेषां त्रयाणां शुश्रूषा परमं तप उच्यते ।
न तैरनभ्यनुज्ञातो धर्ममन्यं समाचरेत ॥२२९॥
229. teṣāṁ trayāṇāṁ śuśrūṣā paramaṁ tapa ucyate ,
na tairanabhyanujñāto dharmamanyaṁ samācaret.
त एव हि त्रयो लोकास्त एव त्रय आश्रमाः ।
त एव हि त्रयो वेदास्त एवौक्तास्त्रयोऽग्नयः ॥२३०॥
230. ta eva hi trayo lokāsta eva traya āśramāḥ ,
ta eva hi trayo vedāsta evauktāstrayo'gnayaḥ.
पिता वै गार्हपत्योऽग्निर्माताऽग्निर्दक्षिणः स्मृतः ।
गुरुराहवनीयस्तु साऽग्नित्रेता गरीयसी ॥२३१॥
231. pitā vai gārhapatyo'gnirmātā'gnirdakṣiṇaḥ smṛtaḥ ,
gururāhavanīyastu sā'gnitretā garīyasī.
त्रिष्वप्रमाद्यन्नेतेषु त्रीन लोकान विजयेद गृही ।
दीप्यमानः स्ववपुषा देववद दिवि मोदते ॥२३२॥
232. triṣvapramādyanneteṣu trīn lokān vijayed gṛhī ,
dīpyamānaḥ svavapuṣā devavad divi modate.
इमं लोकं मातृभक्त्या पितृभक्त्या तु मध्यमम ।
गुरुशुश्रूषया त्वेवं ब्रह्मलोकं समश्नुते ॥२३३॥
233. imaṁ lokaṁ mātṛbhaktyā pitṛbhaktyā tu madhyamam ,
guruśuśrūṣayā tvevaṁ brahmalokaṁ samaśnute.
सर्वे तस्यादृता धर्मा यस्यैते त्रय आदृताः ।
अनादृतास्तु यस्यैते सर्वास्तस्याफलाः क्रियाः ॥२३४॥
234. sarve tasyādṛtā dharmā yasyaite traya ādṛtāḥ ,
anādṛtāstu yasyaite sarvāstasyāphalāḥ kriyāḥ.
यावत त्रयस्ते जीवेयुस्तावत्नान्यं समाचरेत ।
तेष्वेव नित्यं शुश्रूषां कुर्यात प्रियहिते रतः ॥२३५॥
235. yāvat trayaste jīveyustāvatnānyaṁ samācaret ,
teṣveva nityaṁ śuśrūṣāṁ kuryāt priyahite rataḥ.
तेषामनुपरोधेन पारत्र्यं यद यदाचरेत ।
तत तन्निवेदयेत तेभ्यो मनोवचनकर्मभिः ॥२३६॥
236. teṣāmanuparodhena pāratryaṁ yad yadācaret ,
tat tannivedayet tebhyo manovacanakarmabhiḥ.
त्रिष्वेतेष्वितिकृत्यं हि पुरुषस्य समाप्यते ।
एष धर्मः परः साक्षादुपधर्मोऽन्य उच्यते ॥२३७॥
237. triṣveteṣvitikṛtyaṁ hi puruṣasya samāpyate ,
eṣa dharmaḥ paraḥ sākṣādupadharmo'nya ucyate.
श्रद्दधानः शुभां विद्यामाददीतावरादपि ।
अन्यादपि परं धर्मं स्त्रीरत्नं दुष्कुलादपि ॥२३८॥
238. śraddadhānaḥ śubhāṁ vidyāmādadītāvarādapi ,
anyādapi paraṁ dharmaṁ strīratnaṁ duṣkulādapi.
विषादप्यमृतं ग्राह्यं बालादपि सुभाषितम ।
अमित्रादपि सद्वृत्तममेध्यादपि काञ्चनम ॥२३९॥
239. viṣādapyamṛtaṁ grāhyaṁ bālādapi subhāṣitam ,
amitrādapi sadvṛttamamedhyādapi kāñcanam.
स्त्रियो रत्नान्यथो विद्या धर्मः शौचं सुभाषितम ।
विविधानि च शिल्पानि समादेयानि सर्वतः ॥२४०॥
240. striyo ratnānyatho vidyā dharmaḥ śaucaṁ subhāṣitam ,
vividhāni ca śilpāni samādeyāni sarvataḥ.
अब्राह्मणादध्यायनमापत्काले विधीयते ।
अनुव्रज्या च शुश्रूषा यावदध्यायनं गुरोः ॥२४१॥
241. abrāhmaṇādadhyāyanamāpatkāle vidhīyate ,
anuvrajyā ca śuśrūṣā yāvadadhyāyanaṁ guroḥ.
नाब्राह्मणे गुरौ शिष्यो वासमात्यन्तिकं वसेत ।
ब्राह्मणे वाऽननूचाने काङ्क्षन गतिमनुत्तमाम ॥२४२॥
242. nābrāhmaṇe gurau śiṣyo vāsamātyantikaṁ vaset ,
brāhmaṇe vā'nanūcāne kāṅkṣan gatimanuttamām.
यदि त्वात्यन्तिकं वासं रोचयेत गुरोः कुले ।
युक्तः परिचरेदेनमा शरीरविमोक्षणात ॥२४३॥
243. yadi tvātyantikaṁ vāsaṁ rocayeta guroḥ kule ,
yuktaḥ paricaredenamā śarīravimokṣaṇāt.
आ समाप्तेः शरीरस्य यस्तु शुश्रूषते गुरुम ।
स गच्छत्यञ्जसा विप्रो ब्रह्मणः सद्म शाश्वतम ॥२४४॥
244. ā samāpteḥ śarīrasya yastu śuśrūṣate gurum ,
sa gacchatyañjasā vipro brahmaṇaḥ sadma śāśvatam.
न पूर्वं गुरवे किं चिदुपकुर्वीत धर्मवित ।
स्नास्यंस्तु गुरुणाऽज्ञप्तः शक्त्या गुर्व्र्थमाहरेत ॥२४५॥
245. na pūrvaṁ gurave kiṁ cidupakurvīta dharmavit ,
snāsyaṁstu guruṇā'jñaptaḥ śaktyā gurvrthamāharet.
क्षेत्रं हिरण्यं गामश्वं छत्रौपानहमासनम ।
धान्यं शाकं च वासांसि गुरवे प्रीतिमावहेत ॥२४६॥
246. kṣetraṁ hiraṇyaṁ gāmaśvaṁ chatraupānahamāsanam ,
dhānyaṁ śākaṁ ca vāsāṁsi gurave prītimāvahet.
आचार्ये तु खलु प्रेते गुरुपुत्रे गुणान्विते ।
गुरुदारे सपिण्डे वा गुरुवद वृत्तिमाचरेत ॥२४७॥
247. ācārye tu khalu prete guruputre guṇānvite ,
gurudāre sapiṇḍe vā guruvad vṛttimācaret.
एतेष्वविद्यमानेषु स्थानासनविहारवान ।
प्रयुञ्जानोऽग्निशुश्रूषां साधयेद देहमात्मनः ॥२४८॥
248. eteṣvavidyamāneṣu sthānāsanavihāravān ,
prayuñjāno'gniśuśrūṣāṁ sādhayed dehamātmanaḥ.
एवं चरति यो विप्रो ब्रह्मचर्यमविप्लुतः ।
स गच्छत्युत्तमस्थानं न चैह जायते पुनः ॥२४९॥
249. evaṁ carati yo vipro brahmacaryamaviplutaḥ ,
sa gacchatyuttamasthānaṁ na caiha jāyate punaḥ.

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