॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
विद्येश्वरसंहिताअथ त्रयोदशोऽध्यायः
The sages ask Sūta to teach good conduct, and dharma and adharma. Sūta lays out the daily discipline of the twice-born from before dawn: purification, bathing (with mantra-bathing for times of difficulty), tooth-cleaning, ash-marking with the Jābāla mantra, the morning and evening sandhyā with its arghya to the sun, the making-good of a missed sandhyā, and the counts and fruits of praṇava- and Gāyatrī-japa down to the meditation that unites the individual soul with the Supreme. He then turns to giving and to the righteous earning of wealth proper to each varṇa, the threefold division of one's own wealth, the portions owed in tenths, sixths, fourths and halves according to how wealth was earned, the duty never to refuse what is asked or to speak another's faults, and closes with the agnihotra and the flourishing of all who keep faith with fire, guru and brahmins. ऋषिगण सूत से सदाचार, तथा धर्म-अधर्म का उपदेश माँगते हैं। सूत प्रातःकाल से पूर्व द्विज के दैनिक आचार का वर्णन करते हैं — शौच, स्नान (कठिनाई में मन्त्रस्नान सहित), दन्तधावन, जाबालोक्त मन्त्र से त्रिपुण्ड्रधारण, प्रातः-सायं सन्ध्या तथा सूर्य को अर्घ्य, छूटी हुई सन्ध्या की पूर्ति, और प्रणव-गायत्री जप की संख्या तथा फल, यहाँ तक कि जीव को परमात्मा से मिलाने वाले ध्यान तक। फिर वे दान और प्रत्येक वर्ण के अनुरूप न्यायपूर्ण धनार्जन की ओर मुड़ते हैं — अपने धन के त्रिविध विभाजन, धन के अर्जन-स्रोत के अनुसार दसवें, छठे, चौथे और आधे भाग के दान, माँगी वस्तु को कभी न नकारने तथा दूसरों के दोष न कहने के कर्तव्य की, और अग्निहोत्र तथा अग्नि-गुरु-ब्राह्मणों के प्रति निष्ठा रखने वालों की समृद्धि के वर्णन से अध्याय समाप्त करते हैं।
१ सदाचारं श्रावयाशु येन लोकाञ्जयेद् बुधः । धर्माधर्ममयान्ब्रूहि स्वर्गनारकदांस्तथा ॥
sadācāraṃ śrāvayāśu yena lokāñjayed budhaḥ | dharmādharmamayānbrūhi svarganārakadāṃstathā ||
हमें शीघ्र सदाचार सुनाइए, जिससे बुद्धिमान् पुरुष लोकों पर विजय पाए; और स्वर्ग-नरक देने वाले धर्म तथा अधर्म को भी बताइए।
Recite to us at once good conduct, by which a wise man may conquer the worlds; tell us too of dharma and adharma, which give heaven and hell.
सत्-आचारम् (sat-ācāram) — right conductश्रावय (śrāvaya) — let us hearआशु (āśu) — quicklyयेन (yena) — by whichलोकान् (lokān) — the worldsजयेत् (jayet) — one may winबुधः (budhaḥ) — the wiseधर्म-अधर्म-मयान् (dharma-adharma-mayān) — made of dharma and its oppositeब्रूहि (brūhi) — tellस्वर्ग-नारक-दान् (svarga-nāraka-dān) — those that give heaven and hellतथा (tathā) — likewise
२ सदाचारयुतो विद्वान् ब्राह्मणो नाम नामतः । वेदाचारयुतो विप्रो होतैरैकैकवान्द्विजः ॥
sadācārayuto vidvān brāhmaṇo nāma nāmataḥ | vedācārayuto vipro hotairaikaikavāndvijaḥ ||
सदाचारयुक्त विद्वान् ही नाम से सच्चा ब्राह्मण है; वेदाचारयुक्त विप्र, जिसके पास होताओं में से एक-एक भी हो, द्विज कहलाता है।
A learned man endowed with good conduct is, by name, truly a brahmin; a brahmin endowed with the practice of the Veda, having each of the priestly offices, is a twice-born.
सत्-आचार-युतः (sat-ācāra-yutaḥ) — joined with right conductविद्वान् (vidvān) — learnedब्राह्मणः नाम (brāhmaṇaḥ nāma) — is a brahmin indeedनामतः (nāmataḥ) — by that very nameवेद-आचार-युतः (veda-ācāra-yutaḥ) — joined with Vedic observanceविप्रः (vipraḥ) — a vipraहोत्रैः (hotraiḥ) — by the sacrificial officesएक-एकवान् (eka-ekavān) — holding one or anotherद्विजः (dvijaḥ) — a dvija
३ अल्पाचारोऽल्पवेदश्च क्षत्रियो राजसेवकः । किञ्चिदाचारवान्वैश्यः कृषिवाणिज्यकृत्तथा ॥
alpācāro'lpavedaśca kṣatriyo rājasevakaḥ | kiñcidācāravānvaiśyaḥ kṛṣivāṇijyakṛttathā ||
अल्प आचार और अल्प वेद वाला, राजसेवा करने वाला क्षत्रिय है; कुछ आचारवान्, खेती-व्यापार करने वाला वैश्य है।
One of little conduct and little Veda, in the king's service, is a kṣatriya; one of some conduct, engaged in farming and trade, is a vaiśya.
अल्प-आचारः (alpa-ācāraḥ) — of scant observanceअल्प-वेदः च (alpa-vedaḥ ca) — and of scant Vedaक्षत्रियः (kṣatriyaḥ) — a kṣatriyaराज-सेवकः (rāja-sevakaḥ) — a servant of the kingकिञ्चित्-आचारवान् (kiñcit-ācāravān) — with a little observanceवैश्यः (vaiśyaḥ) — a vaiśyaकृषि-वाणिज्य-कृत् (kṛṣi-vāṇijya-kṛt) — doing farming and tradeतथा (tathā) — likewise
४ शूद्रब्राह्मण इत्युक्तः स्वयमेव हि कर्षकः । असूयालुः परद्रोही चण्डालद्विज उच्यते ॥
śūdrabrāhmaṇa ityuktaḥ svayameva hi karṣakaḥ | asūyāluḥ paradrohī caṇḍāladvija ucyate ||
जो स्वयं ही खेती करता है, वह शूद्र-ब्राह्मण कहलाता है; जो ईर्ष्यालु और परद्रोही है, वह चाण्डाल-द्विज कहलाता है।
One who himself tills the soil is called a śūdra-brahmin; one who is envious and does harm to others is called a caṇḍāla among the twice-born.
शूद्र-ब्राह्मणः (śūdra-brāhmaṇaḥ) — a śūdra-brahminइति उक्तः (iti uktaḥ) — so he is calledस्वयम् एव (svayam eva) — who himselfहि (hi) — indeedकर्षकः (karṣakaḥ) — ploughsअसूयालुः (asūyāluḥ) — enviousपर-द्रोही (para-drohī) — harming othersचण्डाल-द्विजः (caṇḍāla-dvijaḥ) — an outcaste twice-bornउच्यते (ucyate) — is called
५ पृथिवीपालको राजा इतरे क्षत्रिया मताः । धान्यादिक्रयवान्वैश्य इतरो वणिगुच्यते ॥
pṛthivīpālako rājā itare kṣatriyā matāḥ | dhānyādikrayavānvaiśya itaro vaṇigucyate ||
पृथ्वी का पालन करने वाला राजा है, शेष क्षत्रिय माने जाते हैं; धान्यादि का क्रय करने वाला वैश्य है, शेष वणिक् कहलाता है।
The protector of the earth is a king; the rest are held to be [ordinary] kṣatriyas. One who trades in grain and the like is a vaiśya; the rest are called mere merchants.
पृथिवी-पालकः (pṛthivī-pālakaḥ) — protector of the earthराजा (rājā) — is a kingइतरे (itare) — the othersक्षत्रियाः (kṣatriyāḥ) — kṣatriyasमताः (matāḥ) — are heldधान्य-आदि-क्रयवान् (dhānya-ādi-krayavān) — dealing in grain and the likeवैश्यः (vaiśyaḥ) — a vaiśyaइतरः (itaraḥ) — the otherवणिक् (vaṇik) — a traderउच्यते (ucyate) — is called
६ ब्रह्मक्षत्रियवैश्यानां शुश्रूषुः शूद्र उच्यते । कर्षको वृषलो ज्ञेय इतरे चैव दस्यवः ॥
brahmakṣatriyavaiśyānāṃ śuśrūṣuḥ śūdra ucyate | karṣako vṛṣalo jñeya itare caiva dasyavaḥ ||
ब्राह्मण, क्षत्रिय, वैश्यों की सेवा करने वाला शूद्र कहलाता है; कर्षक को वृषल जानना चाहिए, और शेष दस्यु हैं।
One who serves brahmins, kṣatriyas and vaiśyas is called a śūdra; a tiller is to be known as a vṛṣala; and the rest, again, are dasyus.
ब्रह्म-क्षत्रिय-वैश्यानाम् (brahma-kṣatriya-vaiśyānām) — of brahmins, kṣatriyas and vaiśyasशुश्रूषुः (śuśrūṣuḥ) — the one who servesशूद्रः (śūdraḥ) — a śūdraउच्यते (ucyate) — is calledकर्षकः (karṣakaḥ) — the ploughmanवृषलः (vṛṣalaḥ) — a vṛṣalaज्ञेयः (jñeyaḥ) — is to be knownइतरे (itare) — the restच एव (ca eva) — andदस्यवः (dasyavaḥ) — are dasyus
७ सर्वो ह्युषः प्राङ्मुखश्च चिन्तयेद् देवपूर्वकान् । धर्मानर्थांश्च तत्क्लेशानायं च व्ययमेव च ॥
sarvo hyuṣaḥ prāṅmukhaśca cintayed devapūrvakān | dharmānarthāṃśca tatkleśānāyaṃ ca vyayameva ca ||
प्रातःकाल पूर्वाभिमुख होकर सभी को देवताओं और पूर्वजों का, अपने धर्मों और अर्थों का, उनके क्लेशों का, तथा अपनी आय और व्यय का चिन्तन करना चाहिए।
Everyone, at dawn, facing east, should reflect on the gods and those before him, on his dharmas and his aims, on their toils, and on his income and his expenditure.
सर्वः (sarvaḥ) — everyoneहि (hi) — indeedउषः (uṣaḥ) — at dawnप्राक्-मुखः च (prāk-mukhaḥ ca) — facing eastचिन्तयेत् (cintayet) — let him considerदेव-पूर्वकान् (deva-pūrvakān) — the gods first of allधर्मान् (dharmān) — his dutiesअर्थान् च (arthān ca) — and his affairsतत्-क्लेशान् (tat-kleśān) — their troublesआयम् च (āyam ca) — incomeव्ययम् एव च (vyayam eva ca) — and expenditure
८ आयुर्द्वेषश्च मरणं पापं भाग्यं तथैव च । व्याधिः पुष्टिस्तथा शक्तिः प्रातरुत्थानदिक्फलम् ॥
āyurdveṣaśca maraṇaṃ pāpaṃ bhāgyaṃ tathaiva ca | vyādhiḥ puṣṭistathā śaktiḥ prātarutthānadikphalam ||
आयु, द्वेष, मृत्यु, पाप और सौभाग्य भी; व्याधि, तथा पुष्टि और शक्ति — यही प्रातःकाल उठते समय की दिशा का फल है।
Lifespan, enmity, death, sin, and good fortune too; sickness, and likewise vigour and strength — such is the fruit of the direction one faces on rising in the morning.
आयुः (āyuḥ) — length of lifeद्वेषः च (dveṣaḥ ca) — and enmityमरणम् (maraṇam) — deathपापम् (pāpam) — sinभाग्यम् (bhāgyam) — fortuneतथा एव च (tathā eva ca) — and likewiseव्याधिः (vyādhiḥ) — diseaseपुष्टिः (puṣṭiḥ) — thrivingतथा शक्तिः (tathā śaktiḥ) — and strengthप्रातः-उत्थान-दिक्-फलम् (prātaḥ-utthāna-dik-phalam) — are the fruits of the direction one faces on rising at dawn
९ निशान्त्ययामोषा ज्ञेया यामार्धं सन्धिरुच्यते । तत्काले तु समुत्थाय विण्मूत्रे विसृजेद् द्विजः ॥
niśāntyayāmoṣā jñeyā yāmārdhaṃ sandhirucyate | tatkāle tu samutthāya viṇmūtre visṛjed dvijaḥ ||
रात्रि के अन्तिम प्रहर को उषा जानना चाहिए; प्रहर के आधे को सन्धि कहते हैं। उस समय उठकर द्विज मल-मूत्र त्याग के लिए जाए।
The last watch of the night is to be known as the dawn; half a watch [of it] is called the junction. Rising at that time, a twice-born should go to relieve himself of stool and urine.
निशा-अन्त्य-यामः (niśā-antya-yāmaḥ) — the last watch of the nightउषा (uṣā) — is dawnज्ञेया (jñeyā) — is to be knownयाम-अर्धम् (yāma-ardham) — half a watchसन्धिः (sandhiḥ) — the junctureउच्यते (ucyate) — is calledतत्-काले (tat-kāle) — at that timeतु (tu) — indeedसमुत्थाय (samutthāya) — having risenविट्-मूत्रे (viṭ-mūtre) — dung and urineविसृजेत् (visṛjet) — let him voidद्विजः (dvijaḥ) — the twice-born
१० गृहाद् दूरं ततो गत्वा बाह्यतः प्रावृतस्तथा । उदङ्मुखः समाविश्य प्रतिबन्धेऽन्यदिङ्मुखः ॥
gṛhād dūraṃ tato gatvā bāhyataḥ prāvṛtastathā | udaṅmukhaḥ samāviśya pratibandhe'nyadiṅmukhaḥ ||
घर से दूर जाकर, बाहर से ढका हुआ, उत्तराभिमुख होकर बैठे; रुकावट होने पर अन्य दिशा में मुख करे।
Going far from the house, and covered on the outside, one should sit facing north; or, if that is obstructed, facing another direction.
गृहात् (gṛhāt) — from the houseदूरम् (dūram) — farततः (tataḥ) — thenगत्वा (gatvā) — having goneबाह्यतः (bāhyataḥ) — outsideप्रावृतः (prāvṛtaḥ) — coveredतथा (tathā) — likewiseउदङ्-मुखः (udaṅ-mukhaḥ) — facing northसमाविश्य (samāviśya) — having settledप्रतिबन्धे (pratibandhe) — if there is an obstacleअन्य-दिक्-मुखः (anya-dik-mukhaḥ) — facing another quarter
११ जलाग्निब्राह्मणादीनां देवानां नाभिमुख्यतः । लिङ्गं पिधाय वामेन मुखमन्येन पाणिना ॥
jalāgnibrāhmaṇādīnāṃ devānāṃ nābhimukhyataḥ | liṅgaṃ pidhāya vāmena mukhamanyena pāṇinā ||
जल, अग्नि, ब्राह्मण आदि देवताओं के सम्मुख न होकर, बाएँ हाथ से लिङ्ग को और दूसरे हाथ से मुख को ढके।
Not facing water, fire, brahmins and the other deities, one should cover the organ with the left hand, and the mouth with the other hand.
जल-अग्नि-ब्राह्मण-आदीनाम् (jala-agni-brāhmaṇa-ādīnām) — of water, fire, brahmins and the restदेवानाम् (devānām) — of the godsन अभिमुख्यतः (na abhimukhyataḥ) — not facing themलिङ्गम् (liṅgam) — the organपिधाय (pidhāya) — having coveredवामेन (vāmena) — with the leftमुखम् (mukham) — the mouthअन्येन पाणिना (anyena pāṇinā) — with the other hand
१२ मलमुत्सृज्य चोत्थाय न पश्येच्चैव तन्मलम् । उद्धृतेन जलेनैव शौचं कुर्याज्जलाद् बहिः ॥
malamutsṛjya cotthāya na paśyeccaiva tanmalam | uddhṛtena jalenaiva śaucaṃ kuryājjalād bahiḥ ||
मल त्यागकर उठे और उस मल को न देखे; निकाले हुए जल से ही, जलाशय से बाहर, शौच करे।
Having voided the waste and risen, one should not look at that waste; with water drawn up, and away from the water[-source], one should perform the purification.
मलम् (malam) — the wasteउत्सृज्य (utsṛjya) — having voidedच उत्थाय (ca utthāya) — and having risenन पश्येत् (na paśyet) — let him not lookच एव (ca eva) — at allतत्-मलम् (tat-malam) — at that wasteउद्धृतेन जलेन एव (uddhṛtena jalena eva) — with water drawn outशौचम् (śaucam) — the cleansingकुर्यात् (kuryāt) — let him doजलात् बहिः (jalāt bahiḥ) — away from the water
१३ अथवा देवपितर्षितीर्थावतरणं विना । सप्त वा पञ्च वा त्रीन्वा गुदं संशोधयेन्मृदा ॥
athavā devapitarṣitīrthāvataraṇaṃ vinā | sapta vā pañca vā trīnvā gudaṃ saṃśodhayenmṛdā ||
अथवा देव, पितृ, ऋषियों के तीर्थ में उतरे बिना, सात, पाँच, या तीन बार मिट्टी से गुदा को शुद्ध करे।
Or else, without going down into a holy ford of the gods, ancestors or seers, one should cleanse the anus with clay, seven, or five, or three times.
अथवा (athavā) — or elseदेव-पितृ-ऋषि-तीर्थ-अवतरणम् विना (deva-pitṛ-ṛṣi-tīrtha-avataraṇam vinā) — without touching the sacred parts of the hand for gods, ancestors and seersसप्त वा (sapta vā) — sevenपञ्च वा (pañca vā) — or fiveत्रीन् वा (trīn vā) — or three timesगुदम् (gudam) — the fundamentसंशोधयेत् (saṃśodhayet) — let him cleanseमृदा (mṛdā) — with earth
१४ लिङ्गे कर्कोटमात्रं तु गुदे प्रसृतिरिष्यते । तत उत्थाय पद्भ्यस्तशौचं गण्डूषमष्टकम् ॥
liṅge karkoṭamātraṃ tu gude prasṛtiriṣyate | tata utthāya padbhyastaśaucaṃ gaṇḍūṣamaṣṭakam ||
लिङ्ग पर ककोड़े के बराबर और गुदा पर एक अंजलि मिट्टी अभीष्ट है। फिर उठकर पैरों की शुद्धि, और आठ बार कुल्ला करना चाहिए।
On the organ a piece the size of a karkoṭa fruit is prescribed, and a handful for the anus. Then, rising, purification of the feet, and eight mouth-rinses.
लिङ्गे (liṅge) — for the organकर्कोट-मात्रम् (karkoṭa-mātram) — earth of the size of a karkoṭa fruitतु (tu) — andगुदे (gude) — for the fundamentप्रसृतिः (prasṛtiḥ) — a handfulइष्यते (iṣyate) — is prescribedततः (tataḥ) — thenउत्थाय (utthāya) — having risenपद्भ्याम् (padbhyām) — for the feetतत्-शौचम् (tat-śaucam) — the cleansing of themगण्डूषम् अष्टकम् (gaṇḍūṣam aṣṭakam) — eight mouth-rinsings
१५ येन केन च पत्रेण काष्ठेन च जलाद् बहिः । कार्यं सन्तर्जनीं त्यज्य दन्तधावनमीरितम् ॥
yena kena ca patreṇa kāṣṭhena ca jalād bahiḥ | kāryaṃ santarjanīṃ tyajya dantadhāvanamīritam ||
जो भी पत्ता या काष्ठ हो, उससे जल से दूर, तर्जनी को छोड़कर दन्तधावन करना कहा गया है।
With whatever leaf or twig, away from the water, tooth-cleaning is to be done, leaving aside the forefinger, as has been declared.
येन केन च पत्रेण (yena kena ca patreṇa) — with any leaf whateverकाष्ठेन (kāṣṭhena) — or with a twigच (ca) — andजलात् बहिः (jalāt bahiḥ) — away from the waterकार्यम् (kāryam) — is to be doneसन्तर्जनीम् त्यज्य (santarjanīm tyajya) — avoiding the forefingerदन्त-धावनम् (danta-dhāvanam) — the cleaning of the teethईरितम् (īritam) — is enjoined
१६ जलदेवानमस्कृत्य मन्त्रेण स्नानमाचरेत् । अशक्तः कण्ठदघ्नं वा कटिदघ्नमथापि वा ॥
jaladevānamaskṛtya mantreṇa snānamācaret | aśaktaḥ kaṇṭhadaghnaṃ vā kaṭidaghnamathāpi vā ||
जलदेवताओं को नमस्कार करके मन्त्र से स्नान करे; असमर्थ होने पर कण्ठ तक या कमर तक जल में स्नान करे।
Having bowed to the deities of water, one should bathe with mantra; if unable, [let the water be] up to the neck, or up to the waist.
जल-देवान् (jala-devān) — the deities of the waterनमस्कृत्य (namaskṛtya) — having salutedमन्त्रेण (mantreṇa) — with the mantraस्नानम् (snānam) — the bathआचरेत् (ācaret) — let him takeअशक्तः (aśaktaḥ) — one unableकण्ठ-दघ्नम् वा (kaṇṭha-daghnam vā) — in water up to the neckकटि-दघ्नम् (kaṭi-daghnam) — or up to the waistअथ अपि वा (atha api vā) — or even
१७ आजानुजलमाविश्य मन्त्रस्नानं समाचरेत् । देवादींस्तर्पयेद्विद्वांस्तत्र तीर्थजलेन च ॥
ājānujalamāviśya mantrasnānaṃ samācaret | devādīṃstarpayedvidvāṃstatra tīrthajalena ca ||
अथवा घुटनों तक जल में उतरकर मन्त्रस्नान करे; विद्वान् वहाँ तीर्थजल से देवादि का तर्पण करे।
Or entering water up to the knee, one should perform the mantra-bathing; a learned man should there satisfy the gods and the rest with the holy water.
आ-जानु-जलम् (ā-jānu-jalam) — water up to the kneeआविश्य (āviśya) — having enteredमन्त्र-स्नानम् (mantra-snānam) — the bath with mantrasसमाचरेत् (samācaret) — let him performदेव-आदीन् (deva-ādīn) — the gods and the restतर्पयेत् (tarpayet) — let him offer libations toविद्वान् (vidvān) — the learned oneतत्र (tatra) — thereतीर्थ-जलेन च (tīrtha-jalena ca) — with the water of the ford
१८ धौतवस्त्रं समादाय पञ्चकच्छेन धारयेत् । उत्तरीयं च किञ्चैव धार्यं सर्वेषु कर्मसु ॥
dhautavastraṃ samādāya pañcakacchena dhārayet | uttarīyaṃ ca kiñcaiva dhāryaṃ sarveṣu karmasu ||
धुला हुआ वस्त्र लेकर उसे पाँच कछनी में धारण करे; और उत्तरीय भी, कुछ ही सही, सब कर्मों में धारण करना चाहिए।
Taking up a washed cloth, one should wear it tucked in five folds; and an upper cloth too, however small, is to be worn in all rites.
धौत-वस्त्रम् (dhauta-vastram) — a washed clothसमादाय (samādāya) — having takenपञ्च-कच्छेन (pañca-kacchena) — in the five-tuck fashionधारयेत् (dhārayet) — let him wear itउत्तरीयम् च (uttarīyam ca) — and an upper clothकिम् च एव (kim ca eva) — moreoverधार्यम् (dhāryam) — is to be wornसर्वेषु कर्मसु (sarveṣu karmasu) — in all rites
१९ नद्यादितीर्थस्नाने तु स्नानवस्त्रं न शोधयेत् । वापीकूपगृहादौ तु स्नानादूर्ध्वं नयेद् बुधः ॥
nadyāditīrthasnāne tu snānavastraṃ na śodhayet | vāpīkūpagṛhādau tu snānādūrdhvaṃ nayed budhaḥ ||
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नदी आदि तीर्थ में स्नान करते समय स्नानवस्त्र को न शोधे; पर बावली, कुएँ, घर आदि में विद्वान् स्नान के बाद उसे बाहर ले जाए।
In bathing at a river or other holy ford, one should not [afterwards] cleanse the bathing-cloth; but at a step-well, well, or house and the like, a wise man should carry it out after bathing.
नदी-आदि-तीर्थ-स्नाने (nadī-ādi-tīrtha-snāne) — when bathing in a river or other fordतु (tu) — indeedस्नान-वस्त्रम् (snāna-vastram) — the bathing clothन शोधयेत् (na śodhayet) — let him not wash outवापी-कूप-गृह-आदौ (vāpī-kūpa-gṛha-ādau) — at a tank, well, house and the likeतु (tu) — butस्नानात् ऊर्ध्वम् (snānāt ūrdhvam) — after the bathनयेत् (nayet) — let him take it awayबुधः (budhaḥ) — the wise one
२० शिलादार्वादिके वापि जले वापि स्थलेऽपि वा । संशोध्य पीडयेद्वस्त्रं पितॄणां तृप्तये द्विजाः ॥
śilādārvādike vāpi jale vāpi sthale'pi vā | saṃśodhya pīḍayedvastraṃ pitṝṇāṃ tṛptaye dvijāḥ ||
पत्थर, लकड़ी आदि पर, या जल में, या स्थल पर भी, वस्त्र को शोधकर निचोड़े, हे द्विजो, पितरों की तृप्ति के लिए।
On stone or wood or the like, or in water, or on dry land, having cleansed it, one should wring out the cloth, brahmins, for the satisfaction of the ancestors.
शिला-दारु-आदिके (śilā-dāru-ādike) — on stone, wood and the likeवा अपि (vā api) — orजले वा अपि (jale vā api) — or in waterस्थले अपि वा (sthale api vā) — or on dry groundसंशोध्य (saṃśodhya) — having cleaned itपीडयेत् वस्त्रम् (pīḍayet vastram) — let him wring the clothपितॄणाम् (pitṝṇām) — of the ancestorsतृप्तये (tṛptaye) — for the satisfactionद्विजाः (dvijāḥ) — O twice-born
२१ जाबालकोक्तमन्त्रेण भस्मना च त्रिपुण्ड्रकम् । अन्यथा चेज्जले पातस्ततो नरकमृच्छति ॥
jābālakoktamantreṇa bhasmanā ca tripuṇḍrakam | anyathā cejjale pātastato narakamṛcchati ||
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जाबालोक्त मन्त्र से और भस्म से त्रिपुण्ड्र धारण करे; अन्यथा, यदि वह जल में गिर जाए, तो मनुष्य नरक को प्राप्त होता है।
With the mantra declared in the Jābāla, and with ash, [one should mark] the triple line; otherwise, if it falls into water, one thereby comes to hell.
जाबालक-उक्त-मन्त्रेण (jābālaka-ukta-mantreṇa) — with the mantra declared in the Jābāla textभस्मना (bhasmanā) — with ashच (ca) — andत्रिपुण्ड्रकम् (tripuṇḍrakam) — the three-lined markअन्यथा (anyathā) — otherwiseचेत् (cet) — ifजले पातः (jale pātaḥ) — the fall into water is madeततः (tataḥ) — therebyनरकम् (narakam) — hellऋच्छति (ṛcchati) — he comes to
२२ आपोहिष्ठेति शिरसि प्रोक्षयेत्यापशान्तये । यस्येति मन्त्रं पादे तु सन्धिप्रोक्षणमुच्यते ॥
āpohiṣṭheti śirasi prokṣayetyāpaśāntaye | yasyeti mantraṃ pāde tu sandhiprokṣaṇamucyate ||
"आपो हि ष्ठा" से सिर पर, "प्रोक्षय" से जल की शान्ति के लिए, और "यस्य" मन्त्र से पैर पर — इसे सन्धि-प्रोक्षण कहते हैं।
With "āpo hi ṣṭhā" [one should sprinkle] on the head; with "proksya", for the pacifying of the waters; with the mantra "yasya", on the foot — this is called the sprinkling of the junction.
आपः-हि-ष्ठा (āpaḥ-hi-ṣṭhā) — with the verse “āpo hi ṣṭhā”इति (iti) — thusशिरसि (śirasi) — on the headप्रोक्षयेत् (prokṣayet) — let him sprinkleइति (iti) — andआप-शान्तये (āpa-śāntaye) — for the quieting by waterयस्य (yasya) — “yasya”इति मन्त्रम् (iti mantram) — that mantraपादे (pāde) — on the feetतु (tu) — andसन्धि-प्रोक्षणम् (sandhi-prokṣaṇam) — the sprinkling at the junctureउच्यते (ucyate) — is so called
२३ हृदये मूर्ध्नि पादे च मूर्ध्नि हृत्पाद एव च । हृत्पादमूर्ध्नि सम्प्रोक्ष्य मन्त्रस्नानं विदुर्बुधाः ॥
hṛdaye mūrdhni pāde ca mūrdhni hṛtpāda eva ca | hṛtpādamūrdhni samprokṣya mantrasnānaṃ vidurbudhāḥ ||
हृदय, मस्तक और पैर पर; मस्तक पर, फिर हृदय-पैर पर; हृदय-पैर-मस्तक का सम्प्रोक्षण करके ही विद्वान् मन्त्रस्नान जानते हैं।
On the heart, the head and the foot; on the head, then heart-and-foot; sprinkling heart, foot and head — thus the wise know the mantra-bathing.
हृदये (hṛdaye) — on the heartमूर्ध्नि (mūrdhni) — on the headपादे च (pāde ca) — and on the feetमूर्ध्नि (mūrdhni) — on the headहृत्-पादे एव च (hṛt-pāde eva ca) — and on heart and feetहृत्-पाद-मूर्ध्नि (hṛt-pāda-mūrdhni) — on heart, feet and headसम्प्रोक्ष्य (samprokṣya) — having sprinkledमन्त्र-स्नानम् (mantra-snānam) — the bath by mantraविदुः (viduḥ) — they know itबुधाः (budhāḥ) — the wise
२४ ईषत्स्पर्शे च दौःस्वास्थ्ये राजराष्ट्रभयेऽपि च । अगत्या गतिकाले च मन्त्रस्नानं समाचरेत् ॥
īṣatsparśe ca dauḥsvāsthye rājarāṣṭrabhaye'pi ca | agatyā gatikāle ca mantrasnānaṃ samācaret ||
थोड़े स्पर्श में, अस्वस्थता में, और राजा या राष्ट्र के भय में भी, उपाय न होने पर और यात्रा के समय मन्त्रस्नान करे।
On a slight touch [of impurity], in ill health, and in fear from king or kingdom too, when there is no [other] recourse, and when travelling, one should perform the mantra-bathing.
ईषत्-स्पर्शे (īṣat-sparśe) — on slight defiling contactच दौः-स्वास्थ्ये (ca dauḥ-svāsthye) — and in ill healthराज-राष्ट्र-भये (rāja-rāṣṭra-bhaye) — in danger from king or countryअपि च (api ca) — alsoअगत्या (agatyā) — when there is no other wayगति-काले (gati-kāle) — when on a journeyच (ca) — andमन्त्र-स्नानम् (mantra-snānam) — the bath by mantraसमाचरेत् (samācaret) — let him perform
२५ प्रातः सूर्यानुवाकेन सायमग्न्यनुवाकतः । अपः पीत्वा तथा मध्ये पुनः प्रोक्षणमाचरेत् ॥
prātaḥ sūryānuvākena sāyamagnyanuvākataḥ | apaḥ pītvā tathā madhye punaḥ prokṣaṇamācaret ||
प्रातःकाल सूर्यानुवाक से, सायंकाल अग्न्यनुवाक से; जल पीकर, बीच में भी पुनः प्रोक्षण करे।
In the morning with the Sūrya-anuvāka, in the evening with the Agni-anuvāka; having sipped water, in between as well, one should again perform the sprinkling.
प्रातः (prātaḥ) — in the morningसूर्य-अनुवाकेन (sūrya-anuvākena) — with the sun-passageसायम् (sāyam) — in the eveningअग्नि-अनुवाकतः (agni-anuvākataḥ) — with the fire-passageअपः (apaḥ) — waterपीत्वा (pītvā) — having sippedतथा (tathā) — andमध्ये (madhye) — in betweenपुनः (punaḥ) — againप्रोक्षणम् (prokṣaṇam) — the sprinklingआचरेत् (ācaret) — let him perform
२६ गायत्र्या जपमन्त्रान्ते त्रिरूर्ध्वं प्राग्विनिक्षिपेत् । मन्त्रेण सह चैकं वै मध्येऽर्घ्यं तु रवेर्द्विजाः ॥
gāyatryā japamantrānte trirūrdhvaṃ prāgvinikṣipet | mantreṇa saha caikaṃ vai madhye'rghyaṃ tu raverdvijāḥ ||
गायत्री के जप के अन्त में तीन बार ऊपर की ओर पहले जल छोड़े; और मन्त्र के साथ एक बार — हे द्विजो, यही सूर्य को मध्याह्न का अर्घ्य है।
At the end of the japa with the Gāyatrī, one should cast [water] upward three times, first; and one, together with the mantra — that, brahmins, is the midday offering to the sun.
गायत्र्याः (gāyatryāḥ) — of the Gāyatrīजप-मन्त्र-अन्ते (japa-mantra-ante) — at the end of the repetitionत्रिः (triḥ) — three timesऊर्ध्वम् (ūrdhvam) — upwardप्राक् (prāk) — eastwardविनिक्षिपेत् (vinikṣipet) — let him cast the waterमन्त्रेण सह (mantreṇa saha) — along with the mantraच एकम् (ca ekam) — one moreवै (vai) — indeedमध्ये (madhye) — in the middleअर्घ्यम् (arghyam) — the offeringतु (tu) — andरवेः (raveḥ) — to the sunद्विजाः (dvijāḥ) — O twice-born
२७ अथ जाते च सायाह्ने भुवि पश्चिममादिङ्मुखः । उद्धृत्य दद्यात्प्रातस्तु मध्याह्नेऽङ्गुलिभिस्तथा ॥
atha jāte ca sāyāhne bhuvi paścimamādiṅmukhaḥ | uddhṛtya dadyātprātastu madhyāhne'ṅgulibhistathā ||
फिर सायंकाल होने पर पश्चिमाभिमुख होकर भूमि की ओर अर्घ्य दे; प्रातःकाल जल उठाकर दे, और मध्याह्न में भी अंगुलियों से दे।
Then, when evening has come, facing west, [one should offer] toward the earth; in the morning, having drawn it up, one should give it; and at midday too, with the fingers.
अथ (atha) — thenजाते (jāte) — when it has comeच सायाह्ने (ca sāyāhne) — the eveningभुवि (bhuvi) — on the groundपश्चिमम् आ-दिक्-मुखः (paścimam ā-dik-mukhaḥ) — facing the western quarterउद्धृत्य (uddhṛtya) — having lifted the waterदद्यात् (dadyāt) — let him offerप्रातः तु (prātaḥ tu) — in the morningमध्याह्ने (madhyāhne) — at middayअङ्गुलिभिः (aṅgulibhiḥ) — with the fingersतथा (tathā) — likewise
२८ अङ्गुलीनां च रन्ध्रेण लम्बं पश्येद् दिवाकरम् । आत्मप्रदक्षिणं कृत्वा शुद्धाचमनमाचरेत् ॥
aṅgulīnāṃ ca randhreṇa lambaṃ paśyed divākaram | ātmapradakṣiṇaṃ kṛtvā śuddhācamanamācaret ||
अंगुलियों के छिद्र से नीचे झुके हुए सूर्य को देखे; अपनी परिक्रमा करके शुद्ध आचमन करे।
Through the gap of the fingers one should look at the sun hanging low; having made a turn about oneself, one should perform the pure sipping of water.
अङ्गुलीनाम् (aṅgulīnām) — of the fingersच रन्ध्रेण (ca randhreṇa) — through the gapलम्बम् (lambam) — overheadपश्येत् (paśyet) — let him look atदिवा-करम् (divā-karam) — the day-maker, the sunआत्म-प्रदक्षिणम् (ātma-pradakṣiṇam) — a turn about himselfकृत्वा (kṛtvā) — having madeशुद्ध-आचमनम् (śuddha-ācamanam) — the pure sippingआचरेत् (ācaret) — let him perform
२९ सायं मुहूर्तादर्वाक्तु कृता सन्ध्या वृथा भवेत् । अकालात्काल इत्युक्तो दिनेऽतीते यथाक्रमम् ॥
sāyaṃ muhūrtādarvāktu kṛtā sandhyā vṛthā bhavet | akālātkāla ityukto dine'tīte yathākramam ||
2
मुहूर्त से पहले की गई सायं-सन्ध्या व्यर्थ हो जाती है; दिन बीत जाने पर यथाक्रम अकाल को काल कहा गया है।
The evening sandhyā, performed earlier than a muhūrta [before sunset], becomes fruitless; when the day has passed, it is called out-of-time, made in-time, in due order.
सायम् (sāyam) — in the eveningमुहूर्तात् अर्वाक् (muhūrtāt arvāk) — before the due hourतु (tu) — indeedकृता (kṛtā) — if performedसन्ध्या (sandhyā) — the twilight riteवृथा भवेत् (vṛthā bhavet) — is in vainअकालात् (akālāt) — from the wrong timeकालः (kālaḥ) — the timeइति उक्तः (iti uktaḥ) — so it is saidदिने अतीते (dine atīte) — when the day has passedयथा-क्रमम् (yathā-kramam) — in due order
३० दिवातीते च गायत्रीं शतं नित्यं क्रमाज्जपेत् । आदशाहात्परातीतं गायत्रीं लक्षमभ्यसेत् । मासातीते तु नित्ये हि पुनश्चोपनयं चरेत् ॥
divātīte ca gāyatrīṃ śataṃ nityaṃ kramājjapet | ādaśāhātparātītaṃ gāyatrīṃ lakṣamabhyaset | māsātīte tu nitye hi punaścopanayaṃ caret ||
2
दिन बीत जाने पर प्रतिदिन क्रमशः सौ बार गायत्री जपे; दस दिन से आगे बीत जाने पर लाख बार गायत्री का अभ्यास करे; और मास बीत जाने पर पुनः उपनयन करे।
When the day has passed [without it], one should daily recite the Gāyatrī a hundred times, in order; beyond ten days, and further, one should practise the Gāyatrī a hundred thousand times; but when a month has passed [without the daily rite], one should perform the upanayana again.
दिवा-अतीते (divā-atīte) — when the day has passedच गायत्रीम् (ca gāyatrīm) — the Gāyatrīशतम् (śatam) — a hundred timesनित्यम् (nityam) — dailyक्रमात् (kramāt) — in due courseजपेत् (japet) — let him repeatआ-दश-अहात् (ā-daśa-ahāt) — up to ten daysपरा-अतीतम् (parā-atītam) — beyond that lapsedगायत्रीम् (gāyatrīm) — the Gāyatrīलक्षम् (lakṣam) — a hundred thousand timesअभ्यसेत् (abhyaset) — let him practiseमास-अतीते (māsa-atīte) — when a month has lapsedतु (tu) — andनित्ये (nitye) — of the daily riteहि (hi) — indeedपुनः (punaḥ) — againच उपनयम् (ca upanayam) — the initiationचरेत् (caret) — let him undergo
३१ ईशो गौरी गुहो विष्णुर्ब्रह्मा चन्द्रश्च वै यमः ॥
īśo gaurī guho viṣṇurbrahmā candraśca vai yamaḥ ||
ईश, गौरी, गुह, विष्णु, ब्रह्मा, चन्द्रमा और यम —
Īśa, Gaurī, Guha, Viṣṇu, Brahmā, the Moon, and Yama —
ईशः (īśaḥ) — Īśaगौरी (gaurī) — Gaurīगुहः (guhaḥ) — Guhaविष्णुः (viṣṇuḥ) — Viṣṇuब्रह्मा (brahmā) — Brahmāचन्द्रः च (candraḥ ca) — and the Moonवै (vai) — indeedयमः (yamaḥ) — Yama
३२ एवंरूपांश्च वै देवांस्तर्पयेदर्थसिद्धये । ब्रह्मार्पणं ततः कृत्वा शुद्धाचमनमाचरेत् ॥
evaṃrūpāṃśca vai devāṃstarpayedarthasiddhaye | brahmārpaṇaṃ tataḥ kṛtvā śuddhācamanamācaret ||
इस रूप वाले देवताओं का अर्थसिद्धि के लिए तर्पण करे; फिर ब्रह्मार्पण करके शुद्ध आचमन करे।
such deities, in these forms, one should satisfy for the accomplishment of one's aim; then, having made the offering to Brahman, one should perform pure sipping of water.
एवम्-रूपान् (evam-rūpān) — in these formsच वै (ca vai) — indeedदेवान् (devān) — the godsतर्पयेत् (tarpayet) — let him offer libation toअर्थ-सिद्धये (artha-siddhaye) — for the fulfilling of his aimsब्रह्म-अर्पणम् (brahma-arpaṇam) — the offering to Brahmanततः (tataḥ) — thenकृत्वा (kṛtvā) — having madeशुद्ध-आचमनम् (śuddha-ācamanam) — the pure sippingआचरेत् (ācaret) — let him perform
३३ तीर्थदक्षिणतः शस्ते मठे मन्त्रालये बुधः । तत्र देवालये वापि गृहे वा नियतस्थले ॥
tīrthadakṣiṇataḥ śaste maṭhe mantrālaye budhaḥ | tatra devālaye vāpi gṛhe vā niyatasthale ||
2
तीर्थ के दक्षिण में, उत्तम मठ में, मन्त्रालय में विद्वान् जप करे; अथवा वहाँ देवालय में, या घर में, या नियत स्थान में करे।
To the south of the ford, in an excellent monastery, in a place of mantra, a wise man [should recite]; or there, in a temple, or at home, or in a fixed place.
तीर्थ-दक्षिणतः (tīrtha-dakṣiṇataḥ) — south of the holy fordशस्ते (śaste) — in a commended spotमठे (maṭhe) — in a monasteryमन्त्र-आलये (mantra-ālaye) — in a mantra-hallबुधः (budhaḥ) — the wise oneतत्र (tatra) — thereदेव-आलये वा अपि (deva-ālaye vā api) — or in a templeगृहे (gṛhe) — in a houseवा नियत-स्थले (vā niyata-sthale) — or in a fixed place
३४ सर्वान्देवान्नमस्कृत्य स्थिरबुद्धिः स्थिरासनः । प्रणवं पूर्वमभ्यस्य गायत्रीमभ्यसेत्ततः ॥
sarvāndevānnamaskṛtya sthirabuddhiḥ sthirāsanaḥ | praṇavaṃ pūrvamabhyasya gāyatrīmabhyasettataḥ ||
सब देवताओं को नमस्कार करके स्थिर बुद्धि और स्थिर आसन से पहले प्रणव का अभ्यास करके फिर गायत्री का अभ्यास करे।
Having bowed to all the gods, with a steady mind and a steady seat, having first practised the praṇava, one should then practise the Gāyatrī.
सर्वान् देवान् (sarvān devān) — all the godsनमस्कृत्य (namaskṛtya) — having salutedस्थिर-बुद्धिः (sthira-buddhiḥ) — of steady mindस्थिर-आसनः (sthira-āsanaḥ) — of steady seatप्रणवम् (praṇavam) — Omपूर्वम् (pūrvam) — firstअभ्यस्य (abhyasya) — having repeatedगायत्रीम् (gāyatrīm) — the Gāyatrīअभ्यसेत् (abhyaset) — let him repeatततः (tataḥ) — thereafter
३५ जीवब्रह्मैक्यविषयं बुद्ध्वा प्रणवमभ्यसेत् । त्रैलोक्यसृष्टिकर्तारं स्थितिकर्तारमच्युतम् ॥
jīvabrahmaikyaviṣayaṃ buddhvā praṇavamabhyaset | trailokyasṛṣṭikartāraṃ sthitikartāramacyutam ||
जीव और ब्रह्म की एकता के विषय को समझकर प्रणव का अभ्यास करे — त्रैलोक्य की सृष्टि करने वाले, स्थिति करने वाले अच्युत,
Having understood the object of the oneness of the individual soul and Brahman, one should practise the praṇava — [meditating on him as] the maker of the creation of the three worlds, and the unfailing maker of its maintenance,
जीव-ब्रह्म-ऐक्य-विषयम् (jīva-brahma-aikya-viṣayam) — having for its subject the oneness of soul and Brahmanबुद्ध्वा (buddhvā) — having understoodप्रणवम् (praṇavam) — Omअभ्यसेत् (abhyaset) — let him practiseत्रैलोक्य-सृष्टि-कर्तारम् (trailokya-sṛṣṭi-kartāram) — the maker of the three worldsस्थिति-कर्तारम् (sthiti-kartāram) — the maintainerअच्युतम् (acyutam) — the unfallen
३६ संहर्तारं तथा रुद्रं स्वप्रकाशमुपास्महे । ज्ञानकर्मेन्द्रियाणां च मनोवृत्तीर्धियस्तथा ॥
saṃhartāraṃ tathā rudraṃ svaprakāśamupāsmahe | jñānakarmendriyāṇāṃ ca manovṛttīrdhiyastathā ||
और संहार करने वाले, स्वप्रकाश रुद्र की हम उपासना करते हैं; तथा ज्ञान-कर्म की इन्द्रियों की, मन की वृत्तियों और बुद्धि की भी,
and, as Rudra, its dissolver too, self-luminous — him we worship; and [meditating that he directs] the workings of the organs of knowledge and action, of the mind, and of the intellect,
संहर्तारम् (saṃhartāram) — the destroyerतथा (tathā) — likewiseरुद्रम् (rudram) — Rudraस्व-प्रकाशम् (sva-prakāśam) — self-luminousउपास्महे (upāsmahe) — we worshipज्ञान-कर्म-इन्द्रियाणाम् (jñāna-karma-indriyāṇām) — of the senses of knowing and of actionच (ca) — andमनः-वृत्तीः (manaḥ-vṛttīḥ) — the movements of the mindधियः (dhiyaḥ) — of the understandingतथा (tathā) — likewise
३७ भोगमोक्षप्रदे धर्मे ज्ञाने च प्रेरयेत्सदा । इत्थमर्थं धिया ध्यायन्ब्रह्म प्राप्नोति निश्चयम् ॥
bhogamokṣaprade dharme jñāne ca prerayetsadā | itthamarthaṃ dhiyā dhyāyanbrahma prāpnoti niścayam ||
भोग और मोक्ष देने वाले धर्म और ज्ञान की ओर सदा प्रेरित करे। इस प्रकार अर्थ का बुद्धि से ध्यान करते हुए मनुष्य निश्चय ही ब्रह्म को प्राप्त होता है।
let him ever direct them toward the dharma and the knowledge that grant enjoyment and release. Thus meditating on the meaning with the intellect, one certainly attains Brahman.
भोग-मोक्ष-प्रदे (bhoga-mokṣa-prade) — which give enjoyment and releaseधर्मे (dharme) — in dharmaज्ञाने च (jñāne ca) — and in knowledgeप्रेरयेत् (prerayet) — may he impel themसदा (sadā) — alwaysइत्थम् (ittham) — in this wayअर्थम् (artham) — the meaningधिया (dhiyā) — with the understandingध्यायन् (dhyāyan) — meditatingब्रह्म (brahma) — Brahmanप्राप्नोति (prāpnoti) — one attainsनिश्चयम् (niścayam) — assuredly
३८ केवलं वा जपेन्नित्यं ब्राह्मणस्य च पूर्तये । सहस्रमभ्यसेन्नित्यं प्रातर्ब्राह्मणपुङ्गवः ॥
kevalaṃ vā japennityaṃ brāhmaṇasya ca pūrtaye | sahasramabhyasennityaṃ prātarbrāhmaṇapuṅgavaḥ ||
अथवा केवल नित्य जप करे; और ब्राह्मण की पूर्ति के लिए श्रेष्ठ ब्राह्मण प्रातःकाल नित्य सहस्र बार अभ्यास करे।
Or one may simply recite it daily; and for the fulfilment of a brahmin's [duty], a foremost brahmin should daily practise it a thousand times in the morning.
केवलम् वा (kevalam vā) — or simplyजपेत् (japet) — let him repeatनित्यम् (nityam) — dailyब्राह्मणस्य (brāhmaṇasya) — of the brahminच पूर्तये (ca pūrtaye) — for the fulfilmentसहस्रम् (sahasram) — a thousandअभ्यसेत् (abhyaset) — let him practiseनित्यम् (nityam) — dailyप्रातः (prātaḥ) — at dawnब्राह्मण-पुङ्गवः (brāhmaṇa-puṅgavaḥ) — the bull among brahmins
३९ अन्येषां च यथाशक्ति मध्याह्ने च शतं जपेत् । सायं द्विदशकं ज्ञेयं शिखाष्टकसमन्वितम् ॥
anyeṣāṃ ca yathāśakti madhyāhne ca śataṃ japet | sāyaṃ dvidaśakaṃ jñeyaṃ śikhāṣṭakasamanvitam ||
अन्यों के लिए यथाशक्ति; और मध्याह्न में सौ बार जपे; सायंकाल बीस जानना चाहिए, शिखा के आठ सहित।
For others, according to ability; and at midday one should recite it a hundred times; in the evening, twenty is to be known [as the measure], together with the eight of the śikhā.
अन्येषाम् च (anyeṣām ca) — and for the othersयथा-शक्ति (yathā-śakti) — as they are ableमध्याह्ने (madhyāhne) — at middayच शतम् (ca śatam) — a hundredजपेत् (japet) — let him repeatसायम् (sāyam) — in the eveningद्वि-दशकम् (dvi-daśakam) — twentyज्ञेयम् (jñeyam) — is to be knownशिखा-अष्टक-समन्वितम् (śikhā-aṣṭaka-samanvitam) — together with the eight of the crest-verse
४० मूलाधारं समारभ्य द्वादशांशस्थितांस्तथा । विद्येशब्रह्मविष्ण्वीशजीवात्मपरमेश्वरान् ॥
mūlādhāraṃ samārabhya dvādaśāṃśasthitāṃstathā | vidyeśabrahmaviṣṇvīśajīvātmaparameśvarān ||
मूलाधार से आरम्भ करके, तथा शरीर के बारह अंशों में स्थित विद्येश, ब्रह्मा, विष्णु, ईश, जीवात्मा और परमेश्वर को,
Beginning from the mūlādhāra, and [meditating on] those stationed in [each of] the twelve parts [of the body] — Vidyeśa, Brahmā, Viṣṇu, Īśa, the individual soul, and the Supreme Lord —
मूल-आधारम् (mūla-ādhāram) — from the root-supportसमारभ्य (samārabhya) — beginningद्वादश-अंश-स्थितान् (dvādaśa-aṃśa-sthitān) — stationed in the twelve divisionsतथा (tathā) — likewiseविद्येश-ब्रह्म-विष्णु-ईश-जीव-आत्म-परमेश्वरान् (vidyeśa-brahma-viṣṇu-īśa-jīva-ātma-parameśvarān) — Vidyeśa, Brahmā, Viṣṇu, Īśa, the soul, the Self and the supreme Lord
४१ ब्रह्मबुद्ध्या तदैक्यं च सोऽहं भावनया जपेत् । तानेव ब्रह्मरन्ध्रादौ कायाद् बाह्ये च भावयेत् ॥
brahmabuddhyā tadaikyaṃ ca so'haṃ bhāvanayā japet | tāneva brahmarandhrādau kāyād bāhye ca bhāvayet ||
ब्रह्मबुद्धि से और उनकी एकता को "सोऽहं" भावना से जपे; उन्हीं को ब्रह्मरन्ध्र में तथा शरीर के बाहर भी भावे।
one should recite with the thought "I am He", with the understanding that they are Brahman and one; and one should meditate on those very ones at the brahmarandhra and beyond, outside the body too.
ब्रह्म-बुद्ध्या (brahma-buddhyā) — with the understanding that they are Brahmanतत्-ऐक्यम् च (tat-aikyam ca) — and their onenessसः अहम् (saḥ aham) — “I am he”भावनया (bhāvanayā) — in that contemplationजपेत् (japet) — let him repeatतान् एव (tān eva) — those sameब्रह्म-रन्ध्र-आदौ (brahma-randhra-ādau) — at the crown-aperture and the restकायात् बाह्ये (kāyāt bāhye) — outside the bodyच भावयेत् (ca bhāvayet) — let him contemplate
४२ महत्तत्त्वं समारभ्य शरीरं तु सहस्रकम् । एकैकस्माज्जपादेकमतिक्रम्य शनैः शनैः ॥
mahattattvaṃ samārabhya śarīraṃ tu sahasrakam | ekaikasmājjapādekamatikramya śanaiḥ śanaiḥ ||
महत्तत्त्व से आरम्भ करके शरीर को सहस्रगुना [कल्पित करे]; प्रत्येक जप से एक-एक को क्रमशः लाँघते हुए, धीरे-धीरे,
Beginning from the mahat-tattva, the body [is imagined as] a thousandfold; passing beyond one [stage] with each single recitation, gradually, little by little,
महत्-तत्त्वम् (mahat-tattvam) — the great principleसमारभ्य (samārabhya) — beginning fromशरीरम् (śarīram) — the bodyतु (tu) — indeedसहस्रकम् (sahasrakam) — a thousand timesएक-एकस्मात् (eka-ekasmāt) — from one after anotherजपात् (japāt) — by repetitionएकम् (ekam) — oneअतिक्रम्य (atikramya) — passing beyondशनैः शनैः (śanaiḥ śanaiḥ) — little by little
४३ परस्मिन्योजयेज्जीवं जपतत्त्वमुदाहृतम् । शतद्विदशकं देहं शिखाष्टकसमन्वितम् । मन्त्राणां जप एवं हि जपमादिक्रमाद्विदुः ॥
parasminyojayejjīvaṃ japatattvamudāhṛtam | śatadvidaśakaṃ dehaṃ śikhāṣṭakasamanvitam | mantrāṇāṃ japa evaṃ hi japamādikramādviduḥ ||
जीव को परमात्मा में योजित करे — यही जप का तत्त्व कहा गया है। शरीर के लिए एक सौ बीस, शिखा के आठ सहित — इस प्रकार ही मन्त्रों का जप है; विद्वान् जप का आदि क्रम इसी प्रकार जानते हैं।
one should join the individual soul to the Supreme — such is declared to be the principle of japa. A hundred-and-twenty for the body, together with the eight of the śikhā — thus, indeed, the japa of the mantras; the wise know the beginning-order of japa in this way.
परस्मिन् (parasmin) — in the supremeयोजयेत् (yojayet) — let him joinजीवम् (jīvam) — the soulजप-तत्त्वम् (japa-tattvam) — the truth of repetitionउदाहृतम् (udāhṛtam) — has been declaredशत-द्वि-दशकम् (śata-dvi-daśakam) — a hundred and twentyदेहम् (deham) — for the bodyशिखा-अष्टक-समन्वितम् (śikhā-aṣṭaka-samanvitam) — with the eight of the crest-verseमन्त्राणाम् (mantrāṇām) — of the mantrasजपः (japaḥ) — the repetitionएवम् हि (evam hi) — thus indeedजपम् (japam) — the repetitionआदि-क्रमात् (ādi-kramāt) — in order from the firstविदुः (viduḥ) — they know
४४ सहस्रं ब्राह्मदं विद्याच्छतमैन्द्रप्रदं विदुः ॥
sahasraṃ brāhmadaṃ vidyācchatamaindrapradaṃ viduḥ ||
सहस्र जप को ब्रह्मलोकदायक जानना चाहिए; शत जप को विद्वान् इन्द्रलोकदायक जानते हैं।
A thousand [recitations], one should know, grant the world of Brahmā; a hundred, the wise know, grants the world of Indra.
सहस्रम् (sahasram) — a thousandब्राह्म-दम् (brāhma-dam) — as giving Brahmā’s worldविद्यात् (vidyāt) — let him knowशतम् (śatam) — a hundredऐन्द्र-प्रदम् (aindra-pradam) — as giving Indra’sविदुः (viduḥ) — they know
४५ इतरत्त्वात्मरक्षार्थं ब्रह्मयोनिषु जायते । दिवाकरमुपस्थाय नित्यमित्थं समाचरेत् ॥
itarattvātmarakṣārthaṃ brahmayoniṣu jāyate | divākaramupasthāya nityamitthaṃ samācaret ||
इससे कम जप, आत्मरक्षा के लिए ही, ब्राह्मणयोनियों में जन्म देता है। सूर्य की उपासना करके नित्य इसी प्रकार आचरण करे।
Any lesser measure, for the mere protection of oneself, causes one to be born among the brahmin lineages. Having thus attended upon the sun, one should always practise in this way.
इतरत् (itarat) — the restतु (tu) — butआत्म-रक्ष-अर्थम् (ātma-rakṣa-artham) — for one’s own protectionब्रह्म-योनिषु (brahma-yoniṣu) — in brahmin wombsजायते (jāyate) — one is bornदिवा-करम् (divā-karam) — the sunउपस्थाय (upasthāya) — having attended uponनित्यम् (nityam) — dailyइत्थम् (ittham) — in this wayसमाचरेत् (samācaret) — let him act
४६ लक्षद्वादशयुक्तस्तु पूर्णब्राह्मण ईरितः । गायत्र्या लक्षहीनं तु वेदकार्ये न योजयेत् ॥
lakṣadvādaśayuktastu pūrṇabrāhmaṇa īritaḥ | gāyatryā lakṣahīnaṃ tu vedakārye na yojayet ||
बारह लाख जप से युक्त पूर्ण ब्राह्मण कहा गया है; गायत्री के लाख जप से हीन को वेदकार्य में न लगाए।
One endowed with twelve hundred thousand [recitations] is declared a complete brahmin; one who falls short of a hundred thousand recitations of the Gāyatrī should not be employed in Vedic rites.
लक्ष-द्वादश-युक्तः (lakṣa-dvādaśa-yuktaḥ) — he who has completed twelve hundred thousandतु (tu) — indeedपूर्ण-ब्राह्मणः (pūrṇa-brāhmaṇaḥ) — a full brahminईरितः (īritaḥ) — is declaredगायत्र्याः (gāyatryāḥ) — of the Gāyatrīलक्ष-हीनम् (lakṣa-hīnam) — one short of a hundred thousandतु (tu) — butवेद-कार्ये (veda-kārye) — in Vedic ritesन योजयेत् (na yojayet) — let him not be employed
४७ आसप्ततेस्तु नियमं पश्चात्प्रव्राजनं चरेत् । प्रातर्द्वादशसाहस्रं प्रव्राजी प्रणवं जपेत् ॥
āsaptatestu niyamaṃ paścātpravrājanaṃ caret | prātardvādaśasāhasraṃ pravrājī praṇavaṃ japet ||
सत्तर वर्ष तक नियम रखे; उसके बाद प्रव्रज्या ग्रहण करे। प्रव्राजी प्रातःकाल बारह सहस्र बार प्रणव का जप करे।
Up to seventy [years] one should keep the observance; afterward one should undertake the wandering life. A wandering ascetic should recite the praṇava twelve thousand times in the morning.
आ-सप्ततेः (ā-saptateḥ) — until the age of seventyतु (tu) — indeedनियमम् (niyamam) — the observanceपश्चात् (paścāt) — thereafterप्रव्राजनम् (pravrājanam) — the going forth as a renunciantचरेत् (caret) — let him take upप्रातः (prātaḥ) — at dawnद्वादश-साहस्रम् (dvādaśa-sāhasram) — twelve thousand timesप्रव्राजी (pravrājī) — the renunciantप्रणवम् (praṇavam) — Omजपेत् (japet) — let him repeat
४८ दिने दिने त्वतिक्रान्ते नित्यमेवं क्रमाज्जपेत् । मासादौ क्रमशोऽतीते सार्धलक्षजपेन हि ॥
dine dine tvatikrānte nityamevaṃ kramājjapet | māsādau kramaśo'tīte sārdhalakṣajapena hi ||
प्रतिदिन बीतने पर नित्य इसी क्रम से जपे; मास आदि क्रमशः बीत जाने पर डेढ़ लाख जप से,
Day by day, as it passes, one should always recite in this order; when a month and more has gradually passed, by a japa of a hundred and fifty thousand indeed,
दिने दिने (dine dine) — day after dayतु (tu) — andअतिक्रान्ते (atikrānte) — when one has been let passनित्यम् (nityam) — dailyएवम् (evam) — thusक्रमात् (kramāt) — in orderजपेत् (japet) — let him repeatमास-आदौ (māsa-ādau) — when a month and moreक्रमशः (kramaśaḥ) — step by stepअतीते (atīte) — has lapsedसार्ध-लक्ष-जपेन (sārdha-lakṣa-japena) — by a hundred and fifty thousand repetitionsहि (hi) — indeed
४९ अत ऊर्ध्वमतिक्रान्ते पुनः प्रैषं समाचरेत् । एवं कृत्वा दोषशान्तिरन्यथा रौरवं व्रजेत् ॥
ata ūrdhvamatikrānte punaḥ praiṣaṃ samācaret | evaṃ kṛtvā doṣaśāntiranyathā rauravaṃ vrajet ||
और यदि उससे भी आगे बीत जाए तो पुनः प्रैष करे। ऐसा करने से दोष की शान्ति होती है, अन्यथा रौरव नरक में जाना पड़ता है।
and if it has passed beyond that, one should again perform the [renewed] sending-forth. Doing thus, the fault is pacified; otherwise, one goes to the Raurava hell.
अतः ऊर्ध्वम् (ataḥ ūrdhvam) — beyond thatअतिक्रान्ते (atikrānte) — when it has lapsedपुनः (punaḥ) — againप्रैषम् (praiṣam) — the formula of renunciationसमाचरेत् (samācaret) — let him performएवम् कृत्वा (evam kṛtvā) — doing soदोष-शान्तिः (doṣa-śāntiḥ) — the fault is quietedअन्यथा (anyathā) — otherwiseरौरवम् (rauravam) — to the Raurava hellव्रजेत् (vrajet) — he would go
५० धर्मार्थयोस्ततो यत्नं कुर्यात्कामी न चेतरः । ब्राह्मणो मुक्तिकामः स्याद् ब्रह्मज्ञानं सदाभ्यसेत् ॥
dharmārthayostato yatnaṃ kuryātkāmī na cetaraḥ | brāhmaṇo muktikāmaḥ syād brahmajñānaṃ sadābhyaset ||
इसलिए कामी पुरुष धर्म और अर्थ के लिए यत्न करे, अकामी नहीं; ब्राह्मण को मुक्तिकामी होकर सदा ब्रह्मज्ञान का अभ्यास करना चाहिए।
One who desires [enjoyment] should then make effort toward dharma and artha, not one who does not; a brahmin should desire release, and should always practise the knowledge of Brahman.
धर्म-अर्थयोः (dharma-arthayoḥ) — for dharma and wealthततः (tataḥ) — thereforeयत्नम् (yatnam) — effortकुर्यात् (kuryāt) — let him makeकामी (kāmī) — one who has desiresन च इतरः (na ca itaraḥ) — and not the otherब्राह्मणः (brāhmaṇaḥ) — a brahminमुक्ति-कामः (mukti-kāmaḥ) — desirous of releaseस्यात् (syāt) — should beब्रह्म-ज्ञानम् (brahma-jñānam) — the knowledge of Brahmanसदा अभ्यसेत् (sadā abhyaset) — let him always practise
५१ धर्मादर्थोऽर्थतो भोगो भोगाद्वैराग्यसम्भवः । धर्मार्जितार्थभोगेन वैराग्यमुपजायते । विपरीतार्थभोगेन राग एव प्रजायते ॥
dharmādartho'rthato bhogo bhogādvairāgyasambhavaḥ | dharmārjitārthabhogena vairāgyamupajāyate | viparītārthabhogena rāga eva prajāyate ||
धर्म से अर्थ, अर्थ से भोग, और भोग से वैराग्य की उत्पत्ति होती है। धर्म से अर्जित अर्थ के भोग से वैराग्य उत्पन्न होता है; विपरीत अर्थ के भोग से राग ही उत्पन्न होता है।
From dharma comes artha, from artha comes enjoyment, and from enjoyment arises dispassion. By the enjoyment of wealth earned through dharma, dispassion is born; by the enjoyment of wealth [earned] otherwise, only attachment is born.
धर्मात् (dharmāt) — from dharmaअर्थः (arthaḥ) — wealthअर्थतः (arthataḥ) — from wealthभोगः (bhogaḥ) — enjoymentभोगात् (bhogāt) — from enjoymentवैराग्य-सम्भवः (vairāgya-sambhavaḥ) — the rise of dispassionधर्म-अर्जित-अर्थ-भोगेन (dharma-arjita-artha-bhogena) — by enjoying wealth won through dharmaवैराग्यम् (vairāgyam) — dispassionउपजायते (upajāyate) — arisesविपरीत-अर्थ-भोगेन (viparīta-artha-bhogena) — by enjoying wealth got otherwiseरागः एव (rāgaḥ eva) — only cravingप्रजायते (prajāyate) — is born
५२ धर्मश्च द्विविधः प्रोक्तो द्रव्यदेहद्वयेन च ॥
dharmaśca dvividhaḥ prokto dravyadehadvayena ca ||
और धर्म को द्रव्य और देह — इन दोनों के भेद से दो प्रकार का कहा गया है।
And dharma is declared to be twofold, by means of the two, wealth and the body.
धर्मः च (dharmaḥ ca) — and dharmaद्वि-विधः (dvi-vidhaḥ) — of two kindsप्रोक्तः (proktaḥ) — is declaredद्रव्य-देह-द्वयेन च (dravya-deha-dvayena ca) — by the pair, goods and body
५३ द्रव्यमिज्यादिरूपं स्यात्तीर्थस्नानादि दैहिकम् । धर्मेण धनमाप्नोति तपसा दिव्यरूपताम् । निष्कामः शुद्धिमाप्नोति शुद्ध्या ज्ञानं न संशयः ॥
dravyamijyādirūpaṃ syāttīrthasnānādi daihikam | dharmeṇa dhanamāpnoti tapasā divyarūpatām | niṣkāmaḥ śuddhimāpnoti śuddhyā jñānaṃ na saṃśayaḥ ||
द्रव्यधर्म यज्ञ आदि रूप है, देहधर्म तीर्थस्नान आदि है। धर्म से धन प्राप्त होता है, तप से दिव्यरूपता। निष्काम पुरुष शुद्धि पाता है, और शुद्धि से ज्ञान — इसमें सन्देह नहीं।
The wealth-kind is of the form of sacrifice and the like; the body-kind is bathing at holy fords and the like. By dharma one obtains wealth, by austerity a divine form; the desireless obtains purity, and by purity, knowledge — of this there is no doubt.
द्रव्यम् (dravyam) — that of goodsइज्या-आदि-रूपम् (ijyā-ādi-rūpam) — in the form of sacrifice and the restस्यात् (syāt) — would beतीर्थ-स्नान-आदि (tīrtha-snāna-ādi) — bathing at holy fords and the restदैहिकम् (daihikam) — that of the bodyधर्मेण (dharmeṇa) — by dharmaधनम् (dhanam) — wealthआप्नोति (āpnoti) — one gainsतपसा (tapasā) — by austerityदिव्य-रूप-ताम् (divya-rūpa-tām) — a divine formनिष्कामः (niṣkāmaḥ) — the desirelessशुद्धिम् आप्नोति (śuddhim āpnoti) — gains purityशुद्ध्या (śuddhyā) — by purityज्ञानम् (jñānam) — knowledgeन संशयः (na saṃśayaḥ) — no doubt
५४ कृतादौ हि तपः श्लाघ्यं द्रव्यधर्मः कलौ युगे ॥
kṛtādau hi tapaḥ ślāghyaṃ dravyadharmaḥ kalau yuge ||
2
कृत आदि युगों में तप ही प्रशंसनीय है, और कलियुग में द्रव्यधर्म प्रशंसनीय है।
In the Kṛta age and the ages [after it], austerity is praiseworthy; in the Kali age, the wealth-dharma [is praiseworthy].
कृत-आदौ (kṛta-ādau) — in the Kṛta age and afterहि (hi) — indeedतपः (tapaḥ) — austerityश्लाघ्यम् (ślāghyam) — is praisedद्रव्य-धर्मः (dravya-dharmaḥ) — the dharma of goodsकलौ युगे (kalau yuge) — in the Kali age
५५ कृते ध्यानाज्ज्ञानसिद्धिस्त्रेतायां तपसा तथा । द्वापरे यजनाज्ज्ञानं प्रतिमापूजया कलौ ॥
kṛte dhyānājjñānasiddhistretāyāṃ tapasā tathā | dvāpare yajanājjñānaṃ pratimāpūjayā kalau ||
2
कृतयुग में ध्यान से ज्ञानसिद्धि होती है, त्रेता में तप से; द्वापर में यजन से ज्ञान, कलियुग में प्रतिमापूजा से।
In the Kṛta age, the accomplishment of knowledge is by meditation; in the Tretā, likewise by austerity; in the Dvāpara, knowledge is by sacrifice; in the Kali, by the worship of the image.
कृते (kṛte) — in the Kṛta ageध्यानात् (dhyānāt) — by meditationज्ञान-सिद्धिः (jñāna-siddhiḥ) — the winning of knowledgeत्रेतायाम् (tretāyām) — in the Tretāतपसा (tapasā) — by austerityतथा (tathā) — likewiseद्वापरे (dvāpare) — in the Dvāparaयजनात् (yajanāt) — by sacrificeज्ञानम् (jñānam) — knowledgeप्रतिमा-पूजया (pratimā-pūjayā) — by the worship of imagesकलौ (kalau) — in the Kali age
५६ यादृशं पुण्यपापं वा तादृशं फलमेव हि । द्रव्यदेहाङ्गभेदेन न्यूनवृद्धिक्षयादिकम् ॥
yādṛśaṃ puṇyapāpaṃ vā tādṛśaṃ phalameva hi | dravyadehāṅgabhedena nyūnavṛddhikṣayādikam ||
जैसा भी पुण्य या पाप हो, वैसा ही फल होता है; द्रव्य और देह के अंगभेद से न्यूनता, वृद्धि, क्षय आदि होते हैं।
Whatever be the merit or sin, such indeed is the fruit; by the distinction of wealth, body, and their parts, come diminution, increase, decay, and the rest.
यादृशम् (yādṛśam) — of whatever kindपुण्य-पापम् वा (puṇya-pāpam vā) — the merit or sinतादृशम् (tādṛśam) — of that same kindफलम् एव हि (phalam eva hi) — is the fruit indeedद्रव्य-देह-अङ्ग-भेदेन (dravya-deha-aṅga-bhedena) — by the distinction of goods, body and limbन्यून-वृद्धि-क्षय-आदिकम् (nyūna-vṛddhi-kṣaya-ādikam) — lessening, growth, wasting and the rest
५७ अधर्मो हिंसिकारूपो धर्मस्तु सुखरूपकः । अधर्माद् दुःखमाप्नोति धर्माद्धै सुखमेधते ॥
adharmo hiṃsikārūpo dharmastu sukharūpakaḥ | adharmād duḥkhamāpnoti dharmāddhai sukhamedhate ||
अधर्म हिंसारूप है, और धर्म सुखरूप है; अधर्म से दुःख प्राप्त होता है, और धर्म से सुख बढ़ता है।
Adharma is of the form of injury, but dharma is of the form of happiness; from adharma one obtains sorrow, and from dharma indeed happiness increases.
अधर्मः (adharmaḥ) — unrighteousnessहिंसिका-रूपः (hiṃsikā-rūpaḥ) — has the form of harmingधर्मः तु (dharmaḥ tu) — dharma howeverसुख-रूपकः (sukha-rūpakaḥ) — has the form of happinessअधर्मात् (adharmāt) — from unrighteousnessदुःखम् (duḥkham) — sorrowआप्नोति (āpnoti) — one meetsधर्मात् (dharmāt) — from dharmaहि (hi) — indeedसुखम् (sukham) — happinessएधते (edhate) — grows
५८ विद्याद् दुर्वृत्तितो दुःखं सुखं विद्यात्सुवृत्तितः । धर्मार्जनमतः कुर्याद्भोगमोक्षप्रसिद्धये ॥
vidyād durvṛttito duḥkhaṃ sukhaṃ vidyātsuvṛttitaḥ | dharmārjanamataḥ kuryādbhogamokṣaprasiddhaye ||
दुष्ट आचरण से दुःख और सद्वृत्ति से सुख जानना चाहिए; इसलिए भोग और मोक्ष की सिद्धि के लिए धर्मार्जन करे।
One should know sorrow to come from evil conduct, and happiness to come from good conduct; therefore one should earn dharma, for the accomplishment of enjoyment and release.
विद्यात् (vidyāt) — let him knowदुर्-वृत्तितः (dur-vṛttitaḥ) — from bad conductदुःखम् (duḥkham) — sorrowसुखम् (sukham) — happinessविद्यात् (vidyāt) — let him knowसु-वृत्तितः (su-vṛttitaḥ) — from good conductधर्म-अर्जनम् (dharma-arjanam) — the earning of dharmaअतः (ataḥ) — thereforeकुर्यात् (kuryāt) — let him makeभोग-मोक्ष-प्रसिद्धये (bhoga-mokṣa-prasiddhaye) — for the winning of enjoyment and release
५९ सकुटुम्बस्य विप्रस्य चतुर्जनयुतस्य च । शतवर्षस्य वृत्तिं तु दद्यात्तद्ब्रह्मलोकदम् ॥
sakuṭumbasya viprasya caturjanayutasya ca | śatavarṣasya vṛttiṃ tu dadyāttadbrahmalokadam ||
परिवार सहित, चार जनों से युक्त विप्र की सौ वर्ष की वृत्ति देना — यह ब्रह्मलोक देने वाला है।
Giving support for a hundred years to a brahmin with his family, one endowed with four dependants — that grants the world of Brahmā.
स-कुटुम्बस्य (sa-kuṭumbasya) — with his familyविप्रस्य (viprasya) — of a brahminचतुर्-जन-युतस्य (catur-jana-yutasya) — of four personsच (ca) — andशत-वर्षस्य (śata-varṣasya) — for a hundred yearsवृत्तिम् (vṛttim) — a livelihoodतु (tu) — indeedदद्यात् (dadyāt) — if he givesतत् (tat) — thatब्रह्म-लोक-दम् (brahma-loka-dam) — gives Brahmā’s world
६० चान्द्रायणसहस्रं तु ब्रह्मलोकप्रदं विदुः । सहस्रस्य कुटुम्बस्य प्रतिष्ठां क्षत्रियश्चरेत् ॥
cāndrāyaṇasahasraṃ tu brahmalokapradaṃ viduḥ | sahasrasya kuṭumbasya pratiṣṭhāṃ kṣatriyaścaret ||
सहस्र चान्द्रायण व्रत को ब्रह्मलोकप्रद जानना चाहिए। क्षत्रिय सहस्र कुटुम्बों की प्रतिष्ठा करे।
A thousand cāndrāyaṇa fasts, the wise know, grant the world of Brahmā. A kṣatriya should establish [the support] of a thousand families.
चान्द्रायण-सहस्रम् (cāndrāyaṇa-sahasram) — a thousand lunar fastsतु (tu) — indeedब्रह्म-लोक-प्रदम् (brahma-loka-pradam) — as giving Brahmā’s worldविदुः (viduḥ) — they knowसहस्रस्य (sahasrasya) — for a thousandकुटुम्बस्य (kuṭumbasya) — householdsप्रतिष्ठाम् (pratiṣṭhām) — a settled establishmentक्षत्रियः (kṣatriyaḥ) — let a kṣatriyaचरेत् (caret) — provide
६१ इन्द्रलोकप्रदं विद्यादयुतं ब्रह्मलोकदम् । यां देवतां पुरस्कृत्य दानमाचरते नरः ॥
indralokapradaṃ vidyādayutaṃ brahmalokadam | yāṃ devatāṃ puraskṛtya dānamācarate naraḥ ||
इसे इन्द्रलोकप्रद जानना चाहिए; दस सहस्र कुटुम्ब ब्रह्मलोकदायक हैं। जिस देवता को आगे रखकर मनुष्य दान करता है,
This should be known to grant the world of Indra; ten thousand [families supported] grants the world of Brahmā. Whichever deity a man places before him and then performs giving,
इन्द्र-लोक-प्रदम् (indra-loka-pradam) — as giving Indra’s worldविद्यात् (vidyāt) — let him knowअयुतम् (ayutam) — ten thousandब्रह्म-लोक-दम् (brahma-loka-dam) — as giving Brahmā’s worldयाम् देवताम् (yām devatām) — whichever deityपुरस्कृत्य (puraskṛtya) — placing before himदानम् (dānam) — the giftआचरते (ācarate) — a person makesनरः (naraḥ) — a man
६२ तत्तल्लोकमवाप्नोति इति वेदविदो विदुः । अर्थहीनः सदा कुर्यात्तपसामर्जनं तथा ॥
tattallokamavāpnoti iti vedavido viduḥ | arthahīnaḥ sadā kuryāttapasāmarjanaṃ tathā ||
उस-उस लोक को प्राप्त होता है — ऐसा वेदवेत्ता जानते हैं। अर्थहीन पुरुष को सदा उसी प्रकार तपों का अर्जन करना चाहिए।
he obtains that very deity's world — so the knowers of the Veda declare. One devoid of wealth should always, in the same way, make the earning of austerities.
तत्-तत्-लोकम् (tat-tat-lokam) — that deity’s worldअवाप्नोति (avāpnoti) — he attainsइति (iti) — soवेद-विदः (veda-vidaḥ) — the knowers of the Vedaविदुः (viduḥ) — knowअर्थ-हीनः (artha-hīnaḥ) — one without meansसदा (sadā) — alwaysकुर्यात् (kuryāt) — let him makeतपसाम् अर्जनम् (tapasām arjanam) — the earning of austeritiesतथा (tathā) — likewise
६३ तीर्थाच्च तपसा प्राप्यं सुखमक्षय्यमश्नुते । अर्थार्जनमथो वक्ष्ये न्यायतः सुसमाहितः ॥
tīrthācca tapasā prāpyaṃ sukhamakṣayyamaśnute | arthārjanamatho vakṣye nyāyataḥ susamāhitaḥ ||
तीर्थ और तप से प्राप्य अक्षय सुख को पाता है। अब मैं सुसमाहित होकर न्यायपूर्वक अर्थार्जन के विषय में कहूँगा।
By a holy ford, and by austerity, he enjoys the imperishable happiness that is to be attained. Now, well composed, I shall speak of the righteous earning of wealth.
तीर्थात् (tīrthāt) — from the holy fordच तपसा (ca tapasā) — and by austerityप्राप्यम् (prāpyam) — what is to be wonसुखम् (sukham) — happinessअक्षय्यम् (akṣayyam) — imperishableअश्नुते (aśnute) — he enjoysअर्थ-अर्जनम् (artha-arjanam) — the earning of wealthअथो (atho) — nowवक्ष्ये (vakṣye) — I shall tellन्यायतः (nyāyataḥ) — by right meansसु-समाहितः (su-samāhitaḥ) — with collected mind
६४ कृतात्प्रतिग्रहाच्चैव याजनाच्च विशुद्धतः । अदैन्यादनतिक्लेशाद् ब्राह्मणो धनमर्जयेत् ॥
kṛtātpratigrahāccaiva yājanācca viśuddhataḥ | adainyādanatikleśād brāhmaṇo dhanamarjayet ||
किए गए कार्य से, विशुद्ध प्रतिग्रह से, और याजन से, बिना दीनता और बिना अधिक क्लेश के ब्राह्मण धन अर्जित करे।
By what is done [in service], by pure acceptance of gifts, and by officiating at sacrifice, without wretchedness, without excessive toil, a brahmin should earn wealth.
कृतात् (kṛtāt) — from what he has doneप्रतिग्रहात् (pratigrahāt) — from gifts receivedच एव (ca eva) — andयाजनात् (yājanāt) — from officiating at sacrificesच (ca) — andविशुद्धतः (viśuddhataḥ) — by pure meansअदैन्यात् (adainyāt) — without abjectnessअनति-क्लेशात् (anati-kleśāt) — without excessive toilब्राह्मणः (brāhmaṇaḥ) — let a brahminधनम् (dhanam) — wealthअर्जयेत् (arjayet) — earn
६५ क्षत्रियो बाहुवीर्येण कृषिगोरक्षणाद् विशः । न्यायार्जितस्य वित्तस्य दानात्सिद्धिं समश्नुते ॥
kṣatriyo bāhuvīryeṇa kṛṣigorakṣaṇād viśaḥ | nyāyārjitasya vittasya dānātsiddhiṃ samaśnute ||
क्षत्रिय भुजबल से, वैश्य खेती और गोरक्षा से धन अर्जित करे। न्यायार्जित धन के दान से सिद्धि प्राप्त होती है।
A kṣatriya, by the strength of his arm; a vaiśya, by farming and cow-protection. By the giving of righteously earned wealth, one attains accomplishment.
क्षत्रियः (kṣatriyaḥ) — a kṣatriyaबाहु-वीर्येण (bāhu-vīryeṇa) — by the strength of his armकृषि-गो-रक्षणात् (kṛṣi-go-rakṣaṇāt) — by farming and cattle-keepingविशः (viśaḥ) — the vaiśyaन्याय-अर्जितस्य (nyāya-arjitasya) — of rightly earnedवित्तस्य (vittasya) — wealthदानात् (dānāt) — by the givingसिद्धिम् (siddhim) — attainmentसमश्नुते (samaśnute) — one wins
६६ ज्ञानसिद्ध्या मोक्षसिद्धिः सर्वेषां गुर्वनुग्रहात् । मोक्षात्स्वरूपसिद्धिः स्यात्परानन्दं समश्नुते ॥
jñānasiddhyā mokṣasiddhiḥ sarveṣāṃ gurvanugrahāt | mokṣātsvarūpasiddhiḥ syātparānandaṃ samaśnute ||
ज्ञानसिद्धि से मोक्षसिद्धि होती है, सबके लिए गुरु के अनुग्रह से; मोक्ष से स्वरूपसिद्धि होती है, और मनुष्य परमानन्द को प्राप्त करता है।
By the accomplishment of knowledge comes the accomplishment of release, for all, by the grace of the guru; from release comes the accomplishment of one's own true nature, and one enjoys the supreme bliss.
ज्ञान-सिद्ध्या (jñāna-siddhyā) — by the attaining of knowledgeमोक्ष-सिद्धिः (mokṣa-siddhiḥ) — the attaining of releaseसर्वेषाम् (sarveṣām) — for allगुरु-अनुग्रहात् (guru-anugrahāt) — by the teacher’s graceमोक्षात् (mokṣāt) — from releaseस्व-रूप-सिद्धिः (sva-rūpa-siddhiḥ) — the realising of one’s own natureस्यात् (syāt) — comesपर-आनन्दम् (para-ānandam) — supreme blissसमश्नुते (samaśnute) — one enjoys
६७ सत्संज्ञात्सर्वमेतद्धै नराणां जायते द्विजाः । धनधान्यादिकं सर्वं देयं वै गृहमेधिना ॥
satsaṃjñātsarvametaddhai narāṇāṃ jāyate dvijāḥ | dhanadhānyādikaṃ sarvaṃ deyaṃ vai gṛhamedhinā ||
सच्चे ज्ञान से ही मनुष्यों को यह सब प्राप्त होता है, हे द्विजो; धन-धान्य आदि सब कुछ गृहस्थ को अवश्य देना चाहिए।
From true understanding, all this indeed comes about for men, O twice-born; all wealth, grain and the rest should certainly be given by the householder.
सत्-संज्ञात् (sat-saṃjñāt) — from the company of the goodसर्वम् एतत् (sarvam etat) — all thisहि (hi) — indeedनराणाम् (narāṇām) — for peopleजायते (jāyate) — comes aboutद्विजाः (dvijāḥ) — O twice-bornधन-धान्य-आदिकम् (dhana-dhānya-ādikam) — wealth, grain and the restसर्वम् (sarvam) — all of itदेयम् (deyam) — is to be givenवै (vai) — indeedगृह-मेधिना (gṛha-medhinā) — by the householder
६८ यद्यत्काले वस्तुजातं फलं वा धान्यमेव च । तत्तत्सर्वं ब्राह्मणेभ्यो देयं वै हितमिच्छता ॥
yadyatkāle vastujātaṃ phalaṃ vā dhānyameva ca | tattatsarvaṃ brāhmaṇebhyo deyaṃ vai hitamicchatā ||
जिस-जिस काल में जो-जो वस्तु, फल या धान्य उत्पन्न हो, वह सब अपने हित की इच्छा रखने वाले को ब्राह्मणों को देना चाहिए।
Whatever kind of thing comes in its season, whether fruit or grain, all of that should certainly be given to brahmins by one who desires his own welfare.
यत् यत् काले (yat yat kāle) — whatever at any seasonवस्तु-जातम् (vastu-jātam) — comes to handफलम् वा (phalam vā) — fruitधान्यम् एव च (dhānyam eva ca) — or grainतत् तत् सर्वम् (tat tat sarvam) — all of itब्राह्मणेभ्यः (brāhmaṇebhyaḥ) — to brahminsदेयम् (deyam) — is to be givenवै (vai) — indeedहितम् इच्छता (hitam icchatā) — by one who wishes his own good
६९ जलं चैव सदा देयमन्नं क्षुद्व्याधिशान्तये । क्षेत्रं धान्यं तथामान्नमन्नमेव चतुर्विधम् ॥
jalaṃ caiva sadā deyamannaṃ kṣudvyādhiśāntaye | kṣetraṃ dhānyaṃ tathāmānnamannameva caturvidham ||
जल और अन्न सदा भूख की व्याधि शान्त करने के लिए देना चाहिए; क्षेत्र, धान्य, आमान्न और पक्वान्न — अन्न चार प्रकार का है।
Water, too, should always be given, and food, for the pacifying of hunger's ailment; a field, grain, and likewise raw food, and cooked food — food is of these four kinds.
जलम् (jalam) — waterच एव (ca eva) — andसदा (sadā) — alwaysदेयम् (deyam) — is to be givenअन्नम् (annam) — foodक्षुध्-व्याधि-शान्तये (kṣudh-vyādhi-śāntaye) — for the quieting of the disease that is hungerक्षेत्रम् (kṣetram) — a fieldधान्यम् (dhānyam) — grainतथा आमान्नम् (tathā āmānnam) — and uncooked foodअन्नम् एव (annam eva) — and cooked foodचतुर्-विधम् (catur-vidham) — the four kinds
७० यावत्कालं यदन्नं वै भुक्त्वा श्रवणमेधते । तावत्कृतस्य पुण्यस्य त्वर्धं दातुर्न संशयः ॥
yāvatkālaṃ yadannaṃ vai bhuktvā śravaṇamedhate | tāvatkṛtasya puṇyasya tvardhaṃ dāturna saṃśayaḥ ||
जितने काल तक दिया गया अन्न खाकर श्रवण में उन्नति होती है, उतने काल तक अर्जित पुण्य का आधा भाग दाता को मिलता है, इसमें सन्देह नहीं।
For as long a time as one, having eaten given food, prospers in learning, for that long a share of the merit so gained belongs, without doubt, to the giver.
यावत् कालम् (yāvat kālam) — for however longयत् अन्नम् (yat annam) — whatever foodवै (vai) — indeedभुक्त्वा (bhuktvā) — having eatenश्रवणम् (śravaṇam) — the hearing of scriptureएधते (edhate) — thrivesतावत् (tāvat) — just so muchकृतस्य पुण्यस्य (kṛtasya puṇyasya) — of the merit thereby madeतु (tu) — indeedअर्धम् (ardham) — halfदातुः (dātuḥ) — is the giver’sन संशयः (na saṃśayaḥ) — without doubt
७१ ग्रहीता हि गृहीतस्य दानाद्धै तपसा तथा । पापसंशोधनं कुर्याद्यथा रौरवं व्रजेत् ॥
grahītā hi gṛhītasya dānāddhai tapasā tathā | pāpasaṃśodhanaṃ kuryādyathā rauravaṃ vrajet ||
जो ग्रहण किया गया है, उसका ग्रहीता दान और तप से पापशुद्धि करे, अन्यथा रौरव नरक को प्राप्त होता है।
The receiver, indeed, of what has been received, should perform the purification of the sin [of receiving] by giving and by austerity, lest he go to the Raurava hell.
ग्रहीता (grahītā) — the receiverहि (hi) — indeedगृहीतस्य (gṛhītasya) — of what he has receivedदानात् (dānāt) — by givingहि (hi) — indeedतपसा (tapasā) — by austerityतथा (tathā) — likewiseपाप-संशोधनम् (pāpa-saṃśodhanam) — the cleansing of sinकुर्यात् (kuryāt) — let him makeयथा (yathā) — otherwiseरौरवम् (rauravam) — to the Raurava hellव्रजेत् (vrajet) — he would go
७२ आत्मवित्तं त्रिधा कुर्याद्धर्मवृद्ध्यात्मभोगतः । नित्यं नैमित्तिकं काम्यं कर्म कुर्यात्तु धर्मतः ॥
ātmavittaṃ tridhā kuryāddharmavṛddhyātmabhogataḥ | nityaṃ naimittikaṃ kāmyaṃ karma kuryāttu dharmataḥ ||
2
अपने धन के तीन भाग करे — धर्म, वृद्धि और आत्मभोग के लिए; और धर्म के अंश से नित्य, नैमित्तिक तथा काम्य कर्म करे।
One should divide one's own wealth threefold: for dharma, for increase, and for one's own enjoyment; and by means of the dharma-portion one should perform the obligatory, occasional, and desired rites.
आत्म-वित्तम् (ātma-vittam) — one’s own wealthत्रिधा (tridhā) — in threeकुर्यात् (kuryāt) — let him divideधर्म-वृद्धि-आत्म-भोगतः (dharma-vṛddhi-ātma-bhogataḥ) — for dharma, for increase, and for his own enjoymentनित्यम् (nityam) — the dailyनैमित्तिकम् (naimittikam) — the occasionalकाम्यम् (kāmyam) — the optionalकर्म (karma) — riteकुर्यात् (kuryāt) — let him performतु (tu) — indeedधर्मतः (dharmataḥ) — out of the dharma share
७३ वित्तस्य वर्धनं कुर्याद् वृद्ध्यंशेन हि साधकः । हितेन मितमेध्येन भोगं भोगांशतश्रेत् ॥
vittasya vardhanaṃ kuryād vṛddhyaṃśena hi sādhakaḥ | hitena mitamedhyena bhogaṃ bhogāṃśataśret ||
2
वृद्धि के अंश से साधक धन की वृद्धि करे; और भोग के अंश से हितकर, परिमित तथा पवित्र भोग का सेवन करे।
With the increase-portion, the practitioner should indeed effect the increase of his wealth; and with the enjoyment-portion, wholesome, moderate and pure, he should resort to enjoyment.
वित्तस्य (vittasya) — of his wealthवर्धनम् (vardhanam) — the increasingकुर्यात् (kuryāt) — let him makeवृद्धि-अंशेन (vṛddhi-aṃśena) — with the growth shareहि (hi) — indeedसाधकः (sādhakaḥ) — the practitionerहितेन (hitena) — with what is wholesomeमित-मेध्येन (mita-medhyena) — measured and pureभोगम् (bhogam) — enjoymentभोग-अंशतः (bhoga-aṃśataḥ) — out of the enjoyment shareचरेत् (caret) — let him take
७४ कृष्यर्जिते दशांशं हि देयं पापस्य शुद्धये । शेषेण कुर्याद्धर्मादि अन्यथा रौरवं व्रजेत् ॥
kṛṣyarjite daśāṃśaṃ hi deyaṃ pāpasya śuddhaye | śeṣeṇa kuryāddharmādi anyathā rauravaṃ vrajet ||
2
खेती से अर्जित धन का दसवाँ भाग पापशुद्धि के लिए देना चाहिए; शेष से धर्मादि करे, अन्यथा रौरव नरक को प्राप्त होता है।
Of wealth earned by farming, a tenth part should be given, for the cleansing of sin; with the remainder one should do dharma and the rest — otherwise one goes to the Raurava hell.
कृषि-अर्जिते (kṛṣi-arjite) — of what is earned by farmingदश-अंशम् (daśa-aṃśam) — a tenth partहि (hi) — indeedदेयम् (deyam) — is to be givenपापस्य शुद्धये (pāpasya śuddhaye) — for the cleansing of sinशेषेण (śeṣeṇa) — with the remainderकुर्यात् (kuryāt) — let him doधर्म-आदि (dharma-ādi) — dharma and the restअन्यथा (anyathā) — otherwiseरौरवम् व्रजेत् (rauravam vrajet) — he would go to the Raurava hell
७५ अथवा पापबुद्धिः स्यात्क्षयं वा सस्यमेष्यति । वृद्धिवाणिज्यके देयं षडंशं हि विचक्षणैः ॥
athavā pāpabuddhiḥ syātkṣayaṃ vā sasyameṣyati | vṛddhivāṇijyake deyaṃ ṣaḍaṃśaṃ hi vicakṣaṇaiḥ ||
2
अन्यथा बुद्धि पापयुक्त हो जाती है, या फसल का नाश हो जाता है। वृद्धि के व्यापार में विचक्षण पुरुषों को छठा भाग देना चाहिए।
Otherwise the mind becomes sinful, or the crop will come to ruin. In increase-trade, a sixth part should indeed be given by the discerning.
अथवा (athavā) — or elseपाप-बुद्धिः (pāpa-buddhiḥ) — a sinful mindस्यात् (syāt) — would ariseक्षयम् वा (kṣayam vā) — or ruinसस्यम् (sasyam) — the cropएष्यति (eṣyati) — will come toवृद्धि-वाणिज्यके (vṛddhi-vāṇijyake) — in money-lending and tradeदेयम् (deyam) — is to be givenषट्-अंशम् (ṣaṭ-aṃśam) — a sixth partहि (hi) — indeedविचक्षणैः (vicakṣaṇaiḥ) — by the discerning
७६ शुद्धप्रतिग्रहे देयं चतुर्थांशं द्विजोत्तमैः । अकस्मादुत्थितेऽर्थे हि देयमर्धं द्विजोत्तमैः ॥
śuddhapratigrahe deyaṃ caturthāṃśaṃ dvijottamaiḥ | akasmādutthite'rthe hi deyamardhaṃ dvijottamaiḥ ||
2
शुद्ध प्रतिग्रह में श्रेष्ठ द्विजों को चतुर्थांश देना चाहिए; अकस्मात् प्राप्त धन में श्रेष्ठ द्विजों को आधा भाग देना चाहिए।
On pure acceptance of a gift, a fourth part should be given by the best of the twice-born; but on wealth arisen unexpectedly, a half indeed should be given by the best of the twice-born.
शुद्ध-प्रतिग्रहे (śuddha-pratigrahe) — in a pure gift receivedदेयम् (deyam) — is to be givenचतुर्थ-अंशम् (caturtha-aṃśam) — a fourth partद्विज-उत्तमैः (dvija-uttamaiḥ) — by the best of the twice-bornअकस्मात् (akasmāt) — unexpectedlyउत्थिते अर्थे (utthite arthe) — when wealth arisesहि (hi) — indeedदेयम् अर्धम् (deyam ardham) — half is to be givenद्विज-उत्तमैः (dvija-uttamaiḥ) — by the best of the twice-born
७७ असत्प्रतिग्रहे सर्वं दुर्दानं सागरे क्षिपेत् । आहूय दानं कर्तव्यमात्मभोगसमृद्धये ॥
asatpratigrahe sarvaṃ durdānaṃ sāgare kṣipet | āhūya dānaṃ kartavyamātmabhogasamṛddhaye ||
असत् प्रतिग्रह में सारा दुर्दान समुद्र में फेंक देना चाहिए। अपने भोग की समृद्धि के लिए बुलाकर दान करना चाहिए।
On an improper gift accepted, all the ill-given wealth should be cast into the sea. Giving should be done by calling [recipients] forward, for the flourishing of one's own enjoyment.
असत्-प्रतिग्रहे (asat-pratigrahe) — in an unworthy gift receivedसर्वम् (sarvam) — the wholeदुर्-दानम् (dur-dānam) — that ill-given thingसागरे (sāgare) — into the seaक्षिपेत् (kṣipet) — let him castआहूय (āhūya) — having invitedदानम् (dānam) — the giftकर्तव्यम् (kartavyam) — is to be madeआत्म-भोग-समृद्धये (ātma-bhoga-samṛddhaye) — for the increase of one’s own enjoyment
७८ पृष्टं सर्वं सदा देयमात्मशक्त्यनुसारतः । जन्मान्तरे ऋणी हि स्याददत्ते पृष्टवस्तुनि ॥
pṛṣṭaṃ sarvaṃ sadā deyamātmaśaktyanusārataḥ | janmāntare ṛṇī hi syādadatte pṛṣṭavastuni ||
जो कुछ माँगा जाए, वह सदा अपनी शक्ति के अनुसार देना चाहिए; माँगी हुई वस्तु न देने पर मनुष्य दूसरे जन्म में ऋणी होता है।
Whatever is asked should always be given, in accordance with one's own capacity; for one becomes a debtor in another birth if a thing that was asked for is not given.
पृष्टम् (pṛṣṭam) — what is asked forसर्वम् (sarvam) — all of itसदा (sadā) — alwaysदेयम् (deyam) — is to be givenआत्म-शक्ति-अनुसारतः (ātma-śakti-anusārataḥ) — according to one’s own meansजन्म-अन्तरे (janma-antare) — in another birthऋणी (ṛṇī) — a debtorहि (hi) — indeedस्यात् (syāt) — he would beअदत्ते (adatte) — when it is not givenपृष्ट-वस्तुनि (pṛṣṭa-vastuni) — the thing that was asked for
७९ परेषां च तथा दोषं न प्रशंसेद्विचक्षणः । विद्वेषेण तथा ब्रह्मन् श्रुतं दृष्टं च नो वदेत् ॥
pareṣāṃ ca tathā doṣaṃ na praśaṃsedvicakṣaṇaḥ | vidveṣeṇa tathā brahman śrutaṃ dṛṣṭaṃ ca no vadet ||
2
विचक्षण पुरुष दूसरों के दोष का भी प्रशंसापूर्वक वर्णन न करे; और हे ब्रह्मन्, द्वेषवश सुनी-देखी बात को भी न कहे।
A discerning man should likewise not proclaim the faults of others; nor, out of hostility, brahmin, should he speak of what has been heard or seen [of others' faults].
परेषाम् (pareṣām) — of othersच तथा (ca tathā) — and likewiseदोषम् (doṣam) — the faultsन प्रशंसेत् (na praśaṃset) — let him not proclaimविचक्षणः (vicakṣaṇaḥ) — the discerning oneविद्वेषेण (vidveṣeṇa) — out of maliceतथा (tathā) — likewiseब्रह्मन् (brahman) — O brahminश्रुतम् दृष्टम् च (śrutam dṛṣṭam ca) — what he has heard or seenनो वदेत् (no vadet) — let him not tell
८० न वदेत्सर्वजन्तूनां हृदि रोषकरं बुधः । सन्ध्ययोरग्निकार्यं च कुर्यादैश्वर्यसिद्धये ॥
na vadetsarvajantūnāṃ hṛdi roṣakaraṃ budhaḥ | sandhyayoragnikāryaṃ ca kuryādaiśvaryasiddhaye ||
बुद्धिमान् पुरुष सभी प्राणियों के हृदय में रोष उत्पन्न करने वाली बात न बोले; और ऐश्वर्यसिद्धि के लिए दोनों सन्ध्याओं में अग्निकार्य करे।
A wise man should not speak what stirs anger in the heart of any creature; and at the two sandhyās he should perform the fire-rite, for the accomplishment of prosperity.
न वदेत् (na vadet) — let him not utterसर्व-जन्तूनाम् (sarva-jantūnām) — of any living beingहृदि (hṛdi) — in the heartरोष-करम् (roṣa-karam) — what stirs angerबुधः (budhaḥ) — the wise oneसन्ध्ययोः (sandhyayoḥ) — at the two twilightsअग्नि-कार्यम् (agni-kāryam) — the fire riteच (ca) — andकुर्यात् (kuryāt) — let him doऐश्वर्य-सिद्धये (aiśvarya-siddhaye) — for the winning of prosperity
८१ अशक्तस्त्वेककाले वा सूर्याग्नी च यथाविधि । तण्डुलं धान्यमाज्यं वा फलं कन्दं हविस्तथा ॥
aśaktastvekakāle vā sūryāgnī ca yathāvidhi | taṇḍulaṃ dhānyamājyaṃ vā phalaṃ kandaṃ havistathā ||
यदि असमर्थ हो तो एक ही समय, सूर्य और अग्नि की विधिपूर्वक, चावल, धान्य, घी, फल, कन्द अथवा हविष्य से —
If unable, then at one time only, [worshipping] the sun and fire, duly, with rice, grain, or ghee, or fruit, root, or oblation likewise —
अशक्तः (aśaktaḥ) — one unableतु (tu) — indeedएक-काले वा (eka-kāle vā) — at one time onlyसूर्य-अग्नी (sūrya-agnī) — the sun and the fireच (ca) — andयथा-विधि (yathā-vidhi) — by the ruleतण्डुलम् (taṇḍulam) — riceधान्यम् (dhānyam) — grainआज्यम् वा (ājyam vā) — or gheeफलम् (phalam) — fruitकन्दम् (kandam) — rootहविः (haviḥ) — oblationतथा (tathā) — likewise
८२ स्थालीपाकं तथा कुर्याद्यथान्यायं यथाविधि । प्रधानहोममात्रं वा हव्याभावे समाचरेत् ॥
sthālīpākaṃ tathā kuryādyathānyāyaṃ yathāvidhi | pradhānahomamātraṃ vā havyābhāve samācaret ||
इसी प्रकार यथान्याय, यथाविधि स्थालीपाक करे; अथवा हविष्य के अभाव में केवल प्रधान होम करे।
one should likewise make the sthālīpāka rightly and duly; or, if oblation-materials are lacking, one should perform just the principal offering.
स्थाली-पाकम् (sthālī-pākam) — the pot-offeringतथा (tathā) — likewiseकुर्यात् (kuryāt) — let him makeयथा-न्यायम् (yathā-nyāyam) — as is rightयथा-विधि (yathā-vidhi) — as prescribedप्रधान-होम-मात्रम् वा (pradhāna-homa-mātram vā) — or the principal offering aloneहव्य-अभावे (havya-abhāve) — in the absence of oblation-stuffसमाचरेत् (samācaret) — let him perform
८३ नित्यसन्धानमित्युक्तं तमजस्रं विदुर्बुधाः । अथवा जपमात्रं वा सूर्यवन्दनमेव च ॥
nityasandhānamityuktaṃ tamajasraṃ vidurbudhāḥ | athavā japamātraṃ vā sūryavandanameva ca ||
इसे नित्य सन्धान कहा गया है; विद्वान् इसे अजस्र जानते हैं। अथवा केवल जप, या केवल सूर्यवन्दन ही करे।
This is called the unceasing daily maintenance [of the fire]; the wise know it as ever-continuing. Or else, japa alone, or the salutation of the sun alone,
नित्य-सन्धानम् (nitya-sandhānam) — the perpetual keeping of the fireइति उक्तम् (iti uktam) — so it is calledतम् (tam) — thatअजस्रम् (ajasram) — unbrokenविदुः (viduḥ) — they knowबुधाः (budhāḥ) — the wiseअथवा (athavā) — or elseजप-मात्रम् वा (japa-mātram vā) — the repetition aloneसूर्य-वन्दनम् एव च (sūrya-vandanam eva ca) — and the salutation to the sun
८४ एवमात्मार्थिनः कुर्युरर्थार्थी च यथाविधि । ब्रह्मयज्ञरता नित्यं देवपूजारतास्तथा ॥
evamātmārthinaḥ kuryurarthārthī ca yathāvidhi | brahmayajñaratā nityaṃ devapūjāratāstathā ||
इस प्रकार आत्मार्थी और अर्थार्थी भी यथाविधि करें — नित्य ब्रह्मयज्ञ में रत, और उसी प्रकार देवपूजा में रत रहें,
thus should those who seek the self do, and those who seek wealth too, duly — being ever devoted to the study-sacrifice, and likewise devoted to the worship of the gods,
एवम् (evam) — thusआत्म-अर्थिनः (ātma-arthinaḥ) — those who seek the Selfकुर्युः (kuryuḥ) — let them actअर्थ-अर्थी च (artha-arthī ca) — and the seeker of wealthयथा-विधि (yathā-vidhi) — by the ruleब्रह्म-यज्ञ-रताः (brahma-yajña-ratāḥ) — given to the sacrifice of studyनित्यम् (nityam) — dailyदेव-पूजा-रताः (deva-pūjā-ratāḥ) — given to the worship of the godsतथा (tathā) — likewise
८५ अग्निपूजापरा नित्यं गुरुपूजारतास्तथा । ब्राह्मणानां तृप्तिकराः सर्वे स्वर्गस्य भागिनः ॥
agnipūjāparā nityaṃ gurupūjāratāstathā | brāhmaṇānāṃ tṛptikarāḥ sarve svargasya bhāginaḥ ||
नित्य अग्निपूजा में तत्पर, और उसी प्रकार गुरुपूजा में रत रहें — जो सब ब्राह्मणों को तृप्त करते हैं, वे सब स्वर्ग के भागी होते हैं।
ever intent on fire-worship, and likewise devoted to the worship of the guru — all who satisfy brahmins are sharers in heaven.
अग्नि-पूजा-पराः (agni-pūjā-parāḥ) — devoted to the worship of fireनित्यम् (nityam) — dailyगुरु-पूजा-रताः (guru-pūjā-ratāḥ) — given to the honouring of the teacherतथा (tathā) — likewiseब्राह्मणानाम् (brāhmaṇānām) — of brahminsतृप्ति-कराः (tṛpti-karāḥ) — those who bring satisfactionसर्वे (sarve) — all of themस्वर्गस्य भागिनः (svargasya bhāginaḥ) — have a share in heaven
इति श्रीशिवमहापुराणे प्रथमायां विद्येश्वरसंहितायां सदाचारवर्णनं नाम त्रयोदशोऽध्यायः ॥ १३ ॥
Here ends the thirteenth chapter — “The Account of Good Conduct” — in the first Saṃhitā, that of Vidyeśvara, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की प्रथम विद्येश्वर संहिता में “सदाचारवर्णन” नामक तेरहवाँ अध्याय समाप्त हुआ।