pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: एकधा च द्विधा चैव बहुधा च स एव हि। शतधा सहस्रधा चैव तथा शतसहस्रधा॥
English: He sometimes shows himself singly; sometimes divides himself into two parts; and sometimes shows himself in many a hundred, a thousand, a hundred thousand, forms.
Sanskrit: ईदृशः स महादेवो भूयश्च भगवानतः। न हि शक्या गुणा वक्तुमपि वर्षशतैरपि॥
English: Even such is Mahadeva. He is, again, that god who is unborn. In even a hundred years, one cannot exhaust his merits by rccounting them.
Sanskrit: वासुदेव उवाच युधिष्ठिर महाबाहो महाभाग्यं महात्मनः। रुद्राय बहुरूपाय बहुनाम्ने निबोध मे॥
English: Vasudeva said O mighiyarmed Yudhishthira, listen to me as I recite to you the many names of Rudra as also the high blessedness of that great one.
Sanskrit: वदन्त्यग्निं महादेवं तथा स्थाणुं महेश्वरम्। एकाक्षं त्र्यम्बकं चैव विश्वरूपं शिवं तथा॥
English: The Rishis describe Mahadeva as Agni, and Sthanu, and Maheshvara; as oneeyed, and threeeyed, of universal form, and Shiva or highly auspicious.
Sanskrit: द्वे तनू तस्य देवस्य वेदज्ञा ब्राह्मणा विदुः। घोरामन्यां शिवामन्यां ते तनू बहुधा पुनः॥
English: Brahmanas knowing the Vedas say that god has two forins. (One of these is terrible, and the other mild and auspicious. Those two forms, again, arc subdivided into many forms.
Sanskrit: उग्रा घोरा तनुर्यास्य सोऽग्निर्विद्युत् स भास्करः। शिवा सौम्या च या त्वस्य धर्मस्त्वापोऽथ चन्द्रमा:।।४
English: That form which is fierce and terrible is considered as identical with Agni and Lightning and the Sun. That other form which is mild and auspicious is identical with Virtue and Water and the Moon.
Sanskrit: आत्मनोऽर्धं तु तस्याग्निः सोमोऽध पुनरुच्यते। ब्रह्मचर्यं चरत्येका शिवा चास्य तनुस्तथा॥
English: Then, again, it is said that half his body is fire and half is the moon. That form of his which is mild and auspicious, is said to be engaged in the practice of the vow of celibacy.
Sanskrit: यास्य घोरतमा मूर्तिर्जगत् संहरते तथा। ईश्वरत्वान्महत्त्वाच्च महेश्वर इति स्मृतः॥
English: That other form of his which is highly terrible performs all the destructive operations in the universe. Because he is great and the Supreme Lord of all (Ishvara), therefore he is called Maheshivara.
Sanskrit: यन्निर्दहति यत्तीक्ष्णो यदुनो यत् प्रतापवान्। मांसशोणितमज्जादो यत् ततो रुद्र उच्यते॥
English: And because he burns and oppresses, is keen and fierce, and gifted with great energy, and is engaged in cating flesh and blood and marrow, that he is called Rudra.
Sanskrit: देवानां सुमहान् यच्च यच्चास्य विषयो महान्। यच्च विश्वं महत् पाति महादेवस्ततः स्मृतः॥
English: Because he is the foremost of all the celestials, and because his dominion and acquisitions are very extensive, and because he protects the vast universe, therefore is called Mahadeva.
Sanskrit: धूम्ररूपं च यत्तस्य धूर्जटीत्यत उच्यते। समेधयति यन्नित्यं सर्वान् वै सर्वकर्मभिः॥ मनुष्याशिवमन्विच्छंस्तस्मादेष शिवः स्मृतः। दहत्यूज़ स्थितो यच्च प्राणान् नृणां स्थिरश्च यत्।।१०
English: Because he is of the form or colour of smoke, therefore he is called Dhurjjali. Because by all his deeds he performs sacrifices for all and seeks the wellbeing of every creature, therefore he is called Shiva or the auspicious one. Living in the sky, he burns the lives of all creatures and is, besides, fixed in a particular path from which he does not deviate.
Sanskrit: स्थिरलिङ्गश्च यन्नित्यं तस्मात् स्थाणुरिति स्मृतः। यदस्य बहुधा रूपं भूतं भव्यं भवत्तथा॥
English: His emblem, again, is fixed and immovable for all time. He is, for these reasons, called Sthanu. He is also of multiform aspect. He is present, past, and future.
Sanskrit: स्थावरं जङ्गमं चैव बहुरूपस्ततः स्मृतः। विश्वे देवाश्च यत्तस्मिन् विश्वरूपस्ततः स्मृतः॥
English: He is mobile and immobilc. For this he is called Vahurupa. Thc celestials called Vishvedevas live in his body. Ile is, for this, called Vishvarupa having an universal form.
Sanskrit: सहस्राक्षोऽयुताक्षो वा सर्वतोऽक्षिमयोऽपि वा। चक्षुषः प्रभवेत् तेजो नास्त्यन्तोऽथास्य चक्षुपाम्॥
English: He has a thousand eyes; or, he has numberless cyes; or, he has cycs on all sides and on every part of his body. His cncrgy comes out through his cyes. There is no end of his eyes.
Sanskrit: सर्वथा यत्पशून् पाति तैश्च यद् रमते सह। तेषामधिपतिर्यच्च तस्मात् पशुपतिः स्मृतः॥
English: Because he always nourishes all crcatures and sports also with them, and because he is their lord or master, therefore is he called Pashupati (the lord of all creatures).
Sanskrit: नित्येन ब्रह्मचर्येण लिङ्गमस्य यदा स्थितम्। महयत्यस्य लोकश्च प्रिय ह्येतन्महात्मनः॥
English: Because his emblem always observes the of Brahmacharya, all the worlds, therefore, adore it. This act of worship is said to please him highly.
Sanskrit: विग्रहं पूजयेद् यो वै लिङ्गं वापि महात्मनः। लिङ्गं पूजयिता नित्यं महतीं श्रियमश्नुते॥
English: If there is one who adorcs him by creating his image, and another who adores his emblem, the latter it is who wins great prosperity for ever. VOW
Sanskrit: ऋषयश्चापि देवाश्च गन्धर्वाप्सरसस्तथा। लिङ्गमेवार्चयन्ति स्म यत् तदूर्ध्वं समास्थितम्॥
English: The Rishis, the celestials, the Gandharvas, and the Apsaras, adore that emblem of his which is every erect and upraised.
Sanskrit: पूज्यमाने ततस्तस्मिन् मोदते स महेश्वरः। सुखं ददाति प्रीतात्मा भक्तानां भक्तवत्सलः॥
English: If his emblem is adored, Maheshvara becomes highly pleased with the adorer. Affectionate towards his devotees, he confers happiness upon them with a chcerful soui.
Sanskrit: एप एव श्मशानेषु देवो वसति निर्दहन्। यजन्ते ते जनास्तत्र वीरस्थाननिषेविणः॥
English: This great god loves to live in crematoria and there he burns and consumes all dead bodies. Those persons who celebrate sacrifices on such grounds attain at the end to the regions of heroes.
Sanskrit: विषयस्थः शरीरेषु स मृत्युः प्राणिनामिह। स च वायुः शरीरेषु प्राणापानशरीरिणाम्॥
English: Engaged in his proper duty, he it is who is considered as the Death who live in the bodies of all creatures. He is, again, those vital airs called Prana and Apana, in the bodies of all embodied creatures.
Sanskrit: तस्य घोराणि रूपाणि दीप्तानि च बहूनि च। लोके यान्यस्य पूज्यन्ते विप्रास्तानि विदुर्बुधाः॥
English: He has many burning and terrible forms. All those forms are adored in the world and are known to Brahmanas gifted with knowledge.
Sanskrit: नामधेयानि देवेषु वहून्यस्य यथार्थवत्। निरुच्यन्ते महत्त्वाच्च विभुत्वात् कर्मभिस्तथा॥
English: Amongst the gods he has many significant names. Indeed, the meanings of those names are derived from either his greatness or vastness, or his feats, or his conduct.
Sanskrit: वेदे चास्य विदुर्विप्राः शतरुद्रीयमुत्तमम्। व्यासेनोक्तं च यच्चापि उपस्थानं महात्मनः॥
English: The Brahmanas always recite the excellent ShataRudriya in his honour, thai is in the Vedas as also that which has been composed by Vyasa.
Sanskrit: प्रदाता सर्वलोकानां विश्वं चाप्युच्यते महत्। ज्येष्ठभूतं वदन्त्येनं ब्राह्मणा ऋषयोऽपरे॥
English: These provide all worlds with the desired things. This huge universe has been told as their own appearance. Indeed, the Brahmanas and Rishis call him the eldest of all beings.
Sanskrit: प्रथमो ह्येष देवानां मुखादग्निमजीजनत्। ग्रहैर्बहुविधैः प्राणान् संरुद्धानुत्सृजत्यपि॥
English: He is the first of all the celestials, and it was from his mouth that he created Agni. That great deity, ever willing to grant protection to all, never forsakes his suppliants.
Sanskrit: विमुञ्चति न पुण्यात्मा शरण्यः शरणागतान्। आयुरारोग्यमैश्वर्यं वित्तं कामांश्च पुष्कलान्।॥ स ददाति मनुष्येभ्यः स एवाक्षिपते पुनः। शक्रादिषु च देवेषु तस्यैश्वर्यमिहोच्यते॥
English: He would much rather give up his own life and suffer all possible afflictions himself. Long life, health and freedom from disease, affluence, wealth, various kinds of pleasures and enjoyinents, are conferred by him, and it is he also who snatches them away. The lordship and affluence that one sees in Shakra and the Other celestials are, indeed, his.
Sanskrit: स एव व्यापृतो नित्यं त्रैलोक्यस्य शुभाशुभे। ऐश्वर्याच्चैव कामानामीश्वरः पुनरुच्यते॥
English: It is he who is always engaged in all that is good and evil in the three worlds. On account of his fullest control over all objects of enjoyment he is called Ishvara.
Sanskrit: महेश्वरश्च लोकानां महतामीश्वरच सः। बहुभिर्विविधै रूपैर्विश्वं व्याप्तमिदं जगत्। तस्य देवस्य यद् वक्त्रं समुद्रे वडवामुखम्॥
English: Because he is the master of the vast universe, therefore he is called Maheshvara. The whole universe is pervaded by him in various forms. His mouth roars and burns the waters of the sea in the form of the huge mare's head.
Sanskrit: वैशम्पायन उवाच इत्युक्तवति वाक्यं तु कृष्णे देवकिनन्दने। भीष्मं शान्तनवं भूयः पर्यपृच्छद् युधिष्ठिरः॥ निर्णये वा महाबुद्धे सर्वधर्मविदां वर। प्रत्यक्षमागमो वेति किं तयोः कारणं भवेत्॥
English: Vaishampayana said After Krishna, the son of Devaki, had said these words, Yudhishthira once more asked Bhishma the son of Shantanu, saying, O you of great intelligence, O foremost of all persons, knowing duties, which, indeed of the two, direct perception and the scriptures, is to be considered as authority for coming to a conclusion?
Sanskrit: भीष्म उवाच नास्त्यत्र संशयः कश्चिदिति मे वर्तते मतिः। शृणु वक्ष्यामि ते प्राज्ञ सम्यक् तवं मेऽनुपृच्छसि॥ संशयः सुगमस्तत्र दुर्गमस्तस्य निर्णयः।
English: Bhishma said I think there is no doubt in this. Listen to me, O you of great wisdom. I shall answer you. The question you have asked is indeed proper. It is easy to entertain doubt. But the solution of that doubt is difficult.
Sanskrit: दृष्टं श्रुतमनन्तं हि यत्र संशयदशर्नम्॥ प्रत्यक्षं कारणं दृष्ट्वा हैतुकाः प्राज्ञमानिनः।
English: Numberless are the instances, about both direct perception and Shrutis in which doubts may originate. Certain persons, who take pleasure in the name of logicians, imagining themselves to be gifted with superior wisdom, affirm that direct perception is the only authority.
Sanskrit: नास्तीत्येवं व्यवस्यन्ति सत्यं संशयमेव च॥ तदयुक्तं व्यवस्यन्ति बालाः पण्डितमानिनः।
English: They assert that nothing, however true, exists which is not directly perceivable; or, at least, they doubt the existence of those objects. Such assertions however are absurd and they who make them are fools, whatever their pride of learning.
Sanskrit: अथ चेन्मन्यसे चैकं कारणं किं भवेदिति॥ शक्यं दीर्पण कालेन युक्तेनातन्द्रितेन च।
English: If, on the other hand, you entertain any doubt how the one indivisible Brahman could be the cause, I answer that one would understand it only after many years and with the help of Yoga practised assiduously.
Sanskrit: प्राणयात्रामनेकां च कल्पमानेन भारत॥ तत्परेणैव नान्येन शक्यं ह्येतस्य दर्शनम्।
English: Indeed, O Bharata, one who lives according to such means as present themselves, and one who is devoted, would be capable of understanding it. None else, truly, is competent for comprehending it.
Sanskrit: हेतूनामन्तमासाद्य विपुलं ज्ञानमुत्तमम्॥ ज्योतिः सर्वस्य लोकस्य विपुलं प्रतिपद्यते।
English: When one gets to the very end of reasons, he attains to that excellent and all comprehending knowledge—that vast mass of effulgence, which illumines all the universe (called Brahma).
Sanskrit: न त्वेव गमनं राजन् हेतुतो गमनं तथा। अग्राह्यमनिबद्धं च वाचा सम्परिवर्जयेत्॥
English: That knowledge, O king, which is derived from can hardly be said to be knowledge. Such knowledge should rejected. It should be understood, that it is not defined or comprehended by the word. It should, therefore, be rejected.
Sanskrit: युधिष्ठिर उवाच प्रत्यक्षं लोकतः सिद्धिर्लोक्श्चागमपूर्वकः। शिष्टाचारो बहुविधस्तन्मे ब्रूहि पितामह॥
English: Yudhishthira said Tell me, O grandfather, which among these (four) is most authoritative, viz., direct reason be perception, Inference from observation, the science of scriptures, and various kinds of practices which distinguish the good.
Sanskrit: भीष्म उवाच धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। संस्था यत्नैरपि कृता कालेन प्रतिभिद्यते॥
English: Bhishma said While virtue is sought to be destroyed by wicked persons possessed of great power, it is capable of being protected for the time being by those who are good if they work with care and earnestness. Such protection, however, is of no use in the long run, for destruction does overtake virtue at the end.
Sanskrit: अधर्मो धर्मरूपेण तृणैः कूप इवावृतः। ततस्तैर्भिद्यते वृत्तं शृणु चैव युधिष्ठिर॥
English: Then, again, virtue often proves a mark for covering sin, like grass and straw covering the mouth of a deep pit and concealing it from the view. Hear, again, O Yudhishthira. On account of this, the practices of the good are interfered with and destroyed by the wicked.
Sanskrit: अवृत्ता ये तु भिन्दन्ति श्रुतित्यागपरायणाः। धर्मविद्वेषिणो मन्दा इत्युक्तस्तेषु संशयः॥
English: Those persons who are evildoers, who discard the Shrutis, indeed, those wicked persons who are haters of virtue destroy that good conduct, hence, doubts attach to direct perception, Inference, and good conduct.
Sanskrit: अतृप्यन्तस्तु साधूनां य एवागमबुद्धयः। परमित्येव संतुष्टास्तानुपास्व च पृच्छ च॥
English: Those, therefore, among the good who are possessed of understanding purified by the scriptures and who are ever contented, are to be considered as the foremost. Let those who are anxious and deprived of tranquility of soul, approach these. Indeed, O Yudhishthira, do you seek them and ask them for the solutions of your doubts.
Sanskrit: कामार्थो पृष्ठतः कृत्वा लोभमोहानुसारिणौ। धर्म इत्येव सम्बुद्धास्तानुपास्व च पृच्छ च॥
English: Disregarding both Pleasure and Profit which always follow cupidity and cherishing the condition that only virtues should be sought, do you, O Yudhishthira, wait upon and ask those persons.
Sanskrit: न तेषां भिद्यते वृत्तं यज्ञाः स्वाध्यायकर्म च। आचारः कारणं चैव धर्मश्चैकस्त्रयं पुनः॥
English: The conduct of those persons never goes wrong or meets with destruction, as also their sacrifices and Vedic study and rites. Indeed, these three, viz., good conduct, mental purity, and the Vedas together form virtue.
Sanskrit: युधिष्ठिर उवाच पुनरेव हि मे बुद्धिः संशये परिमुह्यति। अपारे मार्गमाणस्य परं तीरमपश्यतः॥
English: Yudhishthira said O grandfather, my understanding is once more stupefied by doubt. I am on this side of the ocean, engaged in searching after the ineans of crossing it. I do not, however, see the other shore of the ocean.
Sanskrit: वेदः प्रत्यक्षमाचारः प्रमाणं तत्रयं यदि। पृथक्त्वं लभ्यते चैषां धर्मश्चैकस्त्रयं कथम्॥
English: If these three, viz., the Vedas, direct perception and behaviour (or mental purity) together form what is to be considered as authority, it can be alleged that there is difference between each. Virtue then becomes really of three kinds although it is one and indivisible.
Sanskrit: भीष्म उवाच धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। यद्येवं मन्यसे राजंस्त्रिधा धर्मविचारणा॥
English: Bhishma said Virtue is sometimes seen to be destroyed by a wicked man of great power. If you think, O king, that virtue should really be of three sorts. I answer that your conclusion is supported by reason.
Sanskrit: एक एवेति जानीहि त्रिधा धर्मस्य दर्शनम्। पृथक्त्वे च न मे बुद्धिस्त्रयाणामपि वै तथा॥
English: The truth is that virtue is one and indivisible, although it is capable of being scen from three different points.
Sanskrit: उक्तो मार्गस्त्रयाणां च त तथैव समाचर। जिज्ञासा न तु कर्तव्या धर्मस्य परितर्कणात्॥
English: The paths, of those three, which form the foundation of virtue have each been laid down. Do you act according to the instructions laid down. You should never wrangle about virtue and then seek to have those doubts of yours removed.
Sanskrit: सदैव भरतश्रेष्ठ मा तेऽभूदत्र संशयः। अन्धो जड इवाशङ्की यद् ब्रवीमि तदाचर॥
English: O chief of the Bharatas, let no doubts like these ever take possession of your mind. Do you obey unhesitatingly what I say. Follow me like a blind man or like one who, having no sense himself, has to depend upon that of another.
Sanskrit: अहिंसा सत्यमक्रोधो दानमेतच्चतुष्टयम्। अजातशत्रो सेवस्व धर्म एष सनातनः॥
English: Abstention from injury, truth, absence of anger (or forgiveness), and liberality or gifts, these four, O king do you practise, for these four form eternal virtue.
Sanskrit: ब्राह्मणेषु च वृत्तिर्या पितृपैतामहोचिता। तामन्वेहि महाबाहो धर्मस्यैते हि देशिकाः॥
English: Do you also, O mightyarmed prince, follow that conduct towards the Brahmanas which is consistent with what has been observed towards them by your father and grandfather. These are the principal marks of virtue.
Sanskrit: प्रमाणमप्रमाणं वै यः कुर्यादबुधो जनः। न स प्रमाणतामों विवादजननो हि सः॥
English: That foolish wight, who would destroy the weight of authority by denying that to be a standard which has always been accepted as such, would himself fail to become an authority among men. Such a man becomes the cause of much sorrow in the world.
Sanskrit: ब्राह्मणानेव सेवस्व सत्कृत्य बहुमन्य च। एतेष्वेव त्विमे लोकाः कृत्स्ना इति निबोध तान्।।२६
English: Do you respect the Brahmanas and treat them with hospitality. Do you always serve them in this way. The universe rests on them. Do you understand them to be such.
Sanskrit: युधिष्ठिर उवाच ये च धर्ममसूयन्ते ये चैनं पर्युपासते। ब्रवीतु मे भवानेतत् क्व ते गच्छन्ति तादृशाः॥
English: Yudhishthira said Tell me, O grandfather, what the respective ends are of those who hate virtue and of those who worship and observe it.
Sanskrit: भीष्म उवाच रजसा तमसा चैव समवस्तीर्णचेतसः। नरकं प्रतिपद्यन्ते धर्मविद्वेषिणो जनाः॥
English: Bhishma said Those men who hate virtue are said to have their hearts possessed by the qualities of passion and darkness. Such men have always to go to Hell.
Sanskrit: ये तु धर्म महाराज सततं पर्युपासते। सत्यार्जवपराः सन्तस्ते वै स्वर्गभुजो नराः॥
English: Those men, on the other hand, O king, who always observe virtue, those men who are given to truth and sincerity, are called good. They always enjoy the pleasures or happiness of the celestial region.
Sanskrit: धर्म एव गतिस्तेषामाचार्योपासनाद् भवेत्। देवलोकं प्रपद्यन्ते ये धर्मं पर्युपासते॥
English: On account of their waiting upon their preceptors with respect their hearts always turn towards virtue. Indeed they, who worship virtuc, attain to the region of the celestials.
Sanskrit: मनुष्या यदि वा देवाः शरीरमुपताप्य वै। धर्मिणः सुखमेधन्ते लोभद्वेषविवर्जिताः॥
English: Those individuals, whether men or celestials, who are shorn of cupidity and malice and who emaciate or afflict their bodies by the practice of austerities succeed, on account of the virtle which they thus acquire, to attain to great happiness.
Sanskrit: प्रथमं ब्रह्मणः पुत्रं धर्ममाहुर्मनीषिणः। धर्मिणः पर्युपासन्ते फलं पक्वमिवाशयः॥
English: The righteous always adore them with love and affection as a hungry man's stomach longs for ripe and sweet fruits.
Sanskrit: युधिष्ठिर उवाच असतां कीदृशं रूपं साधवः किं च कुर्वते। ब्रवीतु मे भवानेतत् सन्तोऽसन्तश्च कीदृशाः॥
English: Yudhishthira said What are the marks of the wicked, and what are those deeds which the good do? Explain to me this, O holy one, Indeed, tell me what characteristics are of the good and the wicked.
Sanskrit: भीष्म उवाच दुराचाराश्च दुर्धर्षा दुर्मुखाश्चाप्यसाधवः। साधवः शील सम्पन्नाः शिष्टाचारस्य लक्षणम्॥
English: Bhishma said The wicked are evil in their practices, incapable of being governed by rules, and eviltongued. The good are, however, always good in their deeds. Indeed the acts these men do are considered as the characteristics of good deeds.
Sanskrit: राजमार्गे गवां मध्ये धान्यमध्ये च धर्मिणः। नोपसेवन्ति राजेन्द्र सर्ग मूत्रपूरीषयोः॥
English: The good or the righteous, O king, never answer the two calls of nature on the public road, or in the midst of a cowpen or on a field of paddy.
Sanskrit: पञ्चानामशनं दत्त्वा शेषमश्नन्ति साधवः। न जल्पन्ति च भुजाना न निद्रान्त्याईपाणयः॥
English: After feeding the five they take their own food. They never talk while eating, and never go to sleep with wet hands.
Sanskrit: चित्रभानुमनड्वाहं देवं गोष्ठं चतुष्पथम्। ब्राह्मणं धार्मिकं वृद्धं ये कुर्वन्ति प्रदक्षिणम्॥
English: Whenever they see any of the following, they go round them for showing them respect, viz., a burning fire, a bull, the image of a deity, a cowpen, a crossing place of four roads, and an old and virtuous Brahmana.
Sanskrit: वृद्धानां भारतप्तानां स्त्रीणां चक्रधरस्य च। ब्राह्मणानां गवां राज्ञां पन्थानं ददते च ये॥
English: Themselves standing aside they give the way to those that are old, those that are afflicted with burdens, ladies, those that hold high appointments in the village or town administration, Brahmanas, kine, and kings.
Sanskrit: अतिथीनां च सर्वेषां प्रेष्याणां स्वजनस्य च। तथा शरणकामानां गोप्ता स्यात् स्वागतप्रदः॥
English: The righteous or good man is he who protects his guests, servants and other dependants, his own relatives, and all those who seek his protection. Such a man always welcomes these with the usual polite enquiries.
Sanskrit: सायंप्रातर्मनुष्याणामशनं देवनिर्मितम्। नान्तरा भोजनं दृष्टमुपवासविधिर्हि सः॥
English: As ordained by the deities human beings should take their food twice a day. viz., morning and evening. During the interval one should not eat anything. By following this rule about cating, one is said to observe a fast.
Sanskrit: होमकाले यथा वह्निः कालमेव प्रतीक्षते। ऋतुकाले तथा नारी ऋतुमेव प्रतीक्षते॥
English: As the sacred fire waits for libations to be poured upon it when the hour for Homa arrives, so a woman, when her period is over, cxpects sexual union with her husband.
Sanskrit: नान्यदा गच्छते यस्तु ब्रह्मचर्ये च तत् स्मृतम्। अमृतं ब्राह्मणा गाव इत्येतत् त्रयमेकतः।
English: One, who never knows his wife at any other time except after the period of menses, is said lo observe the vow of Brahmacharya. Amrita (nectar), Brahmanas, and kine, these three are considered as equal.
Sanskrit: तस्माद् गोब्राह्मणं नित्यमर्चयेत यथाविधि॥ स्वदेशे परदेशे वाप्यतिथिं नोपवासयेत्।
English: Therefore one should adoren always Brahinanas and kines. One should never cause his guest to go without food whether he lives in his own country or in a foreign land.
Sanskrit: कर्म वै सफलं कृत्वा गुरूणां प्रतिपादयेत्॥ गुरूभ्यस्त्वासनं देयमभिवाद्याभिपूज्य च।
English: After completing his study one should give the due present to his preceptor. When one sees his preceptor, he should receive him with respect and adoring him present him a seat.
Sanskrit: गुरुमभ्यर्च्य वर्धन्ते आयुषा यशसा श्रिया॥ वृद्धान् नाभिभवेज्जातु न चैतान् प्रेषयेदिति।
English: By adoring his preceptor, one increases the period of his life as also his fame and prosperity. One should never censure the old, •nor send them on any business.
Sanskrit: नासीनः स्यात् स्थितेष्वेवमायुरस्य न रिष्यते॥ न नग्नामीक्षते नारी न नग्नान् पुरुषानपि। मैथुनं सततं गुप्तमाहारं च समाचरेत्॥ तीर्थानां गुरवस्तीर्थं चोक्षाणां हृदयं शुचि। दर्शनानां परं ज्ञानं संतोषः परमं सुखम्॥ सायं प्रातश्च वृद्धानां शृणुयात् पुष्कला गिरः।
English: One should never be seated when any one that is old is standing. By acting thus one protects the duration of his life. One should never cast his eyes on a naked woman, nor a naked man. One should never indulge in sexual congress except in privacy, One should eat also without being seen by others. Preceptors are the foremost of shrines, the heart is the foremost of all sacred objects; knowledge is the foremost of all objects of search; and contentment is the foremost of all happiness. Morning and evening one should listen to the grave counsels of the aged.
Sanskrit: श्रुतमाप्नोति हि नरः सततं वृद्धसेवया॥ स्वाध्याय भोजने चैव दक्षिणं पाणिमुद्धरेत्।
English: One acquires wisdom by constantly waiting upon the aged. While reading the Vedas or employed in eating, one should use his right hand.
Sanskrit: यच्छेद्वाङ्मनसी नित्यमिन्द्रियाणि तथैव च॥ संस्कृतं पायसं नित्यं यवागू कृसरं हविः। अष्टकाः पितृदैवत्या ग्रहाणामभिपूजनम्॥ श्मश्रूकर्मणि मङ्गल्यं क्षुतानामभिनन्दनम्। व्याधितानां च सर्वेषामायुषामभिनन्दनम्॥
English: One should always keep his speech and mind under perfect control, as also his senses. With wellcooked frumenty, Yavaka, Krishara, and Havi (clarified butter), one should adore the departed manes and the celestials in the Shraddha called Ashtaka. The same should be used in adoring the Planets. One should not undergo a shave without calling down a blessing upon himself. if one sneezes, one should be blessed by those present. All, who are ill or suffer from diseases, should be blessed. The extension of their lives should be prayed for.
Sanskrit: न जातु त्वमिति ब्रूयादापन्नोऽपि महत्तरम्। त्वंकारो वा वधो वेति विद्वत्सु स विशिष्यते॥
English: One should never address an eminent person familiarly. Under even the greatest difficulties one should never do this. To you such a person are degraded by such a manner of address.