pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: सिध्यन्ति चास्य सर्वार्था विज्ञानं च प्रवर्तते। समः सर्वेषु भूतेषु लब्धालब्धेन वर्तयन्॥
English: By treating impartially all creatures and by living contentedly upon what is gained easily and without exertion one acquires the fruition of all his objects and succeeds in gaining knowledge.
Sanskrit: धूतपाप्मा तु तेजस्वी लध्वाहारो जितेन्द्रियः। कामक्रोधौ वशे कृत्वा निनीषेद् ब्रह्मणः पदम्॥
English: Purged of all sins, gifted with energy, sparing in diet, with senses under complete control, one should, after having subdued his desire and anger, try to attain to Brahima.
Sanskrit: मनसश्चेन्द्रियाणां च कृत्वैकाम्यं समाहितः। पूर्वरात्रापरार्धं च धारयेन्मन आत्मनि॥
English: Uniting firmly the senses and the mind with gaze fixed inwards, one should, in the silent hours of evening or those before dawn, fix his mind upon the understanding.
Sanskrit: जन्तोः पञ्चेन्द्रियस्यास्य यदेकं छिद्रमिन्द्रियम्। ततोऽस्य स्रवते प्रज्ञा दृतेः पादादिवोदकम्।१५।।
English: If even one of the five senses of a human being be kept ungoverned all his wisdom escapes through it like water through a hole not made up at the bottom of a leather bag.
Sanskrit: मनस्तु पूर्वमादद्यात् कुमीनमिव मत्स्यहा! ततः श्रोत्रं ततश्चक्षुर्जिह्वां घ्राणं च योगवित्॥
English: The mind in the first instance should be controlled by the Yogin like a fisherman trying at the commencement to make that one among the fish powerless from which he auticipates the greatest danger to his nets. Having first governed the mind, the Yogin should then proceed to subdue his ears, then his tongue, and then his nose.
Sanskrit: तत एतानि संयम्य मनसि स्थापयेद् यतिः। तथैवापोह्य संकल्पान्मनो ह्यात्मनि धारयेत्॥
English: Having controlled these, he should fix there on the mind. Then withdrawing the mind from all purposes. He should settle it on the understanding.
Sanskrit: पञ्चेन्द्रियाणि संधाय मनसि स्थापयेद् यतिः। यदैतान्यवतिष्ठन्ति मनःषष्ठान्यथात्मनि॥ प्रसीदन्ति च संस्थाय तदा ब्रह्म प्रकाशते। विधूम इव दीप्तार्चिरादित्य इव दीप्तिमान्॥
English: Indeed having governed the five senses, the Yati should fix them on the mind. When these with the mind for the sixth become concentrated in the understanding, and thus centred remain steady and firm then Brahma becomes perceptible like a smokeless blazing fire or the effulgent Sun.
Sanskrit: वैद्युतोऽग्निरिवाकाशे दृश्यतेऽऽत्मा तथाऽऽत्मनि। सर्वस्तत्र स सर्वत्र व्यापकत्वाच्च दृश्यते॥
English: Indeed, one then beholds in himself his own soul like lightning in the firmament. Everything then appears in it and it appears in cverything on account of its infinitude.
Sanskrit: तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः। धृतिमन्तो महाप्राज्ञाः सर्वभूतहिते रताः॥
English: Those great Brahmanas, who are possessed of wisdom, who are endued with fortitude, who are possessed of high knowledge and who are cngaged in the well being of all creatures, succeed in saying it.
Sanskrit: एवं परिमितं कालमाचरन् संशितव्रतः। आसीनो हि रहस्येको गच्छेदक्षरसात्मताम्॥
English: Practising austere vows, the Yogin, who acts thus for six months seated by himself on a lonely spot, becomes at one with the Indestructible.
Sanskrit: प्रमोहो भ्रम आवर्तो प्राणं श्रवणदर्शने। अद्भुतानि रसस्पर्शे शीतोष्णे मारुताकृतिः॥ प्रतिभामुपसर्गाश्चाप्युपसंगृह्य योगतः। तांस्तत्त्वविदनादृत्य आत्मन्येव निवर्तयेत्॥
English: Acquiring by Yoga annihilation, extension, power to present different shapes in the same person or body, celestial scents, and sounds, and sights, the most agreeable sensations of taste and touch, pleasurable sensations of coolness and warmth, equality with the wind, power to understanding the meaning of scriptures and every work of genius, living with celestial damsels, the Yogin should not care for them and merge them all in the Understanding.
Sanskrit: कुर्यात् परिचयं योगे त्रैकाल्ये नियतो मुनिः। गिरि शृङ्गे तथा चैत्ये वृक्षाग्रेषु च योजयेत्॥
English: Restraining words and the senses should practise Yoga after dusk and before dawn seated on a mountain summit, or at the foot of a huge tree or with a tree before him.
Sanskrit: संनियम्येन्द्रियग्राम कोष्ठे भाण्डमना इव! एकाग्रं चिन्तयेन्नित्यं योगानोद्वेजयेन्मनः॥
English: Controlling all the senses within the heart, one should, with faculties concentrated, think on the Eternal and Indestructible like a man of the world thinking of wealth and other valuable properties. One should never, while practising Yoga, with draw his mind from it. one
Sanskrit: येनोपायेन शक्येत संनियन्तुं चलं मनः। तं च युक्तो निषेवेत न चैव विचलेत् ततः॥
English: One should with devotion pursue those mcans by which he may control the restive mind. One should never suffer himself to fall away from it.
Sanskrit: शून्या गिरिगुहाश्चैव देवतायतनानि च। शून्यागाराणि चैकाग्रो निवासार्थमुपक्रमेत्॥
English: With the senses and the mind withdrawn from everything else, the Yogin should repair 10 empty caves of mountains, to temples consecrated to the gods and to empty houses or apartiments, for living there.
Sanskrit: नाभिष्वजेत् परं वाचा कर्मणा मनसापि वा। उपेक्षको यताहारो लब्धालब्धे समो भवेत्॥
English: One should not mix with another in either speech, act or thought. Disregarding all things and eating very sparingly the Yogin should regard equally objects acquired or lost.
Sanskrit: यश्चैनमभिनन्देत यश्चैनमपवादयेत्। समस्तयोश्चाप्युभयो भिध्यायेच्छुभाशुभम्॥
English: He should treat equally one who praises and one who censures him. He should not seek the good or the evil of one or the other.
Sanskrit: न प्रहृष्येत लाभेषु नालाभेषु च चिन्तयेत्। समः सर्वेषु भूतेषु सधर्मा मातरिश्वनः॥
English: He should not rejoice at an acquisition or be sorry at a failure or loss. Treating all beings equally he should imitate the wind.
Sanskrit: एवं स्वस्थात्मनः साधोः सर्वत्र समदर्शिनः। षण्मासान्नित्ययुक्तस्य शब्दब्रह्मातिवर्तते॥
English: Brahma, represented by sound, appcars very clearly unto one whose mind is thus turned to itself, who leads a pure life, and who sees all things equally, indeed unto one who is ever engaged in Yoga thus for even six months.
Sanskrit: वेदनार्ताः प्रज्ञा दृष्ट्वा समलोष्ठाश्मकाञ्चनः। एतस्मिन्विरतो मार्गे विरमेन च मोहितः॥
English: Seeing all men stricken with anxiety the Yogin should regard a clod of earth, a piece of stone, and a lump of gold with an equal eye. Indeed, he should withdraw himself from this path, cherishing a hatred for it, and never allow himself to be stupefied.
Sanskrit: अपि वर्णावकृष्टस्तु नारी वा धर्मकाङ्क्षिणी। तावण्येतेन मार्गेण गच्छेतां परमां गतिम्॥
English: By following the path indicated above, even a person of an inferior caste, or a woman, will surely acquire the highest end.
Sanskrit: अजं पुराणमजरं सनातनं यदिन्द्रियैरुपलभेत निश्चलैः। अणोरणीयो महतो महत्तरं तदात्मना पश्यति मुक्तमात्मवान्।॥
English: He who has subdued his mind sees in his own self, by the help of his own understanding the Increate, Ancient, Undeteriorating, and Eternal Brahma,-That which cannot be attained to except by controlled senses,-That which is subtler than the most subtile, and grosser than the most gross, and which is Emancipation's self.
Sanskrit: इदं महर्षेर्वचनं महात्मनो यथावदुक्तं मनसानुदृश्य च। अवेक्ष्य चेमां परमेष्ठिसाम्यतां प्रयान्ति चाभूतगतिं मनीषिणः॥
English: Bhishma said By ascertaining from the preceptors and by themselves reflecting with their minds upon these words of the great Rishi spoken so properly wise persons become at one with Brahima himself, till, indeed, the time when the universal dissolution sets in that swallows up all existent beings.
Sanskrit: शुक उवाच यदिदं वेदवचनं कुरु कर्म त्यजेति च। कां दिशं विद्यया यान्ति कां च गच्छन्ति कर्मणाशा ॥
English: Shuka said The injunctions of the Vedas are twofold. They once lay down the command,Do all acts. They again declare renounce acts.-I ask-where do persons go by the help of Knowledge and where by the help of acts.
Sanskrit: एतद् वै श्रोतुमिच्छामि तद् भवान् प्रब्रवीतु मे। एतच्चान्योन्यवरूप्ये वर्तेते प्रतिकूलतः॥
English: I wish to hear this. Do tell me this. Indeed, these injunctions about knowledge and acts are dissimilar and even contradictory.
Sanskrit: भीष्म उवाच इत्युक्तः प्रत्युवाचेदं पराशरसुतः सुतम्। कर्मविद्यामयावेतौ व्याख्यास्यामि क्षराक्षरौ॥ यां दिशं विद्यया यान्ति यां च गच्छन्ति कर्मणा। शृणुष्वैकमना वत्स गह्वरं ह्येतदन्तरम्॥
English: Bhishma said Thus addressed, the son of Parasara said to his son,-I shall explain to you the two paths, viz., the destructible and the indestructible, resting respectively upon acts and knowledge. Listen with rapt attention, O child, to me as I point out to you the place which is reached by one with the help of knowledge, and that other place which is reached with the help of acts. The difference between these two places is as great as the endless firmament.
Sanskrit: अस्ति धर्म इति प्रोक्तं नास्तीत्यत्रैव यो वदेत्। तस्य पक्षस्य सदृशमिदं मम भवेद् व्यथा।॥
English: The question which you have asked me has given me such pain as an athestic talk gives to a religious man.
Sanskrit: द्वाविमावथ पन्थानौ यत्र वेदाः प्रतिष्ठिताः। प्रवृत्तिलक्षणो धर्मो निवृत्तौ च सुभाषितः॥ कर्मणा बध्यते जन्तुर्विद्यया तु प्रमुच्यते। तस्मात् कर्म न कुर्वन्ति यतयः पारदर्शिनः॥
English: These are the two paths upon which the Vedas are settled: the duties (Acts) indicated by action and those based on renunciation described so beautifully.By acts a living creature is destroyed. By knowledge, whoever, he becomes free. Therefore, Yogins, who see the other sides of the ocean of life, never perform acts.
Sanskrit: कर्मणा जायते प्रेत्य मूर्तिमान् षोडशात्मकः। विद्यया जायते नित्यमव्यक्तं ह्यव्ययात्मकम्॥
English: Through acts one is compelled to take rebirth, after death which a body composed of the sixteen ingredients. Through knowledge, however, one becomes metamorphosed into that which is Eternal, is Eternal, Unmanifest, and Immutable.
Sanskrit: कर्म त्वेके प्रशंसन्ति स्वल्पबुद्धिरता नराः। तेन ते देहजालानि रमयन्त उपासते॥
English: Little-witted persons speak highly of acts. On account of this they have to assume bodies ceaselessly.
Sanskrit: ये स्म बुद्धिं परां प्राप्ता धर्मनैपुण्यदर्शिनः। न ते कर्म प्रशंसन्ति कूपं नद्यां पिबन्निव॥
English: Those men, who have keen perceptions about duties and who have attained to that high understanding, never speak highly of acts even as persons, who depend for their drinking water upon the supply of streams never speak highly of wells and tanks.
Sanskrit: कर्मणः फलमाप्नोति सुखदुःखे भवाभवौ। विद्यया तदवाप्नोति यत्र गत्वा न शोचति॥ यत्र गत्वा न म्रियते यत्र गत्वा न जायते। न पुनर्जायते यत्र यत्र गत्वा न वर्तते॥ यत्र तद् ब्रह्म परममव्यक्तमचलं ध्रुवम्। अव्याकृतमनायासमव्यक्तं चावियोगि च॥ द्वन्द्वैर्न यत्र बाध्यन्ते मानसेन च कर्मणा। समाः सर्वत्र मैत्राश्च सर्वभूतहिते रताः॥
English: The fruit of acts consist of pleasure and pain, of existence and non-existence. By knowledge one attains to that where there is no occasion for grief; where one becomes freed from both birth and death; where one not subject to decrepitude; where one gets over the state of conscious existence; where is Brahma which is Supreme, Unmanifest, immutable, ever-existent, imperceptible, above the reach of pain, immortal, and transcending destruction; where all become freed from the influence of all pairs of opposites as also of wish or purpose. Raching that stage, they regard everything equally, become universal friends and devoted to the well being of all creatures. There is a huge gulf, O son, between one given to knowledge and one given to acts.
Sanskrit: विद्यामयोऽन्यः पुरुषस्तात कर्ममयोऽपरः। विद्धि चन्द्रमसं दर्शे सूक्ष्मया कलया स्थितम्॥
English: Know that without suffering destruction, the man of knowledge exists for ever like the moon on the last day of the dark fortnight existing in a subtile form.
Sanskrit: तदेतदृषिणा प्रोक्तं विस्तरेणानुमीयते। नवजं शशिनं दृष्ट्वा वक्रतन्तुमिवाम्बरे॥
English: The great Rishi had described this more fully. Regarding the man given to acts his nature may be inferred from seeing the new moon which appears like a bent thread in the sky.
Sanskrit: एकादशविकारात्मा कलासम्भारसम्भृतः। मूर्तिमानिति तं विद्धि तात कर्मगुणात्मकम्॥
English: Know, O son, that the man of acts is born again with a body with eleven elements for its component parts which are the results of modification, and with a subtile form which represents a total of sixteen.
Sanskrit: देवो यः संश्रितस्तस्मिन्नब्बिन्दुरिव पुष्करे। क्षेत्रमं तं विजानीयान्नित्यं योगजितात्मकम्॥
English: The god who resides in that (material) form, like a drop of water on a lotus leaf, should be known as Kshetrajna (Soul) which is Eternal and which gets over by Yoga both the mind and the understanding.
Sanskrit: तमो रजश्च सत्त्वं च विद्धि जीवगुणात्मकम्। जीवमात्मगुणं विद्यादात्मानं परमात्मनः॥
English: Goodness, darkness, and ignorance are the qualities of the Understanding. The understanding is the attribute of the individual soul living within the body. The individual soul, in its turn, emanates froin the Supreme Soul.
Sanskrit: सचेतनं जीवगुणं वदन्ति स चेष्टते जीवयते च सर्वम्। ततः परं क्षेत्रविदो वदन्ति प्राकल्पयद् यो भुवनानि सप्त॥
English: The body with the soul is said to be the attribute of individual soul. It is individual soul which acts and causes all bodies to live. He who has created the seven worlds is said by those who are acquainted with what is Kshatra to be above individual soul.
Sanskrit: शुक उवाच क्षरात्प्रभृति यः सर्गः सगुणानीन्द्रियाणि च। बुद्ध्यैश्वर्यातिसर्गोऽयं प्रधानश्चात्मनः श्रुतम्॥
English: Shuka said I have now understood that there are two kinds of creation, viz., one universal emanating from the (universal) Soul. The other consisting of the senses with their objects, originates from the power of the Understanding. This last transcends the other and is considered to be the foremost.
Sanskrit: भूय एव तु लोकेऽस्मिन् सवृत्तिं कालहैतुकीम्। यया सन्तः प्रवर्तन्ते तदिच्छाम्यनुवर्तितुम्॥
English: I wish however, to once more hear of that path of righteousness which runs in this world, regulated by the virtue of Time and according to which all good men form their conduct.
Sanskrit: वेदे वचनमुक्तं तु कुरु कर्म त्यजेति च। कथमेतद् विजानीयां तच्च व्याख्यातुमर्हसि॥
English: In the Vedas there are both kinds of saying, do acts and avoid acts. How shall I succeed in determining which of the two is right? You should explain this clearly.
Sanskrit: लोकवृत्तान्ततत्त्वज्ञः पूतोऽहं गुरुशासनात्। कृत्वा बुद्धिं विमुक्तात्मा द्रक्ष्याम्यात्मानमव्ययम्॥
English: Having acquired through your instructions, a thorough knowledge of the course of conduct of human beings, having purified myself by the practice of only righteousness, and having cleansed my understanding, I shall, after renouncing my body, see the indestructible Soul.
Sanskrit: व्यास उवाच यथा वै विहिता वृत्तिः पुर ताद् ब्रह्मणा स्वयम्। एषा पूर्वतरैः सद्भिराचीर्णा परमर्षिभिः॥
English: The course of conduct that was fist laid down by Brahman himself was duly followed by the wise and pious persons of yore viz., the great Rishis of ancient times.
Sanskrit: ब्रह्मचर्येण वै लोकान् जयन्ति परमर्षयः। आत्मनश्च ततः श्रेयांस्यन्विच्छन् मनसाऽऽत्मनि॥ वने मूलफलाशी च तप्यन् सुविपुलं तपः। पुण्यायतनचारी च भूतानामविहिंसकः॥ विधूमे सन्नमुसले वानप्रस्थप्रतिश्रये। काले प्राप्ते चरन् भैक्ष्यं कल्पते ब्रह्मभूयसे॥
English: The great Rishis conquer all the worlds by the practice of celebacy. Seeking all things which are good for himself, by fixing the mind the understanding, practising austerities, by living in forest and lying on fruits and roots, by treading on sacred spots, by practising universal benevolence, and by begging alms at the proper time from the huts of herinits when these become smokeless and the sound of the husking rod is hushed a person attains to Brahma.
Sanskrit: नि:स्तुतिनिर्ममस्कारः परित्यज्य शुभाशुभे। अरण्ये विचरैकाकी येन केनचिदाशितः॥
English: Abstaining from flattery and from bowing your head to others, and avoiding both good and evil, live in the forest alone appeasing hunger by any means that presents itself before you.
Sanskrit: शुक उवाच यदिदं वेदवचनं लोकवादे विरुध्यते। प्रमाणे वाप्रमाणे च विरुद्ध शास्त्रता कुतः॥
English: The saying of the Vedas are, in the opinion of the ordinary person, contradictory. Whether on severe ! this is authoritative or that is so, when there is this conflict, how can they be considered to be spiritual.
Sanskrit: इत्येतच्छ्रोतुमिच्छामि प्रमाणं तूभयं कथम्। कर्मणामविरोधेन कथं मोक्षः प्रवर्तते॥
English: I wish to hear this; how can both be considered as authoritative. How indeed, can liberation be obtained without violating the ordinance regarding the obligatory character of acts.
Sanskrit: भीष्म उवाच इत्युक्तः प्रत्युवाचेदं गन्धवत्याः सुतः सुतम्। ऋषिस्तत्पूजयन् वाक्यं पुत्रस्यामिततेजसः॥
English: Bhishma said Thus addressed the son of Gandhavati, viz., the Rishi, praising these words of his highly energetic son, replied to him as follows.
Sanskrit: व्यास उवाच ब्रह्मचारी गृहस्थश्च वानप्रस्थोऽथ भिक्षुकः। यथोक्तचारिणः सर्वे गच्छन्ति परमां गतिम्॥
English: Vyasa said One who is a Brahmacharin, one who lives like a house-holder, one who is a herinit and one who lives like a mendicant, all reach the same high end by duly satisfying the duties of their respective modes of life.
Sanskrit: एको वाप्याश्रमानेतान् योऽनुतिष्ठेद् यथाविधि। अकामद्वेषसंयुक्तः स परत्र विधीयते॥
English: Or if one, and the same person, shorn of desire and aversion, follows (one after another) all these four modes of life according to the ordinances that have been laid down, he is certainly gratified (by such conduct) to understand Brahma.
Sanskrit: चतुष्पदी हि निःश्रेणी ब्रह्मण्येषा प्रतिष्ठिता। एतामारुह्य निःश्रेणी ब्रह्मलोके महीयते॥
English: The four modes of life form a ladder or flight of steps. That fight attaches to Brahma. By ascending that flight one reaches the region of Brahma.
Sanskrit: आयुषस्तु चतुर्भागं ब्रह्मचार्यनसूयकः। गुरौ वा गुरुपुत्रे वा वसेद् धर्मार्थकोविदः॥
English: For following the fourth mode of life the Brahmacharya, conversant with the distinctions of duty and shorn of malice, should live with the preceptor or his preceptor's son.
Sanskrit: जघन्यशायी पूर्वं स्यादुत्थाय गुरुवेश्मनि। यच्च शिष्येण कर्तव्यं कार्यं दासेन वा पुनः॥ कृतमित्येव तत्सर्वं कृत्वा तिष्ठेत पार्श्वतः। किंकरः सर्वकारी स्यात् सर्वकर्मसु कोविदः॥
English: While living in the preceptor's house, he should seek bed after the preceptor has gone to his and rise therefrom before the preceptor rises from his. He should do all such acts again which a disciple as also a menial servant should do. Doing these he should humbly stand by his preceptor. Skilled in every kind of work, he should act like a menial servant, doing every act for his preceptor.
Sanskrit: कर्मातिशेषेण गुरावध्येतव्यं बुभूषता। दक्षिणोऽनपवादी स्यादाहूतो गुरुमाश्रयेत्॥
English: Having performed all acts, he should study, sitting at the feet of his preceptor, with anxious desire to learn. He should always behave with simplicity, avoid evil speech, and take lessons only when his preceptor asks him for it.
Sanskrit: शुचिर्दक्षो गुणोपेतो ब्रूयादिष्टमिवान्तरा। चक्षुषा गुरुमव्यग्रो निरीक्षेत जितेन्द्रियः॥
English: Becoming pure in body and mind, and acquiring cleverness and other virtues he should now and then speak what is pleasant, Controlling his senses he should look at his preceptor without curiosity.
Sanskrit: नाभुक्तवति चाश्नीयादपीतवति नो पिबेत्। नातिष्ठति तथाऽऽसीत नासुप्ते प्रस्वपेत च॥
English: He should never eat before his preceptor has eaten; never drink before his preceptor has drunk; never sit down before is preceptor has sat down; and never go to bed before his preceptor has gone.
Sanskrit: उत्तानाभ्यां च पाणिभ्यां पादावस्य मृदु स्पृशेत्। दक्षिणं दक्षिणेनैव सव्यं सव्येन पीडयेत्॥
English: He should gently touch his preceptor's feet with palms, the right foot with the right hand and the left foot with the left.
Sanskrit: अभिवाद्य गुरुं ब्रूयादधीष्व भगवन्निति। करिष्ये भगवन्निदं चापि कृतं मया।॥ ब्रह्मस्तदपि कर्तास्मि यद् भवान् वक्ष्यतेपुनः।
English: Reverentially saluting the preceptor, he should say to him:-O illustrious one, teach me! I shall do this, O illustrious one! This ] have already done, O twice born one. I am ready to do whatever else your reverend self may be pleased to command.
Sanskrit: इति सर्वमनुज्ञाप्य निवेद्य च यथाविधि॥ कुर्यात कृत्वा च तत्सर्वमाख्येयं गुरवे पुनः।
English: Having said all this, and having duły offered himself (thus), he should perform whatever acts of his preceptor wait for doing and having completed them inform the preceptor once more that they have been done.
Sanskrit: यांस्तु गन्धान् रसान् वापि ब्रह्मचारी न सेवते॥ सेवेत तान् समावृत्य इति धर्मेषु निश्चयः।
English: What scents or tastes the Brahmacharin may abstain from while actually leading a life of celebacy may be used by him after his return from the preceptor's house. This is according to the ordinance.
Sanskrit: ये केचिद् विस्तरेणोक्ता नियमा ब्रह्मचारिणः॥ तान् सर्वानाचरेन्नित्यं भवेच्चानपगो गुरोः।
English: Whatever observances have been laid down in full for Brahmacharins should all be regularly practised by him. He should all be regularly practised by him. He should be always at the beck and call of his preceptor.
Sanskrit: स एवं गुरवे प्रीतिमुपहत्य यथाबलम्॥ आश्रमादाश्रमेष्वेव शिष्यो वर्तेत कर्मणा।
English: Having pleased his preceptor in this way to the best of his powers, the disciple should, from that mode of life, enter into the others and practise the duties of each.
Sanskrit: वेदव्रतोपवासेन चतुर्थे चायुषो गते॥ गुरवे दक्षिणां दत्त्वा समावर्तेद्यथाविधि॥
English: Having (thus) spent a fourth part of his life in the study of the Vedas, and observance of vows and fasts, and given the preceptor his fee, the disciple should, according to the ordinance, bidadicu and return home for becoming a house-holder.
Sanskrit: धर्मलब्धैर्युतो दारैरग्नीनुत्पाद्य यत्नतः। द्वितीयमायुषो भागं गहमेधी भवेद् व्रती॥
English: Then, having married according to the ordinances, and having carefully established the domestic fire, he should, observing all the Vows and fasts, become a house-holder and pass the second period of life. the disciple should, according to the ordinance, bidadicu and return home for becoming a house-holder.
Sanskrit: व्यास उवाच द्वितीयमायुषो भागं गृहमेधी गृहे वसेत्। धर्मलब्धैर्युतो दारैरग्नीनाहृत्य सुव्रतः॥
English: Vayasa said Performing meritorious vows, ihe house holder, for the second period of his life, should live in his house, having married according to the ordinance and having established a fire.
Sanskrit: गृहस्थवृत्तयश्चैव चतस्रः कविभि: स्मृताः। कुसूलधान्यः प्रथमः कुम्भधान्यस्त्वनन्तरम्॥
English: Four kinds of conduct have been enunciated by the learned for the domestic mode of life. The first consists of keeping grain in store sufficient to last for three years. The second is of keeping a store to last for one year.
Sanskrit: अश्वस्तनोऽथ कापोतीमाश्रितो वृत्तिमाहरेत्। तेषां पर: परो ज्यायान् धर्मतो धर्मजित्तमः॥
English: The thirds is of providing for the day without thinking of the borrow. The fourth consists of collecting grain like a pegion. Of these cach one is superior in merit to its predecessor as has been laid down by the scriptures.
Sanskrit: गृहमेधिव्रतान्यत्र महान्तीह प्रचक्षते। नात्मार्थे पाचयेदनं न वृथा घातयेत् पशून्॥
English: The duties of the householder are all considered highly meritorious. The householder should never cook any food only for his own use; nor should lie kill animals (for food) except in sacrifices.
Sanskrit: प्राणी वा यदि वाप्राणी संस्कारं यजुषार्हति। न दिवा प्रस्वपेज्जातु न पूर्वापररात्रिषु॥
English: If a householder wishes to slay (for food), or to cut down a tree (for fuel), he should do both the acts according to the ritual laid down in the Yajur for that much is due to both animate and inanimate creation. The householder should never sleep during the day, or in the first or the last part of the night.
Sanskrit: न भुञ्जीतान्तरा काले नानृतावाह्वयेत् स्त्रियम्। नास्यानश्नन् गृह विप्रे वसेत् कश्चिदपूजितः॥
English: He should never take two meals between morning and evening, and should never call his wife to bed except in her season. In his house no Brahmana should be allowed to remain unfed or unadorned.