pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: एतच्छ्रुत्वा ततः क्रुद्धो महायोगी महेश्वरः। संरक्तनयनो राजशूलमादाय तस्थिवान्॥
English: Hearing these words, Maheshvara of Supreme Yoga-powers became filled with ire. His eyes, O king, became blood-red, and taking up his lance he waited.
Sanskrit: क्वासौ क्वासाविति प्राह गृहीत्वा परमायुधम्। उशना दूरतस्तस्य बभौ ज्ञात्वा चिकीर्षितम्॥
English: Having taken up that foremost of weapons, the great god began to say, Where is he? Where is he?—Meanwhile, Ushanas, having learnt the purpose of Mahadeva from a distance, waited silently.
Sanskrit: स महायोगिनो बुद्ध्वा तं रोषं वै महात्मनः। गतिमागमनं वेत्ति स्थानं चैव ततः प्रभुः॥
English: Having learnt the fact of the anger of the great Maheshvara of superior Yoga-power, the powerful Ushanas began to think as to whether he should go to Maheshvara or fly away or remain where he was.
Sanskrit: संचिन्त्योग्रेण तपसा महात्मानं महेश्वरम्। उशना योगसिद्धात्मा शूलाग्रे प्रत्यदृश्यत्॥
English: Thinking, with the help of his severe penances, of the great Mahadeva, Ushanas, of soul crowned with Yoga-success, put himself on the point of Mahadeva's lance.
Sanskrit: विज्ञातरूपः स तदा तप:सिद्धोऽथ धन्विना। ज्ञात्वा शूलं च देवेशः पाणिना समनामयत्॥
English: Understanding that Ushanas, whose penances had been crowned with success and who had converted himself into the from of pure Knowledge, was staying at the point of his lance, the bow-armed Rudra, bent that weapon with his hand.
Sanskrit: आनतेनाथ शूलेन पाणिनामिततेजसा। पिनाकमिति चोवाच शूलमुग्रायुधः प्रभुः॥
English: When the fierce-armed and powerful Mahadeva of great energy had thus bent his lance that weapon came to be called from that time by the name of Pinaka.
Sanskrit: पाणिमध्यगतं दृष्ट्वा भार्गवं तमुमापतिः। आस्यं विवृत्य ककुदी पाणिना प्राक्षिपच्छनैः॥
English: The lord of Uma, seeing Bhargava thus brought upon the palm of his hand, opened his mouth. The chief of the gods then threw Bhargava into his mouth and swallowed him up.
Sanskrit: स तु प्रविष्ट उशना कोष्ठं माहेश्वरं प्रभुः। व्यचरच्चापि तत्रासौ महात्मा भृगुनन्दनः॥
English: The powerful and great Ushanas of Bhrigu's race, entering the stomach of Maheshvara, began to wander there.
Sanskrit: युधिष्ठिर उवाच किमर्थं व्यचरद् राजनुशना तस्य धीमतः। जठरे देवदेवस्य किं चाकार्षीन्माहद्युतिः॥
English: Yudhishthira said How, O king, could Ushanas wander within the stomach of that foremost (god) of superior intelligence? What also did that great god do while the Brahmana was within his stomach.
Sanskrit: भीष्म उवाच पुरा सोऽन्तर्जलगताः स्थाणुभूतो महाव्रतः। वर्षाणामभवद् राजन् प्रयुतान्यर्बुदानि च॥
English: Bhishma said Then Mahadeva of severe vows, entered the water and remained there like an immovable wooden stake, O king, for millions of years.
Sanskrit: उदतिष्ठत् तपस्तप्त्वा दुश्चरं च महाह्रदात्। ततो देवातिदेवस्तं ब्रह्मा वै समसर्पत॥ तपोवृद्धिमपृच्छच्च कुशलं चैवमव्ययः। तपः सुचीर्णमिति च प्रोवाच वृषभध्वजः॥
English: His Yoga penances of the austerest type having been over, he rose from the great lake. Then that prime god of the gods, viz., the eternal Brahman, approached him, and enquired after the progress of his penances and well-being. The god having the bull for his emblem answered, saying,—My penances have been well practised.
Sanskrit: तत्संयोगेन वृद्धिं चाप्यपश्यत् स तु शंकरः। महामतिरचिन्त्यात्मा सत्यधर्मरतः सदा॥
English: Of inconceivable soul, endued with great intelligence, and ever devoted to the religion of truth, Shankara saw that Ushanas within his stomach had become greater on account of those penances of his.
Sanskrit: स तेनाढ्यो महायोगी तपसा च धनेन च। व्यराजत महाराज त्रिषु लोकेषु वीर्यवान्॥
English: That foremost of Yogins. (viz., Ushanas), rich with that wealth of penances and the wealth (of Kuvera), shone brightly in the three worlds, gifted with great energy.
Sanskrit: ततः पिनाकी योगात्मा ध्यानयोगं समाविशत्। उशना तु समद्विग्नो निलिल्ये जठरे ततः॥
English: After this, Mahadeva armed with Pinaka, that soul of Yoga, once more began to roam within the stomach of the great god.
Sanskrit: तुष्टाव च महायोगी देवं तत्रस्थ एव च। नि:सारं काङ्क्षमाणः स तेन स्म प्रतिहन्यते॥
English: The great ascetic began to sing the praises of the god from where he was desirous of finding on outlet for escape. But, having stopped all his outlets, Rudra, prevented him from coming out.
Sanskrit: उशना तु तथोवाच जठरस्थो महामुनिः। प्रसादं मे कुरुष्वेति पुनः पुनररिंदम॥
English: The great ascetic Ushanas, however, O chastiser of enemies, from within Mahadeva's stomach repeatedly addressed the god, saying,-Show me your kindness.
Sanskrit: तमुवाच महादेवो गच्छ शिश्नेन मोक्षणम्। इति सर्वाणि स्रोतांसि रुद्ध्वा त्रिदशपुङ्गवः॥
English: To him Mahadeva said,-Go out through my urethra!-He had closed up all other outlets of his body.
Sanskrit: अपश्यमानस्तद् द्वारं सर्वतः पिहितो मुनिः। पर्यक्रामद् उह्यमान इतश्चेतश्च तेजसा॥
English: Closed on all sides and unable to find out the outlet pointed out, the asetic began to roam hither and thither. burning all the while with Mahadeva's energy.
Sanskrit: स वै निष्क्रम्य शिश्नेन शुक्रत्वमभिपेदिवान्। कार्येण तेन नभसो नाध्यगच्छत मध्यतः॥
English: At last he found the outlet and came out through it. On account of this incident he passed by the name of Shukra, and it is for this he also became unable to attain the central point of the sky.
Sanskrit: विनिष्कान्तं तु तं तु तं दृष्ट्वा ज्वलन्तमिव तेजसा। भवो रोषसमाविष्टः शूलोद्यतकरः स्थितः॥
English: Seeing him come out of his stomach and shining bringhtly with energy, Bhava filled with anger, stood with lance uplifted in his hand.
Sanskrit: अवारयत तं देवी क्रुद्धं पशुपति पतिम्। पुत्रत्वमगमद् देव्या वारिते शंकरे च सः॥
English: The goddess Uma then interposed and forbade the angry lord of all creatures, viz., her consort, to kill the Brahmana. And on account of Uma's having thus prevented her lord from fulfilling his purpose, the ascetic Ushanas became the son of the goddess.
Sanskrit: देव्युवाच हिंसनीयस्त्वया नैव मम पुत्रत्वमागतः। न हि देवोदरात् कश्चिनिःसृतो नाशमृच्छति॥
English: The goddess said-This Brahmana no longer deserves to be killed by you. He has become my son. O god, one who comes out of your stomach does not deserve to be killed by you.
Sanskrit: भीष्म उवाच ततः प्रीतो भवो देव्याः प्रहसंश्चेदमब्रवीत्। गच्छत्वेष यथाकाममिति राजन् पुनः पुनः॥
English: Bhishma said Pacified by these words of his wife, Bhava smiled and said repeatedly these words, O king, viz.,-Let this one go wherever he likes.
Sanskrit: ततः प्रणम्य वरदं देवं देवीमुमां तथा। उशना प्राप तद्धीमान् गतिमिष्टां महामुनिः॥
English: Bowing to the boon-giving Mahadeva and also to his wife the goddess Uma, the great ascetic Ushanas, gifted with superior intelligence, proceeded to the place he chose.
Sanskrit: एतत् ते कथितं तात भार्गवस्य महात्मनः। चरितं भरतश्रेष्ठ यन्मां त्वं परिपृच्छसि॥
English: I have thus described to you, O chief of the Bharatas, the story of the great Bhargava about which you had asked me.
Sanskrit: युधिष्ठिर उवाच अतः परं महाबाहो यच्छ्रेयस्तद् वदस्व मे। न तृप्याम्यमृतस्येव वचसस्ते पितामह॥
English: Yudhishthira said O you of great arms, tell me, after this, what is beneficial for us, O grandfather, I am never satiated with your words which seem to me like ambrosia.
Sanskrit: किं कर्म पुरुषः कृत्वा शुभं पुरुषसत्तम। श्रेयः परमवाप्नोति प्रेत्य चेह च तद् वद॥
English: What are those good acts, O best of men, by doing which a man succeeds in obtaining what is for his greatest good, both in the world, and in the next, O giver of boons.
Sanskrit: भीष्म उवाच अत्र ते वर्तयिष्यामि यथापूर्वं महायशाः। पराशरं महात्मानं पप्रच्छ जनको नृपः॥
English: Bhishma said-Regarding it I shall describe to you what the celebrated king Janaka had enquired, in days of great Parashara.
Sanskrit: किं श्रेयः सर्वभूतानामस्मिल्लोके परत्र चा यद् भवेत् प्रतिपत्तव्यं तद् भवान् प्रब्रवीतु मे॥
English: What is beneficial for all creatures both in this world and the next? Do you tell me what should be known by all about it.
Sanskrit: ततः स तपसा युक्तः सर्वधर्मविधानवित्। नृपायानुग्रहमना मुनिर्वाक्यमथाब्रवीत्॥
English: Thus accosted Parashara, endued with great ascetic merit and conversant with the ordinances of every religion, said these words, desirous of favouring the king.
Sanskrit: पराशर उवाच धर्म एव कृतः श्रेयानिह लोके परत्र च। तस्माद्धि परमं नास्ति यथा प्राहुर्मनीषिणः॥
English: Parashara said Virtue acquired by acts is of supreme benefit both in this world and the next. The sages of old have said that there is nothing higher than virtue.
Sanskrit: प्रतिपद्य नरो धर्म स्वर्गलोके महीयते। धर्मात्मकः कर्मविधिर्देहिनां नृपसत्तम॥ तस्मिन्नाश्रमिणः सन्तः स्वकर्माणीह कुर्वते॥
English: By accomplishing the sacred duties a man becomes honoured in heaven. The virtue, again, of embodied creatures, O best of kings, consists in the ordinances on the subject of acts. All good men belonging to the several modes of life, fixing their faith on virtue, perform their respective duties.
Sanskrit: चतुर्विधा हि लोकेऽस्मिन् यात्रा तात विधीयते। मा यत्रावतिष्ठन्ते सा च कामात् प्रवर्तते॥
English: Four modes of life, O child, have been laid down in this world. Wherever men live the means of maintenance come to them of themselves.
Sanskrit: सुकृतासुकृतं कर्म निषेव्य विविधैः क्रमैः। दशार्धप्रविभक्तानां भूतानां बहुधा गतिः॥
English: Doing by different means virtuous or sinful acts, living creatures, when dissolved into their five constituent elements, attain to various ends.
Sanskrit: सौवर्ण राजतं चाप यथा भाण्डं निषिच्यते। तथा निषिच्यते जन्तुः पूर्वकर्मवशानुगः॥
English: As vessels of white brass, when steeped in liquified gold or silver, get the hue of these metals, so a living creature, who is entirely dependant upon the acts of his pristine lives, takes his colour from the nature of those acts.
Sanskrit: नाबीजाज्जायते किंचिन्नाकृत्वा सुखमेधते। सुकृतैर्विन्दते सौख्यं प्राप्य देहक्षयं नरः॥
English: Nothing can originate without a seed. No one can acquire happiness without having performed acts capable of bringing on happiness. When one's body is dissolved, he succeeds in acquiring happiness only on account of the good acts of pristine lives.
Sanskrit: दैवं तात न पश्यामि नास्ति दैवस्य साधनम्। स्वभावतो हि संसिद्धा देवगन्धर्वदानवाः॥
English: The sceptic argues, O child, saying,-I do not see that anything in this world is the result of destiny or the virtuous and sinful deeds of pristine lives. Inference cannot settle the existence or operation of destiny. The gods, the Gandharvas and the Danavas have become what they are on account of their own nature.
Sanskrit: प्रेत्य जातिकृतं कर्म न स्मरन्ति सदा जनाः। ते वै तस्य फलप्राप्तौ कर्म चापि चतुर्विधम्॥
English: People never recollect in their next lives the acts done by them in pristine ones. For explaining the acquisition of fruits in any particular life people seldom name the four sorts of acts alleged to have been performed in pristine lives.
Sanskrit: लोकयात्राश्रयश्चैव शब्दो वेदाश्रयः कृतः। शान्त्यर्थं मनसस्तात नैतद् वृद्धानुशासनम्॥
English: The declarations have the Vedas for their authority have been made for guiding the conduct of men in his world, and for tranquillizing the minds of men. These, O child, cannot represent the saying of truly wise men.
Sanskrit: चक्षुषा मनसा वाचा कर्मणा च चतुर्विधम्। कुरुते यादृशं कर्म तादृशं प्रतिपद्यते॥
English: This opinion is wrong. In sooth, one acquires the fruits of whatever among the four sorts of acts one does with the eye, the mind, the tongue, and muscles.
Sanskrit: निरन्तरं च मिश्रं च लभते कर्म पार्थिव। कल्याणं यदि वा पापं न तु नाशोऽस्य विद्यते॥
English: As the fruit of his acts, O king, a person, sometimes acquires happiness wholly, sometimes misery in the same way, and sometimes happiness and misery united together. Whether virtuous or sinful, acts are never destroyed.
Sanskrit: कदाचित् सुकृतं तात कूटस्थमिव तिष्ठति। मज्जमानस्य संसारे यावद् दुःखाद् विमुच्यते॥
English: Sometimes, 0 child, the happiness consequent on good acts remains concealed and covered in such a way that it does not shew itself in the case of the person who is sinking in life's ocean till his sorrows disappear.
Sanskrit: ततो दुःखक्षयं कृत्वा सुकृतं कर्म सेवते। सुकृतक्षयाद् दुष्कृतं तद् विद्धि मनुजाधिप॥
English: After sorrow has been dissipated, one begins to enjoy (the fruits of) his good acts. And know, O king, that upon the exhaustion of the fruits of good deeds, those of sinful ones begain to throw themselves.
Sanskrit: दमः क्षमा धृतिस्तेजः संतोषः सत्यवादिता। ह्रीरहिंसाव्यसनिता दाक्ष्यं चेति सुखावहाः॥
English: Self-control, forgiveness, patience, energy, contentment, truthfulness, modesty, abstention from injury, freedom from the evil practices called Vyasana, and cleverness,—these yield happiness.
Sanskrit: दुष्कृते सुकृते चापि न जन्तुर्नियतो भवेत्। नित्यं मन:समाधाने प्रयतेत विचक्षणः॥
English: No creature is perpetually subject to the fruits of his good or bad acts. The wise man should always try to collect and concentrate his mind.
Sanskrit: नायं परस्य सुकृतं दुष्कृतं चापि सेवते। करोति यादृशं कर्म तादृशं प्रतिपद्यते॥
English: One never has to enjoy or endure the good and bad deeds of another. Indeed, one enjoys and endures the fruits of only those acts that he does oneself.
Sanskrit: सुखदुःखे समाधाय पुमानन्येन गच्छति। अन्येनैव जनः सर्वः संगतो यश्च पार्थिवः॥
English: The person who renounces both happiness and misery walks along a particular path. Those men, however, O king, who allow themselves to be attached to all worldly objects, walk along an entirely different path.
Sanskrit: परेषां यदसूयेत न तत् कुर्यात् स्वयं नरः। यो ह्यसू युस्तथायुक्तः सोऽवहासं नियच्छति॥
English: A person should not himself do that act which, if done by another, will bring censure on him. Indeed, by doing an act that one censures in others, one meets with ridicule.
Sanskrit: भीरू राजन्यो ब्राह्मणः सर्वभक्ष्यो वैश्योऽनीहावान् हीनवर्णोऽलसञ्च। विद्वांश्चाशीलो वृत्तहीनः कुलीन: सत्याद् विभ्रष्टो धार्मिकः स्त्री च दुष्टा॥ मूर्यो वक्ता नृपहीनं च राष्ट्रम्। एते सर्वे शोच्यतां यान्ति राजन् यश्चायुक्तः स्नेहहीनः प्रजासु॥
English: A Kshatriya shorn of courage, a Brahmana who takes every sort of food, a Vaishya shorn of exertion, a Shudra who is idle, learned person without good conduct, one of high birth but shorn of righteous conduct, a Brahmana fallen away from truth, a woman who is unchastc and wicked, a Yogin endued with attachments, one that cooks food for his own self, an ignorant person employed in making a discourse, a kingdom without a king, and king who cherishes no love for his subjects and who is shorn of Yoga,-these all, O king, are deserving of pity.
Sanskrit: पराशर उवाच मनोरथरथं प्राप्य इन्द्रियाख्यहयं नरः। रश्मिभिर्ज्ञानसम्भूतैर्यो गच्छति स बुद्धिमान्॥
English: Parashara said That man, who, having got this car, viz., his body endued with mind, goes on, restraining with the reins of knowledge the horses of the objects of the senses, should certainly be considered as an intelligent one.
Sanskrit: सेवाऽऽश्रितेन मनसा वृत्तिहीनस्य शस्यते। द्विजातिहस्तान्निर्वृत्ता न तु तुल्यात् परस्परात्॥
English: The homage by a person whose mind depends on itself and who has renounced the means of livelihood, is worthy of high praise, that homage, namely, O twice born one, from one who has succeeded in getting over acts, but not acquired from the mutual discussion of men in the same state of progress.
Sanskrit: आयुर्न सुलभं लब्वा नावकर्षेद् विशाम्पते। उत्कर्षार्थं प्रयतेत नरः पुण्येन कर्मणा॥
English: Having got the allotted period of life, O king, with such difficulty, one should not diminish it. On other hand, man should always try, by righteous deeds, for his gradual advancement.
Sanskrit: वर्णेभ्यो हि परिभ्रष्टो न वै सम्मानमर्हति। न तु यः सक्रियां प्राप्य राजसं कर्म सेवते॥
English: Among the six different colours that individual Soul attains at different periods of his existence, he who falls away from a superior colour deserves blame and censure. Hence, one who has acquired the result of good decds should act in such a way as to avoid all acts sullied by the quality of Darkness.
Sanskrit: वर्णोत्कर्षमवाप्नोति नरः पुण्येन कर्मणा। दुर्लभं तमलब्ध्वा हि हन्यात् पापेन कर्मणा॥
English: Man attains to a superior colour by pious deeds. Unable to acquire a superior colour for such acquisition is highly difficult, a person, by doing sinful deeds only kills himself.
Sanskrit: अज्ञानाद्धि कृतं पापं तपसैवाभिनिर्णदेत्। पापं हि कर्म फलति पापमेव स्वयं कृतम्।
English: All sinful deeds that are perpetrated unconsciously or in ignorance are destroyed by penances. A sinful deed, however, that is committed knowingly, yields much sorrow.
Sanskrit: तस्मात् पापं न सेवेत कर्म दुःखफलोदयम्॥
English: Hence, one should never commit sinful deeds which have for their fruit only sorrow.
Sanskrit: पापानुबन्धं यत् कर्म यद्यपि स्यान्महाफलम्। तन्न सेवेत मेधावी शुचिः कुशलिनं यथा॥
English: The intelligent man would never do a sinful act even if it produce the greatest advantage, just as a person who is pure would never touch a Chandala.
Sanskrit: किं कष्टमनुपश्यामि फलं पापस्य कर्मणः। प्रत्यापन्नस्य हि ततो नात्मा तावद् विरोचते॥
English: How miserable is the fruit I behold of sinful deeds. Through sin the very vision of the sinner become perverse, and he mistakes his body and its unstable accompaniments for the soul.
Sanskrit: प्रत्यापत्तिश्च यस्येह बालिशस्य न जायते। तस्यापि सुमहांस्तापः प्रस्थितस्योपजायते॥
English: That foolish man who does not succeed in following Renunciation in this world becomes stricken with great grief when he goes to the next world.
Sanskrit: विरक्तं शोध्यते वस्त्रं न तु कृष्णोपसंहितम्। प्रयत्नेन मनुष्येन्द्र पापमेवं निबोध मे॥
English: An uncoloured cloth, when dirty, can be purified, but not a piece of cloth which is dyed with black; so, O king, listen to me with care, is it the case with sin.
Sanskrit: स्वयं कृत्वा तु यः पापं शुभमेवानुतिष्ठति। प्रायश्चित्तं नरः कर्तुमुभयं सोऽश्नुते पृथक्॥
English: That man who, having knowingly perpetrated a sin, acts righteously for expiating that sin, has to enjoy and endure the fruits of his good and bad deeds separately.
Sanskrit: अज्ञानात् तु कृतां हिंसामहिंसा व्यपकर्षति। ब्राह्मणाः शास्त्रनिर्देशादित्याहुर्ब्रह्मवादिनः॥
English: The Brahmavadins hold, under the authority of what has been sanctioned in the Vedas, that all acts of injury committed in ignorance are made good by virtuous acts.
Sanskrit: तथा कामकृतं नास्य विहिंसैवानुकर्षति। इत्याहुर्ब्रह्मशास्त्रज्ञा ब्राह्मणा ब्रह्मवादिनः॥
English: A sin, however, however, that is committed knowingly is never repaired by righteousness. Thus the twice-born Brahmavadins who are conversant with the scriptures of Brahman.
Sanskrit: अहं तु तावत् पश्यामि कर्म यद् वर्तते कृतम्। गुणयुक्तं प्रकाशं वा पापेनानुपसंहितम्॥
English: But I hold that whatever acts are done, be they righteous or sinful, be they done knowingly or otherwise, they remain till their fruits are enjoyed or endured.
Sanskrit: यथा सूक्ष्माणि कर्माणि फलन्तीह यथातथम्। बुद्धियुक्तानि तानीह कृतानि मनसा सह॥
English: Whatever acts are done by the mind with full deliberation, yield, according to their grossness or subtility, fruits which are gross or subtile.
Sanskrit: भवत्यल्पफलं कर्म सेवितं नित्यमुल्बणम्। अबुद्धिपूर्वं धर्मज्ञ कृतमुग्रेण कर्मणा॥
English: Those acts, however, O you of righteous soul, which are fraught with great injury, if done in ignorance do, forsooth, produce consequences which lead to hell, with this difference that are disproportionate in point of gravity to the acts that produce them.
Sanskrit: कृतानि यानि कर्माणि दैवतैर्मुनिभिस्तथा। न चरेत् तानि धर्मात्मा श्रुत्वा चापि न कुत्सयेत्॥
English: As to those acts of the gods or repeated ascctics, a pious man should never do their like or, informed to them, should never censure them.
Sanskrit: संचिन्त्य मनसा राजन् विदित्वा शक्यमात्मनः। करोति यः शुभं कर्म स वै भद्राणि पश्यति॥
English: That man, who, reflecting with his mind, O king, and ascertaining his own ability, performs pious deeds, forsooth, acquires what is for his well-being.
Sanskrit: नवे कपाले सलिलं संन्यस्तं हीयते यथा। नवेतरे तथाभावं प्राप्नोति सुखभावितम्॥ सतोयेऽन्यत् तु यत् तोयं तस्मिन्नेव प्रसिच्यते। वृद्धे वृद्धिमवाप्नोति सलिले सलिलं यथा॥ एवं कर्माणि यानीह बुद्धियुक्तानि पार्थिव। समानि चैव यानीह तानि पुण्यतमान्यपि॥
English: Water poured into an unbaked pitchers gradually becomes less and less and finally disappears altogether. If kept, however, in a baked vessel, it remains without its quantity being decreased. Similarly, acts done without thought with the help of the understanding do not become wholesome; while acts done with judgement remain with unmitigated excellence and produce happiness as their result. If into a vessel containing water other water be poured, the original water increases in quantity; so all acts done with judgement, be they just or otherwise, only increase one's stock of virtue.
Sanskrit: राज्ञा जेतव्याः : शत्रवश्चोन्नताश्च सम्यक् कर्तव्यं पालनं च प्रजानाम्। रन्त्ये मध्ये वा वनमाश्रित्य स्थेयम्॥
English: A king should subjugate his enemies and all who seek to assert their superiority, and he should properly rule and protect his subjects. One should ignite his sacred fires and pour libations on them in various sacrifices, and retiring into the woods in either his middle or old age, should live there.
Sanskrit: दमान्वितः पुरुषो धर्मशीलो भूतानि चात्मानमिवानुपश्येत्। गरीयसः पूजयेदात्मशक्त्या सत्येन शीलेन सुखं नरेन्द्र॥
English: Gifted with self-control, and possessed of righteous conduct, one should regard all creatures as his ownself. One should again respect his superiors. By the practice of truth and of good conduct, O king one is sure to acquire happiness.
Sanskrit: पराशर उवाच प्रतिग्रहागता विप्रे क्षत्रिये युधि निर्जिताः। वैश्य न्यायार्जिताश्चैव शूद्रे शुश्रूषयार्जिताः॥ स्वल्पाप्यर्थाः प्रशस्यन्ते धर्मस्यार्थे महाफलाः। नित्यं त्रयाणां वर्णानां शुश्रूषुः शूद्र उच्यते॥
English: Parashara said In the Brahmana, wealth gained by acceptance of gifts, in the Kshatriya that acquired by victory in battle, in the Vaishya that acquired by performing the duties laid down for his order, and in the Shudra that acquired by serving the three other orders, however small it may be, is worthy of praise, and when spent for the acquisition of virtue yields great benefits. The Shudra is said to be the constant servitor of the three other orders.
Sanskrit: क्षत्रधर्मा वैश्यधर्मा नावृत्तिः पतते द्विजः। शूद्रधर्मा यदा तु स्यात् तदा पतति वै द्विजः॥
English: If the Brahmana, when hard-pressed for a living, performs the duties of either the Kshatriya or the Vaishya, he does not fall off from virtue. When, however, the Brahmana performs the duties of the lowest order, then does he certainly fall off.
Sanskrit: वाणिज्यं पाशुपाल्यं च तथा शिल्पोपजीवनम्। शूद्रस्यापि विधीयन्ते यदा वृत्तिर्न जायते॥
English: When the Shudra is unable to secure his living by service of the three other orders, then it is lawful for him to follow trade, tending of cattle, and the practice of the mechanical arts.
Sanskrit: रङ्गावतरणं चैव तथा रूपोपजीवनम्। मद्यमांसोपजीव्यं च विक्रयं लोहचर्मणोः॥ अपूर्विणा न कर्तव्यं कर्म लोके विगर्हितम्। त्यजतो धर्म इति श्रुतिः॥
English: Appearance on the stage and disguising oneself in various forms, exhibition of puppets, the sale of spirits and meat, and trading in iron and leather, should never be adopted for purposes of a living by one who had never before been engaged in those callings every one of which is regarded as censurable in the world. We have heard that if one engaged in them can renounce them, he acquires great merit.
Sanskrit: संसिद्धः पुरुषो लोके यदाचरति पापकम्। मदेनाभिप्लुतमनास्तच्च न ग्राह्यमुच्यते॥
English: When one who has become successful in life acts sinfully on account of his mind being filled with pride, his acts under such circumstances can never pass for authority.
Sanskrit: कृतपूर्वं तु महान् श्रूयन्ते हि पुराणेषु प्रजा धिग्दण्डशासनाः। दान्ता धर्मप्रधानाश्च न्यायधर्मानुवृत्तिकाः॥
English: It is heard in the Puranas that formerly mankind were self-controlled, that they valued virtue greatly, that the practices they followed for livelihood were all agreeable to propriety and the injunctions laid down in the scriptures; and that the only punishment that was necessary for chastising them when they did wrong was merely the deprecation of their deeds.
Sanskrit: धर्म एव सदा नृणामिह राजन् प्रशस्यते। धर्मवृद्धा गुणानेव सेवन्ते हि नरा भुवि॥
English: At the time of which we speak, O king, Virtue, and nothing else, was much praised among men. Having achieved great progress in virtue, men in those days adored only all good qualities that they saw.