12.234
शुक उवाच॥
śuka uvāca॥
[शुक (śuka) - Śuka; (name of the sage); उवाच (uvāca) - said; spoke;]
(Śuka said;)
Śuka said.
क्षरात्प्रभृति यः सर्गः सगुणानीन्द्रियाणि च। बुद्ध्यैश्वर्याभिसर्गार्थं यद्ध्यानं चात्मनः शुभम् ॥१२-२३४-१॥
kṣarātprabhṛti yaḥ sargaḥ saguṇānindriyāṇi ca। buddhyaiśvaryābhisargārthaṃ yaddhyānaṃ cātmanaḥ śubham ॥12-234-1॥
[क्षरात् (kṣarāt) - from the perishable; प्रभृति (prabhṛti) - beginning; यः (yaḥ) - which; सर्गः (sargaḥ) - creation; सगुणानि (saguṇāni) - with qualities; इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and; बुद्धि-ऐश्वर्य-अभिसर्ग-अर्थम् (buddhi-aiśvarya-abhisarga-artham) - for the purpose of the creation of intellect and power; यत् (yat) - which; ध्यानम् (dhyānam) - meditation; च (ca) - and; आत्मनः (ātmanaḥ) - of the self; शुभम् (śubham) - auspicious;]
(From the perishable, beginning which creation (with) qualities and senses; for the purpose of the creation of intellect and power, which meditation and of the self auspicious.)
From the perishable, the creation that begins, endowed with qualities and senses, and the meditation of the self which is auspicious, is for the purpose of the creation of intellect and power.
भूय एव तु लोकेऽस्मिन्सद्वृत्तिं वृत्तिहैतुकीम्। यया सन्तः प्रवर्तन्ते तदिच्छाम्यनुवर्णितम् ॥१२-२३४-२॥
bhūya eva tu loke'smin sadvṛttiṃ vṛtti-haitukīm। yayā santaḥ pravartante tad icchāmi anuvārṇitam ॥12-234-2॥
[भूय (bhūya) - again; एव (eva) - indeed; तु (tu) - but; लोकेऽस्मिन् (loke'smin) - in this world; सद्वृत्तिं (sadvṛttiṃ) - good conduct; वृत्तिहैतुकीम् (vṛtti-haitukīm) - arising from livelihood; यया (yayā) - by which; सन्तः (santaḥ) - the virtuous; प्रवर्तन्ते (pravartante) - engage; तत् (tat) - that; इच्छामि (icchāmi) - I desire; अनुवर्णितम् (anuvarṇitam) - to be described;]
(Again indeed but in this world good conduct arising from livelihood by which the virtuous engage that I desire to be described.)
But again, in this world, I wish to describe that good conduct, arising from livelihood, by which the virtuous act.
वेदे वचनमुक्तं तु कुरु कर्म त्यजेति च। कथमेतद्विजानीयां तच्च व्याख्यातुमर्हसि ॥१२-२३४-३॥
vede vacanam uktaṃ tu kuru karma tyajeti ca। katham etad vijānīyām tac ca vyākhyātum arhasi ॥12-234-3॥
[वेदे (vede) - in the Veda; वचनम् (vacanam) - statement; उक्तम् (uktam) - spoken; तु (tu) - but; कुरु (kuru) - do; कर्म (karma) - action; त्यज (tyaja) - abandon; इति (iti) - thus; च (ca) - and; कथम् (katham) - how; एतत् (etat) - this; विजानीयाम् (vijānīyām) - should I understand; तत् (tat) - that; च (ca) - and; व्याख्यातुम् (vyākhyātum) - to explain; अर्हसि (arhasi) - you ought; १२-२३४-३ (12-234-3) - 12-234-3;]
(In the Veda, the statement "But do action, abandon (action)" is spoken, and how should I understand this? That also you ought to explain. 12-234-3.)
In the Veda, it is said, "But do action, abandon (action)"; how should I understand this? Please explain that as well. 12-234-3.
लोकवृत्तान्ततत्त्वज्ञः पूतोऽहं गुरुशासनात्। कृत्वा बुद्धिं वियुक्तात्मा त्यक्ष्याम्यात्मानमव्यथः ॥१२-२३४-४॥
lokavṛttāntatattvajñaḥ pūto'haṃ guruśāsanāt। kṛtvā buddhiṃ viyuktātmā tyakṣyāmyātmānamavyathaḥ ॥12-234-4॥
[लोक (loka) - world; वृत्तान्त (vṛttānta) - event; तत्त्व (tattva) - essence; ज्ञः (jñaḥ) - knower; पूतः (pūtaḥ) - purified; अहम् (aham) - I; गुरु (guru) - teacher; शासनात् (śāsanāt) - from instruction; कृत्वा (kṛtvā) - having made; बुद्धिम् (buddhim) - intellect; वियुक्त (viyukta) - separated; आत्मा (ātmā) - self; त्यक्ष्यामि (tyakṣyāmi) - I shall abandon; आत्मानम् (ātmānam) - self; अव्यथः (avyathaḥ) - without pain;]
(Knower of the essence of worldly events, purified I am from the teacher's instruction; having made the intellect separated from the self, I shall abandon the self without pain.)
Having understood the true nature of worldly affairs and purified by the teacher's instruction, I will, with a detached mind, relinquish my self without suffering.
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
यैषा वै विहिता वृत्तिः पुरस्ताद्ब्रह्मणा स्वयम्। एषा पूर्वतरैः सद्भिराचीर्णा परमर्षिभिः ॥१२-२३४-५॥
yaiṣā vai vihitā vṛttiḥ purastād brahmaṇā svayam। eṣā pūrvataraiḥ sadbhir ācīrṇā paramarṣibhiḥ ॥12-234-5॥
[यैषा (yaiṣā) - this (feminine); वै (vai) - indeed; विहिता (vihitā) - established; वृत्तिः (vṛttiḥ) - conduct; पुरस्तात् (purastāt) - formerly; ब्रह्मणा (brahmaṇā) - by Brahmā; स्वयम् (svayam) - himself; एषा (eṣā) - this (feminine); पूर्वतरैः (pūrvataraiḥ) - by those earlier; सद्भिः (sadbhir) - by the virtuous; आचीर्णा (ācīrṇā) - practiced; परमर्षिभिः (paramarṣibhiḥ) - by supreme seers;]
(This conduct, indeed, was established formerly by Brahmā himself. This was practiced by the virtuous ones of earlier times, by the supreme seers.)
This very conduct was indeed established in ancient times by Brahmā himself. It was practiced by the virtuous and the greatest sages of the past.
ब्रह्मचर्येण वै लोकाञ्जयन्ति परमर्षयः। आत्मनश्च हृदि श्रेयस्त्वन्विच्छ मनसात्मनि ॥१२-२३४-६॥
brahmacaryeṇa vai lokāñjayanti paramarṣayaḥ। ātmanaśca hṛdi śreyastvanviccha manasātmani ॥12-234-6॥
[ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; by discipline of brahman; by continence; वै (vai) - indeed; truly; लोकान् (lokān) - worlds; realms; जयन्ति (jayanti) - conquer; win; परमर्षयः (paramarṣayaḥ) - supreme sages; great seers; आत्मनः (ātmanaḥ) - of the self; of oneself; च (ca) - and; हृदि (hṛdi) - in the heart; श्रेयः (śreyas) - highest good; ultimate benefit; त्वम् (tvam) - you; अन्विच्छ (anviccha) - seek; search; मनसा (manasā) - by the mind; आत्मनि (ātmani) - in the self;]
(By celibacy indeed the supreme sages conquer the worlds. And you, seek the highest good of the self in the heart by the mind in the self.)
The supreme sages truly conquer the worlds through celibacy. You too, seek the highest good of the self in your heart, using your mind, within your own self.
वने मूलफलाशी च तप्यन्सुविपुलं तपः। पुण्यायतनचारी च भूतानामविहिंसकः ॥१२-२३४-७॥
vane mūlaphalāśī ca tapyansuvipulaṃ tapaḥ। puṇyāyatana cārī ca bhūtānām avihiṃsakaḥ ॥12-234-7॥
[वने (vane) - in the forest; मूलफलाशी (mūlaphalāśī) - eating roots and fruits; च (ca) - and; तप्यन् (tapyān) - practicing austerity; सुविपुलं (suvipulaṃ) - very great; तपः (tapaḥ) - penance; पुण्यायतनचारी (puṇyāyatana-cārī) - moving among holy places; च (ca) - and; भूतानाम् (bhūtānām) - of beings; अविहिंसकः (avihiṃsakaḥ) - non-injurious;]
(In the forest, eating roots and fruits and practicing very great penance, moving among holy places and non-injurious to beings.)
He lived in the forest, subsisting on roots and fruits, performing intense austerities, wandering among sacred places, and causing no harm to any beings.
विधूमे सन्नमुसले वानप्रस्थप्रतिश्रये। काले प्राप्ते चरन्भैक्षं कल्पते ब्रह्मभूयसे ॥१२-२३४-८॥
vidhūme sannamusale vānaprasthapratiśraye। kāle prāpte caranbhaikṣaṃ kalpate brahmabhūyase ॥12-234-8॥
[विधूमे (vidhūme) - without smoke; (i.e., after the fire has gone out; सन् (san) - with; being; present; नमुसले (namusale) - with pestle laid aside; वानप्रस्थप्रतिश्रये (vānaprasthapratiśraye) - in the hermitage of a forest-dweller; काले (kāle) - when the time; प्राप्ते (prāpte) - has come; चरन् (caran) - wandering; moving about; भैक्षं (bhaikṣaṃ) - alms; food obtained by begging; कल्पते (kalpate) - becomes fit; is prepared; ब्रह्मभूयसे (brahmabhūyase) - for attaining Brahman-state;]
(Without smoke, with the pestle laid aside, in the hermitage of a forest-dweller, when the time has come, wandering for alms, one becomes fit for attaining the state of Brahman.)
When the fire has gone out and the pestle is laid aside in the hermitage of a forest-dweller, at the proper time, wandering for alms, one becomes fit for the attainment of Brahmanhood.
निःस्तुतिर्निर्नमस्कारः परित्यज्य शुभाशुभे। अरण्ये विचरैकाकी येन केनचिदाशितः ॥१२-२३४-९॥
niḥstutirnirnamaskāraḥ parityajya śubhāśubhe| araṇye vicaraikākī yena kenacidāśitaḥ ॥12-234-9॥
[निःस्तुतिः (niḥstutiḥ) - without praise; निर्नमस्कारः (nirnamaskāraḥ) - without salutation; परित्यज्य (parityajya) - having abandoned; शुभाशुभे (śubhāśubhe) - good and bad (auspicious and inauspicious); अरण्ये (araṇye) - in the forest; विचर (vicara) - wander; एकाकी (ekākī) - alone; येन केनचित् (yena kenacit) - by whatever (means); आशितः (āśitaḥ) - subsisting;]
(Without praise, without salutation, having abandoned good and bad, in the forest, wander alone, subsisting by whatever (means).)
Having given up both auspicious and inauspicious actions, without praise or salutation, wander alone in the forest, subsisting by whatever means are available.
शुक उवाच॥
śuka uvāca॥
[शुक (śuka) - Śuka; (name of the sage); उवाच (uvāca) - said; spoke;]
(Śuka said;)
Śuka said.
यदिदं वेदवचनं लोकवादे विरुध्यते। प्रमाणे चाप्रमाणे च विरुद्धे शास्त्रता कुतः ॥१२-२३४-१०॥
yad idaṃ vedavacanaṃ lokavāde virudhyate। pramāṇe ca apramāṇe ca viruddhe śāstratā kutaḥ ॥12-234-10॥
[यत् (yat) - which; इदं (idaṃ) - this; वेदवचनम् (vedavacanam) - Vedic statement; लोकवादे (lokavāde) - in worldly discourse; विरुध्यते (virudhyate) - is contradicted; प्रमाणे (pramāṇe) - in valid means of knowledge; च (ca) - and; अप्रमाणे (apramāṇe) - in invalid means of knowledge; च (ca) - and; विरुद्धे (viruddhe) - being contradicted; शास्त्रता (śāstratā) - scriptural authority; कुतः (kutaḥ) - from where;]
(Which this Vedic statement in worldly discourse is contradicted, in valid means of knowledge and invalid means of knowledge being contradicted, scriptural authority from where?)
If this Vedic statement is contradicted in worldly discourse, and is contradicted both by valid and invalid means of knowledge, then from where does scriptural authority arise?
इत्येतच्छ्रोतुमिच्छामि भगवान्प्रब्रवीतु मे। कर्मणामविरोधेन कथमेतत्प्रवर्तते ॥१२-२३४-११॥
ity etac chrotum icchāmi bhagavān prabravītu me। karmaṇām avirodhena katham etat pravartate ॥12-234-11॥
[इति (iti) - thus; एतत् (etat) - this; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I wish; भगवान् (bhagavān) - O revered one; प्रब्रवीतु (prabravītu) - may (he) declare; मे (me) - to me; कर्मणाम् (karmaṇām) - of actions; अविरोधेन (avirodhena) - without opposition; कथम् (katham) - how; एतत् (etat) - this; प्रवर्तते (pravartate) - proceeds;]
(Thus, this—to hear—I wish, O revered one, may (he) declare to me. Of actions, without opposition, how this proceeds.)
Thus, I wish to hear this; O revered one, may you declare to me how this proceeds without opposition to actions.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
इत्युक्तः प्रत्युवाचेदं गन्धवत्याः सुतः सुतम्। ऋषिस्तत्पूजयन्वाक्यं पुत्रस्यामिततेजसः ॥१२-२३४-१२॥
ityuktaḥ pratyuvācedaṃ gandhavattyāḥ sutaḥ sutam। ṛṣistatpūjayanvākyaṃ putrasyāmitatejasaḥ ॥12-234-12॥
[इति (iti) - thus; उक्तः (uktaḥ) - having been spoken; प्रत्युवाच (pratyuvāca) - replied; इदं (idaṃ) - this; गन्धवत्याः (gandhavattyāḥ) - of Gandhavati; सुतः (sutaḥ) - son; सुतम् (sutam) - to the son; ऋषिः (ṛṣiḥ) - the sage; तत् (tat) - that; पूजयन् (pūjayan) - honoring; वाक्यम् (vākyam) - words; पुत्रस्य (putrasya) - of the son; अमिततेजसः (amitatejasaḥ) - of immeasurable brilliance;]
(Thus having been spoken, he replied this—the son of Gandhavati to the son. The sage, honoring those words of the son of immeasurable brilliance.)
Thus addressed, the son of Gandhavati replied to the son. The sage honored the words of the son of immeasurable brilliance.
गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः। यथोक्तकारिणः सर्वे गच्छन्ति परमां गतिम् ॥१२-२३४-१३॥
gṛhastho brahmacārī ca vānaprastho'tha bhikṣukaḥ। yathoktakāriṇaḥ sarve gacchanti paramāṃ gatim ॥12-234-13॥
[गृहस्थः (gṛhasthaḥ) - householder; ब्रह्मचारी (brahmacārī) - celibate student; च (ca) - and; वानप्रस्थः (vānaprasthaḥ) - forest-dweller; अथ (atha) - and then; भिक्षुकः (bhikṣukaḥ) - mendicant; यथोक्तकारिणः (yathoktakāriṇaḥ) - those who act as instructed; सर्वे (sarve) - all; गच्छन्ति (gacchanti) - go; परमाम् (paramām) - supreme; गतिम् (gatim) - state;]
(Householder, celibate student, and forest-dweller, and then mendicant—those who act as instructed, all go to the supreme state.)
Householders, celibate students, forest-dwellers, and mendicants—when all act as instructed, they all attain the supreme state.
एको य आश्रमानेताननुतिष्ठेद्यथाविधि। अकामद्वेषसंयुक्तः स परत्र महीयते ॥१२-२३४-१४॥
eko ya āśramānetānanutiṣṭhedyathāvidhi| akāmadveṣasaṃyuktaḥ sa paratra mahīyate ||12-234-14||
[एको (ekaḥ) - one; यः (yaḥ) - who; आश्रमान् (āśramān) - āśramas; एतान् (etān) - these; अनुतिष्ठेत् (anutiṣṭhet) - should observe; यथाविधि (yathāvidhi) - according to rule; अकामद्वेषसंयुक्तः (akāmadveṣasaṃyuktaḥ) - free from desire and hatred; सः (saḥ) - he; परत्र (paratra) - in the hereafter; महीयते (mahīyate) - is honored;]
(One who, free from desire and hatred, should observe these āśramas according to rule, he is honored in the hereafter.)
He who, without desire or hatred, follows these āśramas as prescribed, is honored in the next world.
चतुष्पदी हि निःश्रेणी ब्रह्मण्येषा प्रतिष्ठिता। एतामाश्रित्य निःश्रेणीं ब्रह्मलोके महीयते ॥१२-२३४-१५॥
catuṣpadī hi niḥśreṇī brahmaṇyeṣā pratiṣṭhitā। etāmāśritya niḥśreṇīṃ brahmaloke mahīyate ॥12-234-15॥
[चतुष्पदी (catuṣpadī) - four-footed; (having four steps;) हि (hi) - indeed; निःश्रेणी (niḥśreṇī) - ladder leading out (to liberation); ब्रह्मण्येषा (brahmaṇyeṣā) - this (eṣā) in Brahman (brahmaṇi); प्रतिष्ठिता (pratiṣṭhitā) - established; एताम् (etām) - this (accusative singular feminine); आश्रित्य (āśritya) - having resorted to; निःश्रेणीं (niḥśreṇīṃ) - the ladder leading out (accusative singular); ब्रह्मलोके (brahmaloke) - in the world of Brahman; महीयते (mahīyate) - is honored;]
(The four-footed (ladder) indeed is the ladder leading out, this is established in Brahman. Having resorted to this ladder leading out, one is honored in the world of Brahman.)
This four-stepped ladder to liberation is firmly established in Brahman. Whoever ascends by this ladder is honored in the world of Brahman.
आयुषस्तु चतुर्भागं ब्रह्मचार्यनसूयकः। गुरौ वा गुरुपुत्रे वा वसेद्धर्मार्थकोविदः ॥१२-२३४-१६॥
āyuṣas tu caturbhāgaṃ brahmacāryanasūyakaḥ। gurau vā guruputre vā vased dharmārthakovidaḥ ॥12-234-16॥
[आयुषः (āyuṣaḥ) - of lifespan; तु (tu) - but; चतुर्भागं (caturbhāgam) - one-fourth part; ब्रह्मचार्य (brahmacārya) - celibacy; अनसूयकः (anasūyakaḥ) - without envy; गुरौ (gurau) - with the teacher; वा (vā) - or; गुरुपुत्रे (guruputre) - with the teacher's son; वा (vā) - or; वसेत् (vaset) - should dwell; धर्मार्थकोविदः (dharmārthakovidaḥ) - one who is skilled in dharma and artha;]
(But one who is skilled in dharma and artha, without envy, should dwell for one-fourth of his lifespan in celibacy, either with the teacher or with the teacher's son.)
A person learned in dharma and artha, free from envy, should spend one-fourth of his life practicing celibacy, residing either with his teacher or with the teacher's son.
कर्मातिरेकेण गुरोरध्येतव्यं बुभूषता। दक्षिणो नापवादी स्यादाहूतो गुरुमाश्रयेत् ॥१२-२३४-१७॥
karmātirekeṇa guroradhyetavyaṃ bubhūṣatā। dakṣiṇo nāpavādī syādāhūto gurumāśrayet ॥12-234-17॥
[कर्मातिरेकेण (karmātirekeṇa) - by surpassing action; by exceeding karma; गुरोः (guroḥ) - of the teacher; अध्येतव्यम् (adhyetavyam) - should be studied; बुभूषता (bubhūṣatā) - by one desiring to know; दक्षिणः (dakṣiṇaḥ) - the fee; न (na) - not; अपवादी (apavādī) - one who speaks ill; स्यात् (syāt) - should be; आहूतः (āhūtaḥ) - when called; गुरुम् (gurum) - the teacher; आश्रयेत् (āśrayet) - should approach;]
(By surpassing action, the study of the teacher should be done by one desiring to know. The fee should not be by one who speaks ill; when called, one should approach the teacher.)
One who desires knowledge should study under the teacher by surpassing mere action. The fee should not be given by one who speaks ill; when called, one should approach the teacher.
जघन्यशायी पूर्वं स्यादुत्थायी गुरुवेश्मनि। यच्च शिष्येण कर्तव्यं कार्यं दासेन वा पुनः ॥१२-२३४-१८॥
jaghanyaśāyī pūrvaṃ syād utthāyī guruveśmani। yac ca śiṣyeṇa kartavyaṃ kāryaṃ dāsena vā punaḥ ॥12-234-18॥
[जघन्यशायी (jaghanyaśāyī) - one who sleeps last; पूर्वं (pūrvam) - first; स्यात् (syāt) - should be; उत्थायी (utthāyī) - one who rises; गुरुवेश्मनि (guruveśmani) - in the teacher's house; यत् (yat) - whatever; च (ca) - and; शिष्येण (śiṣyeṇa) - by the student; कर्तव्यम् (kartavyam) - to be done; कार्यं (kāryam) - work; दासेन (dāsena) - by the servant; वा (vā) - or; पुनः (punaḥ) - again;]
(One who sleeps last, should rise first in the teacher's house; and whatever work is to be done by the student or by the servant, again (should be done by him).)
He who sleeps last should be the first to rise in the teacher's house; whatever work is to be done by the student or by the servant, he should do it again.
कृतमित्येव तत्सर्वं कृत्वा तिष्ठेत पार्श्वतः। किङ्करः सर्वकारी च सर्वकर्मसु कोविदः ॥१२-२३४-१९॥
kṛtamityeva tatsarvaṃ kṛtvā tiṣṭheta pārśvataḥ। kiṅkaraḥ sarvakārī ca sarvakarmasu kovidaḥ ॥12-234-19॥
[कृतम् (kṛtam) - done; accomplished; इति (iti) - thus; so; एव (eva) - indeed; certainly; तत् (tat) - that; सर्वम् (sarvam) - all; everything; कृत्वा (kṛtvā) - having done; after doing; तिष्ठेत् (tiṣṭhet) - should stand; should remain; पार्श्वतः (pārśvataḥ) - at the side; nearby; किङ्करः (kiṅkaraḥ) - servant; attendant; सर्वकारी (sarvakārī) - one who does everything; all-doer; च (ca) - and; सर्वकर्मसु (sarvakarmasu) - in all actions; in every task; कोविदः (kovidaḥ) - skilled; expert;]
(Having done all that is to be done, thinking 'it is done', he should stand at the side; a servant, who does everything, and is skilled in all tasks.)
After accomplishing everything, thinking 'it is done', he should stand by the side; a servant who performs all duties and is skilled in every task.
शुचिर्दक्षो गुणोपेतो ब्रूयादिषुरिवात्वरः। चक्षुषा गुरुमव्यग्रो निरीक्षेत जितेन्द्रियः ॥१२-२३४-२०॥
śucirdakṣo guṇopeto brūyādiṣurivātvaraḥ। cakṣuṣā gurumavyagro nirīkṣeta jitendriyaḥ ॥12-234-20॥
[शुचिः (śuciḥ) - pure; दक्षः (dakṣaḥ) - skilful; गुण-उपेतः (guṇa-upetaḥ) - endowed with virtues; ब्रूयात् (brūyāt) - should speak; इषुः (iṣuḥ) - arrow; इव (iva) - like; अत्-वरः (at-varaḥ) - very swift; चक्षुषा (cakṣuṣā) - with the eye; गुरुम् (gurum) - the teacher; अव्यग्रहः (avyagraḥ) - without distraction; निरीक्षेत् (nirīkṣet) - should look at; जित-इन्द्रियः (jita-indriyaḥ) - one who has conquered the senses;]
(Pure, skilful, endowed with virtues, he should speak, like an arrow very swift; with the eye, at the teacher, without distraction, he who has conquered the senses should look.)
One who is pure, skilful, and endowed with virtues should speak swiftly like an arrow; with steady gaze, he who has conquered his senses should look at the teacher without distraction.
नाभुक्तवति चाश्नीयादपीतवति नो पिबेत्। न तिष्ठति तथासीत नासुप्ते प्रस्वपेत च ॥१२-२३४-२१॥
nābhuktavati cāśnīyād apītavati no pibet। na tiṣṭhati tathāsīta nāsupte prasvapeta ca ॥12-234-21॥
[न (na) - not; अभुक्तवति (abhuktavati) - when food has not been eaten; च (ca) - and; अश्नीयात् (aśnīyāt) - one should eat; अपीतवति (apītavati) - when drink has not been drunk; नो (no) - not; पिबेत् (pibet) - one should drink; न (na) - not; तिष्ठति (tiṣṭhati) - standing; तथा (tathā) - thus; आसीत् (āsīt) - one should sit; न (na) - not; असुप्ते (asupte) - when not asleep; प्रस्वपेत् (prasvapet) - one should sleep; च (ca) - and;]
(Not when food has not been eaten, and one should eat; when drink has not been drunk, not one should drink. Not standing, thus one should sit; not when not asleep, one should sleep, and.)
One should not eat when food has not been offered, nor drink when drink has not been offered. One should not sit while standing, nor sleep when not supposed to sleep.
उत्तानाभ्यां च पाणिभ्यां पादावस्य मृदु स्पृशेत्। दक्षिणं दक्षिणेनैव सव्यं सव्येन पीडयेत् ॥१२-२३४-२२॥
uttānābhyāṃ ca pāṇibhyāṃ pādāvasya mṛdu spṛśet। dakṣiṇaṃ dakṣiṇenaiva savyaṃ savyena pīḍayet ॥12-234-22॥
[उत्तानाभ्यां (uttānābhyām) - with upturned (palms); च (ca) - and; पाणिभ्यां (pāṇibhyām) - with hands; पादौ (pādau) - feet; अस्य (asya) - his; मृदु (mṛdu) - gently; स्पृशेत् (spṛśet) - should touch; दक्षिणं (dakṣiṇam) - right (foot); दक्षिणेन (dakṣiṇena) - with the right (hand); एव (eva) - only; सव्यं (savyaṃ) - left (foot); सव्येन (savyena) - with the left (hand); पीडयेत् (pīḍayet) - should press;]
(With upturned and with hands, his feet should be gently touched; the right (foot) only with the right (hand), the left (foot) with the left (hand) should be pressed.)
One should gently touch his feet with upturned hands; the right foot only with the right hand, and the left foot with the left hand should be pressed.
अभिवाद्य गुरुं ब्रूयादधीष्व भगवन्निति। इदं करिष्ये भगवन्निदं चापि कृतं मया ॥१२-२३४-२३॥
abhivādya guruṃ brūyād adhīṣva bhagavan iti। idaṃ kariṣye bhagavan idaṃ cāpi kṛtaṃ mayā ॥12-234-23॥
[अभिवाद्य (abhivādya) - having saluted; गुरुम् (gurum) - the teacher; ब्रूयात् (brūyāt) - should say; अधीष्व (adhīṣva) - teach; भगवन् (bhagavan) - O venerable one; इति (iti) - thus; इदं (idaṃ) - this; करिष्ये (kariṣye) - I shall do; भगवन् (bhagavan) - O venerable one; इदं (idaṃ) - this; च (ca) - and; अपि (api) - also; कृतम् (kṛtam) - done; मया (mayā) - by me;]
(Having saluted the teacher, one should say: "Teach, O venerable one." "This I shall do, O venerable one; this also has been done by me.")
After respectfully greeting the teacher, one should say: "Please teach, O revered one." "I will do this, O revered one; and this also has been done by me."
इति सर्वमनुज्ञाप्य निवेद्य गुरवे धनम्। कुर्यात्कृत्वा च तत्सर्वमाख्येयं गुरवे पुनः ॥१२-२३४-२४॥
iti sarvam-anujñāpya nivedya gurave dhanam। kuryāt-kṛtvā ca tat sarvam-ākhyeyaṃ gurave punaḥ ॥12-234-24॥
[इति (iti) - thus; सर्वम् (sarvam) - all; अनुज्ञाप्य (anujñāpya) - having obtained permission; निवेद्य (nivedya) - having offered; गुरवे (gurave) - to the teacher; धनम् (dhanam) - wealth; कुर्यात् (kuryāt) - one should do; कृत्वा (kṛtvā) - having done; च (ca) - and; तत् (tat) - that; सर्वम् (sarvam) - all; आख्येयम् (ākhyeyam) - should be told; गुरवे (gurave) - to the teacher; पुनः (punaḥ) - again;]
(Thus, having obtained permission, having offered all the wealth to the teacher, one should do (the act), and having done all that, it should be told again to the teacher.)
Thus, after obtaining permission, and offering all the wealth to the teacher, one should perform the act, and after completing everything, it should be reported again to the teacher.
यांस्तु गन्धान्रसान्वापि ब्रह्मचारी न सेवते। सेवेत तान्समावृत्त इति धर्मेषु निश्चयः ॥१२-२३४-२५॥
yāṃstu gandhān rasān vāpi brahmacārī na sevate। seveta tān samāvṛtta iti dharmeṣu niścayaḥ ॥12-234-25॥
[यांस् (yāṃs) - which (objects); तु (tu) - but; गन्धान् (gandhān) - scents; रसान् (rasān) - tastes; वा (vā) - or; अपि (api) - even; ब्रह्मचारी (brahmacārī) - celibate student; न (na) - not; सेवते (sevate) - enjoys; सेवेत (seveta) - should enjoy; तान् (tān) - those; समावृत्तः (samāvṛttaḥ) - one who has completed studentship; इति (iti) - thus; धर्मेषु (dharmeṣu) - in the codes of conduct; निश्चयः (niścayaḥ) - certainty;]
(But the scents and tastes which even the celibate student does not enjoy, those should be enjoyed by one who has completed studentship—thus is the certainty in the codes of conduct.)
It is established in the codes of conduct that the scents and tastes which a celibate student does not enjoy, may be enjoyed by one who has completed his studentship.
ये केचिद्विस्तरेणोक्ता नियमा ब्रह्मचारिणः। तान्सर्वाननुगृह्णीयाद्भवेच्चानपगो गुरोः ॥१२-२३४-२६॥
ye kecid vistareṇoktā niyamā brahmacāriṇaḥ। tān sarvān anugṛhṇīyād bhavec cānapago guroḥ॥12-234-26॥
[ये (ye) - whoever; केचित् (kecit) - some; विस्तरेण (vistareṇa) - in detail; उक्ता (uktā) - spoken; नियमा (niyamāḥ) - rules; ब्रह्मचारिणः (brahmacāriṇaḥ) - of the brahmacārins; तान् (tān) - those; सर्वान् (sarvān) - all; अनुगृह्णीयात् (anugṛhṇīyāt) - should accept; भवेत् (bhavet) - should be; च (ca) - and; अनपगः (anapagaḥ) - not departing; गुरोः (guroḥ) - from the teacher;]
(Whoever rules of the brahmacārins have been spoken in detail, he should accept all those, and should not depart from the teacher.)
Whatever rules of the brahmacārins have been described in detail, he should accept all of them and should never stray from the teacher.
स एवं गुरवे प्रीतिमुपहृत्य यथाबलम्। आश्रमेष्वाश्रमेष्वेवं शिष्यो वर्तेत कर्मणा ॥१२-२३४-२७॥
sa evaṃ gurave prītim upahṛtya yathā-balam। āśrameṣu āśrameṣu evaṃ śiṣyaḥ varteta karmaṇā ॥12-234-27॥
[स (sa) - he; एवं (evaṃ) - thus; गुरवे (gurave) - to the teacher; प्रीतिम् (prītim) - affection; उपहृत्य (upahṛtya) - having offered; यथा (yathā) - according to; बलम् (balam) - ability; आश्रमेषु (āśrameṣu) - in the āśramas; आश्रमेषु (āśrameṣu) - in the āśramas; एवं (evaṃ) - thus; शिष्यः (śiṣyaḥ) - the disciple; वर्तेत (varteta) - should conduct himself; कर्मणा (karmaṇā) - by action;]
(He, thus, having offered affection to the teacher according to ability, in the āśramas, in the āśramas, thus, the disciple should conduct himself by action.)
Thus, having offered affection to the teacher according to his ability, the disciple should conduct himself by action in the āśramas.
वेदव्रतोपवासेन चतुर्थे चायुषो गते। गुरवे दक्षिणां दत्त्वा समावर्तेद्यथाविधि ॥१२-२३४-२८॥
vedavratopavāsena caturthe cāyuṣo gate| gurave dakṣiṇāṃ dattvā samāvartedyathāvidhi ||12-234-28||
[वेद-व्रत-उपवासेन (veda-vrata-upavāsena) - by the observance of Vedic vows and fasting; चतुर्थे (caturthe) - in the fourth; च (ca) - and; आयुषः (āyuṣaḥ) - of life; गते (gate) - having passed; गुरवे (gurave) - to the teacher; दक्षिणाम् (dakṣiṇām) - the honorarium; दत्त्वा (dattvā) - having given; समावर्तेत् (samāvartet) - should return (from the teacher's house); यथाविधि (yathāvidhi) - according to the prescribed rule;]
(By the observance of Vedic vows and fasting, when the fourth part of life has passed, having given the honorarium to the teacher, one should return according to the prescribed rule.)
After observing Vedic vows and fasting, and when a fourth part of one's life has passed, one should give the honorarium to the teacher and return home as prescribed.
धर्मलब्धैर्युतो दारैरग्नीनुत्पाद्य धर्मतः। द्वितीयमायुषो भागं गृहमेधिव्रती भवेत् ॥१२-२३४-२९॥
dharmalabdhairyuto dārairagnīn utpādya dharmataḥ। dvitīyam āyuṣo bhāgaṃ gṛhamedhivratī bhavet ॥12-234-29॥
[धर्म-लब्धैः (dharma-labdhaiḥ) - by those obtained through dharma; युतः (yutaḥ) - joined; दारैः (dāraiḥ) - with wives; अग्नीन् (agnīn) - sacred fires; उत्पाद्य (utpādya) - having established; धर्मतः (dharmataḥ) - according to dharma; द्वितीयम् (dvitīyam) - the second; आयुषः (āyuṣaḥ) - of life; भागम् (bhāgam) - portion; गृहमेधि-व्रती (gṛhamedhi-vratī) - the householder-observer of vows; भवेत् (bhavet) - should become;]
(Joined with wives obtained through dharma, having established sacred fires according to dharma, one should become a householder-observer of vows for the second portion of life.)
For the second stage of life, one should, having married wives in accordance with dharma and having established the sacred fires as prescribed, become a householder and observe the vows of that order.
