राजतः सलिलादग्नेश्चोरतः स्वजनादपि। `अर्थिभ्यः कालतस्तस्मान्नित्यमर्थवतां भयम्'। भयमर्थवतां नित्यं मृत्योः प्राणभृतामिव
From kings, from water, from fire, from thieves, and even from one's own people, from supplicants, and from time—there is always fear for those possessing wealth; the fear of the wealthy is constant, like the fear of death for living beings.
यथा ह्याभिषमाकाशे पक्षिभिः श्वापदैर्भुवि। भक्ष्यते सलिले मत्स्यैस्तथा सर्वेण वित्तवान्
Just as a snake is eaten in the sky by birds, on the earth by beasts, and in water by fish, so too is a wealthy person consumed by all.
अर्थ एव हि केषांचिदनर्थं भजते नृणाम्। अर्थश्रेयसि चासक्तो न श्रेयो विन्दते नरः। तस्मादर्थागमाः सर्वे मनोमोहविवर्धनाः
For some, wealth itself becomes misfortune; one attached to the prosperity of wealth does not attain true welfare. Therefore, all acquisitions of wealth only increase the delusion of the mind.
कार्पण्यं दर्पमानौ च भयमुद्वेग एव च। अर्थजानि विदुः प्राज्ञा दुःखान्येतानि देहिनाम्
Wise people know that misery, pride, arrogance, fear, and agitation—all these are born from wealth and are sufferings for embodied beings.
अर्थस्योपार्जने दुःखमार्जितानां च रक्षणे। नाशे दुःखं व्यये दुःखं घ्नन्ति चैवार्थकारणात्
There is sorrow in acquiring wealth, in protecting what has been acquired, in its loss, and in its expenditure; all these afflict because of wealth.
अर्था दुःखं परित्यक्तुं पालिताश्चैव शत्रवः। दुःखेन चाधिगम्यन्ते तेषां नाशं न चिन्तयेत्
Wealth is difficult to abandon, and when guarded, it becomes an enemy; it is obtained with suffering, and one should not grieve for its loss.
असन्तोषपरा मूढाः संतोषं यान्ति पण्डिताः। अन्तो नास्ति पिपासायाः संतोषः परमं सुखम्। तस्मात्संतोषमेवेह परं पश्यन्ति पण्डितः
Foolish people are devoted to dissatisfaction, while the wise attain contentment. There is no end to craving, but contentment is the highest happiness. Therefore, the wise see contentment alone as supreme in this world.
अनित्यं यौवनं रूपं जीवितं रत्नसंचयः। ऐश्वर्यं प्रियसंवासो गृद्ध्येत्तत्र न पण्डितः
Youth, beauty, life, the accumulation of jewels, wealth, and the company of loved ones are all impermanent; the wise do not become attached to them.
त्यजेत स च यांस्तस्मात्तज्जान्क्लेशान्सहेत च। न हि संचयवान्कश्चिद्दृश्यते निरुपद्रवः। अतश्च धार्मिकैः पुम्भिरनीहार्थः प्रशस्यते
Therefore, one should abandon and endure the troubles that arise from these things; for no one who accumulates possessions is seen to be free from distress. Thus, the wise praise a life without striving for gain.
धर्मार्थं यस्य वित्तेहा वरं तस्य नरीहता। प्रक्षालनाद्धि पङ्कस्य श्रेयो ह्यस्पर्शनं नृणाम्
For one whose pursuit of wealth is for the sake of righteousness, it is better to have no striving at all; for just as it is better for people not to touch mud than to wash it off, so too with wealth.
युधिष्ठिरैवमर्थेषु न स्पृहां कर्तुमर्हसि। धर्मेण यदि ते कार्यं विमुक्तेच्छो भवार्थतः
Yudhishthira, you should not desire such things; if you wish to act according to righteousness, seek liberation from material aims.
नार्थोपभोगलिप्सार्थमियमर्थेप्सुता मम। भरणार्थं तु विप्राणां ब्रह्मन्काङ्क्षे न लोभतः
My desire for wealth is not for enjoyment or indulgence, but only to provide for the Brahmins, not out of greed.
कथं ह्यस्मद्विधो ब्रह्मन्वर्तमानो गृहाश्रमे। भरणं पालनं चापि न कुर्यादनुयायिनाम्
How could someone like me, O Brahmin, living in the householder's stage, fail to provide for and protect those who depend on him?
संविभागो हि भूतानां सर्वेषामेव दृश्यते। तथैवापचमानेभ्यः प्रदेयं गृहमेधिना
Sharing is seen among all beings; likewise, a householder should give to those who come seeking.
तृणानि भूमिरुदकं वाक्चतुर्थी च सूनृता। सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन
Grass, earth, water, kind words, and truthful speech—these five things are never lacking in the homes of the virtuous.
देयमार्तस्य शयनं स्थितश्रान्तस्य चासनम्। तृषितस्य च पानीयं क्षुधितस्य च भोजनम्
A bed should be given to the distressed, a seat to the weary who stand, water to the thirsty, and food to the hungry.
चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम्। उत्थाय चासनं दद्यादेष धर्मः सनातनः। प्रत्युत्थायाभिगमनं कुर्यान्न्यायेन चार्चनाम्
One should give one's gaze, one's mind, one's words, and also speak kindly; rising up, one should offer a seat—this is the eternal law. One should rise to greet and properly honor a guest.
अग्निहोत्रमनड्वांश्च ज्ञातयोऽतिथिवान्धवाः। पुत्रा दाराश्च भृत्याश्च निर्दहेयुरपूजिताः
If not honored, the sacred fire, the grass for sitting, relatives, guests, the blind, sons, wives, and servants would all burn up (in anger or misfortune).
आत्मार्थं पाचयेन्नान्नं न वृथा घातयेत्पशून्। न चैकः स्वयमश्नीयाद्विधिवर्जं न निर्वपेत्
One should not cook food solely for oneself, nor kill animals needlessly; nor should one eat alone, or make offerings contrary to the prescribed rules.
श्वभ्यश्च श्वपचेभ्यश्च वयोभ्यश्चावपेद्भुवि। वैश्वदेवं हि नामैतत्सायं प्रातश्च दीयते
One should offer food on the ground to dogs, outcastes, and birds; this is called the Vaisvadeva offering, which is to be given both in the evening and in the morning.
विघसाशी भवेत्तस्मान्नित्यं चामृतभोजनः। विघसो भुक्तशेषं तु यज्ञशेषं तथाऽमृतम्
Therefore, one should always eat the remnants (vighasa), for such food is like nectar; vighasa is the leftover from what has been offered in sacrifice, and is indeed considered amrita (immortal nectar).
चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम्। अनुव्रजेदुपासीत स यज्ञः पञ्चदक्षिणः
One should give one's gaze, one's mind, one's words, and also speak kindly; one should follow and serve, for such a sacrifice is fivefold in its gifts.
यो दद्यादपरिक्लिष्टमन्नमद्वनि वर्तते। श्रान्तायादृष्टपूर्वाय तस्य पुण्यफलं महत्
Whoever gives unspoiled food to a weary traveler in the wilderness, to one never seen before, attains great merit.
एवं यो वर्तते वृत्तिं वर्तमानो गृहाश्रमे। तस्य धर्मं परंप्राहुः कथं वा विप्र मन्यसे
Thus, one who lives in the householder's stage in this way is said to follow the highest righteousness; what do you think, O Brahmin?
अहो बत महत्कष्टं विपरीतमिदं जगत्। येनापत्रपते साधुरसाधुस्तेन तुष्यति
Alas, how great is this suffering, how perverse is this world, where the virtuous are shamed, and the unworthy are pleased by it.
शिश्नोदरकृतेऽप्राज्ञः करोति विषसं बहु। मोहरागवशाक्रान्त इन्द्रियार्थवशानुगः
For the sake of his belly and lust, the foolish man commits many wrongs, overpowered by delusion and desire, following after the objects of the senses.
ह्रियते बुध्यमानोपि नरो हारिभिरिन्द्रियैः। विमूढसंज्ञो दुष्टाश्वैरुद्धान्तैरिव सारथिः
Even when he understands, a man is carried away by his thieving senses, his mind bewildered, like a charioteer dragged off by wild, unruly horses.
षडिन्द्रियाणि विषयं समागच्छन्ति वै यदा। तद्रा प्रादुर्भवत्यषां पूर्वसंकल्पजं मनः
When the six senses come into contact with their objects, then the mind, born of previous intentions, arises among them.
मनो यस्येन्द्रियस्येह विषयान्याति सेवितुम्। वस्यौत्सुक्यं संभवति प्रवृत्तिश्चोपजायते
When the mind of a sense seeks to enjoy its objects here, eagerness for them arises, and activity is born.
ततः संकल्पवीर्येण कामेन विषयेषुभिः। विद्धः पतति लोभाग्नौज्योतिर्लोभात्पतङ्गवत्
Then, pierced by the arrows of desire, empowered by intention, he falls into the fire of greed, like a moth drawn to a flame.