यथा खं वान्तमश्नाति श्वा वै नित्यमभूतये । एवं ते वान्तमश्नन्ति स्ववीर्यस्योपसेवनात्
Just as a dog always eats what has been vomited for its own ruin, so do they eat what has been rejected, by consuming the strength of others.
नित्यमज्ञातचर्या मे इति मन्येत ब्राह्मणः। ज्ञातीनां तु वसन्मध्ये नैवं विन्देत किञ्चन
A Brahmin should always think, 'I live unknown.' But dwelling among relatives, he should not find anything in this way.
कोह्येवमन्तरात्मानं ब्राह्मणो हन्तुमर्हति। निर्लिङ्गमचलं शुद्धं सर्वद्वन्द्वविवर्जितम्
Who indeed should wish to harm his own inner self, which is without marks, unmoving, pure, and free from all dualities?
योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते। किं तेन न कृतं पापं चोरेणात्मापहारिणा
He who perceives his true self as otherwise than it is—what sin has he not committed, being a thief who steals his own self?
अश्रान्तः स्यादनादाता संमतो निरुपद्रवः। शिष्टो न शिष्टवत्स स्याद्ब्राह्मणो ब्रह्मवित्कविः
He should be tireless, not a taker, respected, free from trouble; a Brahmin who knows Brahman and is wise should not act like one who is merely disciplined.
अनाढ्या मानुषे वित्ते आढ्या दैवे तथा क्रतौ । ते दुर्धर्षा दुष्प्रकम्प्यास्तान्विद्याद्ब्रह्मणस्तनुम्
Those who are poor in human wealth but rich in divine and sacrificial wealth are hard to overcome and difficult to shake; know them as the embodied form of Brahman.
सर्वान्खिष्टकृतो देवान्विद्याद्य इह कश्चन। न स मानो ब्राह्मणस्य तस्मिन्प्रयतते स्वयम्
One should know that whoever here has angered all the gods, no respect accrues to a Brahmin who strives in that way.
यमप्रयतमानं तु मानयन्ति समाहिताः । न मान्यमानो मन्येत नावमानेऽतिसंज्वरेत्
But those who are composed honor the one who does not strive for respect; if he is not honored, he should not think himself dishonored, nor be greatly disturbed by disrespect.
लोकः स्वभाववृत्तिर्हि निमेषोन्मषवत्सदा। विद्वांसो मानयन्तीह इति मन्येत मानितः
The world always acts according to its own nature, like the blink of an eye; when honored, one should think, 'The wise honor here.'
अधर्मनिपुणा मुढा लोके मायाविशारदाः । न मान्यं मानयिष्यन्ति एवं मन्येत मानितः
Fools skilled in unrighteousness and masters of deceit in the world will not honor the honorable; thus, when honored, one should think so.
न वै मानं च मौनं च सहितौ वसतः सदा। अयं हि लोको मानस्य असौ मौनस्य तद्विदुः
Respect and silence do not always dwell together; this world is for respect, the other for silence—so the wise know.
श्रीर्हि मानार्थसंवासा सा चापि परिपन्थिनी । ब्राह्मी सुदुर्लभा श्रीर्हि प्रज्ञाहीनेन क्षत्रिय
Prosperity dwells with respect, but she is also an obstacle; O Kshatriya, Brahminical prosperity is very hard to obtain for one lacking wisdom.
द्वाराणि तस्येह वदन्ति सन्तो बहुप्रकाराणि दुराधराणि। सत्यार्जवे ह्रीर्दमशौचविद्या षण्मानमोहप्रतिबन्धनानि
The wise declare that there are many difficult doors here for him: truth, straightforwardness, modesty, self-restraint, purity, and knowledge—these six are obstacles to pride and delusion.
सनत्सुजात यामिमां परां त्वं ब्राह्मीं वाचं वदसे विश्वरूपाम्। परां हि कामेन सुदुर्लभां कथां प्रब्रूहि मे वाक्यमिदं कुमार
Sanatsujata, you speak this supreme, all-encompassing Brahminical teaching; tell me, O youth, this supreme, most rare discourse, which is desired by all.
नैतद्ब्रह्म त्वरमाणेन लभ्यं यन्मां पृच्छन्नतिहृष्यस्यतीव। बुद्धौ विलीने मनसि प्रचिन्त्य विद्या हि सा ब्रह्मचर्येण लभ्या
This is not the knowledge of Brahman that can be attained in haste, as you, questioning me, are exceedingly delighted. When the intellect is merged in the mind and deeply contemplated, that knowledge is indeed gained through the practice of brahmacharya.
अत्यन्तविद्यामिति यत्सनातनीं ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम्। अनारभ्यां वसतीह कार्यकाले कथं ब्राह्मण्यममृतत्वं लभेत
You speak of the supreme, eternal knowledge as being perfected through brahmacharya. But if one does not begin the discipline at the proper time, how can a Brahmin attain immortality?
अव्यक्तविद्यामभिधास्ये पराणीं बुद्ध्या च तेषां ब्रह्मचर्येण सिद्धाम्। यां प्राप्यैनं मर्त्यलोकं त्यजन्ति या वै विद्या गुरुवृद्धेषु नित्या
I shall speak of the supreme, unmanifest knowledge, which is perfected by intellect and by brahmacharya. Having attained it, they abandon this mortal world; that knowledge is ever found among venerable teachers.
ब्रह्मचर्येण या विद्या शक्या वेदितुमञ्चसा। तत्कथं ब्रह्मचर्यं स्यादेतद्ब्रह्मन्ब्रवीहि मे
The knowledge that can be truly understood through brahmacharya—how, O Brahman, is that brahmacharya to be practiced? Tell me this.
आचार्ययोनिमिह ये प्रविश्य भूत्वा गर्भे ब्रह्मचर्यं चरन्ति। इहैव ते शास्त्रकारा भवन्ति प्रहाय देहं परमं यान्ति योगम्
Those who, entering the teacher’s lineage, practice brahmacharya as if dwelling in the womb, become authors of scripture here itself, and, casting off the body, attain the highest union.
अस्मिँल्लोके वै जयन्तीह कामा- न्ब्राह्मीं स्थितिं ह्यनुतितिक्षमाणाः। त आत्मानं निर्हरन्तीह देहा- न्मुञ्जादिषीकामिव सत्वसंस्थाः
In this world, those who steadfastly endure desires and maintain the Brahman state, they withdraw their souls from the body, just as a stalk is drawn from the sheath, established in purity.
शरीरमेतौ कुरुतः पिता माता च भारत। आचार्यशास्ता या जातिः सा पुण्या साऽऽजराऽमम
The father and mother produce this body, O descendant of Bharata, but the true birth is that which the teacher imparts; that birth is holy, ageless, and immortal.
यः प्रावृणोत्यवितथेन वर्णा- नृतं कुर्वन्नमृतं संप्रयच्छम्। तं मन्येत पितरं मातरं च तस्मै न द्रुह्येत्कतमस्य जानन्
He who truly protects the castes, making the mortal immortal, should be regarded as both father and mother; knowing this, one should never harm such a person.
गुरुं शिष्यो नित्यमभिवादयीत स्वाध्यायमिच्छेच्छुचिरप्रमत्तः। मानं न कुर्यान्नादधीत रोप- मेप प्रथमो ब्रह्मचर्यस्य पादः
A student should always salute the teacher, desire self-study, be pure and attentive, show no disrespect, and not imitate others; this is the first step of brahmacharya.
शिष्यवृत्तिक्रमेणैव विद्यामाप्नोति यः शुचिः । ब्रह्मचर्यव्रतस्यास्य प्रथमः पाद उच्यते
He who, by the proper conduct of a student, attains knowledge while remaining pure—this is called the first step of the vow of brahmacharya.
आचार्यस्य प्रियं कुर्यात्प्राणैरपि धनैरपि। कर्मणा मनसा वाचा द्वितीयः पाद उच्यते
One should please the teacher, even at the cost of life or wealth, by deed, mind, and word; this is called the second step.
समा गुरौ यथा वृत्तिर्गरुपत्न्यां तथा चरेत्। तत्पुत्रे च तथा कुर्वन्द्वितीयः पाद उच्यते
One should behave towards the teacher’s wife as towards the teacher himself, and likewise towards his son; this is called the second step.
आचार्येणात्मकृतं विजानन् ज्ञात्वा चार्थं भावितोऽस्मीत्यनेन । यन्मन्यते तं प्रति हृष्टबुद्धिः स वै तृतीयो ब्रह्मचर्यस्य पादः
Understanding what the teacher has imparted, and knowing its meaning, one should think, 'I am formed by this.' Whatever the teacher intends, one should respond with a joyful mind; this is the third step of brahmacharya.
नाचार्यस्यानपाकृत्य प्रवासं प्राज्ञः कुर्वीत नैतदहं करोमि। इतीव मन्येत न भाषयेत स वै चतुर्थो ब्रह्मचर्यस्य पादः
Without the teacher’s permission, a wise student should not travel abroad, nor say, 'I will not do this.' One should not speak thus; this is the fourth step of brahmacharya.
कालेन पादं लभते तथार्थं ततश्च पादं गुरुयोगतश्च। उत्साहयोगेन च पादमृच्छे- च्छास्त्रेण पादं च ततोऽभियाति
In time, one attains a step, then through the teacher’s guidance another, by enthusiasm another, and by study yet another; thus, one advances step by step.
धर्मादयो द्वादश यस्य रूप- मन्यानि चाङ्गानि तथा बलं च। आचार्ययोगे फलतीति चाहु- र्ब्रह्मार्थयोगेन च ब्रह्मचर्यम्
The twelve forms of dharma and other limbs, as well as strength, are said to bear fruit through the teacher’s guidance, and brahmacharya is perfected through union with the knowledge of Brahman.