श्रवणादस्य पापेभ्यो मुच्यते नात्र संशयः
By hearing this, he is freed from those sins; there is no doubt about this.
इतिहासमिमं पुण्यमग्निकार्यमनुत्तमम्
This sacred history, supreme among fire-rites,
सूर्यभक्ते सदा देयं सूर्येण कथितं पुरा 1.180.
Should always be given to a devotee of the Sun; it was formerly spoken by the Sun.
गरुडेन पुरा प्रोक्तं भोजकानां महात्मनाम्
It was formerly declared by Garuḍa to the great-souled Bhojakas.
तैश्चापि कथितं पुण्यं मुनेर्व्यासस्य धीमतः
And this merit was also told by those to the wise sage Vyāsa.
स्मृतिभेदवर्णनम् कौतुकं पृच्छ ते ब्रह्मन्समासव्यासयोगतः
Description of the divisions of Smṛti— O Brahman, I ask you, out of curiosity, in both summary and detail.
यथोक्तं भास्करेणेह अरुणस्य महात्मनः
As stated here by Bhāskara, the great-souled Aruṇa,
सहस्रकिरणं भानुमुदयस्थं दिवाकरम्
The sun with a thousand rays, the shining orb at sunrise,
भगवन्देवदेवेश सहस्रकिरणोज्ज्वल
O Lord, God of gods, shining with a thousand rays,
एवं पृष्टस्तु भगवानरुणेन खगाधिपः
Thus questioned by Aruṇa, the lord of birds, the Blessed One—
भास्कर उवाच स्मृतिधर्मं वेदमूलं शृणु त्वं गरुडाग्रज
Bhaskara said: Hear from me, elder brother of Garuda, the dharma according to smriti, which is rooted in the Veda.
धर्मः क्रियात्मा निर्दिष्टः श्रेयोभ्युदयलक्षणः
Dharma is described as action-based, characterized by the attainment of welfare and prosperity.
अस्य शब्दस्यानुष्ठानात्स्वर्गो मोक्षश्च जायते
By performing the duties prescribed by this word, both heaven and liberation are attained.
कस्य भेदास्तु ते पंच ब्रूहि मे देवसत्तम
Of what are there five kinds of distinctions? Tell me, O best of gods.
भास्कर उवाच वेदधर्मः स्मृतस्त्वेक आश्रमाणां स तत्परः 1.181.
Bhaskara said: The dharma of the Veda is said to be one, and it is supreme among the ashramas.
वर्णत्वमेकमाश्रित्य अधिकारे प्रवर्तते
Relying on a single varna, eligibility is established.
वर्णाश्रमाश्रमत्वं च योधिकृत्य प्रवर्तते
And the distinction of varna and ashrama proceeds according to their respective duties.
यो गुणेन प्रवर्तेत स गुणो धर्म उच्यते
That which is performed according to quality is called the dharma of that quality.
निमित्तमेकमाश्रित्य यो धर्मः संप्रवर्तते
That dharma which proceeds relying on a single cause is established.
एष तु द्विविधः प्रोक्तः समासादविशेषतः
This, indeed, is said to be twofold: in summary and in detail.
स चतुर्धा निरूप्यस्तु स्वरूपफलसाधनैः
And it is to be explained in four ways: by its nature, its result, its means, and its purpose.
श्रुत्या सह विरोधे तु बाध्यते विषयं विना
When there is a contradiction with the shruti, it is set aside, except for its subject matter.
स्मृत्या सह विरोधेन चार्थशास्त्रस्य साधनम्
When there is a contradiction with smriti, the means of the science of wealth is considered.
अदृष्टार्थे विकल्पस्तु व्यवस्थासंभवे सति
When the meaning is not seen, and determination is not possible, an alternative is allowed.
वेदमूले स्थितं त्वेतदनुष्ठानं क्रिया सती 1.181.
This practice, truly, is established on the foundation of the Veda, and is a valid action.
निषेधविधिरूपं तु द्विधा शास्त्रं खगाधिप
O lord of birds, the scripture is twofold in the form of injunction and prohibition.
पंचप्रकाराः स्मृतय एवं शिष्यव्यवस्थिताः
Thus, the smritis are established for disciples in five forms.
दृष्टार्था तु स्मृतिः काचिददृष्टार्था तथापरा सर्वा एता वेदमूलाः स्मृता वै ऋषिभिः स्वयम्
Some smritis pertain to visible results, and others to invisible results; all these are said by the sages to be rooted in the Veda.
अरुण उवाच या एता भवता प्रोक्ताः स्मृतयः पर्वगोपने
Aruna said: The smritis you have spoken of, concerning the observance of festivals—
दृष्टार्था का मता देव अदृष्टार्था च का भवेत् अनुवादस्मृतिः का स्यादृष्टादृष्टा तु का भवेत्
Which are considered to pertain to visible results, O Deva, and which to invisible results? What is called anuvada-smriti, and what is both visible and invisible?