आत्मवत् सर्वभूतानां हितायैव प्रवर्तनम् अहिंसैषा समाख्याता या चात्मज्ञानसिद्धिदा
Acting for the welfare of all beings as for oneself is called non-harming; this is said to grant the attainment of self-knowledge.
दृष्टं श्रुतं चानुमितं स्वानुभूतं यथार्थतः कथनं सत्यमित्युक्तं परपीडाविवर्जितम्
Speaking what is seen, heard, inferred, or personally experienced as it truly is, and avoiding harm to others, is called truthfulness.
नाश्लीलं कीर्तयेदेवं ब्राह्मणानामिति श्रुतिः परदोषान् परिज्ञाय न वदेदिति चापरम्
One should not speak obscenities about Brahmins, so declares scripture; nor, having understood another's faults, should one speak of them—this is another rule.
अनादानं परस्वानाम् आपद्यपि विचारतः मनसा कर्मणा वाचा तदस्तेयं समासतः
Not taking another's property, even in adversity, whether by mind, action, or speech, is called non-stealing in brief.
मैथुनस्याप्रवृत्तिर्हि मनोवाक्कायकर्मणा ब्रह्मचर्यमिति प्रोक्तं यतीनां ब्रह्मचारिणाम्
Abstaining from sexual activity by mind, speech, and body is called celibacy, as declared for ascetics and celibate practitioners.
इह वैखानसानां च विदाराणां विशेषतः सदाराणां गृहस्थानं तथैव च वदामि वः
Here, I declare the same for Vaikhanasas, Vidaras, those with wives, and householders especially.
स्वदारे विधिवत्कृत्वा निवृत्तिश्चान्यतः सदा मनसा कर्मणा वाचा ब्रह्मचर्यमिति स्मृतम्
Having intercourse with one's own wife according to prescribed rules, and abstaining from others always, by mind, action, and speech, is remembered as celibacy.
मेध्या स्वनारी सम्भोगं कृत्वा स्नानं समाचरेत् एवं गृहस्थो युक्तात्मा ब्रह्मचारी न संशयः
After intercourse with one's own pure wife, one should bathe; thus, a householder who is self-controlled is indeed a celibate, without doubt.
अहिंसाप्येवमेवैषा द्विजगुर्वग्निपूजने विधिना यादृशी हिंसा सा त्वहिंसा इति स्मृता
In the same way, non-harming is remembered in the worship of twice-born teachers and fire, according to prescribed rules; whatever harm occurs there is considered non-harming.
स्त्रियः सदा परित्याज्याः सङ्गं नैव च कारयेत् कुणपेषु यथा चित्तं तथा कुर्याद्विचक्षणः
Women should always be avoided, and one should not associate with them; as with corpses, the wise should act with their mind accordingly.
विण्मूत्रोत्सर्गकालेषु बहिर्भूमौ यथा मतिः तथा कार्या रतौ चापि स्वदारे चान्यतः कुतः
At times of excretion of urine and feces, one should act on the ground outside as the mind dictates; so too during intercourse with one's own wife, and never otherwise.
अङ्गारसदृशी नारी घृतकुम्भसमः पुमान् तस्मान्नारीषु संसर्गं दूरतः परिवर्जयेत्
A woman is like burning charcoal, and a man is like a pot of clarified butter; therefore, one should avoid contact with women from afar.
भोगेन तृप्तिर्नैवास्ति विषयाणां विचारतः तस्माद्विरागः कर्तव्यो मनसा कर्मणा गिरा
There is truly no satisfaction in sense objects through enjoyment, upon reflection; therefore, dispassion should be cultivated in mind, action, and speech.
न जातु कामः कामानाम् उपभोगेन शाम्यति हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते
Desire is never quenched by the enjoyment of desired objects; like fire fed with clarified butter, it only grows ever more.
तस्मात्त्यागः सदा कार्यस् त्व् अमृतत्वाय योगिना अविरक्तो यतो मर्त्यो नानायोनिषु वर्तते
Therefore, renunciation should always be practiced by the yogin for immortality; for one who is not detached, being mortal, wanders through various births.
त्यागेनैवामृतत्वं हि श्रुतिस्मृतिविदां वराः कर्मणा प्रजया नास्ति द्रव्येण द्विजसत्तमाः
Indeed, immortality is attained only through renunciation, say the best knowers of the Vedas and Smṛtis; not by action, progeny, or wealth, O best of twice-born.
तस्माद्विरागः कर्तव्यो मनोवाक्कायकर्मणा ऋतौ ऋतौ निवृत्तिस्तु ब्रह्मचर्यमिति स्मृतम्
Therefore, dispassion should be cultivated by mind, speech, and bodily action; abstinence at the proper times is known as brahmacarya.
यमाः संक्षेपतः प्रोक्ता नियमांश् च वदामि वः शौचमिज्या तपो दानं स्वाध्यायोपस्थनिग्रहः
The restraints (yamās) have been briefly stated; now I will tell you the observances (niyamās): purity, sacrifice, austerity, charity, study of the Veda, and control of the senses.
व्रतोपवासमौनं च स्नानं च नियमा दश नियमः स्यादनीहा च शौचं तुष्टिस्तपस् तथा
Vows, fasting, silence, and bathing are ten observances; also, non-covetousness, purity, contentment, and austerity.
जपः शिवप्रणीधानं पद्मकाद्यं तथासनम् बाह्यमाभ्यन्तरं प्रोक्तं शौचमाभ्यन्तरं वरम्
Repetition (japa), devotion to Śiva, postures such as the lotus, and so on; external and internal purity are taught, with internal purity being superior.
बाह्यशौचेन युक्तः संस् तथा चाभ्यन्तरं चरेत् आग्नेयं वारुणं ब्राह्मं कर्तव्यं शिवपूजकैः
One should practice both external and internal purity; the Śiva-worshipper should perform the purifications of fire, water, and Brahman.
स्नानं विधानतः सम्यक् पश्चाद् आभ्यन्तरं चरेत् आ देहान्तं मृदालिप्य तीर्थतोयेषु सर्वदा
After properly bathing according to rule, one should then perform internal purification, always anointing the body with clay and bathing in sacred waters until the end of life.
अवगाह्यापि मलिनो ह्य् अन्तः शौचविवर्जितः शैवला झषका मत्स्याः सत्त्वा मत्स्योपजीविनः
Even after immersion, one who lacks internal purity remains impure; aquatic plants, fish, and other creatures that live on fish also dwell in water.
सदावगाह्य सलिले विशुद्धाः किं द्विजोत्तमाः तस्मादाभ्यन्तरं शौचं सदा कार्यं विधानतः
If, by always bathing in water, these are not purified, O best of twice-born, therefore internal purity should always be practiced according to rule.
आत्मज्ञानाम्भसि स्नात्वा सकृदालिप्य भावतः सुवैराग्यमृदा शुद्धः शौचमेवं प्रकीर्तितम्
Having bathed in the water of self-knowledge, and once anointed with the clay of true feeling and pure dispassion, one is called pure—such is the teaching on purity.
शुद्धस्य सिद्धयो दृष्टा नैवाशुद्धस्य सिद्धयः न्यायेनागतया वृत्त्या संतुष्टो यस्तु सुव्रतः
Success is seen in the pure, never in the impure; one who is well-disciplined and content with what comes lawfully attains success.
संतोषस्तस्य सततम् अतीतार्थस्य चास्मृतिः चान्द्रायणादिनिपुणस् तपांसि सुशुभानि च
His contentment is constant, and he does not dwell on past gains; he is skilled in austerities such as the Cāndrāyaṇa and other auspicious practices.
स्वाध्यायस्तु जपः प्रोक्तः प्रणवस्य त्रिधा स्मृतः वाचिकश्चाधमो मुख्य उपांशुश्चोत्तमोत्तमः
Study of the Veda is said to be repetition (japa), and the repetition of the praṇava is remembered as threefold: verbal, which is lowest; whispered, which is higher; and mental, which is highest of all.
मानसो विस्तरेणैव कल्पे पञ्चाक्षरे स्मृतः तथा शिवप्रणीधानं मनोवाक्कायकर्मणा
Mental repetition is considered the most extensive, especially with the five-syllabled mantra; likewise, devotion to Śiva should be performed by mind, speech, and bodily action.
शिवज्ञानं गुरोर्भक्तिर् अचला सुप्रतिष्ठिता निग्रहो ह्यपहृत्याशु प्रसक्तानीन्द्रियाणि च
Knowledge of Śiva, unwavering and well-established devotion to the teacher, and swift restraint of the senses when they become attached—these are taught.