आहूताध्यायी गुरुकर्मसु चोद्यतः पूर्वोत्थायी चरमं चोपशायी मृदुर्दान्तो धृतिमानप्रमत्तः स्वाध्यायशीलः सिध्यति ब्रह्मचारी
A student who studies when called, is diligent in the teacher's service, rises early, rests last, is gentle, self-controlled, steadfast, vigilant, and devoted to self-study—such a celibate succeeds.
धर्मागतं प्राप्य धनं यजेत दद्यात्सदैवातिथीन्भोजयेच्च अनाददानश्च परैरदत्तं सैषा गृहस्थोपनिषत्पुराणी
Having acquired wealth righteously, one should perform sacrifices, always give, and feed guests; one should not accept what is given by others. This is the ancient teaching for householders.
स्ववीर्यजीवी वृजिनान्निवृत्तो दाता परेभ्यो न परोपतापी तादृङ्मुनिः सिद्धिमुपैति मुख्यां वसन्न् अरण्ये नियताहारचेष्टः
Living by his own strength, abstaining from wrongdoing, giving to others, not harming anyone—such a sage, dwelling in the forest with regulated food and actions, attains the highest perfection.
अशिल्पजीवी विगृहश्च नित्यं जितेन्द्रियः सर्वतो विप्रमुक्तः अनोकशायी लघु लिप्समानश् चरन् देशानेकचरः स भिक्षुः
He who does not live by crafts, is always free from quarrel, has mastered his senses, is detached from everything, sleeps without a fixed abode, seeks little, and wanders through many lands—he is the mendicant.
रात्र्या यया चाभिरताश्च लोका भवन्ति कामाभिजिताः सुखेन च तामेव रात्रिं प्रयतेत विद्वान् अरण्यसंस्थो भवितुं यतात्मा
The night in which people, overcome by desire, find pleasure—on that very night, the wise man, self-controlled and established in the forest, should strive to become so.
दशैव पूर्वान्दश चापरांस्तु ज्ञातींस्तथात्मानमथैकविंशम् अरण्यवासी सुकृतं दधाति मुक्त्वा त्व् अरण्ये स्वशरीरधातून्
The forest-dweller, having offered ten ancestors before and ten after, as well as himself as the twenty-first, attains merit by relinquishing his bodily elements in the forest.
कतिस्विद् देवमुनयो मौनानि कति चाप्युत भवन्तीति तदाचक्ष्व श्रोतुम् इच्छामहे वयम्
How many vows of silence are there among the gods and sages, and how many indeed exist? Tell us this—we wish to hear.
अरण्ये वसतो यस्य ग्रामो भवति पृष्ठतः ग्रामे वा वसतो ऽरण्यं स मुनिः स्याज्जनाधिप
For one dwelling in the forest whose village lies behind him, or for one living in the village whose forest lies behind—such a sage is lord among men.
कथंस्विद्वसतो ऽरण्ये ग्रामो भवति पृष्ठतः ग्रामे वा वसतो ऽरण्यं कथं भवति पृष्ठतः
How does a village come to be behind one who dwells in the forest? Or, how does the forest come to be behind one who dwells in the village?
न ग्राम्यमुपयुञ्जीत य आरण्यो मुनिर्भवेत् तथास्य वसतो ऽरण्ये ग्रामो भवति पृष्ठतः
One should not engage in what is worldly; the sage who is devoted to the forest becomes thus. For him, dwelling in the forest, the village is left behind.
अनग्निरनिकेतश् चाप्य् अगोत्रचरणो मुनिः कौपीनाच्छादनं यावत् तावदिच्छेच्च चीवरम्
A sage without fire, without a fixed abode, who wanders without family ties, should desire a garment only as much as is needed to cover his loins.
यावत्प्राणाभिसंधानं तावदिच्छेच्च भोजनम् तदास्य वसतो ग्रामे ऽरण्यं भवति पृष्ठतः
He should desire food only as much as is necessary to sustain life; then, for him dwelling in the village, the forest is left behind.
यस्तु कामान्परित्यज्य त्यक्तकर्मा जितेन्द्रियः आतिष्ठेत मुनिर् मौनं स लोके सिद्धिमाप्नुयात्
But the sage who, having renounced desires, abandoned actions, and mastered his senses, practices silence—he attains perfection in this world.
धौतदन्तं कृत्तनखं सदा स्नातमलंकृतम् असितं सितकर्मस्थं कस्तं नार्चितुमर्हति
Who would not honor one whose teeth are cleansed, nails trimmed, always bathed and adorned, who is dark yet engaged in pure deeds?
तपसा कर्शितः क्षामः क्षीणमांसास्थिशोणितः यदा भवति निर्द्वंद्वो मुनिर्मौनं समास्थितः
When the sage, emaciated by austerity, thin, with flesh, bones, and blood diminished, becomes free from dualities and established in silence—
अथ लोकमिमं जित्वा लोकं चापि जयेत्परम् आस्येन तु यदाहारं गोवन्मृगयते मुनिः अथास्य लोकैः सर्वो यः सो ऽमृतत्वाय कल्पते
Then, having conquered this world and the next, when the sage seeks food with his mouth like a cow, all the worlds become fit for his immortality.
कतरस्त्वेतयोः पूर्वं देवानामेति सात्म्यताम् उभयोर्धावतो राजन् सूर्यचन्द्रमसोरिव
Which of these two, O King, first attains union with the gods—of those who strive, like the sun and the moon racing together?
अनिकेतगृहस्थेषु कामवृत्तेषु संयतः ग्राम एव चरन्भिक्षुस् तयोः पूर्वतरं गतः
He who, though living among householders and those devoted to desires, remains restrained and wanders as a mendicant in the village—he attains first.
अप्राप्यं दीर्घमायुश्च यः प्राप्तो विकृतिं चरेत् तप्येत यदि तत्कृत्वा चरेत्सोग्रं तपस्ततः
If one who has not attained long life or who has become deformed practices austerity, let him, having done that, undertake severe penance.
यद्वै नृशंसं तदपत् ह्यमाहुर् यः सेवते धर्ममनर्थबुद्धिः असावनीशः स तथैव राजंस् तदार्जवं स समाधिस्तदार्यम्
Whatever is cruel is declared to be unfit; he who serves righteousness with a mind not set on gain—he is not a lord, O King, but that is integrity, that is concentration, that is nobility.
केनाद्य त्वं तु प्रहितो ऽसि राजन् युवा स्रग्वी दर्शनीयः सुवर्चाः कुत आगतः कतमस्यां दिशि त्वमुताहोस्वित्पार्थिवस्थानम् अस्ति
By whom, O King, have you been sent today? You are young, garlanded, handsome, radiant—where have you come from, in which direction? Or do you have a royal position here?
इमं भौमं नरकं क्षीणपुण्यः प्रवेष्टुम् ऊर्वीं गगनाद्विप्रकीर्णः उक्त्वाहं वः प्रपतिष्याम्य् अनन्तरं त्वरन्त्वमी ब्रह्मणो लोकपा ये
He whose merit is exhausted is about to enter this earthly hell, cast down from the sky to the earth. Having told you this, I shall fall; these guardians of Brahma's world are urging me on.
सतां सकाशे तु वृतः प्रपातस् ते सङ्गता गुणवन्तस्तु सर्वे शक्राच्च लब्धो हि वरो मयैष पतिष्यता भूमितलं नरेन्द्र
Surrounded by the virtuous, your fall is joined by all the worthy; I have obtained this boon from Indra, O king, that I shall fall to the earth.
पृच्छामि त्वां प्रपतन्तं प्रपातं यदि लोकाः पार्थिव सन्ति मे ऽत्र यद्यन्तरिक्षे यदि वा दिवि श्रिताः क्षेत्रज्ञं त्वां तस्य धर्मस्य मन्ये
I ask you, as you fall into the abyss, O king, are there worlds here for me—whether in the atmosphere or established in heaven? I consider you the knower of the field of that righteousness.
यावत्पृथिव्यां विहितं गवाश्वं सहारण्यैः पशुभिः पक्षिभिश्च तावल्लोका दिवि ते संस्थिता वै तथा विजानीहि नरेन्द्रसिंह
As many cows and horses as are established on earth, along with wild animals and birds—so many worlds are established for you in heaven; know this, O lion among kings.
तांस्ते ददामि मा प्रपत प्रपातं ये मे लोका दिवि राजेन्द्र सन्ति यद्यन्तरिक्षे यदि वा दिवि श्रितास्तानाक्रम क्षिप्रममित्रहाऽथसि
I give you those worlds—do not fall into the abyss. O king of kings, as many worlds as are in heaven, or in the atmosphere, or established in heaven—take possession of them quickly, O destroyer of foes.
नास्मद्विधो ऽब्राह्मणो ब्रह्मविच्च प्रतिग्रहे वर्तते राजमुख्य यथा प्रदेयं सततं द्विजेभ्यस् तदा ददे पूर्वम् अहं नरेन्द्र
O foremost of kings, neither one such as I, nor a non-Brahmin, nor even a knower of Brahman, should engage in accepting gifts. Whatever should always be given to the twice-born, I gave that before, O king.
नाब्राह्मणः कृपणो जातु जीवेद् यद्यपि स्याद्ब्राह्मणी वीरपत्नी सो ऽहं यदेवाकृतपूर्वं चरेयं विवित्समानः किमु तत्र साधुः
A wretched non-Brahmin should never live, even if he has a Brahmin wife or is the husband of a heroic woman. If I were to do what has never been done before, seeking to know, what virtue would there be in that?
पृच्छामि त्वां स्पृहणीयरूप प्रतर्दनो ऽहं यदि मे सन्ति लोकाः यद्यन्तरिक्षे यदि वा दिवि श्रुताः क्षेत्रज्ञं त्वां तस्य धर्मस्य मन्ये
I ask you, O Pratardana of admirable form: if I have worlds, whether in the sky or in heaven as is heard, I consider you to be the knower of the law concerning them.
सन्ति लोका बहवस्ते नरेन्द्र अप्येकैकं सप्त शतान्यहानि मधुच्युतो घृतवन्तो विशोकास् तेनान्तवन्तः प्रतिपालयन्ति
There are many worlds for you, O king—each one, seven hundred days long, flowing with honey and ghee, free from sorrow; yet they are finite, and they await you.