पिबस्व पानं भुंक्ष्व त्वं स्वप्रदत्तं हि पूर्वकम् । कस्य भर्ता सुताः कस्य कस्य स्वजनबांधवाः
Drink what is to be drunk, eat what is given to you from before; whose husband, whose children, whose relatives truly are there?
कः कस्य नास्ति संसारे संबंधः केन चैव हि । भक्ष्यते भुज्यते बाले संसारस्य हि तत्फलम्
Who belongs to whom in this world, and by whom is relationship made? One eats and is eaten, child; that is the fruit of worldly existence.
मृते प्राणिनि कोऽश्नाति को हि पश्यति तत्फलम् । पीयते भुज्यते बाले एतत्संसारतः फलम्
When a living being dies, who eats, who sees that result? It is eaten and drunk, child; this is the fruit of worldly life.
सुकलोवाच- भवतीभिः प्रयुक्तं यत्तन्न स्याद्वेदसंमतम् । यातु भर्तुः पृथग्भूता तिष्ठत्येका सदैव हि
Sukalā said: 'What you have spoken is not in accord with the Vedas; a wife, separated from her husband, should always remain alone.'
पापभूता भवेन्नारी तां न मन्यंति सज्जनाः । भर्तुः सार्धं सदा सख्यो दृष्टो वेदेषु सर्वदा
A woman who acts otherwise becomes sinful; the virtuous do not approve of her. In the Vedas, it is always seen that a wife remains with her husband.
संबंधः पुण्यसंसर्गाज्जायते नात्र संशयः । नारीणां च सदा तीर्थं भर्ता शास्त्रेषु पठ्यते
Relationship arises from contact with virtue—of this there is no doubt; and for women, the husband is always declared in the scriptures to be their holy place.
तमेवावाहयेन्नित्यं वाचा कायेन कर्मभिः । मनसा पूजयेन्नित्यं भावसत्येन तत्परा
One should always invoke him with speech, body, and actions; one should always worship him with the mind, intent on sincerity of feeling.
भर्तुः पार्श्वं महातीर्थं दक्षिणांगं सदैव हि । तमाश्रित्य यदा नारी गृहस्था परिवर्त्तयेत्
The husband's side is a great sacred place, always the right side indeed; when a householder woman revolves around, taking refuge in him—
यजते दानपुण्यैश्च तस्य दानस्य यत्फलम् । वाराणस्यां च गंगायां यत्फलं न च पुष्करे
Whatever fruit comes from sacrifices and gifts, and the merit of giving, whatever fruit is in Varanasi, on the Ganges, or at Pushkara—
द्वारकायां न चावन्त्यां केदारे शशिभूषणे । लभते नैव सा नारी यजमाना सदा किल
Nor in Dvaraka, nor in Avanti, nor at Kedara, beloved of the Moon—such a woman, though always a sacrificer, never attains that fruit.
तादृशं फलमेवं सा न प्राप्नोति कदा सखि । सुमुखं पुत्रसौभाग्यं स्नानं दानं च भूषणम्
Such a result, O friend, she never attains at any time: a lovely face, good fortune in sons, bathing, giving, and adornment—
वस्त्रालंकारसौभाग्यं रूपं तेजः फलं सदा । यशः कीर्तिमवाप्नोति गुणं च वरवर्णिनी
Good fortune in garments and ornaments, beauty, radiance, and always the fruit; she attains fame, renown, and virtue, O beautiful-complexioned one.
भर्तुः प्रसादात्सर्वं च लभते नात्र संशयः । विद्यमाने यदा कांते अन्यं धर्मं करोति या
By the husband's favor, she obtains all this—there is no doubt here; but if, while her beloved is present, she performs another duty—
निष्फलं जायते तस्याः पुंश्चली परिकथ्यते । नारीणां यौवनं रूपमवतारं स्मृतं ध्रुवम्
It becomes fruitless for her; she is called a wanton woman. For women, youth and beauty are certainly considered a descent.
एकस्यापि हि भर्तुश्च तस्यार्थे भूमिमंडले । सुपुत्रा सुयशा नारी परिकथ्येत वै सदा
Even for the sake of one husband alone, on this earth, a woman is always spoken of as having good sons and good fame.
तुष्टे भर्तरि संसारे दृश्या नारी न संशयः । पतिहीना भवेन्नारी भवेत्सा भूमिमंडले
When the husband is pleased in this world, the woman is seen—there is no doubt; but a woman without a husband becomes so on this earth.
कुतस्तस्याः सुखं रूपं यशः कीर्तिः सुता भुवि । सुदौर्भाग्यं महद्दुःखं संसारे परिभुज्यते
How can she have happiness, beauty, fame, renown, or sons on earth? She experiences great misfortune and much suffering in the world.
पापभागा भवेत्सा च दुःखाचारा सदैव हि । तुष्टे भर्तरि तस्यास्तु तुष्टाः सर्वाश्च देवताः
She becomes a sharer in sin and always follows a path of suffering; but when the husband is pleased, all the deities are pleased with her.
तुष्टे भर्तरि तुष्यंति ऋषयो देवमानवाः । भर्ता नाथो गुरुर्भर्ता देवता दैवतैः सह
When the husband is pleased, the sages, gods, and men are pleased; the husband is protector, the husband is teacher, the husband is deity along with the gods.
भर्ता तीर्थश्च पुण्यश्च नारीणां नृपनंदन । शृंगारं भूषणं रूपं वर्णं सौगंधमेव च
The husband is a sacred place and merit for women, O delight of kings; he is their adornment, beauty, complexion, and fragrance.
कृत्वा सा तिष्ठते नित्यं वर्जयित्वा सुपर्वसु । शृंगारैर्भूषणैः सा तु शुशुभे सा यदा पतिः
Having done so, she always remains, except on auspicious days; she shines with ornaments and adornments when her husband is present.
पत्याविना भवत्येवं क्षीरं सर्पमुखे यथा । भर्तुरर्थे महाभागा सुव्रता चारुमंगला
Without her husband, she becomes like milk at the mouth of a serpent; but for the sake of her husband, she is greatly fortunate, of good vows, and auspicious.
गते भर्तरि या नारी शृंगारं कुरुते यदि । रूपं वर्णं च तत्सर्वं शवरूपेण जायते
If, when her husband is gone, a woman adorns herself, all her beauty and complexion become like that of a corpse.
वदंति भूतले लोकाः पुंश्चलीयं न संशयः । तस्माद्भर्तुर्वियुक्ता या नार्याः शृणुत भूतले
People on earth say, 'She is a wanton woman,' without doubt; therefore, hear about women separated from their husbands on earth.
इच्छंत्या वै महासौख्यं भवितव्यं कदाचन । सुजायायाः परो धर्मो भर्ता शास्त्रेषु गीयते
If one desires great happiness, it must indeed be so; in the scriptures, the husband is declared to be the highest dharma for a virtuous wife.
तस्माद्वै शाश्वतो धर्मो न त्याज्यो भार्यया किल । एवं धर्मं विजानामि कथं भर्ता परित्यजेत्
Therefore, this eternal dharma must never be abandoned by the wife; knowing such dharma, how could a wife forsake her husband?
इत्यर्थे श्रूयते सख्य इतिहासः पुरातनः । सुदेवायाश्च चरितं सुपुण्यं पापनाशनम्
On this subject, an ancient story is heard—the most virtuous and sin-destroying tale of Sudeva.
द्विचत्वारिंशत्तमोऽध्यायः सख्य ऊचुः- सुदेवा का त्वया प्रोक्ता किमाचारा वदस्व नः । त्वया प्रोक्तं महाभागे वद नः सत्यमेव च
The friends said: Who is this Sudeva you mentioned? Tell us her conduct; you have spoken of her, O noble lady, now tell us the truth.
सुकलोवाच- अयोध्यायां महाराजः स आसीद्धर्मकोविदः । मनुपुत्रो महाभागः सर्वधर्मार्थतत्परः
Sukalā said: In Ayodhyā there was a king, wise in dharma, a most fortunate son of Manu, devoted to all the aims of dharma.
इक्ष्वाकुर्नाम सर्वज्ञो देवब्राह्मणपूजकः । तस्य भार्या सदा पुण्या पतिव्रतपरायणा
His name was Ikṣvāku, all-knowing, worshipper of gods and brāhmaṇas; his wife was always virtuous, devoted to her husband.