विनाशमागता पार्थ कनकानाम नामतः ४५.
Met her destruction, O Partha, whose name was Kanaka.
शुशोच हा कष्टमिति पापोहमिति चासकृत् ४५.
He lamented again and again, saying, 'Alas, how terrible! I am sinful.'
उपाव्रज्य च हा कष्टं ब्रुवंस्तं नंदभद्रकम् ४५.
Approaching Nandabhadra, he kept saying, 'Alas, how terrible!'
हा नंदभद्र यद्येवं तवाप्येवंविधं फलम् ४५.
'Alas, Nandabhadra, if it is so, then such is your result as well.'
इत्यादि बहुधा प्रोच्य तत्तद्वाक्यं ततस्ततः ४५.
Thus, speaking in many ways, uttering various statements again and again,
नंदभद्र सदा तुभ्यं वक्तुकामोस्मि किंचन ४५.
Nandabhadra, I always wish to say something to you.
अप्रस्तावं ब्रुवन्वाक्यं बृहस्पतिरपिध्रुवम् ४५.
Even Brihaspati, certainly, speaks words out of context.
ब्रूहिब्रूहि न मे किंचित्साधु गोप्यं प्रियं परम् ४५.
Speak, speak! There is nothing good, secret, or most dear to me.
नवभिर्नवभिश्चैव विमुक्तं वाग्विदूषणैः ४५.
Freed from nine and nine faults of speech,
सौक्ष्म्यं संख्याक्रमश्चापि निर्णयः सप्रयोजनः ४५.
Subtlety, enumeration, order, determination, and purpose,
धर्ममर्थं च कामं च मोक्षं चोद्दिश्य चोच्यते ४५.
It is spoken with reference to dharma, artha, kāma, and mokṣa.
धर्मार्थकाममोक्षेषु प्रतिज्ञाय विशेषतः ४५.
Having especially promised regarding dharma, artha, kāma, and mokṣa.
इदं पूर्वमिदं पश्चाद्वक्तव्यं यत्क्रमेण हि ४५.
This should be spoken first, that afterwards, for indeed there is an order to be followed.
दोषाणां च गुणानां च प्रमाणं प्रविभागतः ४५.
The measure of faults and virtues is to be distinguished accordingly.
वाक्यज्ञेयेषु भिन्नेषु यत्राभेदः प्रदृश्यते ४५.
Where, among statements that are to be understood, there appears to be no difference though they are distinct.
इति वाक्यगुणानां च वाग्दोषान्द्विनव श्रृणु ४५.
Thus, listen to the qualities and the twofold faults of speech.
अश्लक्ष्णं चापि संदिग्धं पदांते गुरु चाक्षरम् ४५.
Speech that is rough, ambiguous, or ends with a heavy syllable.
विरुद्धं यत्त्रिवर्गेण न्यूनं कष्टातिशब्दकम् ४५.
That which is contrary to the threefold aim, deficient, or excessively harsh in sound.
निष्कारणं च वाग्दोषान्बुद्धिजाञ्छृणु त्वं च यान् ४५.
And listen to those faults of speech that arise without cause and from ignorance.
हीनानुक्रोशतो मानान्न च वक्ष्यामि किंचन ४५.
From lack of compassion or from pride, I will not say anything.
सममेति विवक्षायां तदा सोऽर्थः प्रकाशते ४५.
When the intention is equal, then the meaning becomes clear.
श्रोता चाप्यथ वक्तारं तदा वाक्यं न रोहति ४५.
If the listener is also like the speaker, then the statement does not take root.
विशंका जायते तस्मिन्वाक्यं तदपि दोषवत् ४५.
Doubt arises in that; such a statement is also faulty.
सत्यमेव प्रभाषेत स वक्ता नेतरो भुवि ४५.
Only one who speaks the truth is a speaker, not anyone else in this world.
सत्यमेव व्रतं यस्मात्तस्मात्सत्यव्रतस्त्वहम् ४५.
Because truth alone is a vow, therefore I am one who is vowed to truth.
यदाप्रभृति भद्र त्वं पाषाणस्यार्चने रतः ४५.
From the time, O fortunate one, that you became devoted to the worship of a stone,
एकः सोऽपि सुतो नष्टो भार्या चार्याऽप्यनश्यत ४५.
Even that one son was lost, and your wife, too, perished.
क्व देवाः संति मिथ्यैतद्दृश्यंते चेद्भवंत्यपि ४५.
Where are the gods? This is false; if they are seen, let them appear.
पितॄनुद्दिश्य यच्छंति मम हासः प्रजायते ४५.
When they offer to the ancestors, it makes me laugh.
यत्त्विदं बहुधा मूढा वर्णयंति द्विजाधमाः ४५.
What these foolish, lowest of twice-born describe in many ways—