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—
उत्पत्तिश्चापि भंगश्च विश्वस्यैतद्द्वयं मृषा ४५.
Both the creation and the destruction of the universe—these two are false.
स्वभावतो विश्वमिदं हि वर्तते स्वभावतः सूर्यमुखा भ्रमंत्यमी ४५.
This universe exists by its own nature; by their own nature, these sun-faced ones revolve.
स्वभावतो रोहति धान्यजातं स्वभावतो वर्षशीतातपत्वम् ४५.
By its own nature, the crop grows; by its own nature, there is rain, cold, and heat.
स्वभावतः पर्वता भांति नित्यं स्वभावतो वारिधिरेष संस्थितः ४५.
By its own nature, mountains shine eternally; by its own nature, this ocean is established.
यथा स्वभावेन भवंति वक्रा ऋतुस्वबावाद्बदरीषु कण्टकाः ४५.
Just as, by their own nature, curves arise; by the nature of the seasons, thorns appear on jujube trees.
तदेवं संस्थिते लोके मूढो मुह्यति मत्तवत् ४५.
Thus, in a world established like this, the fool is deluded like a madman.
मानुष्यान्न परं कष्टं वैरिणां नो भवेद्धि तत् ४५.
There is nothing more painful for enemies than humanity.
मानुष्यं हि स्मृताकारं सभाग्योऽस्माद्विमुच्यते ४५.
Humanity is remembered as a form; the fortunate one is freed from it.
अबद्धा विहरंत्येते योनिरेषां सुदुर्लभा ४५.
These beings wander unbound; their birth is extremely rare.
बहुना किं मनुष्येभ्यः सर्वो धन्योऽन्ययोनिजः ४५.
What need is there to say much about humans? Everyone born from another womb is blessed.