यस्याश्च रोमशे जङ्घे गुल्फौ यस्यास्तथोन्नतौ । गण्डयोः कूपरौ यस्या हसंत्यास्तां न चोद्वहेत् ॥ ३,१०.
He should not marry a woman whose shins are hairy, whose ankles are too prominent, whose cheeks are hollow, or who laughs excessively.
नातिरूक्षच्छविं पाडुकरजामरुणेक्षणाम् । आपीन हस्तपादां च नकन्यामुद्वहेद्बुधः ॥ ३,१०.
A wise man should not marry a girl with excessively rough skin, reddish eyes like those of a pigeon, or with thick hands and feet.
न वामनां नातिदीर्घां नोद्वहेत्संहतभ्रुवम् । न चाति च्छिद्रदशनां न करालमुखीं नरः ॥ ३,१०.
He should not marry a woman who is too short or too tall, whose eyebrows are joined, whose teeth are too widely spaced, or whose mouth is misshapen.
पञ्चमीं मातृपक्षाच्च पितृपक्षाच्च सप्तमीम् । गृहस्थश्चोद्वहेत्कन्यां न्यायेन विधिना नृप ॥ ३,१०.
A householder should marry a maiden from the fifth generation on the mother's side and the seventh on the father's side, according to proper rule and law, O king.
ब्राह्मो दैवस्तथैवार्षः प्राजापत्यस्तथासुरः । गान्धर्वराक्षयौ चान्यौ पैशाचश्चाष्टमो मतः ॥ ३,१०.
The Brāhma, Daiva, Ārṣa, Prājāpatya, Āsura, Gāndharva, Rākṣasa, and Paiśāca are the eight recognized forms of marriage.
एतेषां यस्य यो धर्मो वर्मस्योक्तो महर्षिभिः । कुर्वीत दारग्रहणं तेनान्यं परिवर्जयेत् ॥ ३,१०.
Of these, whichever form of marriage is prescribed for his own class by the great sages, that alone should a man perform for taking a wife, avoiding the others.
सधर्मचारिणीं प्राप्य गार्हस्थ्यं सहितस्तया । समुद्वहेद्ददात्येतत्सम्यगूढं महाफलम् ॥ ३,१०.
Having obtained a wife who follows the same dharma, one should enter household life together with her; this union, properly concealed, yields great fruit.
पराशार उवाच । इत्याह भगवानौर्वः सगराय महात्मने । सदाचारीन् पुरा सम्याङ् मैत्रेय! परिपृच्छते
Parāśara said: Thus did the venerable Aurva speak to the great-souled Sagara, when he inquired properly about those of good conduct, O Maitreya.
मयाप्येतदशेषेणा कथितं भवते द्रिज । समुल्लङू ध्य सदाचारं कश्विन्नाप्रोति शोभनम्
I too have told you all this in full, O twice-born, about the supreme good conduct; who does not attain excellence by following it?
मैत्रेय उवाच । षणढापबिद्धप्रमुखा विदिता भगवन । मया । उदक्याद्याश्व ये सर्वे नग्रामिच्छामि वेदितु म्
Maitreya said: O venerable one, I have understood about the six heretical sects and others, as well as those like the Udākyas; but I wish to know about the Nagras.
को नग्रः किं समाचारो नग्रसंज्ञां नरो लभेत् । नग्रस्वरूपमिच्छामि यथावद् गदितं त्वया । (श्रोतु धर्मभृता श्रेष्ठ! न ह्मस्त्यविदितं तव)
Who is a Nagra? What is their conduct? How does a man acquire the designation of Nagra? I wish to hear the true nature of a Nagra as explained by you, O best of the righteous; nothing is unknown to you.
पराशर उवाच । ऋगूयजुः सामरांज्ञयं त्रयो वर्णावृतिर्द्रिज । एतामुज्झति यो मोहात् स नग्रः पातकी स्मृतः
Parāśara said: Whoever, out of delusion, abandons the injunctions of the Ṛg, Yajur, and Sāma Vedas, though belonging to the three varṇas, is called a Nagra and is considered sinful.
त्रयी समस्तवर्णानां द्रिज !संवरणं यतः । नग्रो भवत्युज्झितायामतस्तस्यां न संशयः
For the three Vedas are the protection of all the varṇas, O twice-born; when one abandons them, he becomes a Nagra—of this there is no doubt.
इदञ्च श्रूयतामन्यद भीष्माय सुमहात्मने । कथयामास धर्मज्ञो वसिष्ठोऽस्मत्पितामहः
Now hear another account, which the wise Vasiṣṭha, our ancestor, told to the great-souled Bhīṣma.
मयापि तस्य गदतः श्रुतमेतमन्हात्मनः । नग्रसम्बन्धि मैत्रेय ! यत् पृष्टोऽहमिह त्वया
I too have heard this, O Maitreya, from him as he spoke, concerning the connection of the city, just as you have now asked me here.
देवासुरमभूदू युद्ध दिव्यमव्दं पुरा द्रिज । तस्मिन् पराजिता देवा दैत्यैर्ह्रादपुरोगमैः
Once, O twice-born, there was a celestial battle between the gods and the asuras; in that conflict, the gods were defeated by the daityas led by Hṛāda.
क्षीरोदस्योत्तरं कूलं गत्वातप्यन्त वै तपः । विष्णोराराधनार्थाय जगुश्चैमं स्तवं तदा
The gods went to the northern shore of the Milk Ocean and performed austerities there, desiring to worship Viṣṇu, and at that time they recited this hymn.
आरधनाय लोकानां विष्णोरीशस्य यां गिरम् । वक्ष्यामो भगवानद्यस्तया विष्णुः प्रसीदतु
Today, the Blessed One will speak the words by which Viṣṇu, Lord of the worlds, may be propitiated; may Viṣṇu be pleased by them.
यतो भूतान्यशेषाणि प्रसूतानि महात्मनः । यस्मिश्व लयमेष्यन्ति कस्तं स्तोतुमिहेश्वरः
From whom all beings arise, in whom they all dissolve—who in this world is capable of praising that Supreme Lord?
तथाप्यारतिविद्वसध्वस्तवीर्या भवार्थिनः । त्वां स्तोष्यामस्तवोक्तीनां याथार्थ्यनैव गोचरे
Yet, though our strength is destroyed by ignorance and desire, we who seek liberation will praise you only as far as your qualities can be grasped.
त्वमुर्वी सलिलं वह्निर्वायुराकाशमेव च । समस्तमन्तः करणं प्रधानं तत्परः पुमान्
You are earth, water, fire, air, and space; you are the inner sense, the primordial matter, and the supreme spirit beyond them.
एकं तवैतदू भूतात्मन् ! मूर्त्तामूर्त्तमयं वपुः
O Soul of all beings, this one form of yours is composed of both the manifest and the unmanifest.
तत्रेश!तव यत्पूर्वं त्वन्नाभिकमलोद्भवम् । रूपं विश्वोपकाराय तस्मै ब्रह्मात्मने नमः
O Lord, that form of yours which first arose from the lotus of your navel for the benefit of the universe—to that Brahman-form I offer homage.
शक्रार्क-रुद्र-वस्वशिव-मरुत्सोमादिभेदवत् । वयमेयत् स्वरूपं यत् तस्मै देवात्मने नमः
As you manifest as Indra, the Sun, Rudra, the Vasus, the Aśvins, the Maruts, Soma, and others, so too do we; to that divine Self we offer homage.
दम्भप्रायमसम्बोधि तितिक्षा-दमवर्जितम् । यद्रूपं तव गोविन्द ! तस्मै दैत्यात्मने नमः
That form of yours, O Govinda, which is inclined to hypocrisy, ignorance, lacking patience and self-control—to that daitya-form we offer homage.
नातिज्ञानवहा यस्मिन् नाडयः स्तिमिततेजसि । शब्दादिलोभि यत्तस्मै तुब्यं यक्षात्मने नमः
That form of yours in which knowledge does not predominate, where the senses are sluggish, and which is greedy for sound and the like—to that yakṣa-form we offer homage.
क्रौर्यमायामयं घोरं यच्च रूपं तवासितम् । निशाचरात्मने तस्मै नमस्ते पूरुषोत्तम
That terrible, cruel, and dark form of yours, full of illusion, O Supreme Person, which is the form of night-wanderers—to that form we offer homage.
स्वर्गस्थर्धामसद्धर्म-फलोपकरणां तव । धर्माख्यञ्च तथा रूपं नमस्तस्मै जनार्दन
That form of yours, O Janārdana, which abides in heaven, is the abode of righteousness, and brings about the fruits of virtue—to that dharma-form we offer homage.
हर्षप्रायमसंसर्गिगतिमद् गमनादिषु । सिद्धाख्यं तव यद्रूपं तस्मै सिद्धात्मने नमः
That form of yours, called Siddha, which is mostly joyful, unattached, and moves freely wherever it wishes—to that siddha-form we offer homage.
अतितिक्षाधनं क्रू रमुपभोगमयं हरे । द्रिजिह्व तव यद्रपूं तस्मै नागात्मने नमः
That form of yours, O Hari, which is exceedingly patient, fierce, and full of enjoyment, with a forked tongue—to that nāga-form we offer homage.