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4.
1
Having dwelt with a teacher during the fourth part of (a man's) life, a Brahmana shall live during the second quarter (of his existence) in his house, after he has wedded a wife.
- चतुर्थं आयुषो भागं उषित्वाद्यं गुरौ द्विजाः ।
द्वितीयं आयुषो भागं कृतदारो गृहे वसेत् । । ४.१ । । (Ⅲ)
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4.
2
A Brahmana must seek a means of subsistence which either causes no, or at least little pain (to others), and live (by that) except in times of distress.
- अद्रोहेणैव भूतानां अल्पद्रोहेण वा पुनः ।
या वृत्तिस्तां समास्थाय विप्रो जीवेदनापदि । । ४.२ । । (Ⅲ)
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4.
38
Let him not step over a rope to which a calf is tied, let him not run when it rains, and let him not look at his own image in water; that is a settled rule.
- न लङ्घयेद्वत्सतन्त्रीं न प्रधावेच्च वर्षति ।
न चोदके निरीक्षेत स्वरूपं इति धारणा । । ४.३८ । । (Ⅲ)
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4.
39
Let him pass by (a mound of) earth, a cow, an idol, a Brahmana, clarified butter, honey, a crossway, and well-known trees, turning his right hand towards them.
- मृदं गां दैवतं विप्रं घृतं मधु चतुष्पथम् ।
प्रदक्षिणानि कुर्वीत प्रज्ञातांश्च वनस्पतीन् । । ४.३९ । । (Ⅲ)
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4.
3
For the purpose of gaining bare subsistence, let him accumulate property by (following those) irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body.
- यात्रामात्रप्रसिद्ध्यर्थं स्वैः कर्मभिरगर्हितैः ।
अक्लेशेन शरीरस्य कुर्वीत धनसंचयम् । । ४.३ । । (Ⅲ)
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4.
4
He may subsist by Rita (truth), and Amrita (ambrosia), or by Mrita (death) and by Pramrita (what causes many deaths); or even by (the mode) called Satyanrita (a mixture of truth and falsehood), but never by Svavritti (a dog's mode of life).
- ऋतामृताभ्यां जीवेत्तु मृतेन प्रमृतेन वा ।
सत्यानृताभ्यां अपि वा न श्ववृत्त्या कदा चन । । ४.४ । । (Ⅲ)
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4.
5
By Rita shall be understood the gleaning of corn; by Amrita, what is given unasked; by Mrita, food obtained by begging and agriculture is declared to be Pramrita.
- ऋतं उञ्छशिलं ज्ञेयं अमृतं स्यादयाचितम् ।
मृतं तु याचितं भैक्षं प्रमृतं कर्षणं स्मृतम् । । ४.५ । । (Ⅲ)
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4.
6
But trade and (money-lending) are Satyanrita, even by that one may subsist. Service is called Svavritti; therefore one should avoid it.
- सत्यानृतं तु वाणिज्यं तेन चैवापि जीव्यते ।
सेवा श्ववृत्तिराख्याता तस्मात्तां परिवर्जयेत् । । ४.६ । । (Ⅲ)
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4.
7
He may either possess enough to fill a granary, or a store filling a grain-jar; or he may collect what suffices for three days, or make no provision for the morrow.
- कुसूलधान्यको वा स्यात्कुम्भीधान्यक एव वा ।
त्र्यहैहिको वापि भवेदश्वस्तनिक एव वा । । ४.७ । । (Ⅲ)
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4.
8
Moreover, among these four Brahmana householders, each later-(named) must be considered more distinguished, and through his virtue to have conquered the world more completely.
- चतुर्णां अपि चैतेषां द्विजानां गृहमेधिनाम् ।
ज्यायान्परः परो ज्ञेयो धर्मतो लोकजित्तमः । । ४.८ । । (Ⅲ)
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4.
9
One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the Brahmasattra.
- षट्कर्मैको भवत्येषां त्रिभिरन्यः प्रवर्तते ।
द्वाभ्यां एकश्चतुर्थस्तु ब्रह्मसत्त्रेण जीवति । । ४.९ । । (Ⅲ)
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4.
10
He who maintains himself by picking up grains and ears of corn, must be always intent on (the performance of) the Agnihotra, and constantly offer those Ishtis only, which are prescribed for the days of the conjunction and opposition (of the moon), and for the solstices.
- वर्तयंश्च शिलोञ्छाभ्यां अग्निहोत्रपरायणः ।
इष्टीः पार्वायणान्तीयाः केवला निर्वपेत्सदा । । ४.१० । । (Ⅲ)
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4.
11
Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahmana.
- न लोकवृत्तं वर्तेत वृत्तिहेतोः कथं चन ।
अजिह्मां अशथां शुद्धां जीवेद्ब्राह्मणजीविकाम् । । ४.११ । । (Ⅲ)
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4.
12
He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition).
- संतोषं परं आस्थाय सुखार्थी संयतो भवेत् ।
संतोषमूलं हि सुखं दुःखमूलं विपर्ययः । । ४.१२ । । (Ⅲ)
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4.
13
A Brahmana, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must discharge the (following) duties which secure heavenly bliss, long life, and fame.
- अतोऽन्यतमया वृत्त्या जीवंस्तु स्नातको द्विजः ।
स्वर्गायुष्ययशस्यानि व्रताणीमानि धारयेत् । । ४.१३ । । (Ⅲ)
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4.
14
Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those according to his ability, attains to the highest state.
- वेदोदितं स्वकं कर्म नित्यं कुर्यादतन्द्रितः ।
तद्धि कुर्वन्यथाशक्ति प्राप्नोति परमां गतिम् । । ४.१४ । । (Ⅲ)
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4.
15
Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).
- नेहेतार्थान्प्रसङ्गेन न विरुद्धेन कर्मणा ।
न विद्यमानेष्वर्थेषु नार्त्यां अपि यतस्ततः । । ४.१५ । । (Ⅲ)
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4.
16
Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart.
- इन्द्रियार्थेषु सर्वेषु न प्रसज्येत कामतः ।
अतिप्रसक्तिं चैतेषां मनसा संनिवर्तयेत् । । ४.१६ । । (Ⅲ)
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4.
17
Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims.
- सर्वान्परित्यजेदर्थान्स्वाध्यायस्य विरोधिनः ।
यथा तथाध्यापयंस्तु सा ह्यस्य कृतकृत्यता । । ४.१७ । । (Ⅲ)
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4.
18
Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race.
- वयसः कर्मणोऽर्थस्य श्रुतस्याभिजनस्य च ।
वेषवाग्बुद्धिसारूप्यं आचरन्विचरेदिह । । ४.१८ । । (Ⅲ)
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4.
19
Let him daily pore over those Institutes of science which soon give increase of wisdom, those which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the Nigamas which explain the Veda.
- बुद्धिवृद्धिकराण्याशु धन्यानि च हितानि च ।
नित्यं शास्त्राण्यवेक्षेत निगमांश्चैव वैदिकान् । । ४.१९ । । (Ⅲ)
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4.
20
For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly.
- यथा यथा हि पुरुषः शास्त्रं समधिगच्छति ।
तथा तथा विजानाति विज्ञानं चास्य रोचते । । ४.२० । । (Ⅲ)
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4.
21
Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhutas, to men, and to the manes.
- ऋषियज्ञं देवयज्ञं भूतयज्ञं च सर्वदा ।
नृयज्ञं पितृयज्ञं च यथाशक्ति न हापयेत् । । ४.२१ । । (Ⅲ)
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4.
22
Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort.
- एतानेके महायज्ञान्यज्ञशास्त्रविदो जनाः ।
अनीहमानाः सततं इन्द्रियेष्वेव जुह्वति । । ४.२२ । । (Ⅲ)
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4.
23
Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable (rewards), some always offer their breath in their speech, and their speech in their breath.
- वाच्येके जुह्वति प्राणं प्राणे वाचं च सर्वदा ।
वाचि प्राणे च पश्यन्तो यज्ञनिर्वृत्तिं अक्षयाम् । । ४.२३ । । (Ⅲ)
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4.
24
Other Brahmanas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone.
- ज्ञानेनैवापरे विप्रा यजन्त्येतैर्मखैः सदा ।
ज्ञानमूलां क्रियां एषां पश्यन्तो ज्ञानचक्षुषा । । ४.२४ । । (Ⅲ)
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4.
25
A Brahmana shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurnamasa (Ishtis) at the end of each half-month,
- अग्निहोत्रं च जुहुयादाद्यन्ते द्युनिशोः सदा ।
दर्शेन चार्धमासान्ते पौर्णामासेन चैव हि । । ४.२५ । । (Ⅲ)
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4.
26
When the old grain has been consumed the (Agrayana) Ishti with new grain, at the end of the (three) seasons the (Katurmasya-) sacrifices, at the solstices an animal (sacrifice), at the end of the year Soma-offerings.
- सस्यान्ते नवसस्येष्ट्या तथा र्त्वन्ते द्विजोऽध्वरैः ।
पशुना त्वयनस्यादौ समान्ते सौमिकैर्मखैः । । ४.२६ । । (Ⅲ)
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4.
27
A Brahmana, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Ishti with new grain and an animal-(sacrifice).
- नानिष्ट्वा नवसस्येष्ट्या पशुना चाग्निमान्द्विजः ।
नवान्नं अद्यान्मांसं वा दीर्घं आयुर्जिजीविषुः । । ४.२७ । । (Ⅲ)
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4.
28
For his fires, not being worshipped by offerings of new grain and of an animal, seek to devour his vital spirits, (because they are) greedy for new grain and flesh.
- नवेनानर्चिता ह्यस्य पशुहव्येन चाग्नयः ।
प्राणानेवात्तुं इच्छन्ति नवान्नामिषगर्धिनः । । ४.२८ । । (Ⅲ)
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4.
29
No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits.
- आसनाशनशय्याभिरद्भिर्मूलफलेन वा ।
नास्य कश्चिद्वसेद्गेहे शक्तितोऽनर्चितोऽतिथिः । । ४.२९ । । (Ⅲ)
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4.
30
Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons.
- पाषाण्डिनो विकर्मस्थान्बैडालव्रतिकाञ् शठान् ।
हैतुकान्बकवृत्तींश्च वाङ्गात्रेणापि नार्चयेत् । । ४.३० । । (Ⅲ)
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4.
31
Those who have become Snatakas after studying the Veda, or after completing their vows, (and) householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must avoid those who are different.
- वेदविद्याव्रतस्नाताञ् श्रोत्रियान्गृहमेधिनः ।
पूजयेद्धव्यकव्येन विपरीतांश्च वर्जयेत् । । ४.३१ । । (Ⅲ)
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4.
32
A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves, and to all beings one must distribute (food) without detriment (to one's own interest).
- शक्तितोऽपचमानेभ्यो दातव्यं गृहमेधिना ।
संविभागश्च भूतेभ्यः कर्तव्योऽनुपरोधतः । । ४.३२ । । (Ⅲ)
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4.
33
A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others; that is a settled rule.
- राजतो धनं अन्विच्छेत्संसीदन्स्नातकः क्षुधा ।
याज्यान्तेवासिनोर्वापि न त्वन्यत इति स्थितिः । । ४.३३ । । (Ⅲ)
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4.
34
A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property.
- न सीदेत्स्नातको विप्रः क्षुधा शक्तः कथं चन ।
न जीर्णमलवद्वासा भवेच्च विभवे सति । । ४.३४ । । (Ⅲ)
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4.
35
Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.
- क्ल्प्तकेशनखश्मश्रुर्दान्तः शुक्लाम्बरः शुचिः ।
स्वाध्याये चैव युक्तः स्यान्नित्यं आत्महितेषु च । । ४.३५ । । (Ⅲ)
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4.
36
He shall carry a staff of bamboo, a pot full of water, a sacred string, a bundle of Kusa grass, and (wear) two bright golden ear-rings.
- वैणवीं धारयेद्यष्टिं सोदकं च कमण्डलुम् ।
यज्ञोपवीतं वेदं च शुभं रौक्मे च कुण्डले । । ४.३६ । । (Ⅲ)
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4.
37
Let him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the middle of the sky.
- नेक्षेतोद्यन्तं आदित्यं नास्तं यान्तं कदा चन ।
नोपसृष्टं न वारिस्थं न मध्यं नभसो गतम् । । ४.३७ । । (Ⅲ)
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4.
40
Let him, though mad with desire, not approach his wife when her courses appear; nor let him sleep with her in the same bed.
- नोपगच्छेत्प्रमत्तोऽपि स्त्रियं आर्तवदर्शने ।
समानशयने चैव न शयीत तया सह । । ४.४० । । (Ⅲ)
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4.
41
For the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman covered with menstrual excretions, utterly perish.
- रजसाभिप्लुतां नारीं नरस्य ह्युपगच्छतः ।
प्रज्ञा तेजो बलं चक्षुरायुश्चैव प्रहीयते । । ४.४१ । । (Ⅲ)
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4.
42
If he avoids her, while she is in that condition, his wisdom, energy, strength, sight, and vitality will increase.
- तां विवर्जयतस्तस्य रजसा समभिप्लुताम् ।
प्रज्ञा तेजो बलं चक्षुरायुश्चैव प्रवर्धते । । ४.४२ । । (Ⅲ)
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4.
43
Let him not eat in the company of his wife, nor look at her, while she eats, sneezes, yawns, or sits at her ease.
- नाश्नीयाद्भार्यया सार्धं नैनां ईक्षेत चाश्नतीम् ।
क्षुवतीं जृम्भमाणां वा न चासीनां यथासुखम् । । ४.४३ । । (Ⅲ)
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4.
44
A Brahmana who desires energy must not look at (a woman) who applies collyrium to her eyes, has anointed or uncovered herself or brings forth (a child).
- नाञ्जयन्तीं स्वके नेत्रे न चाभ्यक्तां अनावृताम् ।
न पश्येत्प्रसवन्तीं च तेजस्कामो द्विजोत्तमः । । ४.४४ । । (Ⅲ)
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4.
83
Let him avoid (in anger) to lay hold of (his own or other men's) hair, or to strike (himself or others) on the head. When he has bathed (submerging) his head, he shall not touch any of his limbs with oil.
- केशग्रहान्प्रहारांश्च शिरस्येतान्विवर्जयेत् ।
शिरःस्नातश्च तैलेन नाङ्गं किं चिदपि स्पृशेत् । । ४.८३ । । (Ⅲ)
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4.
84
Let him not accept presents from a king who is not descended from the Kshatriya race, nor from butchers, oil-manufacturers, and publicans, nor from those who subsist by the gain of prostitutes.
- न राज्ञः प्रतिगृह्णीयादराजन्यप्रसूतितः ।
सूनाचक्रध्वजवतां वेशेनैव च जीवताम् । । ४.८४ । । (Ⅲ)
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4.
85
One oil-press is as (bad) as ten slaughter-houses, one tavern as (bad as) ten oil-presses, one brothel as (bad as) ten taverns, one king as (bad as) ten brothels.
- दशसूनासमं चक्रं दशचक्रसमो ध्वजः ।
दशध्वजसमो वेशो दशवेशसमो नृपः । । ४.८५ । । (Ⅲ)
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4.
86
A king is declared to be equal (in wickedness) to a butcher who keeps a hundred thousand slaughter-houses; to accept presents from him is a terrible (crime).
- दश सूणासहस्राणि यो वाहयति सौनिकः ।
तेन तुल्यः स्मृतो राजा घोरस्तस्य प्रतिग्रहः । । ४.८६ । । (Ⅲ)
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4.
87
He who accepts presents from an avaricious king who acts contrary to the Institutes (of the sacred law), will go in succession to the following twenty-one hells:
- यो राज्ञः प्रतिगृह्णाति लुब्धस्योच्छास्त्रवर्तिनः ।
स पर्यायेण यातीमान्नरकानेकविंशतिम् । । ४.८७ । । (Ⅲ)
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4.
88
Tamisra, Andhatamisra, Maharaurava, Raurava, the Kalasutra hell, Mahanaraka,
- तामिस्रं अन्धतामिस्रं महारौरवरौरवौ ।
नरकं कालसूत्रं च महानरकं एव च । । ४.८८ । । (Ⅲ)
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