Chapter 2: Adhyaya 2: Social Conduct, Friendship, Discipline, and Practical Statecraft

Verse 1

अनृतं साहसं माया मूर्खत्वमतिलोभिता । अशौचत्वं निर्दयत्वं स्त्रीणां दोषाः स्वभावजाः ॥

The verse describes a traditional catalogue of perceived faults—untruthfulness, rashness, deceit, foolishness, excessive greed, impurity, and lack of compassion—as being innate in women, presenting this as a generalized claim within the text’s historical moral discourse.

Verse 2

भोज्यं भोजनशक्तिश्च रतिशक्तिर्वराङ्गना । विभवो दानशक्तिश्च नाल्पस्य तपसः फलम् ॥

The verse describes that provisions for enjoyment (food), the capacity to consume, sexual capacity and a beautiful woman, along with wealth and the capacity to give, are not regarded as the results of minor austerity; the tradition frames them as outcomes requiring substantial ascetic effort.

Verse 3

यस्य पुत्रो वशीभूतो भार्या छन्दानुगामिनी । विभवे यश्च सन्तुष्टस्तस्य स्वर्ग इहैव हि ॥

The verse describes a traditional ideal of household well-being: one whose son is disciplined (or compliant), whose wife follows his preferences, and who remains content even amid prosperity—such a person is portrayed as experiencing ‘heaven’ in this very life.

Verse 4

ते पुत्रा ये पितुर्भक्ताः स पिता यस्तु पोषकः । तन्मित्रं यत्र विश्वासः सा भार्या यत्र निर्वृतिः ॥

Sons are those devoted to their father; a father is one who supports and sustains. A friend is where there is trust; a wife is where there is contentment.

Verse 5

परोक्षे कार्यहन्तारं प्रत्यक्षे प्रियवादिनम् । वर्जयेत्तादृशं मित्रं विषकुम्भं पयोमुखम् ॥

One who ruins your work behind your back yet speaks sweetly to your face—avoid such a “friend”: a pot of poison with a milk-like surface.

Verse 6

न विश्वसेत्कुमित्रे च मित्रे चापि न विश्वसेत् । कदाचित्कुपितं मित्रं सर्वं गुह्यं प्रकाशयेत् ॥

Trust not a bad friend, and even a friend trust not completely; for one day, angered, a friend may reveal every secret.

Verse 7

मनसा चिन्तितं कार्यं वाचा नैव प्रकाशयेत् । मन्त्रेण रक्षयेद्गूढं कार्ये चापि नियोजयेत् ॥

What you have conceived in the mind, do not disclose in speech. Guard the plan in secrecy through counsel, and employ it in the execution of the task.

Verse 8

कष्टं च खलु मूर्खत्वं कष्टं च खलु यौवनम् । कष्टात्कष्टतरं चैव परगेहनिवासनम् ॥

Folly is hardship, and youth too is hardship; but harder than hardship itself is living in another’s house.

Verse 9

शैले शैले च माणिक्यं मौक्तिकं न गजे गजे । साधवो न हि सर्वत्र चन्दनं न वने वने ॥

Not every mountain holds a ruby, nor every elephant a pearl. So too the virtuous are not found everywhere, just as sandalwood is not in every forest.

Verse 10

पुत्राश्च विविधैः शीलैर्नियोज्याः सततं बुधैः । नीतिज्ञाः शीलसम्पन्ना भवन्ति कुलपूजिताः ॥

The wise should continually guide their sons toward many forms of good conduct. Those who know nīti and are rich in character are honored within their lineage.

Verse 11

माता शत्रुः पिता वैरी याभ्यां बाला न पाठिताः । सभामध्ये न शोभन्ते हंसमध्ये बको यथा ॥

A mother is an enemy and a father a foe to the child they do not educate. The unlearned do not shine in an assembly, like a crane among swans.

Verse 12

लालनाद्बहवो दोषास्ताडने बहवो गुणाः । तस्मात्पुत्रं च शिष्यं च ताडयेन्न तु लालयेत् ॥

Pampering breeds many faults; strict discipline breeds many virtues. Therefore, a son and a student should be corrected, not merely coddled.

Verse 13

श्लोकेन वा तदर्धेन तदर्धार्धाक्षरेण वा । अबन्ध्यं दिवसं कुर्याद्दानाध्ययनकर्मभिः ॥

Whether by a full verse, half a verse, or even half of that, one makes the day not barren—when joined with giving, study, and rightful work.

Verse 14

कान्तावियोगः स्वजनापमानं ऋणस्य शेषं कुनृपस्य सेवा । दारिद्र्यभावाद्विमुखं च मित्रं विनाग्निना पञ्च दहन्ति कायम् ॥

Separation from one’s beloved, humiliation by one’s own people, the remaining weight of debt, service under a bad king, and a friend who turns away because of poverty—these five burn the body without fire.

Verse 15

नदीतीरे च ये वृक्षाः परगेहेषु कामिनी । मन्त्रहीनाश्च राजानः शीघ्रं नश्यन्त्यसंशयम् ॥

Trees on a riverbank, a woman in another household, and kings without counsel—without doubt, they perish quickly.

Verse 16

बलं विद्या च विप्राणां राज्ञां सैन्यं बलं तथा । बलं वित्तं च वैश्यानां शूद्राणां पारिचर्यकम् ॥

The Brahmin’s strength is learning; the king’s strength is the army; the Vaishya’s strength is wealth; the Shudra’s strength is service.

Verse 17

निर्धनं पुरुषं वेश्या प्रजा भग्नं नृपं त्यजेत् । खगा वीतफलं वृक्षं भुक्त्वा चाभ्यागतो गृहम् ॥

A courtesan abandons a man without wealth; subjects abandon a defeated king. So birds leave a tree when its fruit is gone, and a guest departs a house after eating.

Verse 18

गृहीत्वा दक्षिणां विप्रास्त्यजन्ति यजमानकम् । प्राप्तविद्या गुरुं शिष्या दग्धारण्यं मृगास्तथा ॥

After receiving the sacrificial fee (dakṣiṇā), Brahmins abandon the patron; after gaining learning, students abandon the teacher—like deer leaving a forest that has been burned.

Verse 19

दुराचारी दुरादृष्टिर्दुरावासी च दुर्जनः । यन्मैत्री क्रियते पुंभिर्नरः शीघ्रं विनश्यति ॥

The text describes that when a man forms friendship with a person of bad conduct, ill-intent (or harmful outlook), harmful association, and wicked character, he quickly comes to ruin.

Verse 20

समाने शोभते प्रीतिः राज्ञि सेवा च शोभते । वाणिज्यं व्यवहारेषु दिव्या स्त्री शोभते गृहे ॥

The verse describes that affection appears fitting among equals; service is presented as fitting in relation to a king; commerce is characterized as fitting within transactions; and an excellent (or auspicious) woman is depicted as fitting within the household sphere.