Adhyaya 38

Verse 1

स्कंद उवाच । विवाहा ब्राह्म दैवार्षाः प्राजापत्यासुरौ तथा । गांधर्वो राक्षसश्चापि पैशाचोऽष्टम उच्यते

Skanda said: The forms of marriage are known as Brāhma, Daiva, Ārṣa, and also Prājāpatya and Āsura; likewise Gāndharva and Rākṣasa—and the eighth is called Paiśāca.

Verse 2

स ब्राह्मो वरमाहूय यत्र कन्या स्वलंकृता । दीयते तत्सुतः पूयात्पुरुषानेकविंशतिम्

This is called the Brāhma marriage: where, after inviting the groom, the maiden—adorned—is given to him. The son born of that union purifies twenty-one generations of men.

Verse 3

यज्ञस्थायर्त्विजे दैवस्तज्जःपाति चतुर्दश । वरादादाय गोद्वंद्वमार्षस्तज्जः पुनाति षट्

The Daiva marriage is when the bride is given to a priest officiating at a sacrifice; the son born of it safeguards fourteen generations. The Ārṣa marriage is when a pair of cows is received from the groom; the son born of it purifies six generations.

Verse 4

सहोभौ चरतां धर्ममित्युक्त्वा दीयतेर्थिने । यत्र कन्या प्राजापत्यस्तज्जो वंशान्पुनाति षट्

Where the maiden is given to a worthy suitor after saying, “May you both together practice dharma,” that is the Prājāpatya marriage; the son born of it purifies six family lines.

Verse 5

चत्वार एते विप्राणां धर्म्याः पाणिग्रहाः स्मृताः । आसुरः क्रयणाद्द्रव्यैर्गांधर्वोन्योन्य मैत्रतः

These four are remembered as the dharmic forms of marriage for brāhmaṇas. The Āsura marriage arises from purchase with wealth, while the Gāndharva arises from mutual affection.

Verse 6

प्रसह्यकन्याहरणाद्राक्षसो निंदितः सताम् । छलेन कन्याहरणात्पैशाचो गर्हितोऽष्टमः

The Rākṣasa marriage, born of the forcible abduction of a maiden, is condemned by the virtuous. The Paiśāca—the eighth—arising from abducting a maiden by deceit, is likewise censured.

Verse 7

प्रायः क्षत्रविशोरुक्ता गांधर्वासुरराक्षसाः । अष्टमस्त्वेष पापिष्ठः पापिष्ठानां च संभवेत्

For the most part, the marriage forms known as Gāndharva, Āsura, and Rākṣasa are declared for Kṣatriyas and Vaiśyas. But this eighth type is the most sinful—indeed, it arises among the most wicked.

Verse 8

सवर्णया करो ग्राह्यो धार्यः क्षत्रियया शरः । प्रतोदो वैश्यया धार्यो वासोंतः पज्जया तथा

With a woman of one’s own varṇa, the hand is to be taken in marriage. With a Kṣatriya woman, an arrow is to be held; with a Vaiśya woman, a goad is to be held; and likewise with a Śūdra woman, the hem of a garment is to be held.

Verse 9

असवर्णस्त्वेष विधिः स्मृतो दृष्टश्च वेदने । सवर्णाभिस्तु सर्वाभिः पाणिर्ग्राह्यस्त्वयं विधिः

This procedure is remembered and also found in authoritative teaching for inter-varṇa unions. But for all women of the same varṇa, the rule here is that the hand alone is to be taken as the proper rite.

Verse 10

धर्म्यैर्विवाहैर्जायंते धर्म्या एव शतायुषः । अधर्म्यैर्धर्मरहिता मंदभाग्यधनायुषः

From righteous marriages are born righteous offspring, long-lived even to a hundred years. From unrighteous marriages arise those bereft of dharma—of scant fortune, wealth, and lifespan.

Verse 11

ऋतुकालाभिगमनं धर्मोयं गृहिणः परः । स्त्रीणां वरमनुस्मृत्य यथाकाम्यथवा भवेत्

Approaching one’s own wife in the proper season is the highest dharma of the householder. Remembering what is best for women, one should act in accord with her willing desire—or else refrain.

Verse 12

दिवाभिगमनं पुंसामनायुष्यं परं मतम् । श्राद्धाहः सर्वपर्वाणि यत्नात्त्याज्यानि धीमता

Daytime union for men is held to be gravely detrimental to longevity. A wise person should carefully avoid such acts on days of śrāddha and on all sacred observance-days (parvans).

Verse 13

तत्र गच्छन्स्त्रियं मोहाद्धर्मात्प्रच्यवते परात्

On those occasions, going to a woman out of delusion, one falls away from the highest dharma.

Verse 14

ऋतुकालाभिगामी यः स्वदारनिरतश्च यः । स सदा ब्रह्मचारी च विज्ञेयः सद्गृहाश्रमी

He who approaches (his wife) only in the proper season and is devoted to his own lawful spouse should be known as ever a brahmacārin, a true follower of the householder’s āśrama.

Verse 15

ऋतुः षोडशयामिन्यश्चतस्रस्ता सुगर्हिताः । पुत्रास्तास्वपि या युग्मा अयुग्माः कन्यका प्रजाः

The season (ṛtu) consists of sixteen nights; among them four are strongly censured. Even among the remaining nights, conception on the even nights yields sons, while on the odd nights it yields daughters as offspring.

Verse 16

त्यक्त्वा चंद्रमसं दुःस्थं मघां पौष्णं विहाय च । शुचिः सन्निर्विशेत्पत्नीं पुन्नामर्क्षे विशेषतः । शुचिं पुत्रं प्रसूयेत पुरुषार्थप्रसाधकम्

Avoiding an inauspicious lunar day, and setting aside the nakṣatras Maghā and Pauṣṇa, one who is pure should approach his wife—especially when the asterism called Punnāma is present. Thus may a pure son be born, one who accomplishes the aims of human life: dharma, artha, kāma, and mokṣa.

Verse 17

आर्षे विवाहे गोद्वंद्वं यदुक्तं तन्न शस्यते । शुल्कमण्वपि कन्यायाः कन्या विक्रयपापकृत्

In an Ārṣa marriage, the “pair of cows” that is spoken of should not be regarded as a price; thus it is not commendable as a commercial exchange. Even the smallest fee taken for a maiden becomes the sin of selling one’s daughter.

Verse 18

अपत्यविक्रयी कल्पं वसेद्विट्कृमिभोजने । अतो नाण्वपि कन्याया उपजीवेत्पिता धनम्

One who sells his offspring must dwell for a kalpa in a hell where excrement and worms are eaten. Therefore a father should not live even on the smallest wealth derived from his daughter.

Verse 19

स्त्रीधनान्युपजीवंति ये मोहादिह बांधवाः । न केवलं निरयगास्तेषामपि हि पूर्वजाः

Those relatives who, out of delusion, live here by consuming a woman’s property go to hell; and not only they, but even their forebears are dragged down as well.

Verse 20

पत्या तुष्यति यत्र स्त्री तुष्येद्यत्र स्त्रिया पतिः । तत्र तुष्टा महालक्ष्मीर्निवसेद्दानवाऽरिणा

Where the wife is content with her husband, and where the husband is content through his wife—there the delighted Mahālakṣmī dwells, with the foe of the Dānavas (Viṣṇu) present.

Verse 21

वाणिज्यं नृपतेः सेवा वेदानध्यापनं तथा । कुविवाहः क्रियालोपः कुले पतनहेतवः

Trade, service under a king, and teaching the Vedas for livelihood, as well as improper marriage and neglect of prescribed rites—these are causes of a family’s downfall.

Verse 22

कुर्याद्वैवाहिके वह्नौ गृह्यकर्मान्वहं गृही । पंचयज्ञक्रियां चापि पक्तिं दैनंदिनीमपि

A householder should daily perform the domestic rites in the sacred marriage-fire, and also carry out the duties of the five daily sacrifices, along with the daily preparation and offering of food.

Verse 23

गृहस्थाश्रमिणः पंच सूना कर्म दिने दिने । कंडनी पेषणी चुल्ली ह्युदकुंभस्तु मार्जनी

For one living the householder stage, there are five ‘daily slaughters’ inherent in day-to-day work: the winnowing/cleaning, the grinding, the hearth, the water-pot, and the sweeping.

Verse 24

तासां च पंचसूनानां निराकरणहेतवः । क्रतवः पंच निर्दिष्टा गृहि श्रेयोभिवर्धनाः

And for removing the faults arising from those five daily ‘slaughters’, five sacrifices are prescribed—enhancing the welfare and spiritual good of the householder.

Verse 25

पाठनं ब्रह्मयज्ञः स्यात्तर्पणं च पितृ क्रतुः । होमो दैवो बलिर्भौतोऽतिथ्यर्चा नृक्रतुः क्रमात्

Study and recitation are the Brahma-sacrifice; libations (tarpana) are the sacrifice to the ancestors; oblation in fire (homa) is the sacrifice to the gods; bali-offerings are the sacrifice to beings; and honoring guests is the human-sacrifice—thus in due order.

Verse 26

पितृप्रीतिं प्रकुर्वाणः कुर्वीत श्राद्धमन्वहम् । अन्नोदकपयोमूलैः फलैर्वापि गृहाश्रमी

Seeking to please the ancestors, the householder should perform śrāddha each day—using food, water, milk, roots, or even fruits, according to one’s means.

Verse 27

गोदानेन च यत्पुण्यं पात्राय विधिपूर्वकम् । सत्कृत्य भिक्षवे भिक्षां दत्त्वा तत्फलमाप्नुयात्

Whatever merit is gained by properly gifting a cow, according to rule, to a worthy recipient—one attains that same fruit by honoring a mendicant and giving him alms with due respect.

Verse 28

तपोविद्यासमिद्दीप्ते हुतं विप्रास्य पावके । तारयेद्विघ्नसंघेभ्यः पापाब्धेरपि दुस्तरात्

An offering made into the fire of a brāhmaṇa—ablaze with austerity and sacred knowledge—carries one across hosts of obstacles, even across the hard-to-cross ocean of sin.

Verse 29

अनर्चितोऽतिथिर्गेहाद्भग्नाशो यस्य गच्छति । आजन्मसंचितात्पुण्यात्क्षणात्स हि बहिर्भवेत्

If an unhonored guest leaves one’s house with hope broken, in an instant that person is stripped of the merit accumulated from birth.

Verse 30

सांत्वपूर्वाणि वाक्यानि शय्यार्थे भूस्तृणोदके । एतान्यपि प्रदेयानि सदाभ्यागत तुष्टये

One should offer soothing words, and for resting provide a place on the ground, grass, and water—these too must be given, so that every arriving guest may be satisfied.

Verse 31

गृहस्थः परपाकादी प्रेत्य तत्पशुतां व्रजेत् । श्रेयः परान्नपुष्टस्य गृह्णीयादन्नदो यतः

A householder who lives by eating food cooked by others goes, after death, to the state of their cattle. Therefore choose what is truly auspicious: become a giver of food, not one sustained by others’ meals.

Verse 32

आदित्योढोऽतिथिः सायं सत्कर्तव्यः प्रयत्नतः । असत्कृतोन्यतो गच्छन्दुष्कृतं भूरि यच्छति

A guest who arrives at evening, as though borne by the Sun’s setting, must be honored with special effort. If left unhonored and he goes elsewhere, he brings abundant demerit upon the house.

Verse 33

भुंजानोऽतिथिशेषान्नमिहायुर्धनभाग्भवेत् । प्रणोद्यातिथिमन्नाशी किल्बिषी च गृहाश्रमी

Eating the food left after the guest, one gains long life and prosperity here. But the householder who eats while driving away a guest becomes tainted with sin.

Verse 34

वैश्वदेवांत संप्राप्तः सूर्योढो वातिथिः स्मृतः । न पूर्वकाल आयातो न च दृष्टचरः क्वचित्

He who arrives at the end of the Vaiśvadeva rite, borne by the setting sun, is known as the ‘vā-atithi’—a chance, unannounced guest: he did not come earlier, nor is his conduct previously known.

Verse 35

बलिपात्रकरे विप्रे यद्यन्योतिथिरागतः । अदत्त्वा तं बलिं तस्मै यथाशक्त्यान्नमर्पयेत्

If, when a brāhmaṇa is holding the vessel of the bali-offering, another guest arrives, one should not give that bali to him; rather, one should offer him food according to one’s capacity.

Verse 36

कुमाराश्च स्ववासिन्यो गर्भिण्योऽतिरुजान्विताः । अतिथेरादितोप्येते भोज्या नात्र विचारणा

Children, the women of the household, pregnant women, and those afflicted by severe illness—these too must be fed first, even before the guest; here there is no room for deliberation.

Verse 37

पितृदेवमनुष्येभ्यो दत्त्वाश्नात्यमृतं गृही । स्वार्थं पचन्नघं भुंक्ते केवलं स्वोदरंभरिः

A householder who first offers food to the ancestors, the gods, and fellow humans, and then eats, partakes of amṛta. But one who cooks only for his own purpose eats sin alone—being merely a filler of his own belly.

Verse 38

माध्याह्निकं वैश्वदेवं गृहस्थः स्वयमाचरेत् । पत्नी सायं बलिं दद्यात्सिद्धान्नैर्मंत्रवर्जितम्

At midday, the householder should personally perform the Vaiśvadeva offering. In the evening, the wife should place the bali-offering using cooked food, without reciting mantras.

Verse 39

एतत्सायंतनं नाम वैश्वदेवं गृहाश्रमे । सायंप्रातर्भवेदेव वैश्वदेवं प्रयत्नतः

This is called the evening Vaiśvadeva in the householder’s āśrama. Indeed, one should earnestly perform Vaiśvadeva both in the evening and in the morning.

Verse 40

वैश्वदेवेन ये हीना आतिथ्येन विवर्जिताः । सर्वे ते वृषला ज्ञेयाः प्राप्तवेदा अपि द्विजाः

Those who neglect Vaiśvadeva and are devoid of hospitality—know all of them to be vṛṣalas, even if they are twice-born and have learned the Vedas.

Verse 41

अकृत्वा वैश्वदेवं तु भुंजते ये द्विजाधमाः । इह लोकेन्नहीनाः स्युः काकयोनिं व्रजंत्यथ

Those base among the twice-born who eat without first performing the Vaiśvadeva offering become bereft of food in this world, and thereafter pass into the womb and state of crows.

Verse 42

वेदोदितं स्वकं कर्म नित्यं कुर्यादतंद्रितः । तद्धि कुर्वन्यथाशक्ति प्राप्नुयात्सद्गतिं पराम्

One should, each day and without slackness, perform one’s own duty as enjoined by the Veda; for by doing so according to one’s capacity, one attains the supreme auspicious destiny.

Verse 43

षष्ठ्यष्टम्योर्वसेत्पापं तैले मांसे सदैव हि । पंचदश्यां चतुर्दश्यां तथैव च भगेक्षुरे

On the sixth and eighth lunar days, sin is said indeed to dwell in oil and meat; likewise on the fourteenth and fifteenth days, and likewise in sexual indulgence.

Verse 44

उदयं तं न चेक्षेत नास्तं यंतं न मध्यगम् । न राहुणोपसृष्टं च नांबुसंस्थं दिवाकरम्

One should not gaze at the Sun at its rising, nor at its setting, nor when it stands at the zenith; nor when it is seized by Rāhu (eclipse), nor when the Divākara is reflected in water.

Verse 45

न वीक्षेतात्ममनोरूपमाशुधावेन्न वर्षति । नोल्लंघयेद्वत्सतंत्रीं न नग्नो जलमाविशेत्

One should not gaze upon one’s own reflection with attachment; one should not run swiftly when it is not raining. One should not step over a calf’s tether, and one should not enter water while naked.

Verse 46

देवतायतनं विप्रं धेनुं मधुमृदं घृतम् । जातिवृद्धं वयोवृद्धं विद्यावृद्धं तपस्विनम्

A shrine of the gods, a brāhmaṇa, a cow, honey, clay, and ghee; and those who are senior by lineage, by age, by learning, and ascetics—these are to be treated with reverence and care.

Verse 47

अश्वत्थं चैत्यवृक्षं च गुरुं जलभृतं घटम् । सिद्धान्नं दधिसिद्धार्थं गच्छन्कुर्यात्प्रदक्षिणम्

While walking, one should reverentially circumambulate (pradakṣiṇā) the aśvattha (sacred fig), a consecrated shrine-tree, one’s guru, a water-filled vessel, cooked food, curd, and mustard—honouring these as auspicious supports of dharma.

Verse 48

रजस्वलां न सेवेत नाश्नीयात्सह भार्यया । एकवासा न भुंजीत न भुंजीतोत्कटासने

One should not engage in intimacy with a menstruating woman; nor should one eat together with one’s wife. One should not eat wearing only a single garment, and one should not eat while seated in a squatting posture.

Verse 49

नाश्नंतीं स्त्रीं समीक्षेत तेजस्कामो द्विजोत्तमः । असंतर्प्य पितॄन्देवान्नाद्यादन्नं नवं क्वचित्

A best of the twice-born, desiring spiritual brilliance, should not look upon a woman while she is eating. And without first satisfying the Pitṛs and the Devas, one should not partake of newly prepared food at any time.

Verse 50

पक्वान्नं चापि नो मांसं दीर्घकालं जिजीविषुः । न मूत्रं गोव्रजे कुर्यान्न वल्मीके न भस्मनि

One who wishes to live long should eat cooked food and avoid meat. One should not urinate in a cowshed, nor upon an anthill, nor upon ashes.

Verse 51

न गर्तेषु ससत्वेषु न तिष्ठन्न व्रजन्नपि । गोविप्रसूर्यवाय्वग्नि चंद्रर्क्षांबु गुरूनपि

One should not relieve oneself in pits where living creatures are present, neither standing nor even while walking. Nor should one do so facing cows, brāhmaṇas, the sun, wind, fire, the moon, the stars, water, or one’s elders and teachers.

Verse 52

अभिपश्यन्न कुर्वीत मलमूत्रविसर्जनम् । तिरस्कृत्यावनिं लोष्टकाष्ठपर्णतृणादिभिः

One should not discharge feces or urine while being observed. One should screen the ground by covering it with clods of earth, wood, leaves, grass, and the like.

Verse 53

प्रावृत्य वाससा मौलिं मौनी विण्मूत्रमुत्सृजेत् । यथासुखमुखो रात्रौ दिनेच्छायांधकारयोः

Covering the head with a cloth and observing silence, one should discharge feces and urine facing whatever direction is most conducive to ease. At night one should do so thus, and by day in shade or darkness.

Verse 54

भीतिषु प्राणबाधायां कुर्यान्मलविसर्जनम् । मुखेनोपधमेन्नाग्निं नग्नां नेक्षेत योषितम्

Only in times of fear or when life is endangered should one discharge excrement. One should not blow upon fire with the mouth, and one should not gaze upon a naked woman.

Verse 55

नांघ्री प्रतापयेदग्नौ न वस्त्वशुचि निक्षिपेत् । प्राणिहिंसां न कुर्वीत नाश्नीयात्संध्ययोर्द्वयोः

One should not warm one’s feet at the fire, nor place any object in an impure place. One should not harm living beings, and one should not eat at either of the two sandhyā times—dawn and dusk.

Verse 56

न संविशेत संध्यायां प्रत्यक्सौम्यशिरा अपि । विण्मूत्रष्ठीवनं नाप्सु कुर्याद्दीर्घजिजीविषुः

One should not lie down at sandhyā, at twilight, even with the head turned toward the north. One who seeks long life should not pass stool, urine, or spit into water.

Verse 57

नाचक्षीत धयंतीं गां नेंद्रचापं प्रदर्शयेत् । नैकः सुप्यात्क्वचिच्छून्ये न शयानं प्रबोधयेत्

One should not gaze upon a cow while she suckles her calf, nor point out the rainbow. One should not sleep alone in a deserted place, and one should not abruptly awaken one who is asleep.

Verse 58

पंथानं नैकलो यायान्न वार्यंजलिना पिबेत् । न दिवोद्भूत सारं च भक्षयेद्दधिनो निशि

One should not travel the road alone, nor drink water by scooping it with joined palms. And at night one should not eat the ‘essence’ that has risen in the daytime—namely curd/fermented dairy, or its upper layer.

Verse 59

स्त्रीधर्मिण्या नाभिवदेन्नाद्यादातृप्ति रात्रिषु । तौर्यत्रिक प्रियो न स्यात्कांस्ये पादौ न धावयेत्

One should not offer reverent salutations to a woman during her monthly course. One should not eat to the point of satiety at night. One should not grow fond of musical entertainments—song, dance, and instruments—and one should not wash the feet in a bronze vessel.

Verse 60

श्राद्धं कृत्वा पर श्राद्धे योऽश्नीयाज्ज्ञानवर्जितः । दातुः श्राद्धफलं नास्ति भोक्ता किल्बिषभुग्भवेत्

After performing one’s own śrāddha, if an undiscerning person eats at another’s śrāddha, the giver gains no fruit of the śrāddha, and the eater becomes a consumer of sin.

Verse 61

न धारयेदन्यभुक्तं वासश्चो पानहावपि । न भिन्न भाजनेश्नीयान्नासीताग्न्यादि दूषिते

One should not wear garments or footwear used by another. One should not eat from a broken vessel, nor sit in a place defiled by fire and the like.

Verse 62

आरोहणं गवां पृष्ठे प्रेतधूमं सरित्तरम् । बालातपं दिवास्वापं द्यजेद्दीर्घं जिजीविषुः

One who seeks long life should avoid riding upon the backs of cows, the smoke of funeral rites, rash river-crossings, harsh sunlight, and sleeping in the daytime.

Verse 63

स्नात्वा न मार्जयेद्गात्रं विसृजेन्न शिखां पथि । हस्तौ शिरो न धुनुयान्नाकर्षेदासनं पदा

After bathing, one should not rub the body dry; on the road one should not loosen or let down the topknot. One should not shake the hands above the head, nor drag a seat with the foot.

Verse 64

नोत्पाटयेल्लोमनखं दशनेन कदाचन । करजैः करजच्छेदं तृणच्छेदं विवर्जयेत्

One should never pull out hair or bite the nails with the teeth. One should avoid tearing nails with nails, and refrain from plucking or breaking grass.

Verse 65

शुभायन यदायत्यां त्यजेत्तत्कर्म यत्नतः । अद्वारेण न गंतव्यं स्ववेश्मपरवेश्मनोः

When an auspicious time is approaching, one should carefully avoid deeds that would spoil it. One should not enter one’s own house—or another’s—by any way other than the door.

Verse 66

क्रीडेन्नाक्षैः सहासीत न धर्मघ्नैर्न रोगिभिः । न शयीत क्वचिन्नग्नः पाणौ भुंजीत नैव च

One should not play dice, nor keep company with those who destroy dharma or with the sick. One should not sleep anywhere naked, and one should not eat from the hand without a proper vessel.

Verse 67

आर्द्रपादकरास्योश्नन्दीर्घकालं च जीवति । संविशेन्नार्द्रचरणो नोच्छिष्टः क्वचिदाव्रजेत्

One who eats while the feet, hands, and mouth are still wet is said to live long. Yet one should not lie down with damp feet, and one should never go anywhere while impure from food-remnants (ucchiṣṭa).

Verse 68

शयनस्थो न चाश्नीयान्नपिबेन्न जपेद्द्विजः । सोपानत्कश्चनाचामेन्न तिष्ठन्धारया पिबेत्

A twice-born should not eat, drink, or recite japa while lying down. Nor should anyone perform ācamana while wearing footwear; and one should not drink water by sipping a continuous stream while standing.

Verse 69

सर्वं तिलमयं नाद्यात्सायं शर्माभिलाषुकः । न निरीक्षेत विण्मूत्रे नोच्छिष्टः संस्पृशेच्छिरः

Desiring well-being, one should not eat food made wholly of sesame in the evening. One should not look at feces and urine, and one should not touch one’s head while impure from food-remnants (ucchiṣṭa).

Verse 70

नाधितिष्ठेत्तुषांगार भस्मकेशकपालिकाः । पतितैः सह संवासः पतनायैव जायते

One should not step upon husks, embers, ash, hair, or skull-bowls. Living in close company with the fallen (patita) leads only to one’s own downfall.

Verse 71

श्रावयेद्वैदिकं मंत्रं न शूद्राय कदाचन । ब्राह्मण्याद्धीयते विप्रः शूद्रो धर्माच्च हीयते

One should never recite or teach a Vedic mantra for a Śūdra to hear. By such conduct a brāhmaṇa falls from brāhmaṇahood, and the Śūdra too is said thereby to fall away from dharma.

Verse 72

धर्मोपदेशः शूद्राणां स्वश्रेयः प्रतिघातयेत् । द्विजशुश्रूषणं धर्मः शूद्राणां हि परो मतः

Instruction in (certain) dharma for Śūdras is said here to obstruct their own welfare. Service and attentive attendance upon the twice-born (dvija) is regarded as the highest dharma for Śūdras.

Verse 73

कंडूयनं हि शिरसः पाणिभ्यां न शुभं मतम् । आताडनं कराभ्यां च क्रोशनं केशलुंचनम्

Scratching the head with the hands is not considered auspicious; nor are striking oneself with the hands, loud wailing, or pulling out the hair.

Verse 74

अशास्त्रवर्तिनो भूपाल्लुब्धात्कृत्वा प्रतिग्रहम् । ब्राह्मणः सान्वयो याति नरकानेकविंशतिम्

If a brāhmaṇa accepts gifts from a greedy king who does not act according to śāstra, he—together with his lineage—goes to twenty-one hells.

Verse 75

अकालविद्युत्स्तनिते वर्षर्तौ पांसुवर्षणे । महावातध्वनौ रात्रावनध्यायाः प्रकीर्तिताः

When there is untimely lightning and thunder, in the rainy season, during showers of dust, and at night amid the roar of great winds—these times are declared periods of anadhyāya, the suspension of Vedic study.

Verse 76

उल्कापाते च भूकंपे दिग्दाहे मध्यरात्रिषु । संध्ययोर्वृषलोपांते राज्ञोराहोश्च सूतके

During meteor-falls, earthquakes, and conflagrations in the quarters; at midnight; at the sandhyās, the junctions of the day; at the end of a disorderly upheaval; and during the sūtaka periods of ritual impurity caused by a king’s death or by Rāhu—on these too, sacred study is to be restrained.

Verse 77

दर्शाष्टकासु भूतायां श्राद्धिकं प्रतिगृह्य च । प्रतिपद्यपि पूर्णायां गजोष्ट्राभ्यां कृतांतरे

On the Darśā and Aṣṭakā days, on the inauspicious Bhūtā day, after accepting offerings meant for Śrāddha, and also on the Pratipadā following the full moon—when the interval is disturbed by elephants and camels—one should regard it as a prohibited time for sacred study.

Verse 78

खरोष्ट्रक्रोष्ट्र विरुते समवाये रुदत्यपि । उपाकर्मणि चोत्सर्गे नाविमार्गे तरौ जले

When the braying of donkeys and camels is heard, when there is noisy commotion and even weeping, at the time of the Upākarman and Utsarga rites, and while on a boat-route, on a tree, or in water—on these occasions sacred study should be suspended.

Verse 79

आरण्यकमधीत्यापि बाणसाम्नोरपि ध्वनौ । अनध्यायेषु चैतेषु नाधीयीत द्विजः क्वचित्

Even if one is studying the Āraṇyakas, when the sounds of arrows and the chanting of Sāmans are heard, and in all such anadhyāya situations, a twice-born (dvija) should not study anywhere at all.

Verse 80

कृतांतरायो न पठेद्भेकाखु श्वाहि बभ्रुभिः । भूताष्टम्योः पंचदश्योर्ब्रह्मचारी सदा भवेत्

When the interval is disturbed, one should not recite amid frogs, mice, dogs, snakes, and bābhrū (ichneumons/mongooses). On the Bhūtā and Aṣṭamī days, and on the fifteenth tithi, the student should ever remain steadfast in brahmacarya.

Verse 81

अनायुष्यकरं चैव परदारोपसर्पणम् । तस्मात्तद्दूरतस्त्याज्यं वैरिणां चोपसेवनम्

Approaching another man’s wife diminishes one’s lifespan; therefore it should be abandoned from afar—and likewise the company of enemies.

Verse 82

पूर्वर्द्धिभिः परित्यक्तमात्मानं नावमानयेत् । सदोद्यमवतां यस्माच्छ्रियो विद्या न दुर्लभाः

Even if former prosperity has departed, one should not despise oneself; for to those ever industrious, fortune and learning are not hard to attain.

Verse 83

सत्यं ब्रूयात्प्रियं ब्रूयान्नब्रूयात्सत्यमप्रियम् । प्रियं च नानृतं ब्रूयादेष धर्मो घटोद्भव

Speak truth; speak what is pleasing. Do not speak a truth that is harsh; and do not speak a pleasing falsehood. This is dharma, O Pot-born one.

Verse 84

भद्रमेव वदेन्नित्यं भद्रमेव विचिंतयेत् । भद्रैरेवेह संसर्गो नाभद्रैश्च कदाचन

Always speak only what is auspicious; always think only what is auspicious. In this world keep company only with the noble—never with the ignoble.

Verse 85

रूपवित्तकुलैर्हीनान्सुधीर्नाधिक्षिपेन्नरान् । पुप्पवंतौ न चेक्षेत त्वशुचिर्ज्योतिषां गणम्

A wise person should not insult those who lack beauty, wealth, or lineage. And when impure, one should not look upon a couple engaged in amorous play, nor gaze at the host of luminaries (the stars).

Verse 86

वाचोवेगं मनोवेगं जिह्वावेगं च वर्जयेत् । उत्कोच द्यूत दौत्यार्त द्रव्यं दूरात्परित्यजेत्

One should restrain the rush of speech, the rush of the mind, and the rush of the tongue; and from afar abandon wealth gained by bribery, gambling, go-between dealings, or by distress and coercion.

Verse 87

गोब्राह्मणाग्नीनुच्छिष्ट पाणिना नैव संस्पृशेत् । न स्पृशेदनिमित्ते नखानि स्वानि त्वनातुरः

With a hand made impure by leftover food, one should never touch a cow, a brāhmaṇa, or the sacred fire; and without proper cause, a healthy person should not pick at one’s own nails.

Verse 88

गुह्यजान्यपि लोमानि तत्स्पर्शादशुचिर्भवेत् । पादधौतोदकं मूत्रमुच्छिष्टान्नोदकानि च

Even the hairs arising in the private parts—by touching them one becomes impure; likewise impure are the water used for washing the feet, urine, and waters associated with leftover food.

Verse 89

निष्ठीवनं च श्लेष्माणं गृहाद्दूरं विनिक्षिपेत् । अहर्निशं श्रुतेर्जाप्याच्छौचाचारनिषेवणात् । अद्रोहवत्या बुद्ध्या च पूर्वं जन्म स्मरेद्द्विजः

One should cast spittle and phlegm far from the home. Day and night, through recitation of Vedic teachings, through the practice of purity and right conduct, and with a mind free of hostility, a twice-born person may remember former births.

Verse 90

वृद्धान्प्रयत्नाद्वंदेत दद्यात्तेषां स्वमासनम् । विनम्रधमनिस्तस्मादनुयायात्ततश्च तान्

With care one should bow to the elders and offer them one’s own seat; and with humble bearing, one should thereafter accompany them as a mark of reverence.

Verse 91

श्रुति भूदेव देवानां नृप साधु तपस्विनाम् । पतिव्रतानां नारीणां निंदां कुर्यान्न कर्हिचित्

One should never, at any time, speak ill of the Śruti (the Veda), of brāhmaṇas, of the gods, of kings, of saints and ascetics, or of pativratā women devoted to their husbands.

Verse 92

न मनुष्यस्तुतिं कुर्यान्नात्मानमपमानयेत् । अभ्युद्यतं न प्रणुदेत्परमर्माणि नोच्चरेत्

One should not indulge in praising (worldly) persons, nor demean oneself. One should not push away one who approaches respectfully, and one should not speak out another’s vulnerable secrets.

Verse 93

अधर्मादेधते पूर्वं विद्वेष्टॄनपि संजयेत् । सर्वतोभद्रमाप्यापि ततो नश्येच्च सान्वयः

From adharma one may at first seem to prosper, even subduing one’s haters. Yet even after attaining ‘all-around good fortune,’ one later perishes—together with one’s lineage.

Verse 94

उद्धृत्य पंच मृत्पिंडान्स्नायात्परजलाशये । अनुद्धृत्य च तत्कर्तुरेनसः स्यात्तुरीयभाक्

Having lifted out five clods of earth (from the water), one may bathe in another person’s pond or reservoir. But if one bathes without doing so, the bather incurs a fourth part of the sin belonging to the one who caused that impurity.

Verse 95

श्रद्धया पात्रमासाद्य यत्किंचिद्दीयते वसु । देशे काले च विधिना तदानंत्याय कल्पते

Whatever wealth is given—even a little—when offered with faith to a worthy recipient, and done according to proper rule, place, and time, becomes a gift that leads to endless merit.

Verse 96

भूप्रदो मंडलाधीशः सर्वत्रसुखिनोन्नदाः । तोयदाता सदा तृप्तो रूपवान्रूप्यदो भवेत्

One who gives land becomes a lord of a realm, spreading joy and welfare everywhere. One who gives water remains ever content. One who gives beautifying gifts becomes fair of form; and one who gives silver attains prosperity and wealth.

Verse 97

प्रदीपदो निर्मलाक्षो गोदाताऽर्यमलोकभाक् । स्वर्णदाता च दीर्घायुस्तिलदः स्यात्तु सुप्रजाः

One who gives a lamp gains clear, purified vision. The giver of a cow attains Yama’s world. The giver of gold becomes long-lived; and the giver of sesame is blessed with excellent progeny.

Verse 98

वेश्मदो ऽत्युच्चसौधेशो वस्त्रदश्चंद्रलो कभाक् । हयप्रदो दिव्ययानो लक्ष्मीवान्वृषभप्रदः

The giver of a house becomes lord of a very lofty mansion. The giver of garments attains the world of the Moon. The giver of a horse gains a divine vehicle; the giver of a bull becomes endowed with prosperity.

Verse 99

सुभार्यः शिबिका दाता सुपर्यंक प्रदोपि च । धान्यैः समृद्धिमान्नित्यमभयप्रद ईशिता

The giver of a palanquin gains a virtuous wife; likewise the giver of an excellent bed gains comfort and honor. By gifting grain one becomes ever prosperous; and the giver of fearlessness attains lordship and authority.

Verse 100

ब्रह्मदो ब्रह्मलोकेज्यो ब्रह्मदः सर्वदो मतः । उपायेनापि यो ब्रह्म दापयेत्सोपि तत्समः

The giver of Brahman-knowledge—sacred wisdom—is honored in the world of Brahmā; indeed, the giver to Brahman is regarded as the giver of all. Even one who, by some means, causes a gift to Brahman to be made—he too is equal to that giver.

Verse 110

सा च वाराणसी लभ्या सदाचारवता सदा । मनसापि सदाचारमतो विद्वान्न लंघयेत्

Vārāṇasī is truly attained by one who is ever established in right conduct. Therefore, a wise person should not transgress sadācāra, even in thought.

Verse 115

इति श्रुत्वा वचः स्कंदो मैत्रावरुणिभाषितम् । अविमुक्तस्य माहात्म्यं वक्तुं समुपचक्रमे

Thus, having heard the words spoken by Maitrāvaruṇi, Skanda began to narrate the greatness (māhātmya) of Avimukta.