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2.
1
विद्वद्भिः सेवितः सद्भिर्नित्यं अद्वेषरागिभिः ।
हृदयेनाभ्यनुज्ञातो यो धर्मस्तं निबोधत । । २.१ । ।
- Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection. (Ⅲ)
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2.
2
कामात्मता न प्रशस्ता न चैवेहास्त्यकामता ।
काम्यो हि वेदाधिगमः कर्मयोगश्च वैदिकः । । २.२ । ।
- To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda. (Ⅲ)
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2.
37
ब्रह्मवर्चसकामस्य कार्यो विप्रस्य पञ्चमे ।
राज्ञो बलार्थिनः षष्ठे वैश्यस्येहार्थिनोऽष्टमे । । २.३७ । ।
- (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth. (Ⅲ)
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2.
3
संकल्पमूलः कामो वै यज्ञाः संकल्पसंभवाः ।
व्रतानि यमधर्माश्च सर्वे संकल्पजाः स्मृताः । । २.३ । ।
- The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit. (Ⅲ)
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2.
4
अकामस्य क्रिया का चिद्दृश्यते नेह कर्हि चित् ।
यद्यद्धि कुरुते किं चित्तत्तत्कामस्य चेष्टितम् । । २.४ । ।
- Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire. (Ⅲ)
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2.
5
तेषु सम्यग्वर्तमानो गच्छत्यमरलोकताम् ।
यथा संकल्पितांश्चेह सर्वान्कामान्समश्नुते । । २.५ । ।
- He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived. (Ⅲ)
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2.
6
वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् ।
आचारश्चैव साधूनां आत्मनस्तुष्टिरेव च । । २.६ । ।
- The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction. (Ⅲ)
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2.
7
यः कश्चित्कस्य चिद्धर्मो मनुना परिकीर्तितः ।
स सर्वोऽभिहितो वेदे सर्वज्ञानमयो हि सः । । २.७ । ।
- Whatever law has been ordained for any (person) by Manu, that has been fully declared in the Veda: for that (sage was) omniscient. (Ⅲ)
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2.
8
सर्वं तु समवेक्ष्येदं निखिलं ज्ञानचक्षुषा ।
श्रुतिप्रामाण्यतो विद्वान्स्वधर्मे निविशेत वै । । २.८ । ।
- But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties. (Ⅲ)
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2.
9
श्रुतिस्मृत्युदितं धर्मं अनुतिष्ठन्हि मानवः ।
इह कीर्तिं अवाप्नोति प्रेत्य चानुत्तमं सुखम् । । २.९ । ।
- For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss. (Ⅲ)
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2.
10
श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः ।
ते सर्वार्थेष्वमीमांस्ये ताभ्यां धर्मो हि निर्बभौ । । २.१० । ।
- But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth. (Ⅲ)
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2.
11
योऽवमन्येत ते मूले हेतुशास्त्राश्रयाद्द्विजः ।
स साधुभिर्बहिष्कार्यो नास्तिको वेदनिन्दकः । । २.११ । ।
- Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda. (Ⅲ)
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2.
12
वेदः स्मृतिः सदाचारः स्वस्य च प्रियं आत्मनः ।
एतच्चतुर्विधं प्राहुः साक्षाद्धर्मस्य लक्षणम् । । २.१२ । ।
- The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be visibly the fourfold means of defining the sacred law. (Ⅲ)
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2.
13
अर्थकामेष्वसक्तानां धर्मज्ञानं विधीयते ।
धर्मं जिज्ञासमानानां प्रमाणं परमं श्रुतिः । । २.१३ । ।
- The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti). (Ⅲ)
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2.
14
श्रुतिद्वैधं तु यत्र स्यात्तत्र धर्मावुभौ स्मृतौ ।
उभावपि हि तौ धर्मौ सम्यगुक्तौ मनीषिभिः । । २.१४ । ।
- But when two sacred texts (Sruti) are conflicting, both are held to be law; for both are pronounced by the wise (to be) valid law. (Ⅲ)
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2.
15
उदितेऽनुदिते चैव समयाध्युषिते तथा ।
सर्वथा वर्तते यज्ञ इतीयं वैदिकी श्रुतिः । । २.१५ । ।
- (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before he has risen, or when neither sun nor stars are visible; that (is declared) by Vedic texts. (Ⅲ)
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2.
16
निषेकादिश्मशानान्तो मन्त्रैर्यस्योदितो विधिः ।
तस्य शास्त्रेऽधिकारोऽस्मिञ् ज्ञेयो नान्यस्य कस्य चित् । । २.१६ । ।
- Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation (Garbhadhana) and ending with the funeral rite (Antyeshti) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever. (Ⅲ)
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2.
17
सरस्वतीदृशद्वत्योर्देवनद्योर्यदन्तरम् ।
तं देवनिर्मितं देशं ब्रह्मावर्तं प्रचक्षते । । २.१७ । ।
- That land, created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, the (sages) call Brahmavarta. (Ⅲ)
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2.
18
तस्मिन्देशे य आचारः पारम्पर्यक्रमागतः ।
वर्णानां सान्तरालानां स सदाचार उच्यते । । २.१८ । ।
- The custom handed down in regular succession (since time immemorial) among the (four chief) castes (varna) and the mixed (races) of that country, is called the conduct of virtuous men. (Ⅲ)
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2.
19
कुरुक्षेत्रं च मत्स्याश्च पञ्चालाः शूरसेनकाः ।
एष ब्रह्मर्षिदेशो वै ब्रह्मावर्तादनन्तरः । । २.१९ । ।
- The plain of the Kurus, the (country of the) Matsyas, Pankalas, and Surasenakas, these (form), indeed, the country of the Brahmarshis (Brahmanical sages, which ranks) immediately after Brahmavarta. (Ⅲ)
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2.
20
एतद्देशप्रसूतस्य सकाशादग्रजन्मनः ।
स्वं स्वं चरित्रं शिक्षेरन्पृथिव्यां सर्वमानवाः । । २.२० । ।
- From a Brahmana, born in that country, let all men on earth learn their several usages. (Ⅲ)
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2.
21
हिमवद्विन्ध्ययोर्मध्यं यत्प्राग्विनशनादपि ।
प्रत्यगेव प्रयागाच्च मध्यदेशः प्रकीर्तितः । । २.२१ । ।
- That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Prayaga and to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyadesa (the central region). (Ⅲ)
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2.
22
आ समुद्रात्तु वै पूर्वादा समुद्राच्च पश्चिमात् ।
तयोरेवान्तरं गिर्योरार्यावर्तं विदुर्बुधाः । । २.२२ । ।
- But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call Aryavarta (the country of the Aryans). (Ⅲ)
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2.
23
कृष्णसारस्तु चरति मृगो यत्र स्वभावतः ।
स ज्ञेयो यज्ञियो देशो म्लेच्छदेशस्त्वतः परः । । २.२३ । ।
- That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the Mlekkhas (barbarians). (Ⅲ)
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2.
24
एताण् द्विजातयो देशान्संश्रयेरन्प्रयत्नतः ।
शूद्रस्तु यस्मिन्कस्मिन्वा निवसेद्वृत्तिकर्शितः । । २.२४ । ।
- Let twice-born men seek to dwell in those (above-mentioned countries); but a Sudra, distressed for subsistence, may reside anywhere. (Ⅲ)
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2.
25
एषा धर्मस्य वो योनिः समासेन प्रकीर्तिता ।
संभवश्चास्य सर्वस्य वर्णधर्मान्निबोधत । । २.२५ । ।
- Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varna). (Ⅲ)
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2.
26
वैदिकैः कर्मभिः पुण्यैर्निषेकादिर्द्विजन्मनाम् ।
कार्यः शरीरसंस्कारः पावनः प्रेत्य चेह च । । २.२६ । ।
- With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death. (Ⅲ)
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2.
27
गार्भैर्होमैर्जातकर्म चौडमौञ्जीनिबन्धनैः ।
बैजिकं गार्भिकं चैनो द्विजानां अपमृज्यते । । २.२७ । ।
- By burnt oblations during (the mother's) pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Maungibandhana (the tying of the sacred girdle of Munga grass) is the taint, derived from both parents, removed from twice-born men. (Ⅲ)
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2.
28
स्वाध्यायेन व्रतैर्होमैस्त्रैविद्येनेज्यया सुतैः ।
महायज्ञैश्च यज्ञैश्च ब्राह्मीयं क्रियते तनुः । । २.२८ । ।
- By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Rishis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman. (Ⅲ)
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2.
29
प्राङ्नाभिवर्धनात्पुंसो जातकर्म विधीयते ।
मन्त्रवत्प्राशनं चास्य हिरण्यमधुसर्पिषाम् । । २.२९ । ।
- Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter. (Ⅲ)
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2.
30
नामधेयं दशम्यां तु द्वादश्यां वास्य कारयेत् ।
पुण्ये तिथौ मुहूर्ते वा नक्षत्रे वा गुणान्विते । । २.३० । ।
- But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation. (Ⅲ)
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2.
31
मङ्गल्यं ब्राह्मणस्य स्यात्क्षत्रियस्य बलान्वितम् ।
वैश्यस्य धनसंयुक्तं शूद्रस्य तु जुगुप्सितम् । । २.३१ । ।
- Let (the first part of) a Brahmana's name (denote something) auspicious, a Kshatriya's be connected with power, and a Vaisya's with wealth, but a Sudra's (express something) contemptible. (Ⅲ)
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2.
32
शर्मवद्ब्राह्मणस्य स्याद्राज्ञो रक्षासमन्वितम् ।
वैश्यस्य पुष्टिसंयुक्तं शूद्रस्य प्रेष्यसंयुतम् । । २.३२ । ।
- (The second part of) a Brahmana's (name) shall be (a word) implying happiness, of a Kshatriya's (a word) implying protection, of a Vaisya's (a term) expressive of thriving, and of a Sudra's (an expression) denoting service. (Ⅲ)
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2.
33
स्त्रीणां सुखोद्यं अक्रूरं विस्पष्टार्थं मनोहरम् ।
मङ्गल्यं दीर्घवर्णान्तं आशीर्वादाभिधानवत् । । २.३३ । ।
- The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction. (Ⅲ)
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2.
34
चतुर्थे मासि कर्तव्यं शिशोर्निष्क्रमणं गृहात् ।
षष्ठेऽन्नप्राशनं मासि यद्वेष्टं मङ्गलं कुले । । २.३४ । ।
- In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in the sixth month the Annaprasana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family. (Ⅲ)
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2.
35
चूडाकर्म द्विजातीनां सर्वेषां एव धर्मतः ।
प्रथमेऽब्दे तृतीये वा कर्तव्यं श्रुतिचोदनात् । । २.३५ । ।
- According to the teaching of the revealed texts, the Kudakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year. (Ⅲ)
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2.
36
गर्भाष्टमेऽब्दे कुर्वीत ब्राह्मणस्योपनायनम् ।
गर्भादेकादशे राज्ञो गर्भात्तु द्वादशे विशः । । २.३६ । ।
- In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya. (Ⅲ)
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2.
38
आ षोदशाद्ब्राह्मणस्य सावित्री नातिवर्तते ।
आ द्वाविंशात्क्षत्रबन्धोरा चतुर्विंशतेर्विशः । । २.३८ । ।
- The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth. (Ⅲ)
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2.
39
अत ऊर्ध्वं त्रयोऽप्येते यथाकालं असंस्कृताः ।
सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः । । २.३९ । ।
- After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans. (Ⅲ)
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2.
71
ब्रह्मारम्भेऽवसाने च पादौ ग्राह्यौ गुरोः सदा ।
संहत्य हस्तावध्येयं स हि ब्रह्माञ्जलिः स्मृतः । । २.७१ । ।
- At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher, (and) he must study, joining his hands; that is called the Brahmangali (joining the palms for the sake of the Veda). (Ⅲ)
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2.
72
व्यत्यस्तपाणिना कार्यं उपसंग्रहणं गुरोः ।
सव्येन सव्यः स्प्रष्टव्यो दक्षिणेन च दक्षिणः । । २.७२ । ।
- With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the right (foot) with his right (hand). (Ⅲ)
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2.
73
अध्येष्यमाणं तु गुरुर्नित्यकालं अतन्द्रितः ।
अधीष्व भो इति ब्रूयाद्विरामोऽस्त्विति चारमेत् । । २.७३ । ।
- But to him who is about to begin studying, the teacher always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place! (Ⅲ)
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2.
74
ब्रह्मनः प्रणवं कुर्यादादावन्ते च सर्वदा ।
स्रवत्यनोंकृतं पूर्वं परस्ताच्च विशीर्यति । । २.७४ । ।
- Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away. (Ⅲ)
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2.
75
प्राक्कूलान्पर्युपासीनः पवित्रैश्चैव पावितः ।
प्राणायामैस्त्रिभिः पूतस्तत ओंकारं अर्हति । । २.७५ । ।
- Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Pranayama), he is worthy (to pronounce) the syllable Om. (Ⅲ)
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2.
76
अकारं चाप्युकारं च मकारं च प्रजापतिः ।
वेदत्रयान्निरदुहद्भूर्भुवः स्वरितीति च । । २.७६ । ।
- Pragapati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyahritis) Bhuh, Bhuvah, Svah. (Ⅲ)
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2.
77
त्रिभ्य एव तु वेदेभ्यः पादं पादं अदूदुहत् ।
तदित्यृचोऽस्याः सावित्र्याः परमेष्ठी प्रजापतिः । । २.७७ । ।
- Moreover from the three Vedas Pragapati, who dwells in the highest heaven (Parameshthin), milked out (as it were) that Rik-verse, sacred to Savitri (Savitri), which begins with the word tad, one foot from each. (Ⅲ)
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2.
78
एतदक्षरं एतां च जपन्व्याहृतिपूर्विकाम् ।
संध्ययोर्वेदविद्विप्रो वेदपुण्येन युज्यते । । २.७८ । ।
- A Brahmana, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vyahritis, gains the (whole) merit which (the recitation of) the Vedas confers. (Ⅲ)
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2.
79
सहस्रकृत्वस्त्वभ्यस्य बहिरेतत्त्रिकं द्विजः ।
महतोऽप्येनसो मासात्त्वचेवाहिर्विमुच्यते । । २.७९ । ।
- A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed after a month even from great guilt, as a snake from its slough. (Ⅲ)
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2.
80
एतया र्चा विसंयुक्तः काले च क्रियया स्वया ।
ब्रह्मक्षत्रियविश्योनिर्गर्हणां याति साधुषु । । २.८० । ।
- The Brahmana, the Kshatriya, and the Vaisya who neglect (the recitation of) that Rik-verse and the timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men. (Ⅲ)
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2.
81
ओंकारपूर्विकास्तिस्रो महाव्याहृतयोऽव्ययाः ।
त्रिपदा चैव सावित्री विज्ञेयं ब्रह्मणो मुखम् । । २.८१ । ।
- Know that the three imperishable Mahavyahritis, preceded by the syllable Om, and (followed) by the three-footed Savitri are the portal of the Veda and the gate leading (to union with) Brahman. (Ⅲ)
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