Slokantara

Ślokāntara

[Slo_00s-opening] || May there be no obstacles ||

[Slo_01s-ab] brāhmaṇo vā manuṣyāṇām ādityo vāpi tejasām | [Slo_01s-cd] śiro vā sarvagātreṣu dharmeṣu satyam uttamam || 1 ||

[Slo_01j§1] The meaning is: Let this dharma (righteousness, sacred duty) be heard by those who wish to know the preeminence among humankind. Among humans, none is more excellent than a Brāhmaṇa. A Brāhmaṇa is defined as one who has mastered the state of celibacy. There are three kinds. What are they? There is the śukla-brahmacārī (the pure-white celibate), there is the śavala-brahmacārī (the dappled celibate), and there is the kṛṣṇa-brahmacārī (the dark celibate). Such a one is called a Brāhmaṇa. He is more excellent than other human beings. The śukla-brahmacārī is defined as one who has not taken a wife since childhood. He does not touch, nor does he desire to. Even upon reaching old age, he never once speaks of taking a wife. Such is the one called a celibate, if he is a śukla-brahmacārī. The śavala-brahmacārī is defined as one who marries once. He does not marry again. If, however, his wife is lost to death, he does not marry again and again. Even until his own death, he does not speak of marrying. Such is the celibate, if he is a śavala-brahmacārī. The kṛṣṇa-brahmacārī is defined as one who marries four times at the very most. He does not marry again. Who, then, can be taken as a model for this in the world? The holy god Rudra, he has four goddesses. What are the kinds of goddesses? Umā, Gaṅgā, Gaurī, Durgā. These are the four sister-goddesses, who are emulated by the kṛṣṇa-brahmacārī. But he must know the proper time and place for sexual union. Such is the practice for each of the celibates.

[Slo_01j§2] As for luminous things, there is none like the radiance of the holy sun god, Āditya. He is the most excellent of radiances in the world.

[Slo_01j§3] As for all the limbs of the body, there is none as excellent as the head.

[Slo_01j§4] So it is with dharma. None is more excellent than truth. That is the highest in the world.

[Slo_02s-ab] tithau daśaguṇaṁ dānaṁ grahaṇe śatam eva ca | [Slo_02s-cd] kanyāgate sahasrāṇi anantaṁ yugāntakāle || 2 ||

[Slo_02j] The meaning is: On the full moon and the new moon, when a virtuous person performs a meritorious gift, one returns as ten from the Lord. But during a lunar eclipse or a solar eclipse, when a virtuous person performs a meritorious gift, one returns as a hundred from the Lord. But at the time of Kanyāgata, when a virtuous person performs a meritorious gift, one returns as a thousand from the Lord. But when a virtuous person performs a meritorious gift at the time of the end of an age (yuga), one returns as a countless amount from the Lord. This should be remembered by those who pursue excellence.

[Slo_03s-ab] samam abrāhmaṇe dānaṁ dviguṇaṁ brahmabandhuṣu | [Slo_03s-cd] sahasraguṇitaṁ vipre anantaṁ vedapārage || 3 ||

[Slo_03j] That is to say: This is how a virtuous person should perform a meritorious gift. If one gives a gift to an ordinary person, not a relative of a Brāhmaṇa, not a learned one, who has no ascetic vows, when a meritorious gift is given, that one returns as one from the Lord. But if it is a relative of a Brāhmaṇa who is given a gift by a virtuous person, that gift of one will return as two. Furthermore, if a Brāhmaṇa is given a gift by a virtuous person, that one returns as a thousand from the Lord. But if a Brāhmaṇa who has mastered the Vedas is given a gift by a virtuous person, that gift of one returns as a countless amount from the Lord. A Brāhmaṇa who has mastered the Vedas is defined as a Brāhmaṇa who has complete knowledge of the Veda scriptures.

[Slo_04s-ab] kiṁcid yadyapi taddānaṁ śraddhayā sahitaṁ kṛtam | [Slo_04s-cd] mahāphalam avāpnoti nyagrodhāṁkurabījavat || 4 ||

[Slo_04j] The meaning is: When a virtuous person gives a meritorious gift, even if the gift given is small, if it brings happiness to the mind of the recipient and is caused by the purity of heart of the giver—śuddha means pure/clear—the giver will find a great reward. What is its likeness? It is like a single seed of the banyan tree. It eventually sprouts. If it is cared for and cultivated, in the end it will undoubtedly become enormous, and then serve as a shelter for people. It can be sought out by people of the lowest, middle, and highest classes. So it is with a meritorious gift, even if small; if it is accompanied by a pure heart, its reward from the Lord is great.

[Slo_05s-ab] anantadānaṁ dattaṁ vai dātṝṇāṁ roṣamiśritam | [Slo_05s-cd] tṛṇasaṁnipāto hy agneḥ sādhane niyataṁ bhasma || 5 ||

[Slo_05j] The meaning is: There is a gift, limitless in its greatness, given to a learned one. All the Brāhmaṇas are given gifts, all kinds of valuable gifts. But when it is given, it is mixed with a mind of anger. Anger means a mind that is vexed, resentful, harsh, hateful, and fierce toward the one given the gift. His brow is furrowed. This is not a true meritorious gift, because he regrets the loss of his property. He says, "Alas, my property is gone, it will not return to me." A gift like that is called a broken gift. It does not accomplish the merit a gift is meant to create. What is the likeness of such a gift? It is like a mountain of dry grass struck by a single firefly-spark of fire. In the end, the mountain of dry grass ignites and is reduced to ash with nothing remaining. So it is with a mountain-sized gift; it vanishes (reading suggested: hilaṅa ta ya?) because of a firefly-spark of irritation. In short, the gift is completely lost if it is mixed with an angry mind. Therefore, let not your mind be mixed with evil if you wish to perform a meritorious gift.

[Slo_06s-a] kūpaśatād vai paramaṁ saro [']pi [Slo_06s-b] saraḥśatād vai paramo [']pi yajñaḥ | [Slo_06s-c] yajñaśatād vai paramo [']pi putraḥ [Slo_06s-d] putraśatād vai paramaṁ hi satyam || 6 ||

[Slo_06j] The meaning is: There is a person who builds one hundred wells; he is surpassed by one who builds a single lake. The person who builds a lake is more excellent. There is a person who builds one hundred lakes; his reward is surpassed by a person who performs a yajña (sacrificial ritual) one time. The one who performs a yajña is exceedingly excellent. But a person who performs a yajña one hundred times, his reward is surpassed by a person who has a single son, if the son is exceptional. The meaning is that he who has a son has a greater reward. Furthermore, a person who has one hundred sons is surpassed by truth. In short, the reward for a person who is truthful is greater. That is why a virtuous person must not be untrue to his vows and his words. That is how he should act.

[Slo_07s-ab] nāsti satyāt paro dharmo nānṛtāt pātakaṁ paraṁ | [Slo_07s-cd] triloke ca hi dharma[ḥ] syāt tasmāt satyaṁ na lopayet || 7 ||

[Slo_07j] The meaning is: There is no dharma (dharma is read as dhama in the Romanized edition and dharmma in the Balinese edition) greater than truth. Therefore, a person must not forget truth.

[Slo_08s-ab] tiryag daśaguṇaṁ pāpaṁ manuṣye śatam eva ca | [Slo_08s-cd] prabhau daśasahasrāṇi anantaṁ munidevayoḥ || 8 ||

[Slo_08j] The meaning is: A person who quarrels with an animal accrues sin for ten years. A person who quarrels with a human accrues sin for a hundred years. One who quarrels with the king accrues sin for a thousand years. One who quarrels with a scholar, and one who quarrels with a god, their sin is without limit. Thus say the sacred teachings.

[Slo_09s-ab] anityaṁ yauvanaṁ rūpam anityo dravyasaṁcayaḥ | [Slo_09s-cd] anityaḥ priyasaṁyogas tasmād dharmaṁ samācaret || 9 ||

[Slo_09j] The meaning is: Youth and beauty are not eternal in nature. Wealth and the accumulation of possessions are not eternal. Furthermore, one's union in eating and sleeping with one's spouse is not eternal. Therefore, one should practice dharma alone, not neglecting the opportunity of being human. One should ask the learned one about all things called the teachings of dharma, so that one does not encounter sin. Such is the way of being human.

[Slo_10s-ab] arthā gṛhe nivartante śmaśāne mitrabāndhavāḥ | [Slo_10s-cd] sukṛtaṁ duṣkṛtaṁ caiva chāyāvad anugacchati || 10 ||

[Slo_10j] The meaning is: Gold, silver, jewels, and other adornments, all kinds of property, do not follow one upon the arrival of death. Their limit is to remain in the house, to be fought over by children, grandchildren, and great-grandchildren. If the thoughts of the children and descendants are wrong, it becomes a source of conflict, leading to killing and being killed. As for children, relatives, and kin, their limit is to remain at the cremation ground. A cremation ground is defined as the place where the corpse is left. The kinds of things that follow one in death are good and bad deeds. They follow the departure of the life-force. If the deeds are bad, they fall into hell. If the deeds are good, they fall into heaven. The place where the life-force falls, that is its destination. When the life-force is reborn, it is followed by its good and bad deeds; that is why it is called pataṅyan (that which is followed). Therefore (emendation suggested: pataṅyan?), one should ask those who know its meaning. This is the reason there are teachings called upadeśa from the learned ones. Thus say the sacred teachings. Who are those brought up from (emendation suggested: inəntasa sakeṅ?) hell? When they are reborn, they are as follows.

[Slo_11s-ab] anapatyākāmarasau klībo [']balo vadhriḥ kiluḥ | [Slo_11s-cd] māṁsī pittī kujihvāṅgur mūtribhinnoṣṭhabadhirāḥ || 11 ||

[Slo_12s-ab] nimattonmattakuṣṭhāś ca rogakukṣir vigantikaḥ | [Slo_12s-cd] khañjaḥ kubjo [']ndha ekadṛg ghrasvaḥ śleṣmikunetrakau || 12 ||

[Slo_11-12j] The meaning is: anapatya means childless; akāmarasa means frigid; klīva means a eunuch; valavadi (> vadhri?) means one who is a woman but not a woman; kilu means a bent person; māṅsī means one with fleshy growths; pittī means a person suffering from bile, such as dropsy; kujihva means a mute person; aṅgu means a crippled person; mūtrī means incontinent; bhinnoṣṭha means having a split lip; vadhira means deaf; nimatta means dazed; unmatta means insane; kuṣṭha means a leper; rogakukṣi means having any kind of stomach ailment; vigantika means having a foul odor; khañja means limping; kubja means hunchbacked; andha means blind; ekadṛk means one-eyed (emendation suggested: macakṣu tuṅgal or, with the Old Javanese-English Dictionary, micək satuṅgal); hrasva means dwarfish, with arms that are perhaps bent back; śleṣma means suffering from phlegm, such as catarrh; kunetra means having any eye disease as its affliction, such as being cross-eyed. All of these are signs of having come from the inferno. Their evil is fulfilled by suffering in hell in the realm of Yama, and their final state is to be cast down into the middle world. Therefore, let go of all kinds of evil thoughts, for this is the final state for a person who suffers. This is the reason they are made to suffer by the holy god Yamarāja. Furthermore, let it be told of the person swept away by an evil mind, who brings suffering to their peers in rebirth, and how they bring suffering to a learned one, to their own destruction. Even a god, if his thoughts are wrong, careless, and lacking in meditative discipline, this will be his evil fate.

[Slo_13s-ab] devānāṁ narakāṁ jantur jantūnāṁ narakaṁ paśuḥ | [Slo_13s-cd] paśūnāṁ narakaṁ mṛgo mṛgāṇāṁ narakaṁ khagaḥ || 13 ||

[Slo_14s-ab] pakṣiṇāṁ narakaṁ vyālo vyālānāṁ narakaṁ daṁṣṭrī | [Slo_14s-cd] daṁṣṭriṇāṁ narakaṁ viṣī viṣiṇāṁ naramāraṇe || 14 ||

[Slo_13-14j] The meaning is: In rebirth, if one is overcome by an evil mind, that is called a person swept away, like a fish overcome by a flood. Their nature will undoubtedly sink lower. It will be difficult for them to reach the realm of the gods. Even returning to the human realm will be troublesome. The proof is that it is difficult to rise above the evil gods. One becomes human. A human with an evil mind becomes a beast. A beast with an evil mind becomes a lesser animal. What are these? Jackals, boars. A lesser animal that is fierce toward its fellow creatures becomes a wild animal. A wild animal with an evil mind becomes a bird or a fish, for their nature is the same, born from eggs. A bird or a fish with an evil mind toward its fellow creatures becomes a snake. A snake that is fierce and kills, exceedingly cruel, becomes any fanged creature that is highly cruel, that devours its fellow creatures. That becomes poison. A poison that kills people is its nature. That is the nature of kālakūṭa poison, which is the foundation of the lowest realm. This is said to be without a final state; it is called the dregs of the inferno. It has only one function: to protect during battle. That is its use for the warrior class. But for a Brāhmaṇa, for the priests of the Śaiva and Sogata (Buddhist) traditions, for all who practice the path of the scholar, it is not a suitable thing to possess. If one were to handle it, or even to look upon it, it would be a great cause of harm. It is not proper, for it is called touching the dregs of the inferno. Thus say the sacred teachings; one should have no knowledge of it.

[Slo_15s-ab] ahiṁsā brahmacaryaṁ ca śuddhir āhāralāghavam | [Slo_15s-cd] astainyam iti pañcaite yamā rudreṇa bhāṣitāḥ || 15 ||

[Slo_15j] The meaning is: The practice of the Brāhmaṇa, of the priests of the Śaiva and Sogata traditions, which they must hold to always, is as follows. Ahiṁsā means not to kill; one must simply hold to one's ascetic vows. Their vow is celibacy, as was said before. There are three kinds: the śukla-brahmacārī, the śavala-brahmacārī, and the kṛṣṇa-brahmacārī. This kṛṣṇa-brahmacārī is permitted to speak harshly to his wife and children, for the purpose of keeping the minds of his wife and children from going astray. For with children and women, if one is not harsh (emendation suggested: saṅətən iṅ) in speech, their minds will certainly stray. No woman is straight; her heart is crooked. For this reason, one should be stern in expression and speech, for the purpose of straightening her mind and bringing forth her truthfulness. Such is the way of the householder. Do not be infatuated (reading with manuscript D: kapitmən) and fail to act (emendation suggested: hayva tan kapitmənn an ulaha?). But toward other people, one should not be like this. Even if one is insulted (emendation suggested: sira hiyaha?) by a learned one, one should simply yield. Especially if one is not in the wrong, it is even more improper to counter their fierceness. Such is the way. Śuddhi (emendation suggested: śuddhi?) means every morning bathing to purify the body, performing sun-worship, prayer, chanting, and fire-offerings. Āhāralāghava means to be moderate in what one eats, not eating anything considered impure in the world. If one who has taken a vow of purity eats what is considered impure, they are not called a Brāhmaṇa of the Śaiva or Sogata tradition. They are called a lowly person. That is a sin. They will not fail to fall into the inferno in the end. Astainya means not to steal the crops of other people, not to rob the property of others, not to think ill of other people. Even toward an animal, one should not do this. If one is accused of being wicked by another, one should not be afraid (reading with manuscript D: trāsa ri) in one's heart. One's thoughts should simply be clear. This is called the vow of yama. Thus said the ancient teachers, a teaching of the holy god Rudra left behind in the holy scriptures. Truly great is the reward for one who holds to the vow of the Śaiva Siddhānta.

[Slo_16s-a] yo dharmaśīlo jitamānaroṣo [Slo_16s-b] vidyāvinīto na paropatāpī | [Slo_16s-c] svadāratuṣṭaḥ paradāravarjī [Slo_16s-d] na tasya loke bhayam asti kiṁcit || 16 ||

[Slo_16j] The meaning is: This is the practice of the ascetic, of the priest of the Śaiva Siddhānta. Practice dharma. Hold fast to your good character. Do not have a prideful mind; conquer (reading suggested: jitakna? See Old Javanese-English Dictionary) that pride. Do not quarrel with others; that is called anger. Do not be lacking in knowledge; know all the various scriptures. Do not be at a loss when asked (reading suggested: matakvan — see Old Javanese-English Dictionary under butuh) about any religious authority, verse, or the good and bad of the world. Do not cause pain to your fellow beings. When you speak, use sweet words. Be content with your own wife. "Own wife" means one's personal wife; this is why one is permitted to have four wives. "Avoiding the wives of others" means not to think of the wives of others. The benefit of being this way is that you will have no fear in the world. If you are harmed by others, and the fault is not yours, to endure it without letting it be a sorrow to the mind is highest. To speak of your pain in your heart is middle. If you speak of your pain with words that come out is lowest. If you match their evil, that is the lowest of the low. Thus say the sacred teachings.

[Slo_17s-a] ā cireṇa parasya bhūyasīṁ [Slo_17s-b] viparītāṁ vigaṇayya cātmanaḥ | [Slo_17s-c] kṣayayuktim upekṣate kṛtī [Slo_17s-d] kurute tatpratikāram anyathā || 17 ||

[Slo_17j] The meaning is: Kṛtī is the name for a learned one. He should not counter the evil of one who brings him pain. Even if it is a deadly attack, he should not repay the evil. He should simply endure the pain himself, speaking of his pain and his demise, choosing the time for his life to recede. This becomes his stairway to the afterlife, his means of returning to the world of Śiva. He must only hold fast to the principle of good conduct and the ascetic vows of a monk. This is called kṣayayukti-upekṣa (the principle of destruction through indifference) (emendation suggested: kṣayayukti-upekṣa?). If there is a wicked person who does evil to him, especially one who tries to kill him, that person will unfailingly meet with disaster from him. That is his retribution. That is called pratikāra (counter-measure). The pain and disaster turn back. A divine punishment falls upon the one who did evil, for the power of his ascetic vows serves as his army, treasury, and transport. It is certain that the wicked person who caused him suffering will meet with great sin. Such is the way of the learned one.

[Slo_18s-a] bhūpālo balakośavāhanacamūḥ saṁkīrṇamantryanvitaḥ [Slo_18s-b] rājārevyartito yudhaṁ tu samare nonābhimāno [']hataḥ | [Slo_18s-c] dhairyaṁ vīryaparākramās tu galitā jīven ninindaprajeḥ [Slo_18s-d] klībaṁ janmani-janmani pratibhaven mṛtyor avandhyaṁ gataḥ || 18 || (corrupt verse)

[Slo_18j] The meaning is: Hark, O king! You (emendation suggested: heki ta?) are a ruler of the earth, a protector of the land, possessed of an army, treasury, and transport, with countless ministers attending you. You, the king, arrive in the midst of the battlefield. You fight with your enemy. In the end, you try to flee, terrified by the blows of the enemy's weapons striking your body. The king's pride is lost. What is the point of his living? He will surely be despised by the whole world. As for his courage, valor, and power (emendation suggested: kaśūranira? or kaśaktinira?), they are said to have faded. Moreover, the holy god of death will not fail to take his life. Then, in his next life, he will be reborn (Old Javanese-English Dictionary emends to maṅdadi) as a eunuch, an intersex person. Such is the destruction of a Kṣatriya who retreats from battle. This should not be done (emendation suggested: ulahənira?). In the same way, if a monk gives up his ascetic vows, his sin is like that of a king who is afraid of his enemy. This is the teaching for kings and for scholars; the way is the same.

[Slo_19s-ab] siṁhākṛtī raṇamadhye strīmadhye madhuraṁkathaḥ | [Slo_19s-cd] munimadhye tu tattvajñaḥ sa yukto nagaraṁ gataḥ || 19 ||

[Slo_19j] The meaning is: This is how a man should be. In the midst of battle, his fierceness should be like that of a lion. He should have no fear of the enemy. But in the company of women, he should speak sweet words. And in the company of learned ones, he must know how to speak of the ultimate truth. If there is a man like this, he is fit to be a prominent figure in the city, a Kṣatriya, a minister. Such is the teaching.

[Slo_20s-ab] śāstrajñaḥ kulasampannas tattvadharmaparāyaṇaḥ | [Slo_20s-cd] apakṣapāto medhāvī dharmādhyakṣo [']bhidhīyate || 20 ||

[Slo_20j] The meaning is: He who is fit to be called a supervisor (emendation suggested: aranən adhyakṣa?), for those who wish to know, is as follows. Śāstrajña means he has no ignorance regarding any of the scriptures and religious traditions. Kulasampannaḥ means he is of great lineage. Tattvadharmaparāyaṇaḥ means he is steadfast in speaking of the ultimate truth of the holy dharma. His mind shows no partiality to others. Even if it is a relative, sibling, father, or mother, or even his own child, if they have a wicked mind, he does not conceal it. That is what is called impartiality. That is what is taught as a dharmādhyakṣa (supervisor of dharma). He is fit to be a supervisor, say the wise. This is the teaching for priests, say the learned who are masters of scripture.

[Slo_21s-ab] surā sarasvatī lakṣmī ity etā madakāraṇam | [Slo_21s-cd] mādayanti na cetāṁsi sa eva puruṣo mataḥ || 21 ||

[Slo_21j] The meaning is: The things that cause intoxication in a person are of three kinds. What are they? Surā means palm wine. Sarasvatī is the name for the holy teachings. Lakṣmī is the name for wealth, gold and silver. These are the causes of intoxication that reside in the mind. But if there is a person whose mind is not entered by intoxication from palm wine, from his ability to recite the teachings, or from his wealth of gold and silver, that one is called a true man. If there is such a person, he will surely be beloved by the world. Thus say the sacred teachings.

[Slo_22s-ab] narma[ḥ] syād vacanaṁ yad dhi prāṇadravyarakṣaṇe ca | [Slo_22s-cd] strīṣu vivāhakāle tu pañcānṛtaṁ na pātakam || 22 ||

[Slo_22j] The meaning is: There are five falsehoods that do not result in sin. The kinds are, be it known: words spoken in jest, for the protection of a life, for the protection of property, for the protection of one's wife and children, and also during sexual union. It is permissible to be false in such cases.

[Slo_23s-ab] nadīnāṁ ca latānāṁ ca strīṇāṁ ca kuṭilā gatiḥ | [Slo_23s-cd] yadi satyā bhaven nārī śilāyāṁ kumudaṁ bhavet || 23 ||

[Slo_23j] The meaning is: There are three things whose path in the world is not straight. The kinds are: the river, the vine, and the human female. These three, their way is crooked. If there were a woman with a truthful mind, then a water lily could grow upon a rock. In short, a water lily cannot grow upon a rock. Thus say the sacred teachings.

[Slo_24s-ab] rūpayauvanasampannā viśālakulasaṁbhavāḥ |

[Slo_24s-cd] but if they are without knowledge, they do not shine, like kiṁśuka flowers that have no fragrance. || 24 ||

[Slo_24j] The meaning is: There is a person who is abundantly endowed with a beautiful form and youthful age, and who is deemed worthy on account of the greatness of their family.¹ But they are deficient in all scriptures; they have no knowledge of any sacred teachings.² A person like that is not beautiful in the midst of an assembly. What is their likeness? They are like the palāśa flower. It is radiant when seen from afar, but when smelled, it has no fragrance. Such is their likeness.

[Slo_25s-a] > From poisonous flowers, honey is born, and it is wholesome; [Slo_25s-b] > From the blood and flesh of the buffalo, milk indeed arises; [Slo_25s-c] > The lotus, too, so fragrant, has mud as its origin; [Slo_25s-d] > For the special qualities of a person, birth is certainly not the measure. || 25 ||

[Slo_25j] The meaning is: Honey has an exceedingly wholesome taste. It comes from the flowers of the stinging nettle, yet it is pure. So it is with milk; it comes from the blood and flesh of the buffalo, yet it is pure and its taste is exceptionally wholesome. So it is with the lotus; it comes from mud, yet it is pure and its fragrance is exceptional. So it is with a person of special virtue; their birth is not the measure. Thus say the sacred scriptures.

[Slo_26s-ab] > Even from poison, amṛta should be taken; even from filth, gold; [Slo_26s-cd] > Even from a lowly person, the highest knowledge; and a jewel of a woman, even from a flawed family. || 26 ||

[Slo_26j] The meaning is: The amṛta, if it comes from poison, should be taken. Gold, if it comes from the impure, mixed with feces, should be taken. The holy teachings of the scriptures and traditions,³ if they come from a lowly person, should be taken. So it is with a jewel of a woman; even if from any family whatsoever,⁴ she should be taken. Thus say the teachings.

[Slo_27s-ab] > A Vaiśya should be made a farmer, a herdsman, one whose vow is to tend the crops; [Slo_27s-cd] > Engaged in commerce, endowed with a home, and a guardian of the fields—thus is one born a Vaiśya. || 27 ||

[Slo_27j] The meaning is: The work⁵ of a Vaiśya is to work the rice fields, to tend to the cattle, to grow rice, to be aided by the plough. Their place is to reside in the home, it is said. A guardian of the fields means one who protects the rice fields. That is the ordinance for the Vaiśya. Thus say the sacred teachings.

[Slo_28s-ab] > *But merchants who deal in wares, traders, are those born from the feet;*⁶ [Slo_28s-cd] > Their work is buying and selling; thus a Śūdra’s activity is commerce. || 28 ||

[Slo_28j] The meaning is: The work of a Śūdra is to trade by sea, to sell and to buy. The increase of wealth is their aim. Commercial activity—that is the ordinance for the Śūdra. Thus say the sacred teachings. As for those of the lowest birth, they are eight in number. Their birth is the lowest in the world, thus say the sacred scriptures.

[Slo_29s-ab] > The seller of lime, the seller of palm-wine, the seller of indigo, the launderer, the potter, [Slo_29s-cd] > The butcher, the goldsmith, and the dyer—these are the eight Cāṇḍālas. || 29 ||

[Slo_29j] The meaning is: Those who are called the eight Cāṇḍālas in the world are: the seller of lime, the seller of palm-wine, the seller of indigo, the seller of pots, the butcher, the goldsmith, the launderer, the dyer/weaver. These are the eight Cāṇḍālas, according to the scriptures.

[Slo_30s-ab] > Those who have strayed from their own duties and live by the duties of others, [Slo_30s-cd] > And who disdain the status of the twice-born—them one should treat like a Śūdra. || 30 ||

[Slo_30j] The meaning is: If there is a person who forsakes their lineage, who ceases to perform the work of their ancestors, and who eats from the proceeds of performing the work of other people, making that their livelihood; if a Brāhmaṇa, a sage, a Śaiva or Sogata priest does so, their lineage is lost in the eyes of their peers. They are not acknowledged. They are ordered to join the eight Cāṇḍālas. They cease to be kin, for their work is wrong. In short, let not a person of pure lineage speak wrongly or act wrongly. Furthermore, the Kṣatriyas and the ministers must all hold fast to their respective duties, for they are born as the highest people in the world. If their duties are lost, it is fitting they be called Cāṇḍālas. That is what diminishes the purity of their lineage. It is a taboo to be so; it is a sin in the eyes of the Lord. It is like a common person in service who is given a position—patih, dəmaṅ, tuməṅguṅ, raṅga, and other high officials—but is not grateful to the one who gave it, and does not value the gift⁷ they were granted. Will not the giver be angry?⁸ Will not the one who granted the favor be wrathful? So it is with the Lord, the ultimate cause, who grants lineage, virtue, and valor to a person. If they are suddenly not pleased with the gift the holy one has granted, a person like that will surely become an animal, the lowest of creatures. The Lord is angry with such a person. That is the taboo, say the teachings.

[Slo_31s-ab] > A virtuous man, though poor, does not perform a blameworthy deed; [Slo_31s-cd] > A tiger, even with a severed paw, will never eat grass. || 31 ||

[Slo_31j] The meaning is: A virtuous person is a person of the highest birth. Even if they are poor and pitiable, would they perform a wrong deed or have a wrong thought? A person of the highest birth would not do so. Here is their likeness. It is like a tiger—śārdūla means tiger. Even if its claws were cut off, it would never eat grass. Its behavior is never so, for it is mindful of what it should eat according to its birth. Thus say the teachings.

[Slo_32s-ab] > The arsonist, the poisoner, the sorcerer, the armed attacker, the violator of women, [Slo_32s-cd] > And the slanderer, especially to the king—these six are the heinous criminals. || 32 ||

[Slo_32j] The meaning is: An agnida is a person who burns⁹ a town, if not for the reason of war; a person who burns the house of a god or holy being; a person who burns the house of a scholar. This is an agnida. A śāstraghna is a person who runs amok. A dārātikrama is a person who commits adultery and violates women. A rāja-piśuna is a person who incites conflict, especially by slandering to the king or ministers, creating talk that causes a region to fall, any kind of envious talk, making evil calculations. Nothing they say is true; it is only slander. A viṣada is a poisoner. An atharva is one who casts spells, curses, buries charms, or sends down evils—any kind of magical evil-doing. These are called the six heinous criminals. These six kinds of acts should not be done by any person. They will not fail to fall into hell, to have their life-force torn apart by the kiṅkara demons of the god Yama. Thus say the sacred teachings. This is their rebirth, after being torn from hell and scattered upon the earth, like something chopped up, its pieces flying in all directions. This is what becomes of such a person.

[Slo_33s-ab] > The leech, the evil that moves, and the worm of feces, [Slo_33s-cd] > This is the form of those who have no stable form; the world should not wish to see it. || 33 ||

[Slo_33j] The meaning is: Jalaukā means leech. Jaṅgamapāpam means anything that moves without thought, not following its former nature, straying and crawling on the ground, like itching caterpillars and so on, like the centipede and millipede. Purīṣāṇāṁ kṛmiś caiva means like the maggot in feces, any kind of maggot. Nirasthirūpāṇāṁ rūpam means anything that slithers and moves without bones, moving on its belly, like the slug, the snail, the hiri-hirispoh, the earthworm, and so on. All things that are loathsome in the world, that is what becomes of one who commits the acts of the six heinous criminals in the world. Their sinful deeds are extreme, and they sink into the place of no return. Thus say the sacred teachings.

[Slo_34s-ab] > A face like a lotus petal, speech as cool as sandalwood, [Slo_34s-cd] > A heart joined with scissors—this is the mark of a hypocrite. || 34 ||

[Slo_34j] The meaning is: There is a person whose face is radiant, like the beauty of a blooming lotus. Their speech is cool, like the refreshing feel of sandalwood paste applied to the body. It is sweet and ingratiating, making itself sweet to the lowly and pitiable. But who can know that the heart within is like scissors? Kartra means scissors. Its evil is like the sharpness of the blades of scissors. The intensity of its envy burns to sever the neck of a virtuous, pitiable person. It is deeply painful. Its likeness is that of honey mixed with poison; though it is sweet, its evil is deadly. This is called the mark of a deceitful person.¹⁰ It is the very fire of kālakūṭa poison. That is the form of the foundation of hell. In short, a person of the highest excellence should not do this. Thus say the sacred scriptures and traditions.¹¹

[Slo_35s-ab] > As a child, a youth, and an old person, whatever good or evil one does, [Slo_35s-cd] > In that very same stage of life, one reaps the fruit, birth after birth. || 35 ||

[Slo_35j] The meaning is: If a person does good as a child, they will find a good reward in the next life during their childhood. But if they do evil, they will encounter that evil during their childhood. And if a person in the middle of life does good, they will find that good reward during the middle of their life. But if they do evil, they will encounter that evil during the middle of their life in the next birth. Furthermore, if a person does good in old age, they will find that good reward during their old age. But if they do evil, they will encounter that evil during their old age in the next birth. Such is the consequence of doing good and evil; nothing is not reaped. All is encountered in one's rebirth. Therefore, one should practice good thoughts from childhood until old age, so that in the next life one finds good fortune from childhood until old age. Thus say the sacred teachings.

[Slo_36s-a] > What use is gold to deer, who delight in grass and kuśa reeds? [Slo_36s-b] > Or gems to monkeys, who delight in fruit trees? [Slo_36s-c] > Or perfumes to pigs, who delight in that which has no fragrance? [Slo_36s-d] > Nor for humans is there a special pleasure other than that. || 36 ||

[Slo_36j] The meaning is: For the deer, the barking deer, the stag, it is not a pleasure to their heart if they are given gold and ornaments. What brings pleasure to their mind is to be in a forest with plenty of good grass, reeds, and edible leaves. That is what settles their mind. So it is with the monkey. If it is given all kinds of precious gems, that is no pleasure to it. But if it sees fruit trees laden with ripe fruit, that is what brings it pleasure. So it is with the pig. It takes no pleasure in all the fine fragrances. What brings pleasure to its heart is to eat from a foul-smelling sty. That is what delights its mind. So it is with a person; they become what they desire. It is not otherwise. Whatever is held as special in their heart, that is what is cherished in their soul. This is the reason for the human condition. There are the low, there are the noble. There are servants, there are masters. There are the foolish, there are the virtuous. There are the ugly, there are the beautiful. There are those who meet with evil, there are those who meet with good. There are humans, there are animals. There are trees, there are vines, there are grasses. In this, heaven and hell can be seen. What is their form? If there is a person of immense power in their land, that is called heaven. That is likened to the holy god Indra. If they have pitiable servants, they are like celestial beings. If there are scholars and Brāhmaṇas who have mastered the Vedas, lacking nothing in the truth of all scriptures and traditions, they are called the revered Vṛhaspati. Furthermore, if there is a person who is ugly, foolish, pitiable, sick, and whose suffering is great, that is called hell. To say nothing of all the animals, down to the grasses, trees, vines, and ants—all that lives—that is hell. Therefore, perform good deeds, so that you do not fall into the great abyss. One who knows this is one who knows the good dharma. If there is no mind for dharma, it is called mahāniraya. Nir means "not," aya means "to go." "Not following the good dharma" is its meaning. Therefore, avoid the path that leads to hell; follow the road that leads to heaven. Thus says the holy dharma. That is called the teaching. Thus say the sacred texts.

[Slo_37s-a] > Valor, health, a love that is blameless, [Slo_37s-b] > Devotion to the gods, the acquisition of gold, [Slo_37s-c] > Being beloved by the king, being beloved by good people— [Slo_37s-d] > This is indeed the sign of those who have fallen from heaven. || 37 ||

[Slo_37j] The meaning is: There is something called svargacyuta, "one who has fallen from heaven." It is a person who has enjoyed pleasure in heaven and then falls from the realm of Indra. But it is not like that. Rather, if there is something to be said, its outward sign should now be told. There is a person of the highest lineage, especially if they are a king, the embodiment of a most excellent person. If they are powerful, their wealth is great, their mind is righteous toward their peers, they know the station of each person, they have compassion for their pitiable servants, they forgive the faults of their male and female slaves, they are a shelter from the heat, a parasol in the rain, and they constantly give to the destitute from the north, south, east, and west. They put the minds of their troops at ease and do not cause pain to their subjects. Throughout their domain, the speech of the people is good. Above all, their mind is praised by the Brāhmaṇas, sages, Śaiva and Sogata priests. All who are called scholars praise them. Their fame is extolled far and wide, praised by the world. They do not kill wantonly, they do not punish wantonly, unless there is great fault. If they kill or punish someone, it is because their fault is truly deserving, after it has been examined by them according to the authority of the sacred law. Only when the evil of their servant is seen, their wickedness made apparent by the supervisor of dharma, only then is punishment meted out, in proportion to the fault, by the one who protects the land. And when they punish, the one who is found at fault is not afraid, for the punishment is righteous, their way of correcting a wicked person. If there is such a person, even if they die, that good dharma will follow the departure of their life-force. They will be reborn into excellence once more, born as a king, or at least as a leader in the land. Such are the forms of their rebirth. Śūratva means to have a brave character, to have no fear in battle. Ārogya means not to be afflicted by sickness as long as one lives. Rati means to be desired by the world. Deveṣu bhaktiḥ means to be firm in one's devotion to the holy gods. Kanakalābha means to be exceedingly rich in gold. Rājapriyatva means to be the very embodiment of one beloved by the king. This is the sign of a person who performs meritorious gifts and is righteous and virtuous toward their fellow beings. That is the person said to have fallen from heaven. Thus say the good people.

[Slo_38s-ab] > Four kinds of men enjoy the golden-flowered earth: [Slo_38s-cd] > The one who knows strategy, the brave one, the one who has completed their studies, and the one who speaks sweetly. || 38 ||

[Slo_38j] The meaning is: The people who are said to enjoy the golden flower on the earth are of four kinds. One who knows how to create strategy, who knows the strategies of the enemy; that is one who is called upāyajña. One who is brave in battle, who has no equal; that is one who is called śūra. One who is expert in the scriptures and sacred traditions, who is not at a loss regarding any ultimate truth; that is one who is called kṛtavidya. One who has many jewels of women, who are all skilled at serving their beloved great man. In this, the one who possesses knowledge of the scriptures of love is adored by women; that is one who is called priyaṁvada. If such is the state of a preeminent person who performs virtuous dharma, it is a superior state to that of a person who holds to ascetic vows and discipline. Thus say the scriptures.

[Slo_39s-ab] > The words of arguments, of many speeches, of statements repeated again and again, [Slo_39s-cd] > Corrupted by a mind that thinks it knows, should not be heeded by the wise. || 39 ||

[Slo_39j] The meaning is: Words that should not be heeded by the wise, and are not a fitting object of service, are as follows. Vāda means a king who is too fond of arguing with his peers. Bahuvākya means a king of too many words. Vacana punaḥ-punaḥ means a king whose word is not firm. Jñānagamya means a king of too many desires, of excessive cleverness. A king should not be like this. Their fault, if they are so, is that their troops become confused in their minds, because they fear the difficulty of their lord's mind. There is nothing his ministers can follow. He is wrongly served. Not a single word of his can be relied upon. If a king is like this, his servants will be exhausted. Thus say the scriptures.

[Slo_40s-ab] > One should abandon a master who is too harsh; from the too harsh, abandon a miser; [Slo_40s-cd] > From the miser, one who does not distinguish worth; from the one who does not distinguish, a destructive one. || 40 ||

[Slo_40j] The meaning is: A servant should leave their king if there is a king who is harsh and hot-tempered in his actions. He will surely be abandoned by his troops. Better a harsh king than a miserly king who is also fond of punishing. If there is such a king, he will be abandoned by his servants. Better a miserly and punishing king than a king who does not distinguish worth. Aviśeṣa means to mix things up. If a person of noble birth is lowered, and if a person of low birth is elevated, that is called mixing things up. If there is such a king, he will be abandoned by people of noble birth. Nevertheless, better a king who mixes things up than a destructive one. Kṛtaghna means mad. He never stops stabbing, never stops tying people up, attacking people without reason, hanging people without reason, drowning people without fault, burning people without fault. All manner of destructive acts are performed. If there is such a king, his troops are utterly disgusted to see him. They are afraid to sleep, terrified and trembling, as if serving a young serpent. His officials and ministers are paralyzed, unable to act, yet their hearts tremble with fear. Thus say the teachings.

[Slo_41s-a] > Not the yajña-sacrifice, not charity, not asceticism, not the agnihotra fire-offering, [Slo_41s-b] > Not celibacy, not truthful speech, [Slo_41s-c] > Not the study of all the Vedas, nor vows— [Slo_41s-d] > Is the fruit obtained that belongs to one who has no merit for the next world. || 41 ||

[Slo_41j] The meaning is: What is the reason that such a king attains power? Why is his valor not immediately lost? Why is his acquisition of profit great? It is because he does not perform yajña, he gives no charity¹² to scholars, he has no ascetic practice, he does not perform agnihotra, he is not celibate, his words are not true, he has no knowledge of the study of all the Vedas, he has no vows, he has no love for the Brāhmaṇas, sages, Śaiva and Sogata priests. Nevertheless, the fruit is obtained. His valor is great and does not diminish. The reason he obtains this fruit is that his ascetic vows and discipline in a former life were great. That is why he finds profit that does not diminish. But when the fruit of those former vows and discipline is exhausted, and now he is not mindful of the path to profit, does not perform yajña, gives no charity to scholars, then in the afterlife he will be reborn as a person of low birth. The misery of his rebirth will be without limit. His suffering will be even greater, his degradation extreme. All the evil he did as a king will be met in his rebirth now. Therefore, let a powerful person not be careless. Let them always be mindful of the good dharma, so that their valor may be found again. This is the difficulty of being human. It is like a farmer who works his fields. His profit from obtaining rice is without limit. Then, the next year, he does not work his fields. This is the likeness: the body should be considered the field. The lineage is the seed. If the field is fallow and not worked, will rice grow there again? It is not so. The field will only be overgrown with weeds and brush. What is called the weeds? It is the host of the senses growing there. What is called the brush? It is the greatness of greed, delusion, pride, arrogance, envy, and violence. This is called the ṣaḍvarga, the group of six. Lobha (greed) means to desire the property of others and claim it as one's own. Moha (delusion) means to be darkened in one's heart about anything. Mada (pride) means to be intoxicated by wealth. Māna (arrogance) means to see no greatness in one's peers, to exalt oneself. Mātsarya (envy) means to hate one's fellow beings. Hiṅsā (violence) means to kill wantonly. The reason a person becomes sinful is because of the ṣaḍripu, the six enemies. Moreover, a pitiable person who is overcome by the six enemies will not fail to be terrified and to meet with sin. To say nothing of an animal, which is even more swept away. Thus say the sacred teachings.

[Slo_42s-ab] > A woman is weak and fickle toward a man; a king is without discernment; [Slo_42s-cd] > These are unprotectable; a minister should abandon them from afar with care. || 42 ||

[Slo_42j] The meaning is: If a woman's character toward her husband is bad, she should be abandoned. So too with a king; if his mind is bad, like the character of a child, he should be abandoned by his ministers. Such is the nature of a king and a woman. If their conduct is bad, they should not be protected. One should depart from them. Do not fail to mark this: be careful and keep your distance. Thus say the sacred teachings.

[Slo_43s-ab] > The palm-wine tapper, the launderer, the butcher, the potter, [Slo_43s-cd] > And the goldsmith—these five are declared to be Cāṇḍālas. || 43 ||

[Slo_43j] The meaning is: Those who are called Cāṇḍālas in the world are five in number. Who are they? Surāsut is a palm-wine tapper. Kṛmidāha is a launderer. Prāṇaghna is a butcher. Kumbhakāraka is a potter. Dhātudagdhā is a goldsmith. These five are called Cāṇḍālas. It is not proper for a person of high standing to go to their houses, for it makes one a Cāṇḍāla. Thus say the sacred teachings.

[Slo_44s-ab] > Among birds, the crow is the cāṇḍāla; the cāṇḍāla of the beasts is the donkey;

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Footnotes ¹ Editorial emendation: possibly ikaṅ. ² Editorial emendation: possibly sarvaśāstra. ³ As edited: śāstrāgāma. ⁴ The term sakavoṅanya is uncertain; it may mean "from any family whatsoever" or "from any person whatsoever." ⁵ Editorial emendation: possibly kārya. ⁶ The Sanskrit is corrupt. A conjecture for baṇigranis is baṇigjanas (merchant-folk). Padajātayaḥ (born from the feet) is an emendation for pādajātayaḥ, referring to the Śūdra class originating from the feet of Puruṣa in Vedic tradition. ⁷ Editorial emendation: possibly i saṅ. ⁸ Editorial emendation: possibly krodhe. ⁹ The text reads anu[n?]vani, with the second letter being uncertain. The meaning is "one who burns." ¹⁰ Editorial emendation: possibly dhūrtalakṣaṇa. ¹¹ As edited: śāstrāgāma. ¹² As edited: dana.

Among men, the angry one is the cāṇḍāla; the cāṇḍāla of all is the wicked person. || 44 ||

[Slo_44j] The meaning is: Among birds, the crow is the cāṇḍāla. Among beasts, the donkey is the cāṇḍāla. Among people, the angry one is the cāṇḍāla. But as for the wicked person, all the cāṇḍālas are surpassed by the wicked person. They are lower than a cāṇḍāla, for their desire is to destroy their fellow human beings. Thus say the sacred teachings.

[Slo_45s-a] > He hears the speech of those who eat what is given; [Slo_45s-b] > But I, O King, hear the speech of sages. [Slo_45s-c] > This has been seen by you with your own eyes: [Slo_45s-d] > Flaws and virtues arise from association. || 45 ||

[Slo_45j] The meaning is: If a person keeps company with a lowly person, they will unfailingly be infected with a wicked and lowly mind. So it is if one keeps company with a virtuous person; one will be infected with a virtuous mind. A clear example is this: It is like two parrots, named Gāvākṣa and Girikā. One was taken by a hunter and raised by him. The other was taken by a scholar and raised by him. One day, a king was out hunting and became separated from his retinue. He was brought to the house of the hunter, the place of the parrot Girikā. The parrot spoke to the king, saying: "Come on, come on! Smash his head!" Such were the words of the parrot. The king heard them and fled upon hearing its words. In the end, he was brought to the hermitage of the scholar, to the place of the parrot Gāvākṣa. It spoke, saying: "Oh, fortunate are you, O King! My lord has deigned to visit the hermitage. Pray, rest, sir. Sit upon the new mat. Chew this betel nut and fresh betel leaf, with uncooked lime. If my lord is weary, pray, bathe, Your Majesty, in the spring." Thus spoke the parrot to him. The king's mind was filled with wonder upon hearing the parrot's speech. In the end, the king asked the scholar about the parrot he had raised. The scholar said that it was brought about by its association. In short, O virtuous person, do not fail to choose your company. Choose that which is fitting to add to your virtue. Do not keep company with a wicked person, for it leads to hell. Thus say the sacred teachings.

[Slo_46s-ab] > There is flaw, there is also virtue; one who is flawless is never born. [Slo_46s-cd] > Like the lotus from the mud, its stalk has the flaw of thorns. || 46 ||

[Slo_46j] The meaning is: To be a person means that none is free from flaw. Even a person praised by the world for their virtue has a fault in the eyes of their peers. Even if they are rich, however much they know of the scriptures, however perfect their beauty, they will be found at fault by their fellow humans. In short, there is no one who is perfect, without a single flaw. It is like the lotus flower. It is said to be truly pure, but how can it be faulted? It is prickly, say the people of the world.

[Slo_47s-a] > The lotus is full of thorns; the snowy mountain has its cold; the sandalwood tree is inhabited by serpents; [Slo_47s-b] > The sun is fierce; the moon has a body stained by a hare; the ocean has salty water; [Slo_47s-c] > Viṣṇu was a cowherd; Indra is exceedingly fickle; Śaṅkara has a blue throat; [Slo_47s-d] > All these have flaws; how much more so will people on earth have flaws? || 47 ||

[Slo_47j] The meaning is: There is nothing without a flaw. This was said before. The lotus has thorns as its flaw. The mountain has the cold of its snow as its flaw. The sandalwood tree has serpents in its hollows as its flaw. The holy moon has the stain of a hare as its flaw. The ocean has salty water as its flaw. The holy sun has fierce heat as its flaw. The god Viṣṇu was a cowherd; that is his flaw. The holy god Indra is exceedingly fickle; that is his flaw. The god Śaṅkara has a blue throat from the kālakūṭa poison; that is his flaw. In short, there is nothing that is without a flaw. Even the gods have flaws attached to them. How much more so, then, a human being? There is truly nothing without a flaw. The only difference is whether it is small or great. But let all virtuous people strive to have few flaws. Thus say the sacred teachings.

[Slo_48s-ab] > For five years, like a king; for ten years, like a servant; [Slo_48s-cd] > At sixteen years, like a friend—this is the rule for a son. || 48 ||

[Slo_48j] The meaning is: In giving instruction to a child, if he is five years old, in giving him instruction, it is like serving the son of a king. When that son grows older, upon reaching the age of ten years, then in giving him instruction, it is like instructing a servant. But when the child is older, upon reaching the age of sixteen years, then in giving him instruction, it is like instructing a friend. Such is the method of instructing a son. Thus say the sacred teachings.

[Slo_49s-ab] > From indulgence, many flaws; from discipline, many virtues. [Slo_49s-cd] > Therefore, for sons and pupils, discipline, not indulgence. || 49 ||

[Slo_49j] The meaning is: If a son is given indulgence, if he is not guided, he will not fail to encounter flaws. But if a son is given discipline, if he is pained by instruction, he will not fail to encounter virtue. Therefore, a son and a pupil should be given discipline, so that their virtue may be great. Do not give them indulgence, say the teachings.

[Slo_50s-ab] > In giving a daughter, in settling a debt, in giving charity, in acquiring wealth, [Slo_50s-cd] > In matters of enemies, knowledge, fire, and disease, one should not cause delay. || 50 ||

[Slo_50j] The meaning is: Things that should not be delayed are: giving a daughter in marriage, the settlement of a debt, the giving of charity, the acquisition of gold, the elimination of an enemy, the acquisition of knowledge, the extinguishing of a fire, and the curing of a disease. These should all be done without delay. Thus say the teachings.

[Slo_51s-ab] > Even a stranger, if helpful, is a kinsman; even a kinsman, if harmful, is a stranger. [Slo_51s-cd] > A disease born of the body is harmful; a forest herb that helps is a friend. || 51 ||

[Slo_51j] The meaning is: Even if a person is a stranger, if they give instruction for the well-being of the body, that one is called a kinsman. Even if a person is a kinsman, if they do not give well-being to the body, but constantly cause pain, that one is called a stranger. There is a disease that resides in the body, and it wishes to kill; that is called an enemy. But a medicinal herb, which gives well-being and cures the body, even if it resides in the forest, is nevertheless sought, found, and cared for. Who is seen to be like this? It is Sugrīva. He was pained by his kinsman, named Bāli. But Rāma and Lakṣmaṇa, though they were strangers, were nevertheless sought by him in the middle of the forest to be the medicine for Sugrīva's pain. So it is with kinsmen, relatives, and family. If they wish to kill the body, they are called enemies. Even a stranger, if they give life to the body, is truly called a kinsman and relative. Thus say the sacred teachings.

[Slo_52s-ab] > The lamp of the night is the moon; in the morning, the sun is the lamp. [Slo_52s-cd] > In the three worlds, the lamp is dharma; a good son is the lamp of the family. || 52 ||

[Slo_52j] The meaning is: At night, the holy moon is the lamp. In the daytime, the holy sun is the lamp. In the three worlds, the holy dharma is the lamp. But in a family, a good son is the lamp. Thus say the teachings.

[Slo_53s-ab] > Born from the same womb, under the same star, [Slo_53s-cd] > They are not of the same conduct, like the thorns of the badara tree. || 53 ||

[Slo_53j] The meaning is: As for children, even if they come forth from the womb at the same time, they are called one by their father and mother. They are all siblings. Their day and star of birth are the same. Nevertheless, their minds are not the same, one from the other. It is like the thorns of a single badara tree; some are straight, some are crooked. That is the likeness of the minds of those who are children. Thus say the sacred teachings.

[Slo_54s-ab] > For one bound by the serpent-noose of a wife, and accompanied by affection for a son, [Slo_54s-cd] > And burned by the fire of craving—renunciation is the great medicine. || 54 ||

[Slo_54j] The meaning is: A woman taken as a wife, if her character is bad, is the embodiment of a serpent-noose coiled around the body, residing at the neck, followed by the love for a child. But craving burns the body; that is the poison. What is its medicine? Only renunciation. Thus say the holy scriptures.

[Slo_55s-ab] > An old and wealthy woman, and one who is ugly but exceedingly skillful, [Slo_55s-cd] > And one who is poor but endowed with beauty—these three are to be served by the wise. || 55 ||

[Slo_55j] The meaning is: For a man taking a wife, if the one he takes is already old in age, but is rich in gold, she should be taken. Furthermore, if her form is ugly, but she is exceedingly wise, she should be taken. But if she is pitiably poor, yet endowed with a beautiful form, she should be taken. These three should be served by the wise. Thus say the teachings.

[Slo_56s-ab] > Even one without wealth, if of good lineage; even a twice-born without knowledge of the Veda; [Slo_56s-cd] > And a king without retainers are praised in the world, and also by Brāhmaṇas. || 56 ||

[Slo_56j] The meaning is: If a person is of high lineage, but is pitiable, it is fitting to serve them, for their station is great. So it is with a Brāhmaṇa; even if he is deficient in knowledge of the holy Veda, he is nevertheless fit to be served by people. So it is with a king; even if he is deficient in troops, and his army, treasury, and transport are few, he is fit to be served in the world. Especially if he is a king praised by the Brāhmaṇas, sages, and priests of the Śaiva and Sogata traditions, he should be served. Thus say the sacred teachings.

[Slo_57s-ab] > Violence is the strength of the ignoble; forgiveness is the strength of the virtuous. [Slo_57s-cd] > The rule of punishment is the strength of kings; service is indeed the strength of women. || 57 ||

[Slo_57j] The meaning is: The strength of a wicked person is to kill their fellow human beings. But for a person of great virtue, the calming of anger is their strength. The calming of anger means to have compassion for one's fellow humans. Even an animal, if it is in pain, is shown compassion by them. As for a king, the rule of punishment is his strength. The rule of punishment means to punish according to the sacred laws and scriptures. But the strength of a woman is service. Service means to be faithful to her husband, to follow the every thought of her lord. Thus say the sacred teachings.

[Slo_58s-ab] > In a serpent, the poison is in the tooth; the poison of a fool is held to be in the heart. [Slo_58s-cd] > In an enemy, homage is poison; in women, a crooked path. || 58 ||

[Slo_58j] The meaning is: In a snake, the place of its poison is in its tooth. So it is with a wicked fool; the place of his poison is in his heart. But for a person who is not a companion in well-being, to kill is his poison. Furthermore, for a woman, to be deceitful toward her husband is the place of her poison. Thus say the teachings.

[Slo_59s-ab] > Without practice, scripture is poison; with indigestion, food is poison. [Slo_59s-cd] > For the poor, company is poison; for an old man, a young woman is poison. || 59 ||

[Slo_59j] The meaning is: A person who practices the scriptures, if their desire is not matched by their effort, that scripture becomes poison to such a person. So it is with a person who eats; if it is not digested in the stomach, even if their desire is not matched by their effort, it becomes poison. But for a poor person, whatever is said by them is poison, for every word of a pitiable person is thought to be a desire by the rich. Thus say the teachings.

[Slo_60s-ab] > A kanyā is without the play of love; a yuvatī is one who has menstruated; [Slo_60s-cd] > A kāntā is endowed with breasts; a pramadā is one struck by the arrows of Smara. || 60 ||

[Slo_60j] The meaning is: A young woman, in whom there is not yet the play of love, she is called a kanyā. But a woman who has begun to menstruate is called a yuvatī. There is a woman whose breasts have developed, but she has not yet had intercourse; she is called a kāntā. Furthermore, a woman who has been struck by the arrows of the holy god Smara, who has just recovered from the exhaustion of the weapon's sting, she is called a pramadā. Thus say the scriptures.

[Slo_61s-a] > Knowledge, though multiplied a thousand times, should be regarded with suspicion; [Slo_61s-b] > A king, though served, should be regarded with suspicion; [Slo_61s-c] > The way of a wife, which is crooked, should be regarded with suspicion; [Slo_61s-d] > A horse, too, for its swift gait, should be regarded with suspicion. || 61 ||

[Slo_61j] The meaning is: A person who interprets the meaning of a śloka should not say that their understanding of the holy knowledge is complete. Even if the meaning of the scripture is multiplied a thousand times, one should still suspect that there is yet another meaning to the holy teachings. It should not be taken lightly by one who wishes to know the interpretation. So it is with a king. However complete his assembly of troops, with his ministers, down to his horses, elephants, chariots, and weapons, he should still be regarded with suspicion by his enemy. He should not be taken lightly by an enemy who would attack him. So it is with a woman taken as a wife. Even if she is on one's lap, while being cherished by her husband, one should still suspect the crookedness of her mind. Her character should not be taken lightly. So it is with a horse. However fast its gallop, one should still suspect the swiftness of its gait as it gallops. It should not be taken lightly. Thus say the sacred teachings.

[Slo_62s-a] > A king is not satisfied by the accumulation of wealth; [Slo_62s-b] > The ocean is not satisfied by water; [Slo_62s-c] > A scholar is not satisfied by wise words; [Slo_62s-d] > The eye is not satisfied by seeing a beloved thing. || 62 ||

[Slo_62j] The meaning is: As for a king, however much gold, silver, gems, cloth, and ornaments, and other wealth is stored by him, his mind is still not satisfied. He desires all kinds of property again, and is not content with it. So it is with the ocean. However much water arrives to add to it, it is still not satisfied by the water that adds to the sea. It is never full, though water arrives every day. So it is with a scholar. However many teachings, scriptures, and traditions are mastered by him, and however many good and bad deeds are encountered by him, all of it comes, but he is not satisfied by it. He is not sated by doing good and bad deeds. And his belly is never full from storing all the teachings. So it is with the sense of sight. However many things come to fulfill its desire, it is still not satisfied by seeing them. Whatever is enchanting to behold, it desires to see that beauty again and again. Thus say the holy scriptures.

[Slo_63s-a] > The scripture, then, like a lamp, by its power shines forth; [Slo_63s-b] > For the fool, contentment is like a vine. [Slo_63s-c] > He knows the pot in the hollow;¹ [Slo_63s-d] > Whence is the lamp of intellectual knowledge seen? || 63 ||

[Slo_63j] The meaning is: The knowledge of a scholar is exceedingly bright, due to the greatness of the holy teachings, scriptures, and traditions in his highly potent heart. Its likeness is this: it is like a lamp inside the hollow of a pot. It shines within, but is not seen from without. Nevertheless, it can be perceived; a trace of its smoke emerges outside as a sign of it. So it is with one who knows the scriptures. A trace emerges in their verses, which are seen by the world as a creation. That is the sign that their knowledge shines within. But a foolish person is like the state of a vine. When heated by the sun, it shrivels, curls up, and becomes brittle. It does not sprout. It is merely content. In short, the knowledge of a wise person is like a lamp. One should ask one who knows the meaning of the great and special knowledge. Truly, thus say the sacred teachings.

[Slo_64s-ab] > The twice-born, who is renowned, one who has received a boon from the gods, [Slo_64s-cd] > A lord, and one who is joined with yoga—these four are unwavering. || 64 ||

[Slo_64j] The meaning is: Those whose word is not twofold in the world are: a Brāhmaṇa who is perfect in the four Vedas—he is not false. Furthermore, one who has received a divine boon—he is not false. Furthermore, a king, if he is a universal monarch—he is not false. A scholar, if he has truly practiced special yoga and has mastered the knowledge of the formless—he is not false. These four are never false. Thus say the sacred teachings.

[Slo_65s-ab] > Asceticism is highest in the Kṛta Yuga; in the Tretā, they say it is knowledge; [Slo_65s-cd] > In the Dvāpara, they say it is sacrifice; in the Kali Yuga, it is charity alone. || 65 ||

[Slo_65j] The meaning is: The practice in the past, in the Kṛta Yuga, was that a person who performed asceticism and vows was considered special, prized and held highest at that time. But in the Tretā Yuga, knowledge was considered highest. Knowledge means yoga; that was held as special by people at that time. Furthermore, in the Dvāpara age, fire-offerings and sacrifice were held as special by people. What is the form of sacrifice? The horse sacrifice and so on; that was considered highest. But in the time of the Kali Yuga, now, gold, silver, rice, and meat are considered highest by people. Therefore, the virtuous person suffers in the time of the Kali Yuga, for they are tormented by the wicked and foolish. In short, the wicked and evil person is the embodiment of destruction, for they cause the ruin of the virtuous person. Therefore, one who desires a righteous mind should not join in causing pain to a virtuous and great scholar, so that they do not share in the sin of the people of the Kali Yuga, and are not called an agent of destruction. For a person who is an agent of destruction in the Kali Yuga enjoys great sin, and their final state in the time of the Kṛta Yuga, Tretā Yuga, and Dvāpara Yuga is to become the dregs of hell for a long time, because of their sin of causing pain to a scholar, of repeatedly killing a scholar. That is the cause of their encountering sin in the turning of the yugas. This is called the turning of the wheel. They find happiness only upon the arrival of the Kali Yuga, for they are the destroyers of the mind of the scholar, the embodiment of one who brings chaos to the world, made to be the destroyer of all that is good. Their nature is to be born in the Kali Yuga. They are the ones who annihilate all dharma by their actions. Thus say the sacred teachings.

[Slo_66s-ab] > Pradhāna is like a cart; puruṣa is like an ox. [Slo_66s-cd] > Joined with Īśvara as the charioteer, the world is like a spinning wheel. || 66 ||

[Slo_66j] The meaning is: This is the manifestation of the three yugas alternating with the Kali Yuga; three yugas against one yuga. The holy pradhāna is the embodiment of the cart. The holy puruṣa enacts good and bad thoughts; for this reason, the holy puruṣa has the ox as its embodiment, ordered by the Lord to pull the cart, which carries the good and bad deeds of humanity. The Lord īśvara is the charioteer of the cart, ordered by the Lord to be the master, to whip the ox, the embodiment of the holy puruṣa. The four yugas are the four wheels of the cart. The essence of what was said before is this: the holy Sun and Moon are the pegs of the four wheels. The Moon is the left, the Sun is the right in their essence. For there are twelve Suns and twelve Moons, which is why a year is counted as twelve months. In summary, the wheels are counted as four, which is why the pegs of the wheels are twelve in number. The two hubs are day and night in their essence. The holy dharma is the axle in its essence. The qualities of rajas and tamas, along with the ten senses, are the mud clinging to the wheels in their essence, and all kinds of dirt that stick to the wheels. But if a person in the Kṛta, Tretā, or Dvāpara Yuga has a wicked and defiled mind, upon death they are reborn, arising in the Kali Yuga. But a person in the Kali Yuga, if their thoughts, dharma, and conduct are righteous, upon death they are reborn, arising in the Kṛta, Tretā, or Dvāpara Yuga. If their thoughts and dharma are firm in the Kṛta, Tretā, or Dvāpara, their life is firm in those three yugas. But a person in the Kali Yuga, if their mind is firmly defiled and wicked, their life is firm in being reborn in the Kali Yuga. But the difference for a person in the Kṛta, Tretā, or Dvāpara is that when the time of the Kali Yuga arrives, they do not descend again to be reborn there. They return to the essence of puruṣa, becoming a god, awaiting in the realm of Brahmā, the realm of Viṣṇu, the realm of Īśvara. When the time of the Kṛta, Tretā, or Dvāpara arrives, they descend again to be reborn as a human. Here is the difference for a person in the Kali Yuga: when the time of the Kṛta, Tretā, or Dvāpara arrives, they return to the essence of pradhāna, becoming a great or small animal, all crawling things, awaiting in the realm of the moving and unmoving. But if they are eaten or drunk in the Kṛta, Tretā, or Dvāpara, these moving and unmoving things become human from the essence of what was eaten and drunk. However, it is like a pot that held asafoetida; its smell does not disappear. This is why the yugas decline further. The Kṛta Yuga becomes the Tretā, the Tretā becomes the Dvāpara, the Dvāpara becomes the Kali again. This is why one who is not master of asceticism performs knowledge; one who is not master of knowledge performs sacrifice; one who is not master of sacrifice performs meritorious charity, giving gold, silver, rice, and meat. This is the manifestation of the increasing decline. Thus say the holy scriptures.

[Slo_67s-ab] > The gift of food is the lowest, the gift of wealth is the middle, [Slo_67s-cd] > The gift of a daughter is the highest, and the gift of knowledge is limitless. || 67 ||

[Slo_67j] The gift of rice is called the lowest charity. A person who gives gold and jewels, that is called the middle charity. Furthermore, a person who gives a daughter in marriage, that is called the highest charity. Furthermore, a person who gives instruction in the righteous teachings, scriptures, and traditions, who points out the good and bad of conduct, that is called limitless charity. Its fruit is without limit. Thus say the holy scriptural laws.

[Slo_68s-ab] > One who gives a single syllable, the giver is not acknowledged...

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Footnotes

1. Reading suggested by the editor: sa koṭare kumbham ato nyaveti?

[Slo_68s-cd] > is born into the womb of a dog, and then is born as a cāṇḍāla. || 68 ||

[Slo_68j] The meaning is: This is the nature of a person's mind in the Kali Yuga. If there is one who knows how to study the scriptures and traditions, and they are asked for the meaning of the scripture, and they are taught even a single syllable, and in the end they become able, their words are nevertheless: "It was not from that scholar that I came to know the scriptures and traditions; I knew it myself." Such is the mind of a person in the Kali Yuga. If there is a person like that, after they have had their fill of enjoying the fruits of their karma—karmaphala is the name for the fruit of good and evil deeds—when such a person dies, they will eventually return to rebirth as a dog. Śvānayoni means to be born as a dog. When that dog dies, they are born as a cāṇḍāla. What is the mind of a cāṇḍāla? This is the conduct of a cāṇḍāla person, born in the Kali Yuga: there are people who harm others without cause, who make false accusations against a virtuous person, who bring pain to the virtuous, who torment a scholar, who kill a monk, who steal, to plunder, to ambush, to waylay, to overpower, to seize by force, to commit highway robbery, to run amok, to brandish weapons and wreak havoc, to strip others bare, to poison, to cast spells, to work black magic, to bury charms, to slander and speak frivolous and harsh words, to be hostile to the rich, to be envious of those who find fortune, to covet the property of others, to be hateful toward the pitiable, to be disrespectful toward holy asceticism and vows, to be arrogant toward righteous dharma, to be fond of committing the eight evils and the eight thefts, and the six heinous crimes, to be fond of killing cattle, to be fond of killing a Brāhmaṇa, a priest, a sage, a Śaiva or Sogata, to be fond of killing a teacher, an elder, to tear down a holy shrine, to take the property of the gods, to take one's teacher as a lover, to take one's pupil as a lover, a man desiring to marry another man, a woman desiring to marry another woman, some take their mother, some take their child, there is no king, no monk, no ancestral shrine, no temple of worship, that is the conduct of the age of destruction, there is no low, there is no high, and as for the world, the sky is glaring, the dust is thick, the years fail, things vanish, war engulfs every village, the common people are afflicted with disease, boundaries, dharma, and sacred lands are stained and violated,¹ the state is in ruin, there is pestilence, dysentery, and shivering fevers increase, and madness and possession, the mind of the people does not remember its lord, does not look to father and mother, nor to kin and siblings, it is perverse, it is stupefied. Such is the nature of the mind of a person in the age of destruction. But let one who strives for righteous dharma not be drawn into the conduct of the wicked mind of the Kali Yuga, so that they do not fall into hell. Thus say the sacred teachings.

[Slo_69s-ab] > The killer of an embryo, the killer of a great man, the thief of a maiden, the one who marries before an elder brother, [Slo_69s-cd] > And one who is ignorant of the proper season—these are declared to be pātaka. || 69 ||

[Slo_69j] The meaning is: bhrūṇahā means one who kills a child in the womb. Puruṣaghna means one who kills a great man. A great man is of two kinds. What are they? If there is a person who is valiant, rich, and preeminent in their land, that is a great man; he is called dhanavān (a wealthy one). Furthermore, if there is a person of great learning, who is not confounded by any teaching of ultimate truth or tradition, that is a great man; he is called śāstravān (a learned one). Kanyācora means one who steals a forbidden maiden. Agrayājaka means one who desires to marry, overstepping an elder brother, not following the proper order of elder and younger siblings. Ajñātasāṁvatsarika means to plant rice at the wrong time of year. If there is a person who does such things, they fall into hell, becoming the dregs of the realm of hell. Thus say the sacred teachings. These are declared to be pātaka (sins).

[Slo_70s-ab] > The killing of a cow, the killing of a young woman, and the killing of a child or an old person, [Slo_70s-cd] > And also arson—this is called upapātaka. || 70 ||

[Slo_70j] The meaning is: This is the conduct of a person in the Kali Yuga. Govadha means to kill a cow. Yuvatīvadha means to kill a woman. Bālavadha means to kill a child who does not yet know how to think. Vṛddhavadha means to kill a person who is already old and stooped. Āgāradāha means to plunder and set fire. This is called upapātaka (a lesser great sin). If there is a person who does such things, they fall into hell, becoming the dregs of the great realm of hell. Thus say the teachings.

[Slo_71s-ab] > The killing of a Brāhmaṇa, the drinking of palm-wine, the theft of gold, [Slo_71s-cd] > The violation of a maiden, and the killing of a teacher—this is called mahāpātaka. || 71 ||

[Slo_71j] The meaning is: This is the conduct of a person in the Kali Yuga. Brahmavadha means to kill a Brāhmaṇa. Surāpāna means to command a priest of the Śaiva Siddhānta tradition to drink palm-wine. Suvarṇasteya means to steal gold. Kanyāvighna means to have intercourse with a maiden before her time to be taken in union, and she then becomes sick, especially if she dies. That is violating a maiden. Guruvadha means to kill a teacher. This is called mahāpātaka (a great sin). If there is a person who does such things, they fall into hell, becoming the dregs of the realm of Raurava. Thus say the teachings.

[Slo_72s-ab] > One who takes his own daughter, and one who takes his mother, [Slo_72s-cd] > And one who seizes a sacred symbol—this is called atipātaka. || 72 ||

[Slo_72j] The meaning is: Svaputrībhajana means a person who marries his daughter. Mātṛbhajana means a person who marries his mother. Liṅgagrahaṇa means a person who forcibly seizes a liṅga, an image, or an ancestral shrine, who destroys the house of a god or holy being, any kind of destruction of a liṅga or image, especially by hacking it to pieces. That is called liṅgagrahaṇa. Such is the mind of a person in the Kali Yuga. This is why they are not the same as people in the Kṛta, Tretā, and Dvāpara Yugas in their disposition. If there is a person who follows the conduct of the people of the Kali Yuga, who is extreme in their wicked mind, especially one who commits liṅgagrahaṇa, they will fall into hell, becoming the dregs of the great realm of Mahāraurava. This is called atipātaka (an extreme sin). Thus say the sacred teachings.

[Slo_73s-ab] > Of the blue lotus, the white lotus, the fish, and the red lotus, [Slo_73s-cd] > Though born from a single womb, their fragrances are each distinct. || 73 ||

[Slo_73j] The meaning is: utpala means the blue lotus; aravinda means the white lotus; kumuda means the pink lotus, the red lotus, the vermilion lotus; matsya means fish. They all come from the water; that is their origin. Nevertheless, their fragrances are not the same; they are different, each one from the other. So it is with a person who is born. If one is born in the Kali Yuga, let them not have the mind of the people of the Kali Yuga. Let them strive to have a mind like that of the people of the Kṛta Yuga, the Tretā, and the Dvāpara. Hold fast to righteous dharma, so that you may return to the state of a god once more. For a person who is born human was formerly a god who was deficient in yoga; that is why they became human. The purpose of this, in another sense, is that after becoming human, one should strive to find the path to not becoming an animal. This human state is exceedingly difficult to attain. Its proof is that if one follows an evil mind, this becomes manifest: look at the animals and humans. Their conduct is not far apart. The command of the Lord is their only difference. The animal has no special knowledge, but the human is endowed with special knowledge. In this, there is no difference in the Lord giving life. For the animal, the beast, is the result of a person who did not desire righteous dharma in the past. Therefore, there is nothing like the holy dharma to serve as the foundation for returning to the state of a god once more. But if one's fortune is not good, one becomes human again, striving once more, with a clear difference from a pitiable person. What, then, is the fruit of knowing the holy dharma? When one is born again, the rewards are twofold. What is their outcome? To be valiant, and to be learned. What is the means for the valiant one to return to the divine realm? Charity and dharma are their path. What is the reward for the learned one? The fruit of being endowed with scripture is that asceticism and vows are their means, along with their mastery of all ultimate truths, such as creation, preservation, and dissolution. That is the truth of the universe. These three are known by the learned one, and are to be remembered. Thus say the sacred teachings.

[Slo_74s-ab] > Wealth is an ornament in the world; a clear face is wealth. [Slo_74s-cd] > Wealth is the stairway to heaven; wealth is the ward against a wretched fate. || 74 ||

[Slo_74j] The meaning is: Gold is the property of the rich; its purpose in the world is to be made into an ornament.² Furthermore, gold has the fruit of making the face joyful. But if it is to be the means for the stairway to heaven, it should be given as charity to a Brāhmaṇa who has mastered the Vedas, and to a scholar, accompanied by a happy heart and a righteous mind. If that gold is not directed toward dharma, no gold will follow one to the next world with the one who hoarded it. Instead, that gold becomes the path to death; instead, it becomes the means of sinking into hell. If it is handled wrongly, that is why a scholar does not desire to be in a place of gold. Only the holy dharma is their gold and jewels, eternally kept in the heart, even unto their death. Thus say the sacred teachings.

[Slo_75s-a] > Burned and burned again, gold has a radiant color; [Slo_75s-b] > Ground and ground again and again, sandalwood has a lovely fragrance; [Slo_75s-c] > Cut and cut again and again, the sugarcane stalk is full of sweetness; [Slo_75s-d] > Even at the end of existence, for the highest ones, primordial nature does not become modified. || 75 ||

[Slo_75j] The meaning is: As for gold, it is melted again and again, and in the end its color is brilliant. Its fruit is to bring joy to the one who sees it. So it is with sandalwood. It is scraped and scraped, directed again and again to the heart of its wood, and in the end its fragrance is exceedingly wonderful. Its fruit is to bring joy to the one who smells it. So it is with sugarcane. It is cut into piece after piece, from its tip down to its base, and in the end, when tasted, its sweetness is savored by the one who eats it. Where does the eater's sensation go? The meaning is: one who sees a beautiful form and color, gold is the essence of color. Where does the sight of the seer go in the end? So it is with sandalwood, fragrant when smelled by one who perceives scent. Where does that sense of smell go in the end? And the sweetness of the sugarcane, tasted by the tongue for its sweetness. Where does that taste go in the end? The meaning is: form, scent, and taste. These are the root of a person's existence. These are prakṛti (primordial nature) and vikṛti (modification). That vikṛti goes to prakṛti, becoming nara (man). The syllable na has no origin for its coming. The syllable ra is eternal in its existence in the world. In short, the na merges with the ra. This is the reason the world comes into being; this is the reason the world meets its end. This coming and going should be remembered. That is called dharma. Thus say the wise. That which comes forth and that which departs has no ultimate state. Therefore, now one should practice this: strive not to depart, strive not to arrive. Thus say the sacred teachings.

[Slo_76s-ab] > After happiness, there is suffering; after suffering, there is happiness. [Slo_76s-cd] > Like a wheel, all the world turns, the moving and the unmoving. || 76 ||

[Slo_76j] The meaning is: As for the world, there is nothing that is not entered by happiness and suffering. Happiness and suffering are not separate in their nature. Their place is not selective; it is in the rich, to say nothing of the pitiable. It is already known that the entire world, all that is moving and unmoving, nothing is passed over. This is the reason there is asceticism and vows, yoga, meditative concentration, meritorious charity, and dharma: to lessen the suffering and increase the happiness. This is why one who knows dharma does not wish to give suffering to their fellow beings. They strive to lessen their suffering in the next birth. For the way of the whole world is giving and being given, owing and repaying, being owed and being repaid, harming and being harmed. This is the reason one who knows dharma does not desire to harm the property of others. Thus is their taboo. They should only strive to bring pleasure to the minds of their fellow beings. Do not give pain to the hearts of others. Thus say the sacred teachings.

[Slo_77s-ab] > The guest and the slanderer, these two are my kinsmen. [Slo_77s-cd] > The slanderer takes away sin; the guest is a guide to heaven. || 77 ||

[Slo_77j] The meaning is: atithi means a pitiable person from anywhere. They should be honored with rice and meat, as much as one is able. Do not do it for the sake of repayment. Its fruit, upon the arrival of death, is that the one who practiced this dharma will be led to heaven. That is called honoring a guest. Apavādī means not to make false accusations about what is not, not to speak of evil. If it is truly evil, any kind of accusation of evil should not be followed. The taboo of the slanderer is that they take on all the sins and transgressions of the one they accuse and speak ill of. That is a slanderer. Thus say the holy laws of dharma, most truly.

[Slo_78s-ab] > From the forehead is born the vipra; the kṣatriya is born from the arms. [Slo_78s-cd] > From the thighs is born the vaiśya; and the śūdra is born from the feet. || 78 ||

[Slo_78j§1] The meaning is: Humankind is of four kinds. They came forth from the body of the holy god Brahmā in the past. They are called the four varṇas in the world. Vipra is the name for the Brāhmaṇa. They came forth from the forehead of the lord Brahmā. Their work is to perform worship, to make fire offerings, to perform sacrifices, to chant mantras in yoga and meditative concentration, to know all the scriptures. They are the station of the four Vedas. They are of the highest birth.

[Slo_78j§2] Kṣatriya is the name for the king. They came forth from the arms of the holy god Brahmā. Their work is to be skilled in warfare, in all scriptures, to be skilled with the bow. They are endowed with splendor. They are valiant in the world. Their work is to be discerning in protecting the Brāhmaṇas, to give charity, to protect the world. They are brave in battle, compassionate to the pitiable, they seize the wicked, and are a shelter for the virtuous.

[Slo_78j§3] As for the Vaiśya, they are of the farmer class by birth. They came forth from the thighs of the holy god Brahmā in the past. Their work is to care for the land, to work dry fields and wet rice fields, to plant all kinds of seeds. They produce the food of the world. They are as servants to the Kṣatriya.

[Slo_78j§4] Furthermore, the Śūdra are traders. They came forth from the soles of the feet of the holy god Brahmā. Buying and selling is their work. Krayavikraya means to sell and to buy, to trade, to sail, to lend and to borrow, to prepare ornaments. They are as servants to the Kṣatriya. Such are the different duties of the four classes of people. The Kṣatriya, Vaiśya, and Śūdra are all devoted and serve the Brāhmaṇa. The Brāhmaṇa is in truth their teacher. But if they do not remember their respective duties, that is called a world in chaos. They do not know low, they do not know high. It is called confusion. It is neither low nor high. That is the sign of the world's destruction. At such a time, the world is turned upside down. There are no siblings, kin, or family, nor uncles or aunts.³ Even father and mother are not feared. They transgress against those considered elders and teachers. They kill and are killed by their siblings, and by their uncles and aunts.³ Even their father is their enemy. There is much war, the dust is thick, the rain does not fall, the year's crops do not grow, there is pestilence, dysentery, and shivering fevers increase, and medicine is not effective. Robbery is rampant, and theft is widespread, for the world has no king, no father and mother, no ancestral shrines, no temples of worship. They kill whomever they choose. There are Brāhmaṇas who are attacked, scholars, Śaiva and Sogata priests, and sages who are attacked and killed because of their ferocity. Their bravery is to go on raids. Their weapons are sharp. Their minds are always drunk, stupefied, and confused. It is like a drunken elephant that gores even its own driver. To say nothing of other people. This is because their minds are perverse regarding good and evil. It is like the fish in the sea that eat their own kind. Such is the nature of people in the Kali Yuga. They eat their own kind. The proof is that they are killed, captured, made into merchandise, sold, and bought. Therefore, let one who knows not follow the mind of the people of the Kali Yuga.

[Slo_79s-ab] > Some questions are for the sake of argument; some are the assertion of a child. [Slo_79s-cd] > Some are for the sake of testing another; some are for the sake of causing humiliation. || 79 ||

[Slo_79j] The meaning is: As for the questions of people, there are words meant to provoke a quarrel, there are words that are like the questions of a child, there are words meant to test, wishing to know the nature of the qualities of the one being questioned, and there are words that desire the defeat of the one being questioned. Such are the four kinds. For the sake of argument, [...] for the sake of testing, for the sake of causing humiliation. These are the four kinds of questions. Whatever the nature of the question, so too should it be known by the wise person.

[Slo_80s-a] > As gold is tested by four means— [Slo_80s-b] > By rubbing, striking, cutting, and heating— [Slo_80s-c] > So a person is tested by four means— [Slo_80s-d] > By their learning, their character, their qualities, and their deeds. || 80 ||

[Slo_80j§1] The meaning is: For one who tests gold, this is the method. Nigharṣaṇa means by means of a touchstone. Tāḍana means by means of a hammer. Chedana means by means of cutting. Tāpana means by means of melting. Thus is gold tested.

[Slo_80j§2] As for testing a person, if they are from far away, and no one knows of their birth, if they are to be tested, for the purpose of knowing their true nature, this is the method of testing. Śrutena, by means of the sacred teachings they know. Śīlena, by means of their good or bad character. Guṇena, by means of knowing their skills. Karmaṇā, by means of knowing their deeds, what they have done. By this, the lineage of a person is remembered. It is seen whether they are a person of good birth or not of good birth by their appearance and gestures.

[Slo_81s-ab] > Conduct reveals lineage; speech reveals country. [Slo_81s-cd] > The heart is revealed by the eyes; the body reveals what is eaten. || 81 ||

[Slo_81j] The meaning is: Conduct reveals a person's lineage. Speech reveals the country a person comes from. The eyes reveal the good and evil of the heart within. The body reveals a lack of food or a fullness of food. Such are the signs of a person's state.

[Slo_82s-ab] > By appearance, gestures, gait, bearing, and speech, [Slo_82s-cd] > And by the change in the eyes and face, one is tested. || 82 ||

[Slo_82j] The meaning is: The way for one who wishes to test the good and evil of a person is of six kinds. What are they? Ākāra means their form and appearance should be observed, first. Iṅgita means their subtle gestures should be observed, their movements watched. Gati means their gait should be observed, third. Ceṣṭā means the twitching of their body should be observed, fourth. Bhāṣita means their speech should be noted, fifth. There is another sign at the end: in the face and eyes. If their gaze is altered—vikāra means there is a flicker in the eyes and face that can be seen. For the glance of a wicked person and a virtuous person has many differences. The glance of a wicked person is a sneering, deceitful face, for their heart sneers, for their heart is filled with wickedness. Such is the state of a person if they intend evil. But a virtuous person looks down, calm, peaceful, serene, and sweet is their gaze, for in their heart there is no evil intent. It is only pure, always. Such is the method, according to the holy scriptures.

[Slo_83s-ab] > Even when met with disaster, one who knows flaws does not abandon the dharmaśāstra, [Slo_83s-cd] > Just as a bee, even with wings torn by its kin, does not abandon the lotus. || 83 ||

[Slo_83j] The meaning is: Doṣajña is the name for a scholar. Āpadgata means they are met with the pain of another person's fault, accused by a wicked person. Nevertheless, in that state, they do not abandon dharma and the scriptures and traditions. They do not retreat from righteous conduct, because of their true nature as a scholar. It is like the bee. Bhṛṅga means bee. Even if its wings are torn, it nevertheless does not abandon the flower of the lotus that it sips from. It would never sip from feces. It is not so. So it is with a scholar. They would never think evil of their fellow beings. Their conduct is not so. Even if they are given a pained heart, and are accused of wickedness by people, they do not think evil in the world.

[Slo_84] The Ten Highest Truths, the ten stains, nine

[Slo_84j§1] Here are the Ten Highest Truths. They should be known by one who serves dharma, by one who strives for a mind of renunciation, by one who wishes to become a true human again. That which is the source of escape from sin and hell, that is the practice of the Ten Highest Truths. What are they?

tapa: asceticism brata: vows samādhi: meditative concentration śānta: tranquility sanmata: right intention karuṇā: compassion karuṇi: loving-kindness upekṣā: equanimity muditā: sympathetic joy maitrī: friendliness The method is: tapa means a mind of renunciation. Brata means to reduce all the desires of life. Samādhi means to practice staying awake at night to contemplate the holy dharma. Śānta means a single word that is not false. Sanmata means a single intention, only for righteousness, in what one does. Karuṇā means to have pity on all living beings. Karuṇi means to have love for all that grows, and for all animals. Upekṣā means to know good and evil, and thus to instruct the foolish, and to become refined. Muditā means a good mind, a clear intellect, not to be resentful when given instruction. Maitrī means to give righteous words to all living beings.

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Footnotes ¹ Editorial emendation: kalaṅka lāgyan (stained and violated). ² Editorial emendation: bhūṣāṇa (ornament). ³ The reading of this word (tuvva) is uncertain in the manuscript; it may refer to an uncle or aunt.

[Slo_84j§2] Here are the natures of the Ten Stains, which should not be practiced. Their kinds are: tandrī, kleda, ləja, kuhaka, metraya, məgata, rāga strī, kuṭila, bhakṣabhuvana, [kimburu]. Tandrī is defined as a person who is sick of will; weary, overwhelmed, and suffocated, far from well-being. Only evil is what they desire. Kleda is defined as a despondent nature; ashamed before others, unable to achieve what one aims for. Ləja is defined as a greedy nature; great in craving, great in attachment and affection for evil. Kuṭila is defined as finding fault in others; tormenting and causing pain to the compassionate; careless and treacherous; there is no one they respect. Kuhaka is defined as an angry nature; great in wrath; reckless in speech; arrogant and destructive. Metraya is defined as being able to craft evil speech; to be violent and abusive; to be meddlesome and sow discord; to act as if there is none like them; to be intensely envious of the wives of others; to have no good conduct. When their words come forth fragrant and sweet, there is only evil within. Their mind is indiscriminate and chaotic; there is poison in their heart; they are resentful. Rāga strī is defined as being excessively lecherous and promiscuous with women; having wandering eyes. Bhakṣabhuvana is defined as punishing all fellow living beings; being scornful of virtuous people; being excessive in eating and drinking; having arrogant and boastful speech. [Kimburu] is defined as only ever being scornful of the property of virtuous people; being indiscriminate; having no regard for relatives, siblings, or friends; it is that which covets the property of a monk. Such is the order of the Ten Stains; they are not conducive to well-being.

[Slo_84j§3] Here are the natures of the Nine Virtues, so that one may achieve perfect well-being. Their kinds are nine in number: andrayuga, guṇabhikṣama, [sādhuniragṛha], vidagdhaprasanna, virotasādhāraṇa, kṛtarājahita, tyāgaprasanna, śūralakṣaṇa, śūrapratyayana. Andrayuga is defined as the wisdom of following dharma; the character of one who studies; being skilled and knowing good and evil. Guṇabhikṣama is defined as being virtuous in the interest of one's lord; enduring hardship; being equanimous in companionship; following the ways of the many; being content in creating well-being. [Sādhuniragṛha] is defined as being virtuous toward women; not being familiar with just anyone. Vidagdhaprasanna is defined as not being bewildered when addressed with improper words; not being downcast or resentful; having a clear and pleasant mind. Virotasādhāraṇa is defined as being brave without being defeated; not¹ being inferior in speech; striving for right conduct. Kṛtarājahita is defined as being brave enough to yield; knowing the ways of court politics and disputes. Tyāgaprasanna is defined as not considering a task difficult when ordered by one's lord. Śūralakṣaṇa is defined as not considering fear; being swift and not slow. Śūrapratyayana is defined as being devoted to one's lord; having the mark of a warrior in battle; being ready for hardship; protecting one's lord. Thus are the natures of the Nine Virtues. Be mindful of their ways, each and every one. They are exceedingly conducive to well-being, if they are put into practice. ||o||

[Slo_00-end] || Thus ends the Ślokāntara ||

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Footnotes

1. The editor conjectures the word tan (not) here.