Shaunaka's Essence of Ethics and Its Transmission

Verse 1 (garuda.1.115.1)

सूत उवाच । कुमार्यां च कुमित्रं च कुराजानं कुपुत्रकम् । कुकन्यां च कुदेशं च दूरतः परिवर्जयेत्

sūta uvāca kumāryāṁ ca kumitraṁ ca kurājānaṁ kuputrakam kukanyāṁ ca kudeśaṁ ca dūrataḥ parivarjayet

Suta said: A bad maiden, a bad friend, a bad king, a bad son, a bad daughter, and a bad country — one should avoid these from a distance.

Verse 2 (garuda.1.115.2)

धर्मः प्रव्रजितस्तपः प्रचलितं सत्यं च दूरं गतं पृथ्वी वन्ध्यफला जनाः कपटिनो लौल्ये स्थिता ब्राह्मणाः । मर्त्याः स्त्रीवशगाः स्त्रियश्च चपला नीचा जना उन्नताः हा कष्टं खलुजीवितं कलियुगे धन्या जना ये मृताः

dharmaḥ pravrajitastapaḥ pracalitaṁ satyaṁ ca dūraṁ gataṁ pṛthvī vandhyaphalā janāḥ kapaṭino laulye sthitā brāhmaṇāḥ martyāḥ strīvaśagāḥ striyaśca capalā nīcā janā unnatāḥ hā kaṣṭaṁ khalujīvitaṁ kaliyuge dhanyā janā ye mṛtāḥ

Dharma has departed, austerity has grown unstable, truth has gone far away; the earth bears fruitless produce, people are deceitful, brahmins are given to greed. Mortals are ruled by women, women are fickle, and lowly people have risen high — alas, how painful is life in the Kali age! Blessed are those who have died.

Verse 3 (garuda.1.115.3)

धन्यास्ते ये न पश्यन्ति देशभङ्गं कुलक्षयम् । परचित्तगतान् दारान्पुत्रं कुव्यसने स्थितम्

dhanyāste ye na paśyanti deśabhaṅgaṁ kulakṣayam paracittagatān dārānputraṁ kuvyasane sthitam

Blessed are those who do not live to see the ruin of their country, the destruction of their family, a wife whose heart has gone to another, or a son fallen into vice.

Verse 4 (garuda.1.115.4)

कुपुत्रे निर्वृतिर्नास्ति कुभार्यायां कुतो रतिः । सुमित्र नास्ति विश्वासः कुराज्ये नास्ति जीवितम्

kuputre nirvṛtirnāsti kubhāryāyāṁ kuto ratiḥ sumitra nāsti viśvāsaḥ kurājye nāsti jīvitam

In a bad son there is no comfort; in a bad wife, whence is there pleasure? Without a good friend there is no trust; in a bad kingdom there is no true life.

Verse 5 (garuda.1.115.5)

परान्नं च परस्वं च परशय्याः परस्त्रियः । परवेश्मनि वासश्च शक्रादपि हरेच्छ्रियम्

parānnaṁ ca parasvaṁ ca paraśayyāḥ parastriyaḥ paraveśmani vāsaśca śakrādapi harecchriyam

Another's food, another's wealth, another's bed, another's wife, and dwelling in another's house — these steal away prosperity even from Indra himself.

Verse 6 (garuda.1.115.6)

आलापाद्गात्रसंस्पर्शात्संसर्गात्सह भोजनात् । आसनाच्छयनाद्यानात्पापं संक्रमते नृणाम्

ālāpādgātrasaṁsparśātsaṁsargātsaha bhojanāt āsanācchayanādyānātpāpaṁ saṁkramate nṛṇām

Through conversation, bodily contact, association, eating together, and sitting, sleeping, or traveling together, sin transmits itself among men.

Verse 7 (garuda.1.115.7)

स्त्रियो नश्यन्ति रूपेण तपः क्रोधन नश्यति । गावो द्वरप्रचारेण शूद्रान्नेन द्विजोत्तमः

striyo naśyanti rūpeṇa tapaḥ krodhana naśyati gāvo dvarapracāreṇa śūdrānnena dvijottamaḥ

Women are ruined through vanity about beauty; austerity is destroyed by anger; cows are ruined through wandering by bad paths; and an excellent brahmin, through eating shudra-food.

Verse 8 (garuda.1.115.8)

आसनादेकशय्यायां बोजनात्पङ्क्तिसङ्करात् । ततः संक्रमते पापं घटाद्धट इवोदकम्

āsanādekaśayyāyāṁ bojanātpaṅktisaṅkarāt tataḥ saṁkramate pāpaṁ ghaṭāddhaṭa ivodakam

From sharing a seat, a single bed, eating together, and mixing in a dining row — from these, sin passes on, like water from one pot to another.

Verse 9 (garuda.1.115.9)

लालने बहवो दोषास्ताडने बहवो गुणाः । तस्माच्छिष्यं च पुत्रं च ताडयेन्न तु लालयेत्

lālane bahavo doṣāstāḍane bahavo guṇāḥ tasmācchiṣyaṁ ca putraṁ ca tāḍayenna tu lālayet

In excessive pampering there are many faults; in discipline there are many virtues; therefore one should discipline a pupil and a son, not merely pamper them.

Verse 10 (garuda.1.115.10)

अध्वा जरा देहवतां पर्वतानां जलं जरा । असंभोगश्च नारीणां वस्त्राणामातपो जरा

adhvā jarā dehavatāṁ parvatānāṁ jalaṁ jarā asaṁbhogaśca nārīṇāṁ vastrāṇāmātapo jarā

Travel is the aging of the embodied; water is the aging of mountains; lack of union is the aging of women; and exposure to sun is the aging of clothes.

Verse 11 (garuda.1.115.11)

अधमाः कलिमिच्छन्ति सन्धिमिच्छति मध्यमाः । उत्तमा मानमिच्छन्ति मानो हि महतां धनम्

adhamāḥ kalimicchanti sandhimicchati madhyamāḥ uttamā mānamicchanti māno hi mahatāṁ dhanam

The lowly desire strife; the middling desire reconciliation; the excellent desire only honor — for honor is the true wealth of the great.

Verse 12 (garuda.1.115.12)

मानो हि मूलमर्थस्य माने सति धनेन किम् । प्रभ्रष्टमानदर्पस्य किं धनेन किमायुषा

māno hi mūlamarthasya māne sati dhanena kim prabhraṣṭamānadarpasya kiṁ dhanena kimāyuṣā

Honor indeed is the root of prosperity; when honor exists, what need is there of mere wealth? For one who has lost his honor and pride, what use is wealth, what use is even life?

Verse 13 (garuda.1.115.13)

अधमा धनमिच्छन्ति धनमानौ हि मध्यमाः । उत्तमा मानमिच्छन्ति मानो हि महतां धनम्

adhamā dhanamicchanti dhanamānau hi madhyamāḥ uttamā mānamicchanti māno hi mahatāṁ dhanam

The lowly desire only wealth; the middling desire both wealth and honor; the excellent desire only honor — for honor is the wealth of the great.

Verse 14 (garuda.1.115.14)

वनेऽपि सिंहा न नमन्ति कं च बुभु क्षिता मांसनिरीक्षणं च । धनैर्विहीनाः सुकुलेषु जाता न नीचकर्माणि समारभन्ते

vane'pi siṁhā na namanti kaṁ ca bubhu kṣitā māṁsanirīkṣaṇaṁ ca dhanairvihīnāḥ sukuleṣu jātā na nīcakarmāṇi samārabhante

Even in the forest, hungry lions, gazing at meat, bow to no one; likewise, those born in good families, even if devoid of wealth, do not undertake lowly deeds.

Verse 15 (garuda.1.115.15)

नाभिषेको न संस्कारः सिंहस्य क्रियते वने । नित्यमूर्जितसत्त्वस्य स्वयमेव मृगेन्द्रता

nābhiṣeko na saṁskāraḥ siṁhasya kriyate vane nityamūrjitasattvasya svayameva mṛgendratā

No consecration ceremony is performed for the lion in the forest; his lordship over beasts, being of ever-vigorous strength, is entirely his own inherent nature.

Verse 16 (garuda.1.115.16)

वणिक्प्रमादी भृकश्च मानी भिक्षुर्विलासी ह्यधनश्च कामी । वराङ्गना चाप्रियवादिनी च न ते च कर्माणि समारभन्ते

vaṇikpramādī bhṛkaśca mānī bhikṣurvilāsī hyadhanaśca kāmī varāṅganā cāpriyavādinī ca na te ca karmāṇi samārabhante

A negligent merchant, a proud servant, an indulgent mendicant, a poor man given to desire, and a beautiful woman who speaks unpleasantly — such people do not successfully accomplish their undertakings.

Verse 17 (garuda.1.115.17)

दाता दरिद्रः कृपणोर्ऽथयुक्तः पुत्त्रोऽविधेयः कुजनस्य सेवा । परोपकारेषु नरस्य मृत्युः प्रजायते दुश्चरितानि पञ्च

dātā daridraḥ kṛpaṇor'thayuktaḥ puttro'vidheyaḥ kujanasya sevā paropakāreṣu narasya mṛtyuḥ prajāyate duścaritāni pañca

A generous man who is poor, a wealthy miser, a disobedient son, service to a wicked person, and death occurring in acts of helping others — these five are misfortunes.

Verse 18 (garuda.1.115.18)

कान्तावियोगः स्वजनापमानं ऋणस्य शेषः कुजनस्य सेवा । दारिद्रयाभावाद्विमुखाश्च मित्रा विनाग्निना पञ्च दहन्ति तीव्राः

kāntāviyogaḥ svajanāpamānaṁ ṛṇasya śeṣaḥ kujanasya sevā dāridrayābhāvādvimukhāśca mitrā vināgninā pañca dahanti tīvrāḥ

Separation from a beloved, dishonor by one's own kin, unpaid debt, service to a wicked person, and friends who turn away because of poverty — these five burn fiercely, even without fire.

Verse 19 (garuda.1.115.19)

चिन्तासहस्रेषु च तेषु मध्ये चिन्ताश्चतस्रोऽप्यसिधारतुल्याः । नीचापमानं क्षुधितं कलत्रं भार्या विरक्ता सहजोपरोधः

cintāsahasreṣu ca teṣu madhye cintāścatasro'pyasidhāratulyāḥ nīcāpamānaṁ kṣudhitaṁ kalatraṁ bhāryā viraktā sahajoparodhaḥ

Among a thousand worries, four worries are equal to a sword's edge: humiliation by a lowly person, a hungry wife, an estranged wife, and hostility from one's own siblings.

Verse 20 (garuda.1.115.20)

वश्यश्च पुर्त्रेर्ऽथ करी च विद्या अरोगिता सज्जनसङ्गतिश्च । इष्टा च भार्या वशवर्तिनी च दुः खस्य मूलोद्धरणानि पञ्च

vaśyaśca purtrer'tha karī ca vidyā arogitā sajjanasaṅgatiśca iṣṭā ca bhāryā vaśavartinī ca duḥ khasya mūloddharaṇāni pañca

An obedient son, learning that brings wealth, freedom from disease, association with the good, and a beloved, devoted wife — these five uproot sorrow at its root.

Verse 21 (garuda.1.115.21)

कुरङ्गमातङ्गपतङ्गंभृग मीना हताः पञ्चबिरेव पञ्च । एकः प्रमाथी स कथं न घात्यो यः सेवते पञ्चभिरेव पञ्च

kuraṅgamātaṅgapataṅgaṁbhṛga mīnā hatāḥ pañcabireva pañca ekaḥ pramāthī sa kathaṁ na ghātyo yaḥ sevate pañcabhireva pañca

The deer, the elephant, the moth, the bee, and the fish are each destroyed by attachment to just one of the five senses — so why should not the one who indulges all five at once be destroyed?

Verse 22 (garuda.1.115.22)

अधीरः कर्कशः स्तब्धः कुचेलः स्वयमागतः । पञ्च विप्रा न पूज्यन्ते बृहस्पतिसमा अपि

adhīraḥ karkaśaḥ stabdhaḥ kucelaḥ svayamāgataḥ pañca viprā na pūjyante bṛhaspatisamā api

Impatient, harsh, arrogant, poorly-dressed, or one who comes uninvited — these five kinds of brahmins are not honored, even if equal to Brihaspati in learning.

Verse 23 (garuda.1.115.23)

आयुः कर्म च वित्तं च विद्या निधनमेव च । पञ्चैतानि विविच्यन्ते जायमानस्य देहिनः

āyuḥ karma ca vittaṁ ca vidyā nidhanameva ca pañcaitāni vivicyante jāyamānasya dehinaḥ

Lifespan, deeds, wealth, learning, and the manner of death — these five are determined for a being already at birth.

Verse 24 (garuda.1.115.24)

पर्वतारोहणे तोये गोकुले दुष्टनिग्रहे । पतितस्य समुत्थाने शस्ताः पञ्च (ह्येते) गुणाः स्मृताः

parvatārohaṇe toye gokule duṣṭanigrahe patitasya samutthāne śastāḥ pañca (hyete) guṇāḥ smṛtāḥ

In climbing a mountain, in crossing water, in a cow-pen, in restraining the wicked, and in raising up the fallen — helping in these five situations is remembered as a praised virtue.

Verse 25 (garuda.1.115.25)

अभ्रच्छाया खले प्रीतिः परनारीषु संगतिः । पञ्चैते ह्यस्थिरा भावा यौवनानि धनानि च

abhracchāyā khale prītiḥ paranārīṣu saṁgatiḥ pañcaite hyasthirā bhāvā yauvanāni dhanāni ca

The shadow of a cloud, the affection of a wicked man, union with another's wife, youth, and wealth — these five are unstable.

Verse 26 (garuda.1.115.26)

अस्थिरं जीवितं लोके अस्थिरं धनयौवनम् । अस्थिरं पुत्त्रदाराद्यं धर्मः कीर्तिर्यशः स्थिरम्

asthiraṁ jīvitaṁ loke asthiraṁ dhanayauvanam asthiraṁ puttradārādyaṁ dharmaḥ kīrtiryaśaḥ sthiram

Life in this world is unstable; wealth and youth are unstable; sons, wife, and the rest are unstable; only dharma, renown, and fame are stable.

Verse 27 (garuda.1.115.27)

शत जीवितमत्यल्पं रात्रिस्तस्यार्धहारिणी । व्याधिशोकजरायासैरर्धं तदपि निष्फलम्

śata jīvitamatyalpaṁ rātristasyārdhahāriṇī vyādhiśokajarāyāsairardhaṁ tadapi niṣphalam

A hundred years of life is exceedingly short; night takes away half of it; and by disease, grief, old age, and exertion, half of what remains is also fruitless.

Verse 28 (garuda.1.115.28)

आयुर्वर्षशतं नृणां परिमितं रात्रौ तदर्धं गतं तस्यार्धस्थितकिञ्चिदर्धमधिकं बाल्यस्य काले गतम् । किञ्चिद्वन्धुवियोगदुः खमरणैर्भूपालसेवागतं शेषं वारितरङ्गगर्भचपलं मानेन किं मानिनाम्

āyurvarṣaśataṁ nṛṇāṁ parimitaṁ rātrau tadardhaṁ gataṁ tasyārdhasthitakiñcidardhamadhikaṁ bālyasya kāle gatam kiñcidvandhuviyogaduḥ khamaraṇairbhūpālasevāgataṁ śeṣaṁ vāritaraṅgagarbhacapalaṁ mānena kiṁ māninām

Men's life is measured at a hundred years; half is gone in the night; of the remainder, much passes in childhood; some more in the sorrow of separation from kin, in others' deaths, and in serving a king; what remains is as fleeting as a wave — so what use is pride to the proud?

Verse 29 (garuda.1.115.29)

अहोरात्रमयो लोके जरारूपेण संचरेत् । मृत्युर्ग्रसति भूतानि पवनं पन्नगो यथा

ahorātramayo loke jarārūpeṇa saṁcaret mṛtyurgrasati bhūtāni pavanaṁ pannago yathā

Day and night constantly move through the world in the form of aging; death swallows creatures, just as a serpent swallows the wind.

Verse 30 (garuda.1.115.30)

गच्छतस्तिष्ठतो वापि जाग्रतः स्वपतो न चेत् । सर्वसत्त्वहितार्थाय पशोरिव विचेष्टितम्

gacchatastiṣṭhato vāpi jāgrataḥ svapato na cet sarvasattvahitārthāya paśoriva viceṣṭitam

If, whether walking or standing, waking or sleeping, one does not act for the welfare of all beings, one's activity is merely like that of an animal.

Verse 31 (garuda.1.115.31)

अहितहितविचारशून्यबुद्धेः श्रुतिसमये बहुभिर्वितर्कितस्य । उदरभरणमात्रतुष्टबुद्धेः पुरुषपशोश्च पशोश्च को विशेषः

ahitahitavicāraśūnyabuddheḥ śrutisamaye bahubhirvitarkitasya udarabharaṇamātratuṣṭabuddheḥ puruṣapaśośca paśośca ko viśeṣaḥ

For one whose mind is devoid of discernment between benefit and harm, who merely disputes at times of scriptural discussion, and who is satisfied merely with filling his belly — what difference is there between such a man-beast and a beast?

Verse 32 (garuda.1.115.32)

शौर्ये तपसि दाने च यस्य न प्रथितं यशः । विद्यायामर्थलाभे वा मातुरुच्चार एव सः

śaurye tapasi dāne ca yasya na prathitaṁ yaśaḥ vidyāyāmarthalābhe vā māturuccāra eva saḥ

He whose fame is not renowned in valor, austerity, giving, learning, or the acquisition of wealth — he is as good as mere excrement of his mother.

Verse 33 (garuda.1.115.33)

यज्जीव्यते क्षणमपि प्रथितं मनुष्यैर्विज्ञानविक्रमयशोभिरभग्नमानैः । तन्नाम जीवितमिति प्रवदन्ति तज्ज्ञाः काकोऽपि जीवति चिरं च बलिं च भुङ्क्ते

yajjīvyate kṣaṇamapi prathitaṁ manuṣyairvijñānavikramayaśobhirabhagnamānaiḥ tannāma jīvitamiti pravadanti tajjñāḥ kāko'pi jīvati ciraṁ ca baliṁ ca bhuṅkte

If one lives even for a moment, renowned for wisdom, valor, and unbroken honor, that alone, say the wise, is truly called 'life.' Otherwise, even a crow lives long and eats its fill of offerings.

Verse 34 (garuda.1.115.34)

किं जीवितेन धनमानविवर्जितेन मित्रेण किं भवति भीतिसशङ्कितेन । सिंहव्रतं चरत गच्छत मा विषादं काकोऽपि जीवति चिरं च बलिं च भुङ्क्ते

kiṁ jīvitena dhanamānavivarjitena mitreṇa kiṁ bhavati bhītisaśaṅkitena siṁhavrataṁ carata gacchata mā viṣādaṁ kāko'pi jīvati ciraṁ ca baliṁ ca bhuṅkte

What use is life devoid of wealth and honor? What use is a friend who is fearful and suspicious? Follow the lion's way, proceed, do not despair — even a crow lives long and eats its fill of offerings.

Verse 35 (garuda.1.115.35)

यो वात्मनीह न गुरौ न च भृत्यवर्गे दीने दयां न कुरुते न च मित्रकार्ये । किं तस्य जीवितफलेनमनुष्यलोके काकोऽपि जीवति चिरं च बलिं च भुङ्क्ते

yo vātmanīha na gurau na ca bhṛtyavarge dīne dayāṁ na kurute na ca mitrakārye kiṁ tasya jīvitaphalenamanuṣyaloke kāko'pi jīvati ciraṁ ca baliṁ ca bhuṅkte

He who shows no compassion toward himself, his teacher, his servants, the wretched, or in matters concerning his friends — what use is the fruit of his life in the world of men? Even a crow lives long and eats its fill of offerings.

Verse 36 (garuda.1.115.36)

यस्य त्रिवर्गशून्यानि दिनान्यायान्ति यान्ति च । स लौहकारभस्त्रेव श्वसन्नपि न जीवति

yasya trivargaśūnyāni dinānyāyānti yānti ca sa lauhakārabhastreva śvasannapi na jīvati

He whose days pass empty of the threefold aim of dharma, artha, and kama, though breathing, does not truly live — like a blacksmith's bellows.

Verse 37 (garuda.1.115.37)

स्वाधीनवृत्तेः साफल्यं न पराधीनवर्तिता । ये पराधीनकर्माणो जीवन्तोऽपि च ते मृताः

svādhīnavṛtteḥ sāphalyaṁ na parādhīnavartitā ye parādhīnakarmāṇo jīvanto'pi ca te mṛtāḥ

True success lies in an independent livelihood, not in dependence on others; those whose actions are dependent on another are, even while living, as good as dead.

Verse 38 (garuda.1.115.38)

सु(स्व) पूरा वै कापुरुषाः सु(स्व) पूरो मूषिकाञ्जलिः । असन्तुष्टः कापुरुषः स्वल्पकेनापि तुष्यति

su(sva) pūrā vai kāpuruṣāḥ su(sva) pūro mūṣikāñjaliḥ asantuṣṭaḥ kāpuruṣaḥ svalpakenāpi tuṣyati

Cowardly men are easily satisfied, like a mouse's tiny handful, easily filled; even a discontented base man is satisfied with the smallest thing.

Verse 39 (garuda.1.115.39)

अभ्रच्छाया तृणादग्निर्नोचसेवा पथो जलम् । वेश्यारागः खले प्रीतिः षडेते बुद्वुदोपमाः

abhracchāyā tṛṇādagnirnocasevā patho jalam veśyārāgaḥ khale prītiḥ ṣaḍete budvudopamāḥ

The shadow of a cloud, fire from dry grass, service to a lowly man, water on a road, a courtesan's affection, and friendship with a wicked man — these six are like fleeting bubbles.

Verse 40 (garuda.1.115.40)

वाचा विहितसार्थेन लोको न च सुखायते । जीवितं मानमूलं हि माने म्लाने कुतः सुखम्?

vācā vihitasārthena loko na ca sukhāyate jīvitaṁ mānamūlaṁ hi māne mlāne kutaḥ sukham?

The world does not find true happiness through mere fulfilled promises; life is rooted in honor — when honor withers, whence can happiness come?

Verse 41 (garuda.1.115.41)

अबलस्य बलं राजा बालस्य रुदितं बलम् । बलं मूर्खस्य मौनं हि तस्करस्यानृतं बलम्

abalasya balaṁ rājā bālasya ruditaṁ balam balaṁ mūrkhasya maunaṁ hi taskarasyānṛtaṁ balam

The king is the strength of the weak; crying is the strength of a child; silence is the strength of a fool; and falsehood is the strength of a thief.

Verse 42 (garuda.1.115.42)

यथायथा हि पुरुषः शास्त्रं समधिगच्छति । तथातथास्य मेधा स्याद्विज्ञानं चास्य रोचते

yathāyathā hi puruṣaḥ śāstraṁ samadhigacchati tathātathāsya medhā syādvijñānaṁ cāsya rocate

Just as, in whatever degree, a man attains mastery of the scriptures, to that same degree his intellect grows, and knowledge becomes ever more pleasing to him.

Verse 43 (garuda.1.115.43)

यथायथा हि पुरुषः कल्याणे कुरुते मतिम् । तथातथा हि सर्वत्र श्लिष्यते लोकसुप्रियः

yathāyathā hi puruṣaḥ kalyāṇe kurute matim tathātathā hi sarvatra śliṣyate lokasupriyaḥ

Just as, in whatever degree, a man fixes his mind on good deeds, to that same degree he becomes ever more beloved by people everywhere.

Verse 44 (garuda.1.115.44)

लोभप्रमादविश्वासैः पुरुषो नश्यति त्रिभिः । तस्माल्लोभो न कर्तव्यः प्रमादो नोन विश्वसेत्

lobhapramādaviśvāsaiḥ puruṣo naśyati tribhiḥ tasmāllobho na kartavyaḥ pramādo nona viśvaset

By greed, negligence, and excessive trust, a man is ruined; therefore, greed should not be indulged, nor negligence, nor should one over-trust.

Verse 45 (garuda.1.115.45)

तावद्भयस्य भेतव्यं यावद्भयमनागतम् । उत्पन्ने तु भये तीव्रे स्थातव्यं वै ह्यभीतवत्

tāvadbhayasya bhetavyaṁ yāvadbhayamanāgatam utpanne tu bhaye tīvre sthātavyaṁ vai hyabhītavat

One should fear danger only as long as it has not yet arrived; but once a severe danger has actually arisen, one should stand firm, as though unafraid.

Verse 46 (garuda.1.115.46)

ऋणशेषं चाग्निशेषं व्याधिशेषं तथैव च । पुनः पुनः प्रवर्धन्ते तस्माच्छेषं न कारयेत्

ṛṇaśeṣaṁ cāgniśeṣaṁ vyādhiśeṣaṁ tathaiva ca punaḥ punaḥ pravardhante tasmāccheṣaṁ na kārayet

A remnant of debt, a remnant of fire, and a remnant of disease — these grow again and again; therefore one should never leave a remnant of these unresolved.

Verse 47 (garuda.1.115.47)

कृते प्रतिकृतं कुर्याद्धिंसिते प्रतिहिंसितम् । न तत्र दोषं पश्यामि दुष्टे दोषं समाचरेत्

kṛte pratikṛtaṁ kuryāddhiṁsite pratihiṁsitam na tatra doṣaṁ paśyāmi duṣṭe doṣaṁ samācaret

One should return like for like; when harmed, one should retaliate in kind — I see no fault in this; toward the wicked, one should behave with due severity.

Verse 48 (garuda.1.115.48)

परोक्षे कार्यहन्तारं प्रत्यक्षे प्रियवादिनम् । वर्जयेत्तादृशं मित्रं मायामयमरिं तथा

parokṣe kāryahantāraṁ pratyakṣe priyavādinam varjayettādṛśaṁ mitraṁ māyāmayamariṁ tathā

One should avoid such a false friend — one who destroys one's affairs when out of sight, but speaks pleasantly to one's face — treating him as an enemy in the guise of illusion.

Verse 49 (garuda.1.115.49)

दुर्जनस्य हि संगेन सुजनोऽपि विनश्यति । प्रसन्नमपि पानीयं कर्दमैः कलुषीकृतम्

durjanasya hi saṁgena sujano'pi vinaśyati prasannamapi pānīyaṁ kardamaiḥ kaluṣīkṛtam

Through the company of the wicked, even a good man is ruined — just as clear water is made turbid by mud.

Verse 50 (garuda.1.115.50)

स भुङ्क्ते सद्विजो भुङ्क्ते समशेषनिरूपणम् । तस्मात्सर्वप्रयत्नेन द्विजः पूज्यः प्रयत्नतः

sa bhuṅkte sadvijo bhuṅkte samaśeṣanirūpaṇam tasmātsarvaprayatnena dvijaḥ pūjyaḥ prayatnataḥ

True enjoyment belongs to him who feeds a worthy brahmin and thereby partakes of the proper remainder; therefore, with every effort, a brahmin should always be honored.

Verse 51 (garuda.1.115.51)

तद्भुज्यते यद्द्विजभुक्तशेषं स बुद्धिमान्यो न करोति पापम् । तत्सौहृदं यक्रियते परोक्षे दम्भैर्विना यः क्रियते स धर्मः

tadbhujyate yaddvijabhuktaśeṣaṁ sa buddhimānyo na karoti pāpam tatsauhṛdaṁ yakriyate parokṣe dambhairvinā yaḥ kriyate sa dharmaḥ

That alone is truly eaten which remains after a brahmin has eaten; he who does so is wise and commits no sin. That alone is true friendship which is maintained out of one's sight; that alone is true dharma which is performed without hypocrisy.

Verse 52 (garuda.1.115.52)

न सा सभा यत्र न सन्ति वृद्धाः वृद्धा न ते ये न वदन्ति धर्मम् । धर्मः स नो यत्र न सत्यमस्ति नैतत्सत्यं यच्छलेनानुविद्धम्

na sā sabhā yatra na santi vṛddhāḥ vṛddhā na te ye na vadanti dharmam dharmaḥ sa no yatra na satyamasti naitatsatyaṁ yacchalenānuviddham

That is not an assembly where there are no elders; those are not elders who do not speak of dharma; that is not dharma in which there is no truth; and that is not truth which is tainted by deceit.

Verse 53 (garuda.1.115.53)

ब्राह्मणोऽपि मनुष्याणामादित्यश्चैव तेजसाम् । शिरोऽपि सर्वगात्राणां व्रतानां सत्यमुत्तमम्

brāhmaṇo'pi manuṣyāṇāmādityaścaiva tejasām śiro'pi sarvagātrāṇāṁ vratānāṁ satyamuttamam

As the brahmin is foremost among men, and the sun is foremost among luminaries, and the head is foremost among all bodily limbs — so too is truth the highest among all vows.

Verse 54 (garuda.1.115.54)

तन्मङ्गलं यत्र मनः प्रसन्नं तज्जीवनं यन्न परस्य सेवा । तदर्जितं यत्स्वजनेन भुक्तं तद्गर्जितं यत्समरे रिपूणाम्

tanmaṅgalaṁ yatra manaḥ prasannaṁ tajjīvanaṁ yanna parasya sevā tadarjitaṁ yatsvajanena bhuktaṁ tadgarjitaṁ yatsamare ripūṇām

That is auspicious where the mind is at peace; that is true life which does not depend on serving another; that alone is truly earned wealth which is enjoyed by one's own kin; and that alone is a true battle-roar which is against enemies in war.

Verse 55 (garuda.1.115.55)

सा स्त्रीया न मदं कुर्यात्स सुखी तृष्णयोज्झितः । तन्मित्रं यत्र विश्वासः पुरुषः स जितेन्द्रियः

sā strīyā na madaṁ kuryātsa sukhī tṛṣṇayojjhitaḥ tanmitraṁ yatra viśvāsaḥ puruṣaḥ sa jitendriyaḥ

She is a true woman who does not indulge in pride; he is happy who is free of craving; that alone is true friendship where there is trust; that man alone is worthy who has conquered his senses.

Verse 56 (garuda.1.115.56)

तत्र मुक्तादरस्नेहो विलुप्तं यत्र सौहृदम् । तदेव केवलं श्लघ्यं यस्यात्मा क्रियते स्तुतौ

tatra muktādarasneho viluptaṁ yatra sauhṛdam tadeva kevalaṁ ślaghyaṁ yasyātmā kriyate stutau

There, regard and affection are lost, where friendship has ended; that alone is truly praiseworthy, whose own conduct is worthy of praise.

Verse 57 (garuda.1.115.57)

नदीनामग्निहोत्राणां भारतस्य कलस्य च । मूलान्वेषो न कर्तव्यो मूलाद्दोषो न हीयते

nadīnāmagnihotrāṇāṁ bhāratasya kalasya ca mūlānveṣo na kartavyo mūlāddoṣo na hīyate

One should not investigate the origins of rivers, of Agnihotra fires, of the Mahabharata tradition, or of an artisan's lineage; no fault is removed by investigating origins.

Verse 58 (garuda.1.115.58)

लवणजलान्ता नद्यः स्त्रीभेदान्तं च मैथुनम् । षैशुन्यं जनवार्तान्तं वित्तं दुः खत्रयान्तकम्

lavaṇajalāntā nadyaḥ strībhedāntaṁ ca maithunam ṣaiśunyaṁ janavārtāntaṁ vittaṁ duḥ khatrayāntakam

Rivers end in the salt sea; sexual union ends in coming to know a woman's true nature; slander ends in gossip; wealth ends in the threefold sorrow.

Verse 59 (garuda.1.115.59)

राज्यश्रीर्ब्रह्मशापान्ता पापान्तं ब्रह्मवर्चसम् । आचान्तं घोषवासान्तं कुलस्यान्तं स्त्रिया प्रभो (भुः)

rājyaśrīrbrahmaśāpāntā pāpāntaṁ brahmavarcasam ācāntaṁ ghoṣavāsāntaṁ kulasyāntaṁ striyā prabho (bhuḥ)

Royal fortune ends with a brahmin's curse; brahmanical radiance ends in sin; and, O lord, the ruin of a family ends in a wayward woman.

Verse 60 (garuda.1.115.60)

सर्वे क्षयान्ता निलयाः पतनान्ताः समुच्छ्रयाः । संयोगा विप्रयोगान्ता मरणान्तं हि जीवितम्

sarve kṣayāntā nilayāḥ patanāntāḥ samucchrayāḥ saṁyogā viprayogāntā maraṇāntaṁ hi jīvitam

All dwellings end in decay; all elevations end in a fall; all unions end in separation; and life indeed ends in death.

Verse 61 (garuda.1.115.61)

यदीच्छेत्पुनरागन्तुं नातिदूरमनुव्रजेत् । उदकान्तान्निवर्तेत स्निग्धवर्णाच्च पादपात्

yadīcchetpunarāgantuṁ nātidūramanuvrajet udakāntānnivarteta snigdhavarṇācca pādapāt

If one wishes a departing guest to return again, one should not escort him too far; one should turn back at the edge of water, or at a lush, green tree.

Verse 62 (garuda.1.115.62)

अनायके न वस्तव्यं न चैव बहुनायके । स्त्रीनायके न वस्तव्यं वस्तव्यं बालनायके

anāyake na vastavyaṁ na caiva bahunāyake strīnāyake na vastavyaṁ vastavyaṁ bālanāyake

One should not dwell in a land without a ruler, nor in one with too many rulers; one should not dwell where a woman rules; but one may dwell where a child rules.

Verse 63 (garuda.1.115.63)

पिता रक्षति कौमारे भत्ता रक्षति यौवने । पुत्रस्तु स्थविरे काले न स्त्री स्वातन्त्र्यमर्हति

pitā rakṣati kaumāre bhattā rakṣati yauvane putrastu sthavire kāle na strī svātantryamarhati

The father protects a woman in childhood; the husband protects her in youth; the son protects her in old age — independence is not held fitting for a woman.

Verse 64 (garuda.1.115.64)

त्यजेद्वन्ध्यामष्टमेऽब्दे नवमे तु मृतप्रिजाम् । एकादशे स्त्रीजननीं सद्यश्चाप्रियावादिनीम्

tyajedvandhyāmaṣṭame'bde navame tu mṛtaprijām ekādaśe strījananīṁ sadyaścāpriyāvādinīm

One may take another wife alongside a barren wife in the eighth year of marriage; one whose children have died, in the ninth; one who bears only daughters, in the eleventh; and one who speaks unpleasantly, immediately.

Verse 65 (garuda.1.115.65)

अनर्थित्वान्मनुष्याणां भिया परिजनस्य च । अर्थादपेतमर्यादास्त्रयस्तिष्ठन्ति भर्तृषु

anarthitvānmanuṣyāṇāṁ bhiyā parijanasya ca arthādapetamaryādāstrayastiṣṭhanti bhartṛṣu

For want of personal gain, and out of fear of their household, three kinds of people remain loyal to their master, regardless of their own interest.

Verse 66 (garuda.1.115.66)

अश्वं श्रान्तं गजं मत्तं गावः प्रथमसूतिकाः । अनूदके च मण्डूकान्प्राज्ञो दूरेण वर्जयेत्

aśvaṁ śrāntaṁ gajaṁ mattaṁ gāvaḥ prathamasūtikāḥ anūdake ca maṇḍūkānprājño dūreṇa varjayet

A wise man should keep well away from an exhausted horse, a rutting elephant, a newly-calved cow, and frogs croaking where there is no water.

Verse 67 (garuda.1.115.67)

अर्थातुराणां न सुहृन्न बन्धुः कामातुराणां न भयं न लज्जा । चिन्तातुराणां न सुखं न निद्रा क्षुधातुराणां न बलं न तेजः

arthāturāṇāṁ na suhṛnna bandhuḥ kāmāturāṇāṁ na bhayaṁ na lajjā cintāturāṇāṁ na sukhaṁ na nidrā kṣudhāturāṇāṁ na balaṁ na tejaḥ

For those tormented by desire for wealth, there is no true friend or kinsman; for those tormented by lust, there is no fear or shame; for those tormented by worry, there is no happiness or sleep; for those tormented by hunger, there is no strength or vigor.

Verse 68 (garuda.1.115.68)

कुतो निद्रा दरिद्रस्य परप्रेष्यवरस्य च । परनारीप्रसक्तस्य परद्रव्यहरस्य च

kuto nidrā daridrasya parapreṣyavarasya ca paranārīprasaktasya paradravyaharasya ca

Where is sleep for the poor man, for one subject to another's command, for one attached to another's wife, and for one who steals another's wealth?

Verse 69 (garuda.1.115.69)

सुखं स्वपित्यनृणवान्व्याधिमुक्तश्च यो नरः । सावकाशस्तु वै भुङ्क्ते यस्तु दारैर्न सङ्गतः

sukhaṁ svapityanṛṇavānvyādhimuktaśca yo naraḥ sāvakāśastu vai bhuṅkte yastu dārairna saṅgataḥ

A man free of debt and free of disease sleeps happily; he alone truly enjoys his own free time who is not overly attached to his wife.

Verse 70 (garuda.1.115.70)

अम्भसः परिमाणे उन्नतं कमलं भवेत् । स्वस्वामिना बलवता भृत्यो भवति गर्वितः

ambhasaḥ parimāṇe unnataṁ kamalaṁ bhavet svasvāminā balavatā bhṛtyo bhavati garvitaḥ

In proportion to the amount of water, the lotus rises higher; likewise, a servant, supported by a powerful master, becomes proud.

Verse 71 (garuda.1.115.71)

स्थानस्थितस्य पद्मस्य मित्रे वरुणभास्करौ । स्थानच्युतस्य तस्यैव क्लेदशोषणकारकौ

sthānasthitasya padmasya mitre varuṇabhāskarau sthānacyutasya tasyaiva kledaśoṣaṇakārakau

For the lotus that remains in its proper place, water and the sun are friends; but for that same lotus once fallen from its place, they cause only rotting and withering.

Verse 72 (garuda.1.115.72)

ये पदस्थस्य मित्त्राणि ते तस्य रिपुतां गताः । भानोः पद्मे जले प्रीतिः स्थलोद्धरणशोषणः

ye padasthasya mittrāṇi te tasya riputāṁ gatāḥ bhānoḥ padme jale prītiḥ sthaloddharaṇaśoṣaṇaḥ

Those who are friends to one in high position become enemies to him once he falls; the sun's affection for the lotus in water nourishes it, but on dry land, that same sun withers it.

Verse 73 (garuda.1.115.73)

स्थानस्थितानि पूज्यन्ते पूज्यन्ते च पदे स्थिताः । स्थानभ्रष्टा न पूज्यन्ते केशा दन्ता नखा नराः

sthānasthitāni pūjyante pūjyante ca pade sthitāḥ sthānabhraṣṭā na pūjyante keśā dantā nakhā narāḥ

Things in their proper place are honored, and those established in position are honored; but once fallen from their place, hair, teeth, nails, and men alike are not honored.

Verse 74 (garuda.1.115.74)

आचारः कुलमाख्यति देशमाख्याति भाषितम् । सम्भ्रमः स्नेहमाख्याति वपुराख्याति भोजनम्

ācāraḥ kulamākhyati deśamākhyāti bhāṣitam sambhramaḥ snehamākhyāti vapurākhyāti bhojanam

Conduct reveals one's family; speech reveals one's country; eagerness reveals affection; and the body reveals the quality of one's food.

Verse 75 (garuda.1.115.75)

वृथा वृष्टिः समुद्रस्य वृथा तृप्तस्य भोजनम् । वृथा दानं समृद्धस्य नीचस्य सुकृतं वथा

vṛthā vṛṣṭiḥ samudrasya vṛthā tṛptasya bhojanam vṛthā dānaṁ samṛddhasya nīcasya sukṛtaṁ vathā

Rain upon the ocean is futile; food given to one already satisfied is futile; a gift to one already prosperous is futile; and a good deed done for a base person is equally futile.

Verse 76 (garuda.1.115.76)

दूरस्थोऽपि समीपस्थो यो यस्य हृदये स्थितः । हृदयादपि निष्क्रान्तः समीपस्थोऽपि दूरतः

dūrastho'pi samīpastho yo yasya hṛdaye sthitaḥ hṛdayādapi niṣkrāntaḥ samīpastho'pi dūrataḥ

One who dwells in another's heart is near, even if physically far; one who has departed from the heart is far, even if physically near.

Verse 77 (garuda.1.115.77)

मुखभङ्गः स्वरो दीनो गात्रस्वेदो महद्भयम् । मरणे यानि चिह्नानि तानि चिह्नानि याचके

mukhabhaṅgaḥ svaro dīno gātrasvedo mahadbhayam maraṇe yāni cihnāni tāni cihnāni yācake

A downcast face, a plaintive voice, sweating of the body, and great fear — the very signs of death, these same signs appear in one who is forced to beg.

Verse 78 (garuda.1.115.78)

कुब्जस्य कीटघातस्य वातान्निष्कासितस्य च । शिखरे वसतस्तस्य वरं जन्म न याचितम्

kubjasya kīṭaghātasya vātānniṣkāsitasya ca śikhare vasatastasya varaṁ janma na yācitam

The condition of a hunchback, of one killed by an insect, of one afflicted by wind-disease, or of one living on a mountain peak — any of these is better than a life of begging.

Verse 79 (garuda.1.115.79)

जगत्पतिर्हि याचित्वा विष्णुर्वामनतां यतः । कान्योऽधिकतरस्तस्य योर्ऽथो याति न लाघवम्

jagatpatirhi yācitvā viṣṇurvāmanatāṁ yataḥ kānyo'dhikatarastasya yor'tho yāti na lāghavam

Since even Vishnu, the lord of the universe, took on the diminished form of Vamana through begging — who else is greater than him, whose act was still touched by such lowliness?

Verse 80 (garuda.1.115.80)

माता शत्रुः पिता वैरी बाला येन न पाठिताः । सभामध्ये न शोभन्ते हंसमध्ये बकायथा

mātā śatruḥ pitā vairī bālā yena na pāṭhitāḥ sabhāmadhye na śobhante haṁsamadhye bakāyathā

The mother is an enemy, the father is a foe, for the child whom they have not caused to be educated; such a person does not shine in an assembly, like a crane amidst swans.

Verse 81 (garuda.1.115.81)

विद्या नाम कुरूपरूपमधिकं विद्यातिगुप्तं धनं विद्या साधुकरी जनप्रियकरी विद्या गुरूणां गुरुः । विद्या बन्धुजनार्तिनाशनकरी विद्या परं दैवतं विद्या राजसु पूजिता हि मनुजो विद्यविहीनः पशुः

vidyā nāma kurūparūpamadhikaṁ vidyātiguptaṁ dhanaṁ vidyā sādhukarī janapriyakarī vidyā gurūṇāṁ guruḥ vidyā bandhujanārtināśanakarī vidyā paraṁ daivataṁ vidyā rājasu pūjitā hi manujo vidyavihīnaḥ paśuḥ

Learning transforms an ugly form into a beautiful one; learning is the most well-guarded treasure; learning brings virtue and makes one beloved; learning is the teacher of teachers. Learning removes the suffering of one's kinsmen; learning is the supreme deity; learning is honored even among kings — a man devoid of learning is a beast.

Verse 82 (garuda.1.115.82)

गृहे चाभ्यन्तरे द्रव्यं लग्नं चैव तु दृश्यते । अशेषं हरणीयं च विद्या न ह्रियते परैः

gṛhe cābhyantare dravyaṁ lagnaṁ caiva tu dṛśyate aśeṣaṁ haraṇīyaṁ ca vidyā na hriyate paraiḥ

Wealth kept inside the house is visible and attached to its place — it can be entirely taken away; but learning can never be taken away by others.

Verse 83 (garuda.1.115.83)

शौनकीयं नीतिसारं विष्णुः सर्वत्रतानि च । कथयामास वैपूर्वं तत्र शुश्राव शङ्करः । शङ्करादशृणोद्व्यासो व्यासादस्माभिरेव च

śaunakīyaṁ nītisāraṁ viṣṇuḥ sarvatratāni ca kathayāmāsa vaipūrvaṁ tatra śuśrāva śaṅkaraḥ śaṅkarādaśṛṇodvyāso vyāsādasmābhireva ca

This essence of ethics, taught to Shaunaka, together with all its observances, was declared long ago by Vishnu himself; Shankara heard it there. Vyasa heard it from Shankara, and we, Suta, heard it in turn from Vyasa.