Somaśarman said:
1. O beautiful lady, tell me in detail the characteristics of Celibacy if you know them. Of what nature is Celibacy?
Sumanā said:
2. (He is a true celibate) who is always interested in truth; he the righteous one would (i.e. is) always be satisfied; and being free from faults would approach (i.e. cohabit with) his own wife when she menstruates.
3-4a. He never gives up the good practices of his family. O best brāhmaṇa, I have told you this (i.e. these characteristics) of a householder. I have indeed explained to you the celibacy of (i.e. as observed by) householders.
4b-6a. Now I shall explain to you the celibacy of (i.e. as observed by) the ascetics. Listen to me who am explaining it. He is always endowed with restraint and truthfulness; and is always afraid of sin. Avoiding (i.e. he avoids) union with his wife, he is settled in meditation and knowledge. I have (thus) told you the celibacy of the ascetics.
6b-9a. (Now) I shall just explain penance. Listen to me who am explaining it. Free from carnal desires and anger he should behave according to the (proper) rules. He remains full of exertion for obliging beings. I have thus explained penance. (Now) I shall speak about truthfulness in the same manner. He is called truthful, whose mind, on seeing other’s wealth or wives, would (i.e. does) not have longing for them.
9b-16a. I shall just explain charity by means of which human beings live. He who desires his own happiness in this or in the next world, should make the great gift of food or (i.e.) of eternal happiness. Similarly at least a morsel should be given to one who is oppressed by hunger. There is no misgiving about it. When (food) is given (like this) it leads to great religious merit, and he ever obtains immortality. Everyday a man should give, as is possible according to his wealth, grass, a bed, words, very cool shadow of (i.e. shelter in his) house; so also he should give land, water, food, excellent pleasing words, a seat, words free from crookedness. He, who, for his own existence, daily does this, and honouring deities and manes, thus give gifts, is happy in this world and in the next world also. He, who, even being born as a human being, would make (every) day fruitful by means ofgiving gifts, study and (other) rites, is (just) a god; there is no doubt about this.
16b-18a. I shall explain to you restraint (niyama)—the excellent means of religious merit. (He is a restrained person) who is engaged in worshipping deities and brāhmaṇas, is always full of restraint and is engaged in vows like giving gifts and other meritorious obligations. This is restraint that I have explained.
18b-20. O best of brāhmaṇa, I shall now explain the nature of forgiveness. (Please) listen. Hearing the loud cry of someone being beaten by someone else, he should not get angry, and should not beat (back) even if he is beaten. The pious one should be patient. He has no attachment. He gets great happiness here (i.e. in this world) and in the next world.
21-22a. I have thus explained forgiveness. Now I shall explain purity. He is pure, who is pure externally and internally, and is free from attachment. He lives with such practices as bath and sipping water.
22b-23. I have thus explained purity. Now I shall tell you about non-violence. One who knows should not (i.e. one should not deliberately) pull off even (a blade of) grass. He should be devoted to harmlessness; should look upon others as upon himself.
24-25a. I shall (now) explain tranquility. A man gets happiness through tranquility. He should observe tranquility, and should not at all give it up because of trouble. Giving up enmity with beings, he should thus make up his mind.
25b-26. Thus I have explained tranquility. Now I shall tell about non-stealing. A man should not snatch away other’s wealth or should not kidnap other’s wife, mentally, by words or physically (i.e. should not think or talk about or do these things). Thus he should make up his mind.
27-28a. O best brāhmaṇa, I shall just explain to you sense-control (dama). Being sensible and controlling himself, he should destroy the insolence of his senses and his mind susceptible to emotions by curbing them.
28b-32a. I shall explain to you service (śuśrūṣā) as is told in religious texts, and shall tell you about it as it is explained by former preceptors. By means of words, mind and body one should accomplish his preceptor’s mission. That is said to be service where (i.e. by which) favour is produced. O best brāhmaṇa, I have explained to you Dharma (i.e. righteousness) in all its forms. O my husband, I shall tell you anything more that you desire to hear. A man who always lives in (i.e. practises) Dharma like this is never again born in this mundane existence.
32b. By means of (practising) Dharma he goes to heaven. I am telling you the truth, (and) the truth (only).
33-34a. Knnowing thus, O you highly intelligent one, go to (i.e. practise) Dharma. O dear one, everythig, that is difficult to be accomplished on earth is obtained by the favour of Dharma. (Please) do only what I tell you.
34b-35. Hearing the words of his wife, the very intelligent Somaśarman, again spoke to his wife, Sumanā, who explained Dharma.