1.2.3. The Obtaining of Sons
61. Among all the benefits that may be acquired, we know no greater benefit than the acquisition of intelligent children.
62. The evils of the seven births shall not touch those who obtain children of a good disposition, free from vice.
63. Men will call their sons their wealth, because it flows to them through the deeds which they (sons) perform on their behalf.
64. Than God’s ambrosia sweeter far the food before men laid, in which the little hands of children of their own have played. The rice in which the little hand of their children has dabbled will be far sweeter (to the parent) than ambrosia.
65. To patent sweet the touch of children dear; their voice is sweetest music to his ear. The touch of children gives pleasure to the body, and the hearing of their words, pleasure to the ear.
66. “The pipe is sweet, the lute is sweet,” say those who have not heard the prattle of their own children.
67. Sire greatest boon on son confers, who makes him meet, in councils of the wise to fill the highest seat. The benefit which a father should confer on his son is to give him precedence in the assembly of the learned.
68. Their children’s wisdom greater than their own confessed, through the wide world is sweet to every human breast. That their children should possess knowledge is more pleasing to all men of this great earth than to themselves.
69 When mother hears him named ‘fulfilled of wisdom’s lore,’ Far greater joy she feels, than when her son she bore. The mother who hears her son called “a wise man” will rejoice more than she did at his birth.
70. “By what great penance did his father beget his son,” is the benefit which a son should render to his father.
1.2.4. The Possession of Love
71. And is there bar that can even love restrain? The tiny tear shall make the lover’s secret plain. Is there any fastening that can shut in love? Tears of the affectionate will publish the love that is within.
72. The loving men are others’ to the very bone. Those who are destitute of love appropriate all they have to themselves; but those who possess love consider even their bones to belong to others.
73. The union of soul and body in man is the fruit of the union of love and virtue (in a former birth).
74. Love begets desire: and that (desire) begets the immeasurable excellence of friendship.
75 The felicity which those who, after enjoying the pleasure (of the conjugal state) in this world, obtain in heaven is the result of their domestic state imbued with love.
76. The unwise deem love virtue only can sustain, it also helps the man who evil would restrain. The ignorant say that love is an ally to virtue only, but it is also a help to get out of vice.
77. Virtue will burn up the soul which is without love, even as the sun burns up the creature which is without bone, i.e. worms.
78. The domestic state of that man whose mind is without love is like the flourishing of a withered tree upon the parched desert.
79. Though every outward part complete, the body fitly framed, what good, when soul within, of love devoid, lies halt and maimed? Of what avail are all the external members (of the body) to those who are destitute of love, the internal member.
80. Bodies of loveless men are bony framework clad with skin; then the body seat of life, when love resides within. That body alone which is inspired with love contains a living soul: if void of it, (the body) is bone overlaid with skin.
1.2.5 Cherishing Guests
81. All household cares and course of daily life have this in view. Guests should be treated with courtesy. The whole design of living in the domestic state and laying up (property) is (to be able) to exercise the benevolence of hospitality.
82. Though food of immortality should crown the board, feasting alone, the guests without unfed, is thing abhorred. It is not fit that one should wish his guests to be outside (his house) even though he was eating the food of immortality.
83. Each day he tends the coming guest with kindly care; Painless, unfailing plenty shall his household share. The domestic life of the man that daily entertains the guests who come to him shall not be laid waste by poverty.
84 With smiling face he entertains each virtuous guest, ‘Fortune’ with gladsome mind shall in his dwelling rest. Lakshmi with joyous mind shall dwell in the house of that man who, with cheerful countenance, entertains the good as guests.
85. Who first regales his guest, and then himself supplies, Over all his fields, unsown, shall plenteous harvests rise. Is it necessary to sow the field of the man who, having feasted his guests, eats what may remain?
86 Those who properly welcomes a guest to is home would be praised by the divine gods from the heaven.
87. To reckon up the fruit of kindly deeds were all in vain; their worth is as the worth of guests you entertain. The advantages of benevolence cannot be measured; the measure (of the virtue) of the guests (entertained) is the only measure.
88. Those who have taken no part in the benevolence of hospitality shall (at length lament) saying, “we have laboured and laid up wealth and are now without support.”
89. To turn from guests is penury, though worldly goods abound.
90. The flower of ‘Anicha’ withers away, if you do but its fragrance inhale; if the face of the host cold welcome convey, The guest’s heart within him will fail. As the Anicham flower fades in smelling, so fades the guest when the face is turned away.