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मनु-स्मृतिः       manu-smṛtiḥ - chapter-1

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मनुमेकाग्रमासीनमभिगम्य महर्षयः ।
प्रतिपूज्य यथान्यायमिदं वचनमब्रुवन ॥१॥
1. manumekāgramāsīnamabhigamya maharṣayaḥ ,
pratipūjya yathānyāyamidaṁ vacanamabruvan.
1. manum ekāgram āsīnam abhigamya maharṣayaḥ
pratipūjya yathānyāyam idam vacanam abruvan
1. maharṣayaḥ ekāgram āsīnam manum abhigamya
yathānyāyam pratipūjya idam vacanam abruvan
1. The great sages, having approached Manu who was seated in deep concentration, and having duly honored him as prescribed, spoke these words.
भगवन सर्ववर्णानां यथावदनुपूर्वशः ।
अन्तरप्रभवानां च धर्मान्नो वक्तुमर्हसि ॥२॥
2. bhagavan sarvavarṇānāṁ yathāvadanupūrvaśaḥ ,
antaraprabhavānāṁ ca dharmānno vaktumarhasi.
2. bhagavan sarvavarṇānām yathāvat anupūrvaśaḥ
antaraprabhavānām ca dharmān naḥ vaktum arhasi
2. bhagavan sarvavarṇānām antaraprabhavānām ca
dharmān yathāvat anupūrvaśaḥ naḥ vaktum arhasi
2. "O revered one, you should explain to us, properly and in due sequence, the intrinsic nature (dharma) pertaining to all social classes, as well as to those born from intermixture."
त्वमेको ह्यस्य सर्वस्य विधानस्य स्वयंभुवः ।
अचिन्त्यस्याप्रमेयस्य कार्यतत्त्वार्थवित प्रभो ॥३॥
3. tvameko hyasya sarvasya vidhānasya svayaṁbhuvaḥ ,
acintyasyāprameyasya kāryatattvārthavit prabho.
3. tvam ekaḥ hi asya sarvasya vidhānasya svayambhuvaḥ
acintyasya aprameyasya kāryatattvārthavit prabho
3. prabho tvam ekaḥ hi asya sarvasya acintyasya
aprameyasya svayambhuvaḥ vidhānasya kāryatattvārthavit
3. "Indeed, O Lord, you alone comprehend the essential truth concerning the operation of this entire inconceivable and immeasurable cosmic arrangement (vidhāna) of the Self-existent (svayambhū)."
स तैः पृष्टस्तथा सम्यगमितोजा महात्मभिः ।
प्रत्युवाचार्च्य तान सर्वान महर्षींश्रूयतामिति ॥४॥
4. sa taiḥ pṛṣṭastathā samyagamitojā mahātmabhiḥ ,
pratyuvācārcya tān sarvān maharṣīṁśrūyatāmiti.
4. saḥ taiḥ pṛṣṭaḥ tathā samyak amitojāḥ mahātmabhiḥ
pratyuvāca arcya tān sarvān maharṣīn śrūyatām iti
4. amitojāḥ saḥ mahātmabhiḥ taiḥ samyak tathā pṛṣṭaḥ
tān sarvān maharṣīn arcya pratyuvāca iti śrūyatām
4. Being thus thoroughly questioned by those great-souled sages, he (Manu), whose energy was immeasurable, honored all those great sages and then replied, "Listen!"
आसीदिदं तमोभूतमप्रज्ञातमलक्षणम ।
अप्रतर्क्यमविज्ञेयं प्रसुप्तमिव सर्वतः ॥५॥
5. āsīdidaṁ tamobhūtamaprajñātamalakṣaṇam ,
apratarkyamavijñeyaṁ prasuptamiva sarvataḥ.
5. āśīt idam tamaḥ-bhūtam aprajñātam alakṣaṇam
apratarkyam avijñeyam prasuptam iva sarvataḥ
5. idam tamaḥ-bhūtam aprajñātam alakṣaṇam
apratarkyam avijñeyam sarvataḥ prasuptam iva āśīt
5. Initially, this (universe) was enveloped in darkness, indiscernible and without any distinguishing characteristics. It was beyond conceptualization and comprehension, as if completely submerged in deep sleep.
ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम ।
महाभूतादि वृत्तोजाः प्रादुरासीत तमोनुदः ॥६॥
6. tataḥ svayaṁbhūrbhagavānavyakto vyañjayannidam ,
mahābhūtādi vṛttojāḥ prādurāsīt tamonudaḥ.
6. tataḥ svayambhūḥ bhagavān avyaktaḥ vyañjayan idam
mahābhūtādi-vṛttaujāḥ prādurāśīt tamaḥ-nudaḥ
6. tataḥ svayambhūḥ bhagavān avyaktaḥ idam vyañjayan
mahābhūtādi-vṛttaujāḥ tamaḥ-nudaḥ prādurāśīt
6. Then, the self-existent (svayambhū) divine Lord, the unmanifest (avyakta), manifesting this (universe), and whose power arose from the great elements and so on, appeared as the dispeller of darkness.
योऽसावतीन्द्रियग्राह्यः सूक्ष्मोऽव्यक्तः सनातनः ।
सर्वभूतमयोऽचिन्त्यः स एव स्वयमुद्बभौ। ॥७॥
7. yo'sāvatīndriyagrāhyaḥ sūkṣmo'vyaktaḥ sanātanaḥ ,
sarvabhūtamayo'cintyaḥ sa eva svayamudbabhau,.
7. yaḥ asau atīndriya-grāhyaḥ sūkṣmaḥ avyaktaḥ sanātanaḥ
sarva-bhūta-mayaḥ acintyaḥ saḥ eva svayam udbabhau
7. yaḥ asau atīndriya-grāhyaḥ sūkṣmaḥ avyaktaḥ sanātanaḥ sarva-bhūta-mayaḥ acintyaḥ,
saḥ eva svayam udbabhau
7. That very being who is beyond the grasp of the senses, subtle, unmanifest (avyakta), eternal (sanātana), consisting of all beings, and inconceivable - He himself spontaneously shone forth.
सोऽभिध्याय शरीरात स्वात सिसृक्षुर्विविधाः प्रजाः ।
अप एव ससर्जादौ तासु वीर्यमवासृजत ॥८॥
8. so'bhidhyāya śarīrāt svāt sisṛkṣurvividhāḥ prajāḥ ,
apa eva sasarjādau tāsu vīryamavāsṛjat.
8. saḥ abhidhyāya śarīrāt svāt sisṛkṣuḥ vividhāḥ
prajāḥ apaḥ eva sasarja ādau tāsu vīryam avāsṛjat
8. saḥ svāt śarīrāt vividhāḥ prajāḥ sisṛkṣuḥ abhidhyāya ādau apaḥ eva sasarja,
tāsu vīryam avāsṛjat
8. Having meditated, that being, desiring to create various creatures from his own body, first produced the waters. In those waters, he then deposited his seed (vīrya).
तदण्डमभवद्धैमं सहस्रांशुसमप्रभम ।
तस्मिञ्जज्ञे स्वयं ब्रह्मा सर्वलोकपितामहः ॥९॥
9. tadaṇḍamabhavaddhaimaṁ sahasrāṁśusamaprabham ,
tasmiñjajñe svayaṁ brahmā sarvalokapitāmahaḥ.
9. tat aṇḍam abhavat haimam sahasrāṃśu-sama-prabham
tasmin jajñe svayam brahmā sarva-loka-pitāmahaḥ
9. tat haimam sahasrāṃśu-sama-prabham aṇḍam abhavat
tasmin svayam sarva-loka-pitāmahaḥ brahmā jajñe
9. That egg became golden, radiant like a thousand suns. Within it, Brahmā himself, the grandfather of all worlds, was born.
आपो नारा इति प्रोक्ता आपो वै नरसूनवः ।
ता यदस्यायनं पूर्वं तेन नारायणः स्मृतः ॥१०॥
10. āpo nārā iti proktā āpo vai narasūnavaḥ ,
tā yadasyāyanaṁ pūrvaṁ tena nārāyaṇaḥ smṛtaḥ.
10. āpaḥ nārā iti proktāḥ āpaḥ vai nara-sūnavaḥ tāḥ
yat asya ayanam pūrvam tena nārāyaṇaḥ smṛtaḥ
10. āpaḥ nārā iti proktāḥ vai āpaḥ nara-sūnavaḥ yat
tāḥ asya pūrvam ayanam tena nārāyaṇaḥ smṛtaḥ
10. The waters are declared to be nārā; indeed, these waters are the offspring of Nara (the cosmic person). Because they were his original dwelling place, he is therefore remembered as Nārāyaṇa.
यत तत कारणमव्यक्तं नित्यं सदसदात्मकम ।
तद्विसृष्टः स पुरुषो लोके ब्रह्मैति कीर्त्यते ॥११॥
11. yat tat kāraṇamavyaktaṁ nityaṁ sadasadātmakam ,
tadvisṛṣṭaḥ sa puruṣo loke brahmaiti kīrtyate.
11. yat tat kāraṇam avyaktam nityam sat-asat-ātmakam
tat visṛṣṭaḥ saḥ puruṣaḥ loke brahma iti kīrtyate
11. yat tat avyaktam nityam sat-asat-ātmakam kāraṇam
tat visṛṣṭaḥ saḥ puruṣaḥ loke brahma iti kīrtyate
11. That unmanifest (avyakta) cause, which is eternal and comprises both existent and non-existent, having been created from that, the (cosmic) person (puruṣa) is celebrated in the world as Brahmā.
तस्मिन्नण्डे स भगवानुषित्वा परिवत्सरम ।
स्वयमेवात्मनो ध्यानात तदण्डमकरोद द्विधा ॥१२॥
12. tasminnaṇḍe sa bhagavānuṣitvā parivatsaram ,
svayamevātmano dhyānāt tadaṇḍamakarod dvidhā.
12. tasmin aṇḍe saḥ bhagavān uṣitvā parivatsaram
svayam eva ātmanaḥ dhyānāt tat aṇḍam akarot dvidhā
12. saḥ bhagavān tasmin aṇḍe parivatsaram uṣitvā
svayam eva ātmanaḥ dhyānāt tat aṇḍam dvidhā akarot
12. That venerable one (Brahmā), having resided in that egg for a cosmic year, by his own meditation (dhyāna), split that egg into two.
ताभ्यां स शकलाभ्यां च दिवं भूमिं च निर्ममे ।
मध्ये व्योम दिशश्चाष्टावपां स्थानं च शाश्वतम ॥१३॥
13. tābhyāṁ sa śakalābhyāṁ ca divaṁ bhūmiṁ ca nirmame ,
madhye vyoma diśaścāṣṭāvapāṁ sthānaṁ ca śāśvatam.
13. ताभ्याम् सः शकलाभ्याम् च दिवम् भूमिम् च निर्ममे
मध्ये व्योम दिशः च अष्टौ अपाम् स्थानम् च शाश्वतम्
13. सः ताभ्याम् शकलाभ्याम् च दिवम् भूमिम् च निर्ममे
मध्ये व्योम च अष्टौ दिशः च अपाम् शाश्वतम् स्थानम् च
13. From those two halves, he created the heaven and the earth. In between, he formed the atmosphere, the eight directions, and the eternal abode of the waters.
उद्बबर्हात्मनश्चैव मनः सदसदात्मकम ।
मनसश्चाप्यहङ्कारमभिमन्तारमीश्वरम ॥१४॥
14. udbabarhātmanaścaiva manaḥ sadasadātmakam ,
manasaścāpyahaṅkāramabhimantāramīśvaram.
14. उद्बबर्ह आत्मनः च एव मनः सदसदात्मकम मनसः
च अपि अहङ्कारम् अभिमन्तारम् ईश्वरम्
14. सः आत्मनः च एव सदसदात्मकम मनः उद्बबर्ह मनसः च
अपि अभिमन्तारम् ईश्वरम् अहङ्कारम् [उद्बबर्ह]
14. From himself (ātman), he also brought forth the mind (manas), which is characterized by both existence and non-existence. From this mind, he then manifested ego (ahaṅkāra), which acts as the conceiver and controller (īśvara).
महान्तमेव चात्मानं सर्वाणि त्रिगुणानि च ।
विषयाणां ग्रहीतॄणि शनैः पञ्चैन्द्रियाणि च ॥१५॥
15. mahāntameva cātmānaṁ sarvāṇi triguṇāni ca ,
viṣayāṇāṁ grahītṝṇi śanaiḥ pañcaindriyāṇi ca.
15. महान्तम् एव च आत्मानम् सर्वाणि त्रिगुणानि च
विषयाणाम् ग्रहीतॄणि शनैः पञ्च इन्द्रियाणि च
15. [सः] महान्तम् आत्मानम् एव च सर्वाणि त्रिगुणानि च
विषयाणाम् ग्रहीतॄणि पञ्च इन्द्रियाणि च शनैः [उद्बबर्ह]
15. He also brought forth the great self (mahat/ātman), all the three constituents (guṇas), and gradually, the five sense organs (indriyas) that perceive objects.
तेषां त्ववयवान सूक्ष्मान षण्णामप्यमितौजसाम ।
संनिवेश्यात्ममात्रासु सर्वभूतानि निर्ममे ॥१६॥
16. teṣāṁ tvavayavān sūkṣmān ṣaṇṇāmapyamitaujasām ,
saṁniveśyātmamātrāsu sarvabhūtāni nirmame.
16. तेषाम् तु अवयवान् सूक्ष्मान् षण्णाम् अपि अमितौजसाम्
संनिवेश्य आत्ममात्रासु सर्वभूतानि निर्ममे
16. सः तु तेषाम् षण्णाम् अपि अमितौजसाम् सूक्ष्मान्
अवयवान् आत्ममात्रासु संनिवेश्य सर्वभूतानि निर्ममे
16. Then, having combined the subtle constituents (avayavas) of those six principles, which possess immeasurable potency, into his own fundamental elements (ātma-mātrās), he created all living beings (sarvabhūtāni).
यन मूर्त्यवयवाः सूक्ष्मास्तानीमान्याश्रयन्ति षट ।
तस्माच्छरीरमित्याहुस्तस्य मूर्तिं मनीषिणः ॥१७॥
17. yan mūrtyavayavāḥ sūkṣmāstānīmānyāśrayanti ṣaṭ ,
tasmāccharīramityāhustasya mūrtiṁ manīṣiṇaḥ.
17. yena mūrti-avayavāḥ sūkṣmāḥ tāni imāni āśrayanti
ṣaṭ tasmāt śarīram iti āhuḥ tasya mūrtim manīṣiṇaḥ
17. Therefore, the wise call that form a 'body' because these six subtle constituents of a form reside within it.
तदाविशन्ति भूतानि महान्ति सह कर्मभिः ।
मनश्चावयवैः सूक्ष्मैः सर्वभूतकृदव्ययम ॥१८॥
18. tadāviśanti bhūtāni mahānti saha karmabhiḥ ,
manaścāvayavaiḥ sūkṣmaiḥ sarvabhūtakṛdavyayam.
18. tadā āviśanti bhūtāni mahānti saha karmabhiḥ manaḥ
ca avayavaiḥ sūkṣmaiḥ sarva-bhūta-kṛt avyayam
18. Then the great elements (mahābhūtāni) enter [it], along with their actions (karma), and also the mind with its subtle constituents, which is the imperishable creator of all beings.
तेषामिदं तु सप्तानां पुरुषाणां महौजसाम ।
सूक्ष्माभ्यो मूर्तिमात्राभ्यः संभवत्यव्ययाद व्ययम ॥१९॥
19. teṣāmidaṁ tu saptānāṁ puruṣāṇāṁ mahaujasām ,
sūkṣmābhyo mūrtimātrābhyaḥ saṁbhavatyavyayād vyayam.
19. teṣām idam tu saptānām puruṣāṇām mahā-ojasām
sūkṣmābhyaḥ mūrti-mātrābhyaḥ saṃbhavati avyayāt vyayam
19. Indeed, from those seven greatly powerful principles (puruṣa) and from the subtle elemental measures (mūrtimātrāḥ), this perishable (vyaya) comes into being from the imperishable (avyaya).
आद्याद्यस्य गुणं त्वेषामवाप्नोति परः परः ।
यो यो यावतिथश्चैषां स स तावद गुणः स्मृतः ॥२०॥
20. ādyādyasya guṇaṁ tveṣāmavāpnoti paraḥ paraḥ ,
yo yo yāvatithaścaiṣāṁ sa sa tāvad guṇaḥ smṛtaḥ.
20. ādya-ādyasya guṇam tu eṣām avāpnoti paraḥ paraḥ yaḥ
yaḥ yāvatithaḥ ca eṣām saḥ saḥ tāvat guṇaḥ smṛtaḥ
20. Among these, each succeeding principle acquires the quality of the preceding one. Thus, whichever of these is at a particular position in the sequence, that one is considered to possess that many qualities.
सर्वेषां तु स नामानि कर्माणि च पृथक पृथक ।
वेदशब्देभ्य एवादौ पृथक संस्थाश्च निर्ममे ॥२१॥
21. sarveṣāṁ tu sa nāmāni karmāṇi ca pṛthak pṛthak ,
vedaśabdebhya evādau pṛthak saṁsthāśca nirmame.
21. sarveṣām tu saḥ nāmāni karmāṇi ca pṛthak pṛthak
vedaśabdebhyaḥ eva ādau pṛthak saṃsthāḥ ca nirmame
21. ādau saḥ tu vedaśabdebhyaḥ eva sarveṣām nāmāni ca
karmāṇi ca pṛthak pṛthak pṛthak saṃsthāḥ ca nirmame
21. In the beginning, he (the Creator) fashioned the distinct names and duties (karma) for all beings, as well as separate institutions, solely from the words of the Veda.
कर्मात्मनां च देवानां सोऽसृजत प्राणिनां प्रभुः ।
साध्यानां च गणं सूक्ष्मं यज्ञं चैव सनातनम ॥२२॥
22. karmātmanāṁ ca devānāṁ so'sṛjat prāṇināṁ prabhuḥ ,
sādhyānāṁ ca gaṇaṁ sūkṣmaṁ yajñaṁ caiva sanātanam.
22. karmātmanām ca devānām saḥ asṛjata prāṇinām prabhuḥ
sādhyānām ca gaṇam sūkṣmam yajñam ca eva sanātanam
22. prabhuḥ saḥ prāṇinām karmātmanām devānām ca sādhyānām
ca sūkṣmam gaṇam sanātanam yajñam ca eva asṛjata
22. The Lord also created the subtle host of Sādhyas and the eternal Vedic ritual (yajña) for the gods and for living beings whose self (ātman) is defined by their actions (karma).
अग्निवायुरविभ्यस्तु त्रयं ब्रह्म सनातनम ।
दुदोह यज्ञसिद्ध्यर्थं ऋच ॥२३॥
23. agnivāyuravibhyastu trayaṁ brahma sanātanam ,
dudoha yajñasiddhyarthaṁ ṛc.
23. agnivāyuravibhyaḥ tu trayam brahma
sanātanam dudoha yajñasiddhyartham ṛc
23. saḥ agnivāyuravibhyaḥ tu yajñasiddhyartham
sanātanam brahma trayam ṛc dudoha
23. From Agni, Vāyu, and Ravi (the Sun god), he indeed extracted the eternal triad of sacred knowledge (brahman) - the Rig Veda (ṛc) - for the accomplishment of the Vedic ritual (yajña).
कालं कालविभक्तीश्च नक्षत्राणि ग्रहांस्तथा ।
सरितः सागरान शैलान समानि विषमानि च ॥२४॥
24. kālaṁ kālavibhaktīśca nakṣatrāṇi grahāṁstathā ,
saritaḥ sāgarān śailān samāni viṣamāni ca.
24. kālam kālavibhaktīḥ ca nakṣatrāṇi grahān tathā
saritaḥ sāgarān śailān samāni viṣamāṇi ca
24. kālam kālavibhaktīḥ ca nakṣatrāṇi grahān tathā
saritaḥ sāgarān śailān samāni viṣamāṇi ca
24. He also created time, its divisions, the constellations, and the planets; likewise, rivers, oceans, mountains, and both even and uneven lands.
तपो वाचं रतिं चैव कामं च क्रोधमेव च ।
सृष्टिं ससर्ज चैवैमां स्रष्टुमिच्छन्निमाः प्रजाः ॥२५॥
25. tapo vācaṁ ratiṁ caiva kāmaṁ ca krodhameva ca ,
sṛṣṭiṁ sasarja caivaimāṁ sraṣṭumicchannimāḥ prajāḥ.
25. tapaḥ vācam ratim ca eva kāmam ca krodham eva ca
sṛṣṭim sasarja ca eva imām sraṣṭum icchann imāḥ prajāḥ
25. imāḥ prajāḥ sraṣṭum icchann saḥ imām sṛṣṭim tapaḥ
vācam ratim ca eva kāmam ca krodham eva ca sasarja
25. Desiring to create these creatures, he created this entire creation, including austerity (tapas), speech, pleasure, desire, and anger.
कर्मणां च विवेकार्थं धर्माधर्मौ व्यवेचयत ।
द्वन्द्वैरयोजयच्चैमाः सुखदुःखादिभिः प्रजाः ॥२६॥
26. karmaṇāṁ ca vivekārthaṁ dharmādharmau vyavecayat ,
dvandvairayojayaccaimāḥ sukhaduḥkhādibhiḥ prajāḥ.
26. karmaṇām ca vivekārtham dharmādharmau vyavecayat
dvandvaiḥ ayojayat ca imāḥ sukhaduḥkhādibhiḥ prajāḥ
26. saḥ karmaṇām vivekārtham dharmādharmau vyavecayat
ca imāḥ prajāḥ dvandvaiḥ sukhaduḥkhādibhiḥ ayojayat
26. To distinguish actions (karma), he differentiated between what is right (dharma) and what is wrong (adharma). He also linked these creatures with pairs of opposites such as pleasure and pain.
अण्व्यो मात्रा विनाशिन्यो दशार्धानां तु याः स्मृताः ।
ताभिः सार्धमिदं सर्वं संभवत्यनुपूर्वशः ॥२७॥
27. aṇvyo mātrā vināśinyo daśārdhānāṁ tu yāḥ smṛtāḥ ,
tābhiḥ sārdhamidaṁ sarvaṁ saṁbhavatyanupūrvaśaḥ.
27. aṇvyaḥ mātrāḥ vināśinyaḥ daśārdhānām tu yāḥ smṛtāḥ
tābhiḥ sārdham idam sarvam saṃbhavati anupūrvaśaḥ
27. tu yāḥ aṇvyaḥ vināśinyaḥ daśārdhānām mātrāḥ smṛtāḥ,
tābhiḥ sārdham idam sarvam anupūrvaśaḥ saṃbhavati
27. Indeed, this entire universe comes into existence in due order, together with those minute, perishable elements (mātrāḥ) of the five [subtle elements] that are traditionally known.
यं तु कर्मणि यस्मिन स न्ययुङ्क्त प्रथमं प्रभुः ।
स तदेव स्वयं भेजे सृज्यमानः पुनः पुनः ॥२८॥
28. yaṁ tu karmaṇi yasmin sa nyayuṅkta prathamaṁ prabhuḥ ,
sa tadeva svayaṁ bheje sṛjyamānaḥ punaḥ punaḥ.
28. yam tu karmaṇi yasmin saḥ nyayuṅkta prathamam prabhuḥ
saḥ tat eva svayam bheje sṛjyamānaḥ punaḥ punaḥ
28. tu prabhuḥ yam yasmin karmaṇi prathamam nyayuṅkta,
saḥ punaḥ punaḥ sṛjyamānaḥ tat eva svayam bheje
28. Indeed, whatever being the Lord first assigned to a particular duty (karma), that being, when created again and again, naturally adopted that very same duty (karma).
हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मावृतानृते ।
यद यस्य सोऽदधात सर्गे तत तस्य स्वयमाविशत ॥२९॥
29. hiṁsrāhiṁsre mṛdukrūre dharmādharmāvṛtānṛte ,
yad yasya so'dadhāt sarge tat tasya svayamāviśat.
29. hiṃsrā ahiṃsre mṛdu krūre dharma adharmau ṛta anṛte
yat yasya saḥ adadhāt sarge tat tasya svayam āviśat
29. Whatever qualities – violence and non-violence, gentleness and cruelty, natural law (dharma) and lawlessness, truth and falsehood – the Creator assigned to each being at the time of creation, those very qualities spontaneously manifest in that being.
यथर्तुलिङ्गान्यर्तवः स्वयमेवर्तुपर्यये ।
स्वानि स्वान्यभिपद्यन्ते तथा कर्माणि देहिनः ॥३०॥
30. yathartuliṅgānyartavaḥ svayamevartuparyaye ,
svāni svānyabhipadyante tathā karmāṇi dehinaḥ.
30. yathā ṛtu-liṅgāni ṛtavaḥ svayam eva ṛtu-paryaye
svāni svāni abhipadyante tathā karmāṇi dehinaḥ
30. Just as the seasons, at the seasonal transition, spontaneously assume their own distinct characteristics, so too do the actions (karma) of embodied beings manifest.
लोकानां तु विवृद्ध्यर्थं मुखबाहूरुपादतः ।
ब्राह्मणं क्षत्रियं वैश्यं शूद्रं च निरवर्तयत ॥३१॥
31. lokānāṁ tu vivṛddhyarthaṁ mukhabāhūrupādataḥ ,
brāhmaṇaṁ kṣatriyaṁ vaiśyaṁ śūdraṁ ca niravartayat.
31. lokānām tu vivṛddhy-artham mukha-bāhu-ūru-pādataḥ
brāhmaṇam kṣatriyam vaiśyam śūdram ca niravartayat
31. And for the sake of the worlds' prosperity, he created the brahmin, kshatriya, vaishya, and shudra from his mouth, arms, thighs, and feet, respectively.
द्विधा कृत्वाऽत्मनो देहमर्धेन पुरुषोऽभवत ।
अर्धेन नारी तस्यां स विराजमसृजत प्रभुः ॥३२॥
32. dvidhā kṛtvā'tmano dehamardhena puruṣo'bhavat ,
ardhena nārī tasyāṁ sa virājamasṛjat prabhuḥ.
32. dvidhā kṛtvā ātmanaḥ deham ardhena puruṣaḥ abhavat
ardhena nārī tasyām saḥ virājam asṛjata prabhuḥ
32. Having divided his own body (ātman) into two parts, he became a male (puruṣa) with one half, and a female with the other half. From her, that Lord (prabhu) then created Virāj.
तपस्तप्त्वाऽसृजद यं तु स स्वयं पुरुषो विराट ।
तं मां वित्तास्य सर्वस्य स्रष्टारं द्विजसत्तमाः ॥३३॥
33. tapastaptvā'sṛjad yaṁ tu sa svayaṁ puruṣo virāṭ ,
taṁ māṁ vittāsya sarvasya sraṣṭāraṁ dvijasattamāḥ.
33. tapaḥ taptvā asṛjat yam tu sa svayam puruṣaḥ virāṭ
tam mām vitta asya sarvasya sraṣṭāram dvijasattamāḥ
33. dvijasattamāḥ tam mām asya sarvasya sraṣṭāram vitta
yam tu saḥ svayam virāṭ puruṣaḥ tapaḥ taptvā asṛjat
33. O best among the twice-born (dvija-sattamāḥ)! Know me to be the creator of all this, me whom that vast cosmic being (puruṣa) himself created after performing austerity (tapas).
अहं प्रजाः सिसृक्षुस्तु तपस्तप्त्वा सुदुश्चरम ।
पतीन प्रजानामसृजं महर्षीनादितो दश ॥३४॥
34. ahaṁ prajāḥ sisṛkṣustu tapastaptvā suduścaram ,
patīn prajānāmasṛjaṁ maharṣīnādito daśa.
34. aham prajāḥ sisṛkṣuḥ tu tapaḥ taptvā suduścaram
patīn prajānām asṛjam maharṣīn āditaḥ daśa
34. tu aham prajāḥ sisṛkṣuḥ suduścaram tapaḥ taptvā
āditaḥ prajānām patīn daśa maharṣīn asṛjam
34. Indeed, I, desiring to create progeny, first performed extremely severe austerity (tapas). Then I created the ten great sages (maharṣi) as the lords of creation.
मरीचिमत्र्यङ्गिरसौ पुलस्त्यं पुलहं क्रतुम ।
प्रचेतसं वसिष्ठं च भृगुं नारदमेव च ॥३५॥
35. marīcimatryaṅgirasau pulastyaṁ pulahaṁ kratum ,
pracetasaṁ vasiṣṭhaṁ ca bhṛguṁ nāradameva ca.
35. marīcim atryaṅgirasau pulastyam pulaham kratum
pracetasam vasiṣṭham ca bhṛgum nāradam eva ca
35. marīcim atryaṅgirasau pulastyam pulaham kratum
pracetasam ca vasiṣṭham ca bhṛgum eva nāradam
35. These include Marīci, Atri and Aṅgiras, Pulastya, Pulaha, Kratu, Pracetas, Vasiṣṭha, Bhṛgu, and Nārada.
एते मनूंस्तु सप्तान यानसृजन भूरितेजसः ।
देवान देवनिकायांश्च महर्षींश्चामितोजसः ॥३६॥
36. ete manūṁstu saptān yānasṛjan bhūritejasaḥ ,
devān devanikāyāṁśca maharṣīṁścāmitojasaḥ.
36. ete manūn tu saptān yān asṛjan bhūritejasaḥ
devān devanikāyān ca maharṣīn ca amitaujasaḥ
36. bhūritejasaḥ ete tu asṛjan saptān manūn yān
devān devanikāyān ca amitaujasaḥ maharṣīn ca
36. These [ten sages] of abundant splendor (bhūritejasaḥ) indeed created the seven Manus, as well as the gods, their hosts, and other great sages (maharṣi) of immeasurable prowess (amitaujasaḥ).
यक्षरक्षः पिशाचांश्च गन्धर्वाप्सरसोऽसुरान ।
नागान सर्पान सुपर्णांश्च पितॄणांश्च पृथग्गणम ॥३७॥
37. yakṣarakṣaḥ piśācāṁśca gandharvāpsaraso'surān ,
nāgān sarpān suparṇāṁśca pitṝṇāṁśca pṛthaggaṇam.
37. yakṣarakṣaḥ piśācān ca gandharvāpsarasaḥ asurān
nāgān sarpān suparṇān ca pitṝṇām ca pṛthak gaṇam
37. yakṣarakṣaḥ piśācān ca gandharvāpsarasaḥ asurān
nāgān sarpān suparṇān ca pṛthak gaṇam ca pitṝṇām
37. He created yakṣas, rakṣasas, and piśācas; gandharvas, apsarasas, and asuras; nāgas, sarpas, and suparṇas; and separate groups of ancestral beings (pitṛs).
विद्युतोऽशनिमेघांश्च रोहितैन्द्रधनूंषि च ।
उल्कानिर्घातकेतूंश्च ज्योतींष्युच्चावचानि च ॥३८॥
38. vidyuto'śanimeghāṁśca rohitaindradhanūṁṣi ca ,
ulkānirghātaketūṁśca jyotīṁṣyuccāvacāni ca.
38. vidyutaḥ aśanimeghān ca rohita-aindradhanūṃṣi ca
ulkā-nirghāta-ketūn ca jyotīṃṣi uccāvacāni ca
38. vidyutaḥ aśanimeghān ca rohita-aindradhanūṃṣi ca
ulkā-nirghāta-ketūn ca jyotīṃṣi uccāvacāni ca
38. He created lightnings, thunderclouds, red auroras and rainbows; meteors, meteorites and comets; and various celestial bodies, both high and low.
किन्नरान वानरान मत्स्यान विविधांश्च विहङ्गमान ।
पशून मृगान मनुष्यांश्च व्यालांश्चोभयतोदतः ॥३९॥
39. kinnarān vānarān matsyān vividhāṁśca vihaṅgamān ,
paśūn mṛgān manuṣyāṁśca vyālāṁścobhayatodataḥ.
39. kinnarān vānarān matsyān vividhān ca vihaṅgamān
paśūn mṛgān manuṣyān ca vyālān ca ubhayatodataḥ
39. kinnarān vānarān matsyān vividhān ca vihaṅgamān
paśūn mṛgān manuṣyān ca vyālān ca ubhayatodataḥ
39. He created kinnaras, monkeys, fish, and various birds; cattle, deer, and humans; and ferocious animals with teeth in both jaws.
कृमिकीटपतङ्गांश्च यूकामक्षिकमत्कुणम ।
सर्वं च दंशमशकं स्थावरं च पृथग्विधम ॥४०॥
40. kṛmikīṭapataṅgāṁśca yūkāmakṣikamatkuṇam ,
sarvaṁ ca daṁśamaśakaṁ sthāvaraṁ ca pṛthagvidham.
40. kṛmi-kīṭa-pataṅgān ca yūkā-makṣika-matkuṇam sarvam
ca daṃśa-maśakam sthāvaram ca pṛthak vidham
40. kṛmi-kīṭa-pataṅgān ca yūkā-makṣika-matkuṇam sarvam
ca daṃśa-maśakam sthāvaram ca pṛthak vidham
40. He created worms, insects, and flying insects; lice, flies, and bedbugs; and all biting insects and mosquitoes; and all stationary entities of various kinds (such as plants and mountains).
एवमेतैरिदं सर्वं मन्नियोगान महात्मभिः ।
यथाकर्म तपोयोगात सृष्टं स्थावरजङ्गमम ॥४१॥
41. evametairidaṁ sarvaṁ manniyogān mahātmabhiḥ ,
yathākarma tapoyogāt sṛṣṭaṁ sthāvarajaṅgamam.
41. evam etaiḥ idam sarvam mat-niyogān mahātmabhiḥ
yathā-karma tapaḥ-yogāt sṛṣṭam sthāvara-jaṅgamam
41. evam etaiḥ mahātmabhiḥ mat-niyogān ca tapaḥ-yogāt
yathā-karma idam sarvam sthāvara-jaṅgamam sṛṣṭam
41. In this manner, by these great souls, through my commands and by means of the discipline of their austerities (tapas), this entire world, comprising both stationary and moving entities, was created according to their previous actions (karma).
येषां तु यादृशं कर्म भूतानामिह कीर्तितम ।
तत तथा वोऽभिधास्यामि क्रमयोगं च जन्मनि ॥४२॥
42. yeṣāṁ tu yādṛśaṁ karma bhūtānāmiha kīrtitam ,
tat tathā vo'bhidhāsyāmi kramayogaṁ ca janmani.
42. yeṣām tu yādṛśam karma bhūtānām iha kīrtitam tat
tathā vaḥ abhidhāsyāmi krama-yogam ca janmani
42. tu yeṣām bhūtānām iha yādṛśam karma kīrtitam tat
tathā ca krama-yogam janmani vaḥ abhidhāsyāmi
42. Now, I will explain to you the kind of actions (karma) that have been declared here for beings, and similarly, their order of development (krama-yoga) in the process of creation (janman).
पशवश्च मृगाश्चैव व्यालाश्चोभयतोदतः ।
रक्षांसि च पिशाचाश्च मनुष्याश्च जरायुजाः ॥४३॥
43. paśavaśca mṛgāścaiva vyālāścobhayatodataḥ ,
rakṣāṁsi ca piśācāśca manuṣyāśca jarāyujāḥ.
43. paśavaḥ ca mṛgāḥ ca eva vyālāḥ ca ubhayatodataḥ
rakṣāṃsi ca piśācāḥ ca manuṣyāḥ ca jarāyujāḥ
43. paśavaḥ ca mṛgāḥ ca eva vyālāḥ ca ubhayatodataḥ
ca rakṣāṃsi ca piśācāḥ ca manuṣyāḥ ca jarāyujāḥ
43. And domestic animals, and wild beasts, and also predators with teeth in both jaws; and rākṣasas, and piśācas, and human beings – these are all born from the womb.
अण्डजाः पक्षिणः सर्पा नक्रा मत्स्याश्च कच्छपाः ।
यानि चैवं ॥४४॥
44. aṇḍajāḥ pakṣiṇaḥ sarpā nakrā matsyāśca kacchapāḥ ,
yāni caivaṁ.
44. aṇḍajāḥ pakṣiṇaḥ sarpāḥ nakrāḥ
matsyāḥ ca kacchapāḥ yāni ca evam
44. aṇḍajāḥ pakṣiṇaḥ sarpāḥ nakrāḥ
matsyāḥ ca kacchapāḥ ca yāni evam
44. Egg-born are birds, snakes, crocodiles, fish, and tortoises; and all others which are of this kind.
स्वेदजं दंशमशकं यूकामक्षिकमत्कुणम ।
ऊष्मणश्चोपजायन्ते यच्चान्यत किं चिदीदृशम ॥४५॥
45. svedajaṁ daṁśamaśakaṁ yūkāmakṣikamatkuṇam ,
ūṣmaṇaścopajāyante yaccānyat kiṁ cidīdṛśam.
45. svedajam daṃśamaśakam yūkāmakṣikamatkuṇam
ūṣmaṇaḥ ca upajāyante yat ca anyat kim cit īdṛśam
45. daṃśamaśakam yūkāmakṣikamatkuṇam svedajam ca
yat anyat kim cit īdṛśam ūṣmaṇaḥ upajāyante
45. Creatures such as biting flies, mosquitoes, lice, common flies, and bedbugs are born from sweat and moisture. And whatever other beings are of this kind also arise from heat.
उद्भिज्जाः स्थावराः सर्वे बीजकाण्डप्ररोहिणः ।
ओषध्यः फलपाकान्ता बहुपुष्पफलोपगाः ॥४६॥
46. udbhijjāḥ sthāvarāḥ sarve bījakāṇḍaprarohiṇaḥ ,
oṣadhyaḥ phalapākāntā bahupuṣpaphalopagāḥ.
46. udbhijjāḥ sthāvarāḥ sarve bījakāṇḍaprarohiṇaḥ
oṣadhyaḥ phalapākāntāḥ bahupuṣpaphalopagāḥ
46. sarve udbhij_jāḥ sthāvarāḥ bījakāṇḍaprarohiṇaḥ.
oṣadhyaḥ bahupuṣpaphalopagāḥ phalapākāntāḥ
46. All stationary beings (plants) that sprout from the earth grow from seeds or stems. Annual plants (oṣadhyaḥ) are those that bear many flowers and fruits and perish once their fruits are ripe.
अपुष्पाः फलवन्तो ये ते वनस्पतयः स्मृताः ।
पुष्पिणः फलिनश्चैव वृक्षास्तूभयतः स्मृताः ॥४७॥
47. apuṣpāḥ phalavanto ye te vanaspatayaḥ smṛtāḥ ,
puṣpiṇaḥ phalinaścaiva vṛkṣāstūbhayataḥ smṛtāḥ.
47. apuṣpāḥ phalavantaḥ ye te vanaspatayaḥ smṛtāḥ
puṣpiṇaḥ phalinaḥ ca eva vṛkṣāḥ tu ubhayataḥ smṛtāḥ
47. ye apuṣpāḥ phalavantaḥ te vanaspatayaḥ smṛtāḥ.
tu vṛkṣāḥ ca eva puṣpiṇaḥ phalinaḥ ubhayataḥ smṛtāḥ
47. Those plants that are flowerless but bear fruit are traditionally called vanaspatis. Conversely, those that bear both flowers and fruits are known as vṛkṣas.
गुच्छगुल्मं तु विविधं तथैव तृणजातयः ।
बीजकाण्डरुहाण्येव प्रताना वल्ल्य एव च ॥४८॥
48. gucchagulmaṁ tu vividhaṁ tathaiva tṛṇajātayaḥ ,
bījakāṇḍaruhāṇyeva pratānā vallya eva ca.
48. gucchagulmam tu vividham tathā eva tṛṇajātayaḥ
bījakāṇḍaruhāṇi eva pratānāḥ vallyaḥ eva ca
48. tu vividham gucchagulmam tathā eva tṛṇajātayaḥ
ca pratānāḥ vallyaḥ ca eva bījakāṇḍaruhāṇi eva
48. Also included are various kinds of clusters and bushes, as well as types of grasses. Indeed, spreading plants and climbing vines, these too grow from seeds and stems.
तमसा बहुरूपेण वेष्टिताः कर्महेतुना ।
अन्तस्संज्ञा भवन्त्येते सुखदुःखसमन्विताः ॥४९॥
49. tamasā bahurūpeṇa veṣṭitāḥ karmahetunā ,
antassaṁjñā bhavantyete sukhaduḥkhasamanvitāḥ.
49. tamasā bahurūpeṇa veṣṭitāḥ karmahetunā
antaḥsaṃjñā bhavanti ete sukhaduḥkhasamanvitāḥ
49. ete tamasā bahurūpeṇa karmahetunā veṣṭitāḥ
sukhaduḥkhasamanvitāḥ antaḥsaṃjñā bhavanti
49. Enveloped by manifold ignorance, and bound by the cause of their actions (karma), these beings develop an inner consciousness, experiencing both pleasure and pain.
एतदन्तास्तु गतयो ब्रह्माद्याः समुदाहृताः ।
घोरेऽस्मिन भूतसंसारे नित्यं सततयायिनि ॥५०॥
50. etadantāstu gatayo brahmādyāḥ samudāhṛtāḥ ,
ghore'smin bhūtasaṁsāre nityaṁ satatayāyini.
50. etadantāḥ tu gatayaḥ brahmādyāḥ samudāhṛtāḥ
ghore asmin bhūtasaṃsāre nityaṃ satatayāyini
50. tu brahmādyāḥ etadantāḥ gatayaḥ ghore asmin
nityaṃ satatayāyini bhūtasaṃsāre samudāhṛtāḥ
50. Indeed, these are declared to be the ultimate states of existence, ranging up to Brahmā, within this dreadful cycle of transmigration (saṃsāra) for beings, which is eternal and ever-moving.
एवं सर्वं स सृष्ट्वैदं मां चाचिन्त्यपराक्रमः ।
आत्मन्यन्तर्दधे भूयः कालं कालेन पीडयन ॥५१॥
51. evaṁ sarvaṁ sa sṛṣṭvaidaṁ māṁ cācintyaparākramaḥ ,
ātmanyantardadhe bhūyaḥ kālaṁ kālena pīḍayan.
51. evaṃ sarvaṃ saḥ sṛṣṭvā idaṃ māṃ ca acintyaparākramaḥ
ātmani antardadhe bhūyaḥ kālaṃ kālena pīḍayan
51. evaṃ acintyaparākramaḥ saḥ idaṃ sarvaṃ māṃ ca
sṛṣṭvā bhūyः ātmani antardadhe kālaṃ kālena pīḍayan
51. Thus, having created all this, and me, that being of inconceivable power reabsorbed everything into his own being (ātman), causing time to overcome time.
यदा स देवो जागर्ति तदेवं चेष्टते जगत ।
यदा स्वपिति शान्तात्मा तदा सर्वं निमीलति ॥५२॥
52. yadā sa devo jāgarti tadevaṁ ceṣṭate jagat ,
yadā svapiti śāntātmā tadā sarvaṁ nimīlati.
52. yadā saḥ devaḥ jāgarti tadā evaṃ ceṣṭate jagat
yadā svapiti śāntātmā tadā sarvaṃ nimīlati
52. yadā saḥ devaḥ jāgarti tadā jagat evaṃ ceṣṭate
yadā śāntātmā svapiti tadā sarvaṃ nimīlati
52. When that divine being awakens, then the universe thus becomes active; and when that being, whose self is tranquil (ātman), sleeps, then all things withdraw.
तस्मिन स्वपिति तु स्वस्थे कर्मात्मानः शरीरिणः ।
स्वकर्मभ्यो निवर्तन्ते मनश्च ग्लानिमृच्छति ॥५३॥
53. tasmin svapiti tu svasthe karmātmānaḥ śarīriṇaḥ ,
svakarmabhyo nivartante manaśca glānimṛcchati.
53. tasmin svapiti tu svasthe karmātmānaḥ śarīriṇaḥ
svakarmabhyaḥ nivartante manaḥ ca glānim ṛcchati
53. tu svasthe tasmin svapiti,
karmātmānaḥ śarīriṇaḥ svakarmabhyaḥ nivartante ca manaḥ glānim ṛcchati
53. But when that supreme being sleeps, being tranquil, the embodied beings whose essence is their actions (karma) cease from their activities, and the mind attains weariness.
युगपत तु प्रलीयन्ते यदा तस्मिन महात्मनि ।
तदाऽयं सर्वभूतात्मा सुखं स्वपिति निर्वृतः ॥५४॥
54. yugapat tu pralīyante yadā tasmin mahātmani ,
tadā'yaṁ sarvabhūtātmā sukhaṁ svapiti nirvṛtaḥ.
54. yugapat tu pralīyante yadā tasmin mahātmani
tadā ayam sarvabhūtātmā sukham svapiti nirvṛtaḥ
54. tu yadā yugapat tasmin mahātmani pralīyante,
tadā ayam sarvabhūtātmā sukham nirvṛtaḥ svapiti
54. But when they (all beings) simultaneously dissolve into that supreme self (mahātman), then this self (ātman) of all beings sleeps peacefully and content.
तमोऽयं तु समाश्रित्य चिरं तिष्ठति सैन्द्रियः ।
न च स्वं कुरुते कर्म तदोत्क्रामति मूर्तितः ॥५५॥
55. tamo'yaṁ tu samāśritya ciraṁ tiṣṭhati saindriyaḥ ,
na ca svaṁ kurute karma tadotkrāmati mūrtitaḥ.
55. tamaḥ ayam tu samāśritya ciram tiṣṭhati saindriyaḥ
na ca svam kurute karma tadā utkrāmati mūrtitaḥ
55. tu ayam tamaḥ samāśritya,
saindriyaḥ ciram tiṣṭhati,
ca svam karma na kurute,
tadā mūrtitaḥ utkrāmati
55. But this (soul), taking refuge in darkness, remains for a long time with its senses, and performs no action (karma) of its own; then it departs from its body.
यदाऽणुमात्रिको भूत्वा बीजं स्थाणु चरिष्णु च ।
समाविशति संसृष्टस्तदा मूर्तिं विमुञ्चति ॥५६॥
56. yadā'ṇumātriko bhūtvā bījaṁ sthāṇu cariṣṇu ca ,
samāviśati saṁsṛṣṭastadā mūrtiṁ vimuñcati.
56. yadā aṇumātrikaḥ bhūtvā bījam sthāṇu cariṣṇu
ca samāviśati saṃsṛṣṭaḥ tadā mūrtim vimuñcati
56. yadā aṇumātrikaḥ bhūtvā,
saṃsṛṣṭaḥ ca sthāṇu cariṣṇu bījam samāviśati,
tadā mūrtim vimuñcati
56. When, having become atomic-sized, and associated (with them), it enters the seeds of the immobile and mobile (beings), then it casts off its (gross) body.
एवं स जाग्रत्स्वप्नाभ्यामिदं सर्वं चराचरम ।
सञ्जीवयति चाजस्रं प्रमापयति चाव्ययः ॥५७॥
57. evaṁ sa jāgratsvapnābhyāmidaṁ sarvaṁ carācaram ,
sañjīvayati cājasraṁ pramāpayati cāvyayaḥ.
57. evam sa jāgrat-svapnābhyām idam sarvam cara-acaram
sañjīvayati ca ajasram pramāpayati ca avyayaḥ
57. evam sa avyayaḥ jāgrat-svapnābhyām idam sarvam
cara-acaram ca ajasram sañjīvayati ca pramāpayati
57. Thus, that imperishable one (avyaya) continually animates and causes to die this entire moving and non-moving creation through the states of waking and dreaming.
इदं शास्त्रं तु कृत्वाऽसौ मामेव स्वयमादितः ।
विधिवद ग्राहयामास मरीच्यादींस्त्वहं मुनीन ॥५८॥
58. idaṁ śāstraṁ tu kṛtvā'sau māmeva svayamāditaḥ ,
vidhivad grāhayāmāsa marīcyādīṁstvahaṁ munīn.
58. idam śāstram tu kṛtvā asau mām eva svayam āditaḥ
vidhi-vat grāhayāmāsa marīci-ādīn tu aham munīn
58. asau svayam āditaḥ idam śāstram kṛtvā tu mām eva
vidhi-vat grāhayāmāsa tu aham marīci-ādīn munīn
58. Having first composed this treatise (śāstra) himself, he then properly instructed me in it; and I, in turn, instructed the sages (muni) beginning with Marīci.
एतद वोऽयं भृगुः शास्त्रं श्रावयिष्यत्यशेषतः ।
एतद हि मत्तोऽधिजगे सर्वमेषोऽखिलं मुनिः ॥५९॥
59. etad vo'yaṁ bhṛguḥ śāstraṁ śrāvayiṣyatyaśeṣataḥ ,
etad hi matto'dhijage sarvameṣo'khilaṁ muniḥ.
59. etat vaḥ ayam bhṛguḥ śāstram śrāvayiṣyati aśeṣataḥ
etat hi mattaḥ adhijage sarvam eṣaḥ akhilam muniḥ
59. ayam bhṛguḥ etat śāstram vaḥ aśeṣataḥ śrāvayiṣyati
hi eṣaḥ muniḥ etat sarvam akhilam mattaḥ adhijage
59. This Bhṛgu here will explain this entire treatise (śāstra) to you completely. For this sage (muni) indeed learned all of it, without remainder, from me.
ततस्तथा स तेनोक्तो महर्षिमनुना भृगुः ।
तानब्रवीद ऋषीन सर्वान प्रीतात्मा श्रूयतामिति ॥६०॥
60. tatastathā sa tenokto maharṣimanunā bhṛguḥ ,
tānabravīd ṛṣīn sarvān prītātmā śrūyatāmiti.
60. tataḥ tathā sa tena uktaḥ mahā-ṛṣi-manunā bhṛguḥ
tān abravīt ṛṣīn sarvān prīta-ātmā śrūyatām iti
60. tataḥ tathā tena mahā-ṛṣi-manunā uktaḥ sa bhṛguḥ
prīta-ātmā tān sarvān ṛṣīn abravīt iti śrūyatām
60. Then, Bhṛgu, thus addressed by the great sage Manu (muni), spoke to all those sages (ṛṣi) with a joyful spirit, saying: 'Let it be heard!'
स्वायंभुवस्यास्य मनोः षड्वंश्या मनवोऽपरे ।
सृष्टवन्तः प्रजाः स्वाः स्वा महात्मानो महौजसः ॥६१॥
61. svāyaṁbhuvasyāsya manoḥ ṣaḍvaṁśyā manavo'pare ,
sṛṣṭavantaḥ prajāḥ svāḥ svā mahātmāno mahaujasaḥ.
61. svāyaṃbhuvyasya asya manoḥ ṣaḍvaṃśyāḥ manavaḥ apare
sṛṣṭavantaḥ prajāḥ svāḥ svāḥ mahātmānaḥ mahaujasaḥ
61. asya svāyaṃbhuvyasya manoḥ ṣaḍvaṃśyāḥ apare manavaḥ
mahātmānaḥ mahaujasaḥ svāḥ svāḥ prajāḥ sṛṣṭavantaḥ
61. Six other Manus, who were descendants of this Svāyambhuva Manu, great-souled (mahātman) and mighty, created their own respective progenies.
स्वारोचिषश्चोत्तमश्च तामसो रैवतस्तथा ।
चाक्षुषश्च महातेजा विवस्वत्सुत एव च ॥६२॥
62. svārociṣaścottamaśca tāmaso raivatastathā ,
cākṣuṣaśca mahātejā vivasvatsuta eva ca.
62. svārociṣaḥ ca uttamaḥ ca tāmasaḥ raivataḥ
tathā cākṣuṣaḥ ca mahātejā vivasvatsutaḥ eva ca
62. svārociṣaḥ ca uttamaḥ ca tāmasaḥ raivataḥ
tathā cākṣuṣaḥ ca mahātejā vivasvatsutaḥ eva ca
62. Svārociṣa, Uttama, Tāmasa, and Raivata also; and Cākṣuṣa, and the greatly effulgent son of Vivasvat (Vaivasvata Manu) himself.
स्वायंभुवाद्याः सप्तैते मनवो भूरितेजसः ।
स्वे स्वेऽन्तरे सर्वमिदमुत्पाद्यापुश्चराचरम ॥६३॥
63. svāyaṁbhuvādyāḥ saptaite manavo bhūritejasaḥ ,
sve sve'ntare sarvamidamutpādyāpuścarācaram.
63. svāyaṃbhuvādyāḥ sapta ete manavaḥ bhūritejasaḥ sve
sve antare sarvam idam utpādya āpuḥ ca carācaram
63. svāyaṃbhuvādyāḥ sapta ete bhūritejasaḥ manavaḥ sve
sve antare idam sarvam carācaram utpādya āpuḥ ca
63. These seven Manus, beginning with Svāyambhuva and possessing immense splendor, having created all this movable and immovable creation in their respective epochs, also sustained it.
निमेषा दश चाष्टौ च काष्ठा त्रिंशत तु ताः कला ।
त्रिंशत कला मुहूर्तः स्यादहोरात्रं तु तावतः ॥६४॥
64. nimeṣā daśa cāṣṭau ca kāṣṭhā triṁśat tu tāḥ kalā ,
triṁśat kalā muhūrtaḥ syādahorātraṁ tu tāvataḥ.
64. nimeṣāḥ daśa ca aṣṭau ca kāṣṭhā triṃśat tu tāḥ kalā
triṃśat kalā muhūrtaḥ syāt ahorātram tu tāvataḥ
64. daśa ca aṣṭau ca nimeṣāḥ kāṣṭhā tu tāḥ triṃśat kalā
triṃśat kalā muhūrtaḥ syāt tu tāvataḥ ahorātram
64. Eighteen winks of an eye are a kāṣṭhā. However, thirty of those (kāṣṭhās) constitute a kalā. Thirty kalās would be a muhūrta, and a day-night (ahorātra) is likewise composed of that many (muhūrtas).
अहोरात्रे विभजते सूर्यो मानुषदैविके ।
रात्रिः स्वप्नाय भूतानां चेष्टायै कर्मणामहः ॥६५॥
65. ahorātre vibhajate sūryo mānuṣadaivike ,
rātriḥ svapnāya bhūtānāṁ ceṣṭāyai karmaṇāmahaḥ.
65. ahorātre vibhajate sūryaḥ mānuṣadaivike rātriḥ
svapnāya bhūtānām ceṣṭāyai karmaṇām ahaḥ
65. sūryaḥ mānuṣadaivike ahorātre vibhajate.
rātriḥ bhūtānām svapnāya,
ahaḥ karmaṇām ceṣṭāyai.
65. The sun divides day and night into human and divine reckonings. Night is for the sleep of all beings, while day is for their actions and endeavors.
पित्र्ये रात्र्यहनी मासः प्रविभागस्तु पक्षयोः ।
कर्मचेष्टास्वहः कृष्णः शुक्लः स्वप्नाय शर्वरी ॥६६॥
66. pitrye rātryahanī māsaḥ pravibhāgastu pakṣayoḥ ,
karmaceṣṭāsvahaḥ kṛṣṇaḥ śuklaḥ svapnāya śarvarī.
66. pitrye rātryahanī māsaḥ pravibhāgaḥ tu pakṣayoḥ
karmaceṣṭāsu ahaḥ kṛṣṇaḥ śuklaḥ svapnāya śarvarī
66. pitrye māsaḥ rātryahanī.
tu pakṣayoḥ pravibhāgaḥ: kṛṣṇaḥ ahaḥ karmaceṣṭāsu,
śuklaḥ śarvarī svapnāya.
66. For the ancestors, a month constitutes a single day and night. Their division of time is based on the two lunar fortnights: the dark fortnight (kṛṣṇa) is considered their day for activities, while the bright fortnight (śukla) is their night for sleep.
दैवे रात्र्यहनी वर्षं प्रविभागस्तयोः पुनः ।
अहस्तत्रोदगयनं रात्रिः स्याद दक्षिणायनम ॥६७॥
67. daive rātryahanī varṣaṁ pravibhāgastayoḥ punaḥ ,
ahastatrodagayanaṁ rātriḥ syād dakṣiṇāyanam.
67. daive rātryahanī varṣam pravibhāgaḥ tayoḥ punaḥ
ahaḥ tatra udagayanam rātriḥ syāt dakṣiṇāyanam
67. daive varṣam rātryahanī.
punaḥ tayoḥ pravibhāgaḥ.
tatra udagayanam ahaḥ syāt,
dakṣiṇāyanam rātriḥ (syāt).
67. For the gods, a year constitutes a single day and night. Furthermore, their division of time is such that the sun's northern course (udagayana) is considered their day, and its southern course (dakṣiṇāyana) is their night.
ब्राह्मस्य तु क्षपाहस्य यत प्रमाणं समासतः ।
एकैकशो युगानां तु क्रमशस्तन्निबोधत ॥६८॥
68. brāhmasya tu kṣapāhasya yat pramāṇaṁ samāsataḥ ,
ekaikaśo yugānāṁ tu kramaśastannibodhata.
68. brāhmasya tu kṣapāhasya yat pramāṇam samāsataḥ
ekaikaśaḥ yugānām tu kramaśaḥ tat nibodhata
68. tu brāhmasya kṣapāhasya yat pramāṇam samāsataḥ,
tu kramaśaḥ ekaikaśaḥ yugānām tat nibodhata.
68. Now, understand concisely the measure of a day and night in the cosmic (brahman) reckoning, and then sequentially, one by one, the duration of the (yugas).
चत्वार्याहुः सहस्राणि वर्षाणां तत कृतं युगम ।
तस्य तावत्शती संध्या संध्यांशश्च तथाविधः ॥६९॥
69. catvāryāhuḥ sahasrāṇi varṣāṇāṁ tat kṛtaṁ yugam ,
tasya tāvatśatī saṁdhyā saṁdhyāṁśaśca tathāvidhaḥ.
69. catvāri āhuḥ sahasrāṇi varṣāṇām tat kṛtam yugam |
tasya tāvatśatī sandhyā sandhyāṃśaḥ ca tathāvidhaḥ
69. āhuḥ tat kṛtam yugam catvāri sahasrāṇi varṣāṇām
tasya sandhyā tāvatśatī ca sandhyāṃśaḥ tathāvidhaḥ
69. They state that the Kṛta Yuga consists of four thousand years. Its transitional dawn (sandhyā) lasts for four hundred years, and its transitional dusk (sandhyāṃśa) is of a similar duration.
इतरेषु ससंध्येषु ससंध्यांशेषु च त्रिषु ।
एकापायेन वर्तन्ते सहस्राणि शतानि च ॥७०॥
70. itareṣu sasaṁdhyeṣu sasaṁdhyāṁśeṣu ca triṣu ,
ekāpāyena vartante sahasrāṇi śatāni ca.
70. itareṣu sa-sandhyeṣu sa-sandhyāṃśeṣu ca triṣu
| eka-apāyena vartante sahasrāṇi śatāni ca
70. triṣu itareṣu sa-sandhyeṣu ca sa-sandhyāṃśeṣu
sahasrāṇi ca śatāni eka-apāyena vartante
70. In the other three (yugas), each with its transitional dawn (sandhyā) and dusk (sandhyāṃśa) periods, the thousands and hundreds (of years) are observed to decrease by one (unit) in succession.
यदेतत परिसङ्ख्यातमादावेव चतुर्युगम ।
एतद द्वादशसाहस्रं देवानां युगमुच्यते ॥७१॥
71. yadetat parisaṅkhyātamādāveva caturyugam ,
etad dvādaśasāhasraṁ devānāṁ yugamucyate.
71. yat etat parisankhyātam ādau eva caturyugam
| etat dvādaśasāhasram devānām yugam ucyate
71. yat etat ādau eva caturyugam parisankhyātam
etat dvādaśasāhasram devānām yugam ucyate
71. The cycle of four yugas that has been enumerated from the very beginning - this twelve thousand (years) is declared to be a yuga of the gods.
दैविकानां युगानां तु सहस्रं परिसङ्ख्यया ।
ब्राह्ममेकमहर्ज्ञेयं तावतीं रात्रिमेव च ॥७२॥
72. daivikānāṁ yugānāṁ tu sahasraṁ parisaṅkhyayā ,
brāhmamekamaharjñeyaṁ tāvatīṁ rātrimeva ca.
72. daivikānām yugānām tu sahasram parisankhyayā |
brāhmam ekam ahaḥ jñeyam tāvatīm rātrim eva ca
72. tu daivikānām yugānām sahasram parisankhyayā
ekam brāhmam ahaḥ jñeyam ca tāvatīm rātrim eva
72. Indeed, one thousand of these divine yugas (Mahayugas), by reckoning, should be understood as one day of Brahmā, and a night of the same duration as well.
तद वै युगसहस्रान्तं ब्राह्मं पुण्यमहर्विदुः ।
रात्रिं च तावतीमेव तेऽहोरात्रविदो जनाः ॥७३॥
73. tad vai yugasahasrāntaṁ brāhmaṁ puṇyamaharviduḥ ,
rātriṁ ca tāvatīmeva te'horātravido janāḥ.
73. tad vai yugasahasrāntam brāhmam puṇyam ahaḥ viduḥ
rātrim ca tāvatīm eva te ahorātravidaḥ janāḥ
73. te janāḥ ahorātravidaḥ vai,
brāhmam puṇyam ahaḥ yugasahasrāntam tad viduḥ; ca tāvatīm eva rātrim.
73. Indeed, those who comprehend the nature of day and night know that a day of Brahmā spans a thousand ages (yugas) and is sacred, and his night is of the same duration.
तस्य सोऽहर्निशस्यान्ते प्रसुप्तः प्रतिबुध्यते ।
प्रतिबुद्धश्च सृजति मनः सदसदात्मकम ॥७४॥
74. tasya so'harniśasyānte prasuptaḥ pratibudhyate ,
pratibuddhaśca sṛjati manaḥ sadasadātmakam.
74. tasya saḥ aharniśasya ante prasuptaḥ pratibudhyate
pratibuddhaḥ ca sṛjati manaḥ sadasadātmakam
74. tasya aharniśasya ante,
saḥ prasuptaḥ pratibudhyate.
ca pratibuddhaḥ sadasadātmakam manaḥ sṛjati.
74. At the end of his day and night cycle, he (Brahmā), having fallen into a deep sleep, awakens. And having awakened, he creates the mind (manas), which is of the nature of both the existent and the non-existent.
मनः सृष्टिं विकुरुते चोद्यमानं सिसृक्षया ।
आकाशं जायते तस्मात तस्य शब्दं गुणं विदुः ॥७५॥
75. manaḥ sṛṣṭiṁ vikurute codyamānaṁ sisṛkṣayā ,
ākāśaṁ jāyate tasmāt tasya śabdaṁ guṇaṁ viduḥ.
75. manaḥ sṛṣṭim vikurute codyamānam sisṛkṣayā
ākāśam jāyate tasmāt tasya śabdam guṇam viduḥ
75. sisṛkṣayā codyamānam manaḥ sṛṣṭim vikurute.
tasmāt ākāśam jāyate.
tasya śabdam guṇam (iti) viduḥ.
75. Impelled by the desire to create, the mind (manas) evolves into further creation. From that (mind), space (ākāśa) originates, and its quality is known to be sound.
आकाशात तु विकुर्वाणात सर्वगन्धवहः शुचिः ।
बलवाञ्जायते वायुः स वै स्पर्शगुणो मतः ॥७६॥
76. ākāśāt tu vikurvāṇāt sarvagandhavahaḥ śuciḥ ,
balavāñjāyate vāyuḥ sa vai sparśaguṇo mataḥ.
76. ākāśāt tu vikurvāṇāt sarvagandhavahaḥ śuciḥ
balavān jāyate vāyuḥ saḥ vai sparśaguṇaḥ mataḥ
76. tu ākāśāt vikurvāṇāt,
sarvagandhavahaḥ śuciḥ balavān vāyuḥ jāyate.
saḥ vai sparśaguṇaḥ mataḥ.
76. But from that transforming space (ākāśa), pure and powerful air (vāyu) is born, which carries all odors. That (air) is indeed considered to have touch as its intrinsic quality.
वायोरपि विकुर्वाणाद विरोचिष्णु तमोनुदम ।
ज्योतिरुत्पद्यते भास्वत तद रूपगुणमुच्यते ॥७७॥
77. vāyorapi vikurvāṇād virociṣṇu tamonudam ,
jyotirutpadyate bhāsvat tad rūpaguṇamucyate.
77. vāyoḥ api vikurvāṇāt virociṣṇu tamonudam
jyotiḥ utpadyate bhāsvat tat rūpaguṇam ucyate
77. vāyoḥ api vikurvāṇāt virociṣṇu tamonudam bhāsvat jyotiḥ utpadyate.
tat rūpaguṇam ucyate.
77. Even from the transforming air, radiant light that dispels darkness is produced. That light is declared to possess the quality of form.
ज्योतिषश्च विकुर्वाणादापो रसगुणाः स्मृताः ।
अद्भ्यो गन्धगुणा भूमिरित्येषा सृष्टिरादितः ॥७८॥
78. jyotiṣaśca vikurvāṇādāpo rasaguṇāḥ smṛtāḥ ,
adbhyo gandhaguṇā bhūmirityeṣā sṛṣṭirāditaḥ.
78. jyotiṣaḥ ca vikurvāṇāt āpaḥ rasaguṇāḥ smṛtāḥ
adbhyaḥ gandhaguṇā bhūmiḥ iti eṣā sṛṣṭiḥ āditaḥ
78. jyotiṣaḥ ca vikurvāṇāt rasaguṇāḥ āpaḥ smṛtāḥ.
adbhyaḥ gandhaguṇā bhūmiḥ.
iti eṣā sṛṣṭiḥ āditaḥ.
78. And from the transformed light, waters possessing the quality of taste are declared to arise. From these waters, earth, endowed with the quality of smell, comes forth. This is the sequence of creation from the very beginning.
यद प्राग द्वादशसाहस्रमुदितं दैविकं युगम ।
तदेकसप्ततिगुणं मन्वन्तरमिहोच्यते ॥७९॥
79. yad prāg dvādaśasāhasramuditaṁ daivikaṁ yugam ,
tadekasaptatiguṇaṁ manvantaramihocyate.
79. yat prāk dvādaśasāhasram uditam daivikam yugam
tat ekasaptatiguṇam manvantaram iha ucyate
79. yat prāk dvādaśasāhasram uditam daivikam yugam,
tat ekasaptatiguṇam manvantaram iha ucyate.
79. A divine age (yuga), previously stated as twelve thousand (divine years), when multiplied by seventy-one, is here called a "manvantara" (manvantara).
मन्वन्तराण्यसङ्ख्यानि सर्गः संहार एव च ।
क्रीडन्निवैतत कुरुते परमेष्ठी पुनः पुनः ॥८०॥
80. manvantarāṇyasaṅkhyāni sargaḥ saṁhāra eva ca ,
krīḍannivaitat kurute parameṣṭhī punaḥ punaḥ.
80. manvantarāṇi asaṅkhyāni sargaḥ saṃhāraḥ eva ca
krīḍan iva etat kurute parameṣṭhī punaḥ punaḥ
80. asaṅkhyāni manvantarāṇi sargaḥ ca saṃhāraḥ eva.
parameṣṭhī etat krīḍan iva punaḥ punaḥ kurute.
80. Innumerable "manvantaras" (manvantaras), as well as creation (sarga) and dissolution (saṃhāra), are brought about by the Supreme Being again and again, as if in sport.
चतुष्पात सकलो धर्मः सत्यं चैव कृते युगे ।
नाधर्मेणागमः कश्चिन मनुष्यान प्रति वर्तते ॥८१॥
81. catuṣpāt sakalo dharmaḥ satyaṁ caiva kṛte yuge ,
nādharmeṇāgamaḥ kaścin manuṣyān prati vartate.
81. caturṣpāt sakalaḥ dharmaḥ satyam ca eva kṛte yuge
na adharmeṇa āgamaḥ kaścit manuṣyān prati vartate
81. In the Kṛta age, the entire natural law (dharma) stands on all four feet, accompanied by truth. There is no gain for humans through unrighteousness.
इतरेष्वागमाद धर्मः पादशस्त्ववरोपितः ।
चौरिकानृतमायाभिर्धर्मश्चापैति पादशः ॥८२॥
82. itareṣvāgamād dharmaḥ pādaśastvavaropitaḥ ,
caurikānṛtamāyābhirdharmaścāpaiti pādaśaḥ.
82. itareṣu āgamāt dharmaḥ pādaśaḥ tu avaropitaḥ
caurikānṛtamāyābhiḥ dharmaḥ ca apaiti pādaśaḥ
82. However, in the other ages, natural law (dharma) is diminished quarter by quarter from its original state. And by means of theft, untruth, and deception (māyā), natural law (dharma) recedes quarter by quarter.
अरोगाः सर्वसिद्धार्थाश्चतुर्वर्षशतायुषः ।
कृते त्रेतादिषु ह्येषामायुर्ह्रसति पादशः ॥८३॥
83. arogāḥ sarvasiddhārthāścaturvarṣaśatāyuṣaḥ ,
kṛte tretādiṣu hyeṣāmāyurhrasati pādaśaḥ.
83. arogāḥ sarvasiddhārthāḥ caturvarṣaśatāyuṣaḥ
kṛte tretā ādiṣu hi eṣām āyuḥ hrasati pādaśaḥ
83. In the Kṛta age, people are free from disease, have all their goals accomplished, and live for four hundred years. Indeed, in the Tretā and subsequent ages, their lifespan decreases by a quarter in each (successive) age.
वेदोक्तमायुर्मर्त्यानामाशिषश्चैव कर्मणाम ।
फलन्त्यनुयुगं लोके प्रभावश्च शरीरिणाम ॥८४॥
84. vedoktamāyurmartyānāmāśiṣaścaiva karmaṇām ,
phalantyanuyugaṁ loke prabhāvaśca śarīriṇām.
84. vedoktam āyuḥ martyānām āśiṣaḥ ca eva karmaṇām
phalanti anuyugam loke prabhāvaḥ ca śarīriṇām
84. The lifespan of mortals, as stated in the Vedas, and the blessings from their actions (karma), indeed, bear fruit in the world according to each age (yuga). So too does the power of embodied beings.
अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे ।
अन्ये कलियुगे नॄणां युगह्रासानुरूपतः ॥८५॥
85. anye kṛtayuge dharmāstretāyāṁ dvāpare'pare ,
anye kaliyuge nṝṇāṁ yugahrāsānurūpataḥ.
85. anye kṛtayuge dharmāḥ tretāyām dvāpare apare
| anye kaliyuge nṝṇām yugahrāsānurūpataḥ
85. Different natural laws (dharma) apply in the Kṛta Yuga; others in the Tretā and Dvāpara Yugas. Still different principles are ordained for humans in the Kali Yuga, corresponding to the decline of the ages.
तपः परं कृतयुगे त्रेतायां ज्ञानमुच्यते ।
द्वापरे यज्ञमेवाहुर्दानमेकं कलौ युगे ॥८६॥
86. tapaḥ paraṁ kṛtayuge tretāyāṁ jñānamucyate ,
dvāpare yajñamevāhurdānamekaṁ kalau yuge.
86. tapaḥ param kṛtayuge tretāyām jñānam ucyate |
dvāpare yajñam eva āhuḥ dānam ekam kalau yuge
86. Austerity (tapas) is supreme in the Kṛta Yuga, knowledge is declared so in the Tretā Yuga. In the Dvāpara Yuga, they proclaim the Vedic ritual (yajña) alone, and in the Kali Yuga, giving (dāna) is the sole virtue.
सर्वस्यास्य तु सर्गस्य गुप्त्यर्थं स महाद्युतिः ।
मुखबाहूरुपज्जानां पृथक्कर्माण्यकल्पयत ॥८७॥
87. sarvasyāsya tu sargasya guptyarthaṁ sa mahādyutiḥ ,
mukhabāhūrupajjānāṁ pṛthakkarmāṇyakalpayat.
87. sarvasya asya tu sargasya guptyartham saḥ mahādyutiḥ
| mukhabāhūrupajjānām pṛthak karmāṇi akalpayat
87. Indeed, for the preservation of this entire creation, that greatly effulgent one (the creator) assigned distinct functions for those born from the mouth, arms, thighs, and feet.
अध्यापनमध्ययनं यजनं याजनं तथा ।
दानं प्रतिग्रहं चैव ब्राह्मणानामकल्पयत ॥८८॥
88. adhyāpanamadhyayanaṁ yajanaṁ yājanaṁ tathā ,
dānaṁ pratigrahaṁ caiva brāhmaṇānāmakalpayat.
88. adhyāpanam adhyayanam yajanam yājanam tathā |
dānam pratigraham ca eva brāhmaṇānām akalpayat
88. He ordained teaching, studying, performing Vedic rituals, officiating Vedic rituals for others, giving (dāna), and indeed receiving gifts, as the duties for the Brahmins.
प्रजानां रक्षणं दानमिज्याऽध्ययनमेव च ।
विषयेष्वप्रसक्तिश्च क्षत्रियस्य समासतः ॥८९॥
89. prajānāṁ rakṣaṇaṁ dānamijyā'dhyayanameva ca ,
viṣayeṣvaprasaktiśca kṣatriyasya samāsataḥ.
89. prajānām rakṣaṇam dānam ijyā adhyayanam eva ca
viṣayeṣu aprasaktiḥ ca kṣatriyasya samāsataḥ
89. kṣatriyasya prajānām rakṣaṇam dānam ijyā
adhyayanam eva ca viṣayeṣu aprasaktiḥ ca samāsataḥ
89. The protection of the populace, charitable giving (dāna), the performance of Vedic rituals (yajña), study, and non-attachment to sensory objects are, in brief, the duties of a kṣatriya.
पशूनां रक्षणं दानमिज्याऽध्ययनमेव च ।
वणिक्पथं कुसीदं च वैश्यस्य कृषिमेव च ॥९०॥
90. paśūnāṁ rakṣaṇaṁ dānamijyā'dhyayanameva ca ,
vaṇikpathaṁ kusīdaṁ ca vaiśyasya kṛṣimeva ca.
90. paśūnām rakṣaṇam dānam ijyā adhyayanam eva ca
vaṇikpatham kusīdam ca vaiśyasya kṛṣim eva ca
90. vaiśyasya paśūnām rakṣaṇam dānam ijyā adhyayanam
eva ca vaṇikpatham kusīdam ca kṛṣim eva ca
90. The protection of cattle, charitable giving (dāna), the performance of Vedic rituals (yajña), study, commerce, usury, and agriculture are the duties of a vaiśya.
एकमेव तु शूद्रस्य प्रभुः कर्म समादिशत ।
एतेषामेव वर्णानां शुश्रूषामनसूयया ॥९१॥
91. ekameva tu śūdrasya prabhuḥ karma samādiśat ,
eteṣāmeva varṇānāṁ śuśrūṣāmanasūyayā.
91. ekam eva tu śūdrasya prabhuḥ karma samādiśata
eteṣām eva varṇānām śuśrūṣām anasūyayā
91. tu prabhuḥ śūdrasya ekam eva karma samādiśata
eteṣām eva varṇānām anasūyayā śuśrūṣām
91. But for the śūdra, the Lord (prabhu) ordained only one duty (karma): the service of these very social classes (varṇa) with an ungrudging spirit.
ऊर्ध्वं नाभेर्मेध्यतरः पुरुषः परिकीर्तितः ।
तस्मान मेध्यतमं त्वस्य मुखमुक्तं स्वयंभुवा ॥९२॥
92. ūrdhvaṁ nābhermedhyataraḥ puruṣaḥ parikīrtitaḥ ,
tasmān medhyatamaṁ tvasya mukhamuktaṁ svayaṁbhuvā.
92. ūrdhvam nābheḥ medhyataraḥ puruṣaḥ parikīrtitaḥ tasmāt
na medhyatamam tu asya mukham uktam svayambhuvā
92. nābheḥ ūrdhvam puruṣaḥ medhyataraḥ parikīrtitaḥ.
tasmāt tu svayambhuvā asya mukham medhyatamam na uktam
92. It is declared that the person (puruṣa) is purer above the navel. Therefore, his mouth is not declared by the Self-existent One (svayambhu) to be the most pure (medhyatama).
उत्तमाङ्गोद्भवाज ज्येष्ठ्याद ब्रह्मणश्चैव धारणात ।
सर्वस्यैवास्य सर्गस्य धर्मतो ब्राह्मणः प्रभुः ॥९३॥
93. uttamāṅgodbhavāj jyeṣṭhyād brahmaṇaścaiva dhāraṇāt ,
sarvasyaivāsya sargasya dharmato brāhmaṇaḥ prabhuḥ.
93. uttama-aṅga-udbhava-jāt jyaiṣṭhyāt brahmaṇaḥ ca eva dhāraṇāt
sarvasya eva asya sargasya dharmataḥ brāhmaṇaḥ prabhuḥ
93. Due to their birth from the most excellent part (the head), their seniority, and their upholding of sacred knowledge (brahman), a brahmin is, by natural law (dharma), the lord of this entire creation.
तं हि स्वयंभूः स्वादास्यात तपस्तप्त्वाऽदितोऽसृजत ।
हव्यकव्याभिवाह्याय सर्वस्यास्य च गुप्तये ॥९४॥
94. taṁ hi svayaṁbhūḥ svādāsyāt tapastaptvā'dito'sṛjat ,
havyakavyābhivāhyāya sarvasyāsya ca guptaye.
94. tam hi svayaṃbhūḥ svāt āsyāt tapas taptvā āditaḥ
asṛjat havya-kavya-abhivāhāya sarvasya asya ca guptaye
94. Indeed, the Self-Existent One (Brahma), having performed severe asceticism (tapas), created him (the brahmin) from his own mouth in the beginning, for the purpose of conveying oblations to the gods and ancestral offerings, and for the protection of this entire creation.
यस्यास्येन सदाऽश्नन्ति हव्यानि त्रिदिवौकसः ।
कव्यानि चैव पितरः किं भूतमधिकं ततः ॥९५॥
95. yasyāsyena sadā'śnanti havyāni tridivaukasaḥ ,
kavyāni caiva pitaraḥ kiṁ bhūtamadhikaṁ tataḥ.
95. yasya āsyena sadā aśnanti havyāni tridiva-okasaḥ
kavyāni ca eva pitaraḥ kim bhūtam adhikam tataḥ
95. By whose mouth the dwellers of heaven (gods) always consume the oblations for them, and also by whose mouth the ancestors partake of their offerings, what being could be superior to such a brahmin?
भूतानां प्राणिनः श्रेष्ठाः प्राणिनां बुद्धिजीविनः ।
बुद्धिमत्सु नराः श्रेष्ठा नरेषु ब्राह्मणाः स्मृताः ॥९६॥
96. bhūtānāṁ prāṇinaḥ śreṣṭhāḥ prāṇināṁ buddhijīvinaḥ ,
buddhimatsu narāḥ śreṣṭhā nareṣu brāhmaṇāḥ smṛtāḥ.
96. bhūtānām prāṇinaḥ śreṣṭhāḥ prāṇinām buddhi-jīvinaḥ
buddhimatsu narāḥ śreṣṭhāḥ nareṣu brāhmaṇāḥ smṛtāḥ
96. Among all creatures, living beings are superior. Among living beings, those who possess intelligence are superior. Among the intelligent, humans are superior. And among humans, brahmins are traditionally considered the most excellent.
ब्राह्मणेषु च विद्वांसो विद्वत्सु कृतबुद्धयः ।
कृतबुद्धिषु कर्तारः कर्तृषु ब्रह्मवेदिनः ॥९७॥
97. brāhmaṇeṣu ca vidvāṁso vidvatsu kṛtabuddhayaḥ ,
kṛtabuddhiṣu kartāraḥ kartṛṣu brahmavedinaḥ.
97. brāhmaṇeṣu ca vidvāṃsaḥ vidvatsu kṛtabuddhayaḥ
kṛtabuddhiṣu kartāraḥ kartṛṣu brahmavedinaḥ
97. brāhmaṇeṣu ca vidvāṃsaḥ vidvatsu kṛtabuddhayaḥ
kṛtabuddhiṣu kartāraḥ kartṛṣu brahmavedinaḥ
97. Among brāhmaṇas are the learned; among the learned, those with resolute understanding; among those with resolute understanding, the diligent performers (of their duties); and among these performers, those who know (brahman) are supreme.
उत्पत्तिरेव विप्रस्य मूर्तिर्धर्मस्य शाश्वती ।
स हि धर्मार्थमुत्पन्नो ब्रह्मभूयाय कल्पते ॥९८॥
98. utpattireva viprasya mūrtirdharmasya śāśvatī ,
sa hi dharmārthamutpanno brahmabhūyāya kalpate.
98. utpattiḥ eva viprasya mūrtiḥ dharmasya śāśvatī
saḥ hi dharmārtham utpannaḥ brahmabhūyāya kalpate
98. viprasya utpattiḥ eva dharmasya śāśvatī mūrtiḥ hi
saḥ dharmārtham utpannaḥ brahmabhūyāya kalpate
98. The very birth of a brāhmaṇa is indeed the eternal embodiment of (dharma). For he, being born for the sake of (dharma), becomes qualified for realizing (brahman).
ब्राह्मणो जायमानो हि पृथिव्यामधिजायते ।
ईश्वरः सर्वभूतानां धर्मकोशस्य गुप्तये ॥९९॥
99. brāhmaṇo jāyamāno hi pṛthivyāmadhijāyate ,
īśvaraḥ sarvabhūtānāṁ dharmakośasya guptaye.
99. brāhmaṇaḥ jāyamānaḥ hi pṛthivyām adhijāyate
īśvaraḥ sarvabhūtānām dharmakośasya guptaye
99. hi brāhmaṇaḥ jāyamānaḥ pṛthivyām sarvabhūtānām
īśvaraḥ dharmakośasya guptaye adhijāyate
99. Indeed, a brāhmaṇa, when he is born on earth, is born as a supreme lord over all beings, for the protection of the treasury of (dharma).
सर्वं स्वं ब्राह्मणस्येदं यत किं चित्जगतीगतम ।
श्रैष्ठ्येनाभिजनेनेदं सर्वं वै ब्राह्मणोऽर्हति ॥१००॥
100. sarvaṁ svaṁ brāhmaṇasyedaṁ yat kiṁ citjagatīgatam ,
śraiṣṭhyenābhijanenedaṁ sarvaṁ vai brāhmaṇo'rhati.
100. sarvam svam brāhmaṇasya idam yat kim cit jagatī gatam
śraiṣṭhyena abhijanena idam sarvam vai brāhmaṇaḥ arhati
100. yat kim cit jagatī gatam,
idam sarvam brāhmaṇasya svam brāhmaṇaḥ śraiṣṭhyena abhijanena vai idam sarvam arhati
100. Whatever exists on earth is indeed the property of the brāhmaṇa. By virtue of his supreme excellence and noble lineage, a brāhmaṇa is truly entitled to all of this.
स्वमेव ब्राह्मणो भुङ्क्ते स्वं वस्ते स्वं ददाति च ।
आनृशंस्याद ब्राह्मणस्य भुञ्जते हीतरे जनाः ॥१०१॥
101. svameva brāhmaṇo bhuṅkte svaṁ vaste svaṁ dadāti ca ,
ānṛśaṁsyād brāhmaṇasya bhuñjate hītare janāḥ.
101. svam eva brāhmaṇaḥ bhuṅkte svam vaste svam dadāti
ca ānṛśaṃsyāt brāhmaṇasya bhuñjate hi itare janāḥ
101. brāhmaṇaḥ svam eva bhuṅkte svam vaste svam dadāti
ca hi brāhmaṇasya ānṛśaṃsyāt itare janāḥ bhuñjate
101. A brahmin indeed enjoys what is his own, wears what is his own, and also gives what is his own. For it is due to the brahmin's compassion that other people enjoy.
तस्य कर्मविवेकार्थं शेषाणामनुपूर्वशः ।
स्वायंभुवो मनुर्धीमानिदं शास्त्रमकल्पयत ॥१०२॥
102. tasya karmavivekārthaṁ śeṣāṇāmanupūrvaśaḥ ,
svāyaṁbhuvo manurdhīmānidaṁ śāstramakalpayat.
102. tasya karma-viveka-artham śeṣāṇām anupūrvaśaḥ
svāyaṃbhuvaḥ manuḥ dhīmān idam śāstram akalpayata
102. dhīmān svāyaṃbhuvaḥ manuḥ tasya śeṣāṇām
karma-viveka-artham anupūrvaśaḥ idam śāstram akalpayata
102. For the purpose of discerning the actions (karma) of the others, in due succession, the wise Svayambhuva Manu fashioned this scripture.
विदुषा ब्राह्मणेनैदमध्येतव्यं प्रयत्नतः ।
शिश्येभ्यश्च प्रवक्तव्यं सम्यG नान्येन केन चित ॥१०३॥
103. viduṣā brāhmaṇenaidamadhyetavyaṁ prayatnataḥ ,
śiśyebhyaśca pravaktavyaṁ samyaG nānyena kena cit.
103. viduṣā brāhmaṇena idam adhyetavyam prayatnataḥ
śiśyebhyaḥ ca pravaktavyam samyak na anyena kena cit
103. viduṣā brāhmaṇena idam prayatnataḥ adhyetavyam ca
śiśyebhyaḥ samyak pravaktavyam anyena kena cit na
103. This (scripture) must be diligently studied by a learned brahmin, and it must be properly expounded to students, but certainly not by anyone else.
इदं शास्त्रमधीयानो ब्राह्मणः शंसितव्रतः ।
मनोवाक्देहजैर्नित्यं कर्मदोषैर्न लिप्यते ॥१०४॥
104. idaṁ śāstramadhīyāno brāhmaṇaḥ śaṁsitavrataḥ ,
manovākdehajairnityaṁ karmadoṣairna lipyate.
104. idam śāstram adhīyamānaḥ brāhmaṇaḥ śaṃsita-vrataḥ
manaḥ-vāk-dehajaiḥ nityam karma-doṣaiḥ na lipyate
104. idam śāstram adhīyamānaḥ śaṃsita-vrataḥ brāhmaṇaḥ
manaḥ-vāk-dehajaiḥ karma-doṣaiḥ nityam na lipyate
104. A brahmin who diligently studies this scripture, and whose vows are well-kept, is never tainted by the flaws of actions (karma) originating from the mind, speech, and body.
पुनाति पङ्क्तिं वंश्यांश्च ?? सप्तसप्त परावरान ।
पृथिवीमपि चैवेमां कृत्स्नामेकोऽपि सोऽर्हति ॥१०५॥
105. punāti paṅktiṁ vaṁśyāṁśca ?? saptasapta parāvarān ,
pṛthivīmapi caivemāṁ kṛtsnāmeko'pi so'rhati.
105. punāti paṅktim vaṃśyān ca saptasapta parāvarān
pṛthivīm api ca eva imām kṛtsnām ekaḥ api saḥ arhati
105. saḥ ekaḥ api paṅktim vaṃśyān ca saptasapta parāvarān
punāti imām kṛtsnām pṛthivīm api ca eva arhati
105. He purifies his lineage, both ancestors and descendants, for seven generations above and seven below. Even a single such individual is worthy of this entire earth.
इदं स्वस्त्ययनं श्रेष्ठमिदं बुद्धिविवर्धनम ।
इदं यशस्यमायुष्यं इदं निःश्रेयसं परम ॥१०६॥
106. idaṁ svastyayanaṁ śreṣṭhamidaṁ buddhivivardhanam ,
idaṁ yaśasyamāyuṣyaṁ idaṁ niḥśreyasaṁ param.
106. idam svastyayanam śreṣṭham idam buddhi vivardhanam
idam yaśasyam āyuṣyam idam niḥśreyasam paramam
106. idam śreṣṭham svastyayanam idam buddhi vivardhanam
idam yaśasyam āyuṣyam idam paramam niḥśreyasam
106. This is the supreme source of welfare and it enhances intelligence. It brings fame and longevity, and it is the ultimate good (niḥśreyasa).
अस्मिन धर्मेऽखिलेनोक्तौ गुणदोषौ च कर्मणाम ।
चतुर्णामपि वर्णानामाचारश्चैव शाश्वतः ॥१०७॥
107. asmin dharme'khilenoktau guṇadoṣau ca karmaṇām ,
caturṇāmapi varṇānāmācāraścaiva śāśvataḥ.
107. asmin dharme akhilena uktau guṇadoṣau ca karmaṇām
caturṇām api varṇānām ācāraḥ ca eva śāśvataḥ
107. asmin dharme karmaṇām guṇadoṣau ca akhilena uktau
caturṇām api varṇānām ācāraḥ ca eva śāśvataḥ
107. In this (text related to) natural law (dharma), the merits and demerits of actions (karma) are fully explained. Also, the eternal code of conduct for all four social classes is laid down.
आचारः परमो धर्मः श्रुत्योक्तः स्मार्त एव च ।
तस्मादस्मिन सदा युक्तो नित्यं स्यादात्मवान द्विजः ॥१०८॥
108. ācāraḥ paramo dharmaḥ śrutyoktaḥ smārta eva ca ,
tasmādasmin sadā yukto nityaṁ syādātmavān dvijaḥ.
108. ācāraḥ paramaḥ dharmaḥ śrutyā uktaḥ smārtaḥ eva ca
tasmāt asmin sadā yuktaḥ nityam syāt ātmavān dvijaḥ
108. ācāraḥ paramaḥ dharmaḥ śrutyā smārtaḥ eva ca uktaḥ
tasmāt ātmavān dvijaḥ asmin sadā nityam yuktaḥ syāt
108. Right conduct (ācāra) is the supreme natural law (dharma), as stated in both the revealed texts (śruti) and the traditional texts (smṛti). Therefore, a self-controlled (ātman-possessing) twice-born should always be diligently engaged in it.
आचाराद विच्युतो विप्रो न वेदफलमश्नुते ।
आचारेण तु संयुक्तः सम्पूर्णफलभाग भवेत ॥१०९॥
109. ācārād vicyuto vipro na vedaphalamaśnute ,
ācāreṇa tu saṁyuktaḥ sampūrṇaphalabhāg bhavet.
109. ācārāt vichyutaḥ vipraḥ na veda-phalam aśnute |
ācāreṇa tu saṃyuktaḥ sampūrṇa-phala-bhāk bhavet
109. vipraḥ ācārāt vichyutaḥ veda-phalam na aśnute
tu ācāreṇa saṃyuktaḥ sampūrṇa-phala-bhāk bhavet
109. A Brahmin who deviates from proper conduct (ācāra) does not attain the results of the Vedas. But one who is endowed with proper conduct becomes a partaker of the complete results.
एवमाचारतो दृष्ट्वा धर्मस्य मुनयो गतिम ।
सर्वस्य तपसो मूलमाचारं जगृहुः परम ॥११०॥
110. evamācārato dṛṣṭvā dharmasya munayo gatim ,
sarvasya tapaso mūlamācāraṁ jagṛhuḥ param.
110. evam ācārataḥ dṛṣṭvā dharmasya munayaḥ gatim
| sarvasya tapasaḥ mūlam ācāram jagṛhuḥ param
110. munayaḥ evam ācārataḥ dharmasya gatim dṛṣṭvā
sarvasya tapasaḥ mūlam ācāram param jagṛhuḥ
110. Thus, having observed the course of natural law (dharma) through conduct (ācāra), the sages (muni) accepted proper conduct as the supreme root of all austerity (tapas).
जगतश्च समुत्पत्तिं संस्कारविधिमेव च ।
व्रतचर्यौपचारं च स्नानस्य च परं विधिम ॥१११॥
111. jagataśca samutpattiṁ saṁskāravidhimeva ca ,
vratacaryaupacāraṁ ca snānasya ca paraṁ vidhim.
111. jagataḥ ca samutpattim saṃskāra-vidhim eva ca |
vrata-caryā-upacāram ca snānasya ca param vidhim
111. jagataḥ samutpattim ca saṃskāra-vidhim eva ca
vrata-caryā-upacāram ca snānasya ca param vidhim
111. (They [the sages] accepted) the origin of the world, and indeed the procedures for purificatory rites (saṃskāra), and the proper observance of vows, and the supreme rules for bathing.
दाराधिगमनं चैव विवाहानां च लक्षणम ।
महायज्ञविधानं च श्राद्धकल्पं च शाश्वतम ॥११२॥
112. dārādhigamanaṁ caiva vivāhānāṁ ca lakṣaṇam ,
mahāyajñavidhānaṁ ca śrāddhakalpaṁ ca śāśvatam.
112. dārā-adhigamanam ca eva vivāhānām ca lakṣaṇam |
mahā-yajña-vidhānam ca śrāddha-kalpam ca śāśvatam
112. ca eva dārā-adhigamanam ca vivāhānām lakṣaṇam ca
mahā-yajña-vidhānam ca śrāddha-kalpam śāśvatam
112. (They [the sages] accepted) the procedures for acquiring a wife, and indeed the definitions of marriages, and the rules for great Vedic rituals (yajña), and the eternal ordinances for ancestor rites.
वृत्तीनां लक्षणं चैव स्नातकस्य व्रतानि च ।
भक्ष्याभक्ष्यं च शौचं च द्रव्याणां शुद्धिमेव च ॥११३॥
113. vṛttīnāṁ lakṣaṇaṁ caiva snātakasya vratāni ca ,
bhakṣyābhakṣyaṁ ca śaucaṁ ca dravyāṇāṁ śuddhimeva ca.
113. vṛttīnām lakṣaṇam ca eva snātakasya vratāni ca
bhakṣya-abhakṣyam ca śaucam ca dravyāṇām śuddhim eva ca
113. vṛttīnām lakṣaṇam ca eva,
snātakasya vratāni ca,
bhakṣya-abhakṣyam ca,
śaucam ca,
dravyāṇām śuddhim eva ca
113. The definitions of various livelihoods, the vows of a snātaka (a householder who has completed Vedic studies), what is permissible and forbidden to eat, the rules of purity, and also the purification of different substances.
स्त्रीधर्मयोगं तापस्यं मोक्षं संन्यासमेव च ।
राज्ञश्च धर्ममखिलं कार्याणां च विनिर्णयम ॥११४॥
114. strīdharmayogaṁ tāpasyaṁ mokṣaṁ saṁnyāsameva ca ,
rājñaśca dharmamakhilaṁ kāryāṇāṁ ca vinirṇayam.
114. strī-dharma-yogam tāpasyam mokṣam saṃnyāsam eva ca
rājñaḥ ca dharmam akhilam kāryāṇām ca viniṇayam
114. strī-dharma-yogam,
tāpasyam,
mokṣam,
saṃnyāsam eva ca; rājñaḥ ca akhilam dharmam,
kāryāṇām ca viniṇayam
114. The proper conduct (dharma) for women, the practice of asceticism, final liberation (mokṣa), and also the path of renunciation (saṃnyāsa); furthermore, the complete natural law (dharma) of a king, and the resolution of various governmental affairs.
साक्षिप्रश्नविधानं च धर्मं स्त्रीपुंसयोरपि ।
विभागधर्मं द्यूतं च कण्टकानां च शोधनम ॥११५॥
115. sākṣipraśnavidhānaṁ ca dharmaṁ strīpuṁsayorapi ,
vibhāgadharmaṁ dyūtaṁ ca kaṇṭakānāṁ ca śodhanam.
115. sākṣi-praśna-vidhānam ca dharmam strī-puṃsayoḥ api
vibhāga-dharmam dyūtam ca kaṇṭakānām ca śodhanam
115. sākṣi-praśna-vidhānam ca,
strī-puṃsayoḥ api dharmam,
vibhāga-dharmam,
dyūtam ca,
kaṇṭakānām ca śodhanam
115. The regulations for questioning witnesses, the natural law (dharma) concerning both women and men, the laws of inheritance and division of property, the rules regarding gambling, and the eradication of criminals ("thorns").
वैश्यशूद्रोपचारं च सङ्कीर्णानां च संभवम ।
आपद्धर्मं च वर्णानां प्रायश्चित्तविधिं तथा ॥११६॥
116. vaiśyaśūdropacāraṁ ca saṅkīrṇānāṁ ca saṁbhavam ,
āpaddharmaṁ ca varṇānāṁ prāyaścittavidhiṁ tathā.
116. vaiśya-śūdra-upacāram ca saṅkīrṇānām ca saṃbhavam
āpad-dharmam ca varṇānām prāyaścitta-vidhim tathā
116. vaiśya-śūdra-upacāram ca,
saṅkīrṇānām ca saṃbhavam,
varṇānām āpad-dharmam ca,
tathā prāyaścitta-vidhim
116. The proper treatment of Vaiśyas and Śūdras, the origin and nature of mixed social classes, the constitutional law (dharma) applicable to the social classes (varṇas) in times of emergency, and similarly, the regulations for penance and expiation.
संसारगमनं चैव त्रिविधं कर्मसंभवम ।
निःश्रेयसं कर्मणां च गुणदोषपरीक्षणम ॥११७॥
117. saṁsāragamanaṁ caiva trividhaṁ karmasaṁbhavam ,
niḥśreyasaṁ karmaṇāṁ ca guṇadoṣaparīkṣaṇam.
117. saṃsāragamanam ca eva trividham karmasaṃbhavam
niḥśreyasam karmaṇām ca guṇadoṣaparīkṣaṇam
117. trividham karmasaṃbhavam saṃsāragamanam ca eva,
karmaṇām guṇadoṣaparīkṣaṇam ca niḥśreyasam
117. It also concerns the threefold cycle of transmigration (saṃsāra) arising from actions (karma), as well as the examination of the merits and demerits of actions (karma) for achieving ultimate welfare.
देशधर्मान्जातिधर्मान कुलधर्मांश्च शाश्वतान ।
पाषण्डगणधर्मांश्च शास्त्रेऽस्मिन्नुक्तवान मनुः ॥११८॥
118. deśadharmānjātidharmān kuladharmāṁśca śāśvatān ,
pāṣaṇḍagaṇadharmāṁśca śāstre'sminnuktavān manuḥ.
118. deśadharmān jātīdharmān kuladharmān ca śāśvatān
pāṣaṇḍagaṇadharmān ca śāstre asmin uktavān manuḥ
118. manuḥ asmin śāstre śāśvatān deśadharmān jātīdharmān kuladharmān ca,
pāṣaṇḍagaṇadharmān ca uktavān
118. In this scripture, Manu has declared the eternal regional laws (dharma), community-specific laws (dharma), and family laws (dharma), as well as the laws (dharma) of various non-Vedic groups.
यथैदमुक्तवांशास्त्रं पुरा पृष्टो मनुर्मया ।
तथैदं यूयमप्यद्य मत्सकाशान्निबोधत ॥११९॥
119. yathaidamuktavāṁśāstraṁ purā pṛṣṭo manurmayā ,
tathaidaṁ yūyamapyadya matsakāśānnibodhata.
119. yathā etat uktavān śāstram purā pṛṣṭaḥ manuḥ mayā
tathā etat yūyam api adya mat sakāśāt nibodhata
119. yathā purā mayā pṛṣṭaḥ manuḥ etat śāstram uktavān,
tathā yūyam api adya mat sakāśāt etat nibodhata
119. Just as Manu formerly declared this teaching (śāstra) after being questioned by me, so too should you all now learn this from me.

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