मनु-स्मृतिः
manu-smṛtiḥ
-
chapter-2, verse-8
सर्वं तु समवेक्ष्यैदं निखिलं ज्ञानचक्षुषा ।
श्रुतिप्रामाण्यतो विद्वान स्वधर्मे निविशेत वै ॥८॥
श्रुतिप्रामाण्यतो विद्वान स्वधर्मे निविशेत वै ॥८॥
8. sarvaṁ tu samavekṣyaidaṁ nikhilaṁ jñānacakṣuṣā ,
śrutiprāmāṇyato vidvān svadharme niviśeta vai.
śrutiprāmāṇyato vidvān svadharme niviśeta vai.
8.
sarvam tu samavekṣya idam nikhilam jñāna-cakṣuṣā
śruti-prāmāṇyataḥ vidvān sva-dharme niviśeta vai
śruti-prāmāṇyataḥ vidvān sva-dharme niviśeta vai
8.
tu vidvān nikhilam idam sarvam jñāna-cakṣuṣā
samavekṣya śruti-prāmāṇyataḥ vai sva-dharme niviśeta
samavekṣya śruti-prāmāṇyataḥ vai sva-dharme niviśeta
8.
A wise person, having carefully examined all this entirely with the eye of knowledge, should indeed engage in their own intrinsic nature (sva-dharma), relying on the authority of the revealed texts (śruti).
Words meanings summery:
(Scroll down for elaborated words morphology)
- सर्वम् (sarvam) - All of this (referring to the system of `dharma`). (All, entire, whole)
- तु (tu) - Indeed, emphasizing a conclusion or transition. (But, however, indeed)
- समवेक्ष्य (samavekṣya) - Having completely and thoroughly examined or analyzed. (Having thoroughly examined, having properly observed)
- इदम् (idam) - All this (referring to the subject of `dharma` and its sources). (This, these)
- निखिलम् (nikhilam) - The entire scope or totality of. (Entire, whole, complete)
- ज्ञान-चक्षुषा (jñāna-cakṣuṣā) - Through insight gained from wisdom or deep understanding. (With the eye of knowledge, by means of the eye of wisdom)
- श्रुति-प्रामाण्यतः (śruti-prāmāṇyataḥ) - Based on the authoritative nature of the revealed texts (śruti). (According to the authority of `śruti`, by the validity of `śruti`)
- विद्वान् (vidvān) - A knowledgeable and wise individual. (Knowing, learned, wise person)
- स्व-धर्मे (sva-dharme) - In one's own intrinsic nature or prescribed duty (sva-dharma). (In one's own `dharma`, in one's own duty/nature)
- निविशेत (niviśeta) - Should devote oneself to, or act in accordance with. (Should enter, should engage in, should apply oneself to)
- वै (vai) - Indeed, reinforcing the statement. (Indeed, truly, certainly)
Words meanings and morphology
सर्वम् (sarvam) - All of this (referring to the system of `dharma`). (All, entire, whole)
(adjective)
Accusative, neuter, singular of sarva
sarva - all, every, whole, complete
Note: Adjective modifying `idam` and `nikhilam`.
तु (tu) - Indeed, emphasizing a conclusion or transition. (But, however, indeed)
(indeclinable)
Particle of contrast or emphasis.
Note: Adds emphasis.
समवेक्ष्य (samavekṣya) - Having completely and thoroughly examined or analyzed. (Having thoroughly examined, having properly observed)
(indeclinable)
Absolutive (gerund)
From root `īkṣ` (to see, behold) with prefixes `sam-ava`.
Prefixes: sam+ava
Root: īkṣ (class 1)
Note: Indicates an action completed before the main verb.
इदम् (idam) - All this (referring to the subject of `dharma` and its sources). (This, these)
(pronoun)
Accusative, neuter, singular of idam
idam - this, these
Demonstrative pronoun.
Note: Refers to the entire subject being discussed.
निखिलम् (nikhilam) - The entire scope or totality of. (Entire, whole, complete)
(adjective)
Accusative, neuter, singular of nikhila
nikhila - entire, whole, complete, without remainder
`ni` (not) + `khila` (gap, remnant). Similar to `akhila`.
Compound type : nañ-tatpuruṣa (ni+khila)
- ni – not, non-, without
indeclinable
negative prefix - khila – a gap, vacant place, remnant
noun (masculine)
Note: Adjective modifying `idam`.
ज्ञान-चक्षुषा (jñāna-cakṣuṣā) - Through insight gained from wisdom or deep understanding. (With the eye of knowledge, by means of the eye of wisdom)
(noun)
Instrumental, neuter, singular of jñāna-cakṣus
jñāna-cakṣus - the eye of knowledge, the eye of wisdom
Compound type : ṣaṣṭhī-tatpuruṣa (jñāna+cakṣus)
- jñāna – knowledge, wisdom, understanding
noun (neuter)
From root jñā (to know).
Root: jñā (class 9) - cakṣus – eye, vision, sight
noun (neuter)
Root: cakṣ (class 2)
Note: Indicates the means by which the examination is done.
श्रुति-प्रामाण्यतः (śruti-prāmāṇyataḥ) - Based on the authoritative nature of the revealed texts (śruti). (According to the authority of `śruti`, by the validity of `śruti`)
(indeclinable)
`taḥ` suffix indicating 'from, by means of'.
Compound type : ṣaṣṭhī-tatpuruṣa + tasi-pratyaya (śruti+prāmāṇya)
- śruti – hearing, sacred tradition, revealed text (especially the Vedas)
noun (feminine)
From root śru (to hear).
Root: śru (class 1) - prāmāṇya – authority, validity, trustworthiness
noun (neuter)
From `pramāṇa` (proof, authority).
Note: `taḥ` suffix gives an ablative sense ('from, by virtue of').
विद्वान् (vidvān) - A knowledgeable and wise individual. (Knowing, learned, wise person)
(adjective)
Nominative, masculine, singular of vidvat
vidvat - knowing, learned, wise, a wise person
Present Active Participle
From root `vid` (to know).
Root: vid (class 2)
Note: Refers to the subject of the sentence.
स्व-धर्मे (sva-dharme) - In one's own intrinsic nature or prescribed duty (sva-dharma). (In one's own `dharma`, in one's own duty/nature)
(noun)
Locative, masculine, singular of sva-dharma
sva-dharma - one's own `dharma`, self-duty, inherent nature
`sva` (one's own) + `dharma`.
Compound type : ṣaṣṭhī-tatpuruṣa (sva+dharma)
- sva – one's own, self
pronoun/adjective - dharma – natural law, constitution, duty, righteousness
noun (masculine)
From root dhṛ (to uphold).
Root: dhṛ (class 1)
Note: Indicates the sphere of action.
निविशेत (niviśeta) - Should devote oneself to, or act in accordance with. (Should enter, should engage in, should apply oneself to)
(verb)
3rd person , singular, active, optative (vidhiliṅ) of niviś
Optative Mood
From root `viś` (to enter) with prefix `ni`.
Prefix: ni
Root: viś (class 6)
वै (vai) - Indeed, reinforcing the statement. (Indeed, truly, certainly)
(indeclinable)
Particle of emphasis.