Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-49

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
क्रौष्टुकिरुवाच ।
अर्वाक्स्त्रोतस्तु कथितो भवता यस्तु मानुषः ।
ब्रह्मन् विस्तरतो ब्रूहि ब्रह्मा समसृजद्यथा ॥१॥
1. krauṣṭukiruvāca .
arvākstrotastu kathito bhavatā yastu mānuṣaḥ .
brahman vistarato brūhi brahmā samasṛjadyathā.
1. krauṣṭukiḥ uvāca arvāksrotaḥ tu kathitaḥ bhavatā yaḥ tu
mānuṣaḥ brahman vistarataḥ brūhi brahmā samasṛjat yathā
1. Krauṣṭuki said: 'O venerable one, you have indeed described the downward-flowing (arvāk-srotas) creation, which refers to human beings (mānuṣa). Please explain in detail how Brahmā created it.'
यथा च वर्णानसृजद्यद् गुणाश्च महामते ।
यच्च येषां स्मृतं कर्म विप्रादीनां वदस्व तत् ॥२॥
2. yathā ca varṇānasṛjadyad guṇāśca mahāmate .
yacca yeṣāṃ smṛtaṃ karma viprādīnāṃ vadasva tat.
2. yathā ca varṇān asṛjat yat guṇāḥ ca mahāmate
yat ca yeṣām smṛtam karma viprādīnām vadasva tat
2. O great-minded one, please tell how he created the social classes (varṇas) and what qualities they possessed. Also, explain what actions (karma) are prescribed for Brahmins and the other social classes.
मार्कण्डेय उवाच ।
ब्रह्मणः सृजतः पूर्वं सत्याभिध्यायिनस्तथा ।
मिथुनानां सहस्रन्तु मुखात् सोऽथासृजन्मुने ॥३॥
3. mārkaṇḍeya uvāca .
brahmaṇaḥ sṛjataḥ pūrvaṃ satyābhidhyāyinastathā .
mithunānāṃ sahasrantu mukhāt so'thāsṛjanmune.
3. mārkaṇḍeya uvāca brahmaṇaḥ sṛjataḥ pūrvam satyābhidhyāyinaḥ
tathā mithunānām sahasram tu mukhāt saḥ atha asṛjat mune
3. Mārkaṇḍeya said: 'O sage, before Brahmā began creation, when he was meditating on truth, he then created a thousand pairs (of beings) from his mouth.'
जातास्ते ह्यु पपद्यन्ते सत्त्वोद्रिक्ताः स्वतेजसः ।
सहस्रमन्यद्वक्षस्तो मिथुनानां ससर्ज ह ॥४॥
4. jātāste hyu papadyante sattvodriktāḥ svatejasaḥ .
sahasramanyadvakṣasto mithunānāṃ sasarja ha.
4. jātāḥ te hi upapadyante sattvodriktāḥ svatejasaḥ
sahasram anyat vakṣasaḥ tu mithunānām sasarja ha
4. Indeed, those who were born were filled with the quality of goodness (sattva) and possessed their own splendor. But he then created another thousand pairs (of beings) from his chest.
ते सर्वे रजसोद्रिक्ताः शुष्मिणश्चाप्यमर्षिणः ।
ससर्जान्यते सहस्रन्तु द्वन्द्वानामूरुतः पुनः ॥५॥
5. te sarve rajasodriktāḥ śuṣmiṇaścāpyamarṣiṇaḥ .
sasarjānyate sahasrantu dvandvānāmūrutaḥ punaḥ.
5. te sarve rajasaḥ udriktāḥ śuṣmiṇaḥ ca api amarṣiṇaḥ
sasarja anyataḥ eva sahasram tu dvandvānām ūrutaḥ punaḥ
5. All of those (beings) were predominated by the quality of passion (rajas), and they were both energetic and irritable. He created another thousand pairs (dvandvas) from his thigh, and indeed from another source/manner, again.
रजस्तमोभ्यामुद्रिक्ता ईहाशीलास्तु ते स्मृताः ।
पद्भ्यां सहस्रमन्यच्च मिथुनानां ससर्ज ह ॥६॥
6. rajastamobhyāmudriktā īhāśīlāstu te smṛtāḥ .
padbhyāṃ sahasramanyacca mithunānāṃ sasarja ha.
6. rajas-tamobhyām udriktāḥ īhā-śīlāḥ tu te smṛtāḥ
padbhyām sahasram anyat ca mithunānām sasarja ha
6. Those who are excessively endowed with the qualities of rajas and tamas are known to be active and striving. And from his feet, he indeed created another thousand pairs of beings.
उद्रिक्तास्तमसा सर्वे निः श्रीका ह्यल्पचेतसः ।
ततः संहर्षमाणास्ते द्वन्द्वोत्पन्नास्तु प्राणिनः ॥७॥
7. udriktāstamasā sarve niḥ śrīkā hyalpacetasaḥ .
tataḥ saṃharṣamāṇāste dvandvotpannāstu prāṇinaḥ.
7. udriktāḥ tamasā sarve niḥ-śrīkāḥ hi alpa-cetasaḥ
tataḥ saṃharṣamāṇāḥ te dvandva-utpannāḥ tu prāṇinaḥ
7. All of them were excessively endowed with tamas, indeed devoid of splendor and of little intelligence. Thereupon, those living beings, born in pairs, were rejoicing.
अन्योन्यहृर्च्छ्याविष्टा मैथुनायोपचक्रमुः ।
ततः प्रभृति कल्पेऽस्मिन् मिथुनानां हि सम्भवः ॥८॥
8. anyonyahṛrcchyāviṣṭā maithunāyopacakramuḥ .
tataḥ prabhṛti kalpe'smin mithunānāṃ hi sambhavaḥ.
8. anyonya-hṛcchayā āviṣṭāḥ maithunāya upacakramuḥ
tataḥ prabhṛti kalpe asmin mithunānām hi sambhavaḥ
8. Overcome by mutual desire, they initiated sexual union. From that time onwards, in this current age (kalpa), the generation of couples indeed began.
मासि मास्यार्तवं यत् तु न तदासीत्तु योषिताम् ।
तस्मात्तदा न सुषुवुः सेवितैरपि मैथुनैः ॥९॥
9. māsi māsyārtavaṃ yat tu na tadāsīttu yoṣitām .
tasmāttadā na suṣuvuḥ sevitairapi maithunaiḥ.
9. māsi māsi ārtavam yat tu na tadā āsīt tu yoṣitām
tasmāt tadā na suṣuvuḥ sevitaiḥ api maithunaiḥ
9. The menstrual cycle, which occurs monthly, was not present in women at that time. Therefore, even though they engaged in sexual union, they did not give birth then.
आयुषोऽन्ते प्रसूयन्ते मिथुनान्येव ताः सकृत् ।
ततः प्रभृति कल्पेऽस्मिन् मिथुनानां हि सम्भवः ॥१०॥
10. āyuṣo'nte prasūyante mithunānyeva tāḥ sakṛt .
tataḥ prabhṛti kalpe'smin mithunānāṃ hi sambhavaḥ.
10. āyuṣaḥ ante prasūyante mithunāni eva tāḥ sakṛt
tataḥ prabhṛti kalpe asmin mithunānām hi sambhavaḥ
10. At the end of their lives, those beings gave birth to pairs (mithunas) just once. From that point onwards, the generation of such couples (mithunas) indeed became possible in this particular aeon (kalpa).
ध्यानेन मनसा तासां प्रजानां जायते सकृत् ।
शब्दादिर्विषयः शुद्धः प्रत्येकं पञ्चलक्षणः ॥११॥
11. dhyānena manasā tāsāṃ prajānāṃ jāyate sakṛt .
śabdādirviṣayaḥ śuddhaḥ pratyekaṃ pañcalakṣaṇaḥ.
11. dhyānena manasā tāsām prajānām jāyate sakṛt
śabdādiḥ viṣayaḥ śuddhaḥ pratyekam pañcalakṣaṇaḥ
11. Through meditation (dhyāna) and by their minds, the pure sense objects, beginning with sound and each characterized by five aspects, arose simultaneously for those beings.
इत्येषा मानुषी सृष्टिर्या पूर्वं वै प्रजापतेः ।
तस्यान्ववायसम्भूता यैरिदं पूरितं जगत् ॥१२॥
12. ityeṣā mānuṣī sṛṣṭiryā pūrvaṃ vai prajāpateḥ .
tasyānvavāyasambhūtā yairidaṃ pūritaṃ jagat.
12. iti eṣā mānuṣī sṛṣṭiḥ yā pūrvaṃ vai prajāpateḥ
tasyāḥ anvavāya-sambhūtā yaiḥ idam pūritam jagat
12. This is the human creation, which indeed previously originated from Prajāpati. It is from her lineage that those who filled this world were born.
सरित्सरः समुद्रांश्च सेवन्ते पर्वतानपि ।
तास्तदा ह्यल्पशीतोष्णा युगे तस्मिंश्चरन्ति वै ॥१३॥
13. saritsaraḥ samudrāṃśca sevante parvatānapi .
tāstadā hyalpaśītoṣṇā yuge tasmiṃścaranti vai.
13. sarit saraḥ samudrān ca sevante parvatān api
tāḥ tadā hi alpaśītoṣṇā yuge tasmin caranti vai
13. They inhabit rivers, lakes, and oceans, and also mountains. At that time, in that era, those beings, experiencing only slight cold and heat, certainly dwelled (there).
तृप्तिं स्वाभाविकीं प्राप्ता विषयेषु महामते ।
न तासां प्रतिघातोऽस्ति न द्वेषो नापि मत्सरः ॥१४॥
14. tṛptiṃ svābhāvikīṃ prāptā viṣayeṣu mahāmate .
na tāsāṃ pratighāto'sti na dveṣo nāpi matsaraḥ.
14. tṛptim svābhāvikīm prāptā viṣayeṣu mahāmate na
tāsām pratighātaḥ asti na dveṣaḥ na api matsaraḥ
14. O great-minded one, for those who have attained natural contentment in sense-objects, there is no opposition for them, no hatred, and no envy.
पर्वतोदधिसेविन्यो ह्यनिकेतास्तु सर्वशः ।
ता वै निष्कामचारिण्यो नित्यं मुदितमानसाः ॥१५॥
15. parvatodadhisevinyo hyaniketāstu sarvaśaḥ .
tā vai niṣkāmacāriṇyo nityaṃ muditamānasāḥ.
15. parvatodadhisevinyaḥ hi aniketāḥ tu sarvaśaḥ
tā vai niṣkāmacārinyaḥ nityam muditamānasāḥ
15. Indeed, they are accustomed to dwelling in mountains and oceans and are entirely without fixed abodes. They are certainly those who act without (personal) desire (niṣkāma) and are always joyful-minded.
पिशाचोरगरक्षांसि तथा मत्सरिणो जनाः ।
पशवः पक्षिणश्चैव नक्रा मत्स्याः सरीसृपाः ॥१६॥
16. piśācoragarakṣāṃsi tathā matsariṇo janāḥ .
paśavaḥ pakṣiṇaścaiva nakrā matsyāḥ sarīsṛpāḥ.
16. piśācoragarakṣāṃsi tathā matsariṇaḥ janāḥ
paśavaḥ pakṣiṇaḥ ca eva nakrāḥ matsyāḥ sarīsṛpāḥ
16. Pisacas, serpents, and Rakshasas, and likewise, envious persons, along with beasts, birds, crocodiles, fish, and reptiles.
अवारका ह्यण्डजा वा ते ह्यधर्मप्रसूतयः ।
न मूलफलपुष्पाणि नार्तवा वत्सराणि च ॥१७॥
17. avārakā hyaṇḍajā vā te hyadharmaprasūtayaḥ .
na mūlaphalapuṣpāṇi nārtavā vatsarāṇi ca.
17. avārakā hi aṇḍajā vā te hi adharmaprasūtayaḥ
na mūlaphalapuṣpāṇi na ārtavā vatsarāṇi ca
17. Indeed, whether they are unobstructed or egg-born, they are verily born of unrighteousness (adharma). They have no roots, fruits, or flowers, nor do they observe seasons and years.
सर्वकालसुखः कालो नात्यर्थं घर्मशीतता ।
कालेन गच्छता तेषां चित्रा सिद्धिरजायत ॥१८॥
18. sarvakālasukhaḥ kālo nātyarthaṃ gharmaśītatā .
kālena gacchatā teṣāṃ citrā siddhirajāyata.
18. sarvakālasukhaḥ kālaḥ na atyarthaṃ gharmaśītatā
| kālena gacchatā teṣāṃ citrā siddhiḥ ajāyata
18. The season was pleasant at all times, not excessively hot or cold. As time passed, a remarkable accomplishment (siddhi) manifested for them.
ततश्च तेषां पूर्वाह्ने मध्याह्ने च वितृप्तता ।
पुनस्तथेच्छतां तृप्तिरनायासेन साभवत् ॥१९॥
19. tataśca teṣāṃ pūrvāhne madhyāhne ca vitṛptatā .
punastathecchatāṃ tṛptiranāyāsena sābhavat.
19. tataḥ ca teṣāṃ pūrvāhne madhyāhne ca vitṛptatā |
punaḥ tathā icchatāṃ tṛptiḥ anāyāsena sā abhavat
19. And thereafter, they experienced great satisfaction in the forenoon and at midday. Again, for those desiring it, that satisfaction occurred similarly and effortlessly.
इच्छताञ्च तथायासो मनसः समजायत ।
अपां सौक्ष्म्यं ततस्तासां सिद्धिर्नानारसोल्लसा ॥२०॥
20. icchatāñca tathāyāso manasaḥ samajāyata .
apāṃ saukṣmyaṃ tatastāsāṃ siddhirnānārasollasā.
20. icchatāṃ ca tathā āyāsaḥ manasaḥ samajāyata |
apāṃ saukṣmyaṃ tataḥ tāsāṃ siddhiḥ nānārasollasā
20. And similarly, for those desiring, mental exertion (āyāsa) arose. Then, a remarkable accomplishment (siddhi) for them was the subtle nature of waters, which became delightful with various flavors.
समजायत चैवान्या सर्वकामप्रदायिनी ।
असंस्कार्यैः शरीरैश्च प्रजास्ताः स्थिरयौवनाः ॥२१॥
21. samajāyata caivānyā sarvakāmapradāyinī .
asaṃskāryaiḥ śarīraiśca prajāstāḥ sthirayauvanāḥ.
21. samajāyata ca eva anyā sarvakāmapradāyinī |
asaṃskāryaiḥ śarīraiḥ ca prajāḥ tāḥ sthirayauvanāḥ
21. And indeed, another accomplishment (siddhi) arose that granted all desires. And those beings, with imperishable bodies, possessed permanent youth.
तासां विना तु संकल्पं जायन्ते मिथुनाः प्रजाः ।
समं जन्म च रूपञ्च म्रियन्ते चैव ताः समम् ॥२२॥
22. tāsāṃ vinā tu saṃkalpaṃ jāyante mithunāḥ prajāḥ .
samaṃ janma ca rūpañca mriyante caiva tāḥ samam.
22. tāsām vinā tu saṅkalpam jāyante mithunāḥ prajāḥ
samam janma ca rūpam ca mriyante ca eva tāḥ samam
22. Without any deliberate intention (saṅkalpa), their offspring are born in pairs. Their birth and physical form (rūpa) are equally matched, and they also die in the same way.
अनिच्छाद्वेषसंयुक्ता वर्तन्ते तु परस्परम् ।
तुल्यरूपायुषः सर्वा अधमोत्तमतां विना ॥२३॥
23. anicchādveṣasaṃyuktā vartante tu parasparam .
tulyarūpāyuṣaḥ sarvā adhamottamatāṃ vinā.
23. anicchādveṣasaṃyuktāḥ vartante tu parasparam
tulyarūpāyuṣaḥ sarvāḥ adhamottamatām vinā
23. Indeed, they interact with each other, free from desire and hatred. All of them possess equal form and lifespan, without any distinction of superior or inferior.
तत्वारि तु सहस्राणि वर्षाणां मानुषाणि तु ।
आयुः प्रमाणं जीवन्ति न च क्लेशाद्विपत्तयः ॥२४॥
24. tatvāri tu sahasrāṇi varṣāṇāṃ mānuṣāṇi tu .
āyuḥ pramāṇaṃ jīvanti na ca kleśādvipattayaḥ.
24. tatvāri tu sahasrāṇi varṣāṇām mānuṣāṇi tu
āyuḥpramāṇam jīvanti na ca kleśāt vipattayaḥ
24. Indeed, they live for four thousand human years as their designated lifespan, and they experience neither afflictions nor calamities.
क्वचित् क्वचित् पुनः साभूत् क्षितिर्भाग्येन सर्वशः ।
कालेन गच्छता नाशमुपयान्ति यथा प्रजाः ॥२५॥
25. kvacit kvacit punaḥ sābhūt kṣitirbhāgyena sarvaśaḥ .
kālena gacchatā nāśamupayānti yathā prajāḥ.
25. kvacit kvacit punaḥ sā abhūt kṣitiḥ bhāgyena
sarvaśaḥ kālena gacchata nāśam upayānti yathā prajāḥ
25. Here and there, the earth itself was entirely blessed by fortune. Yet, just as living beings meet destruction with the passing of time.
तथा ताः क्रमशो नाशं जग्मुः सर्वत्र सिद्धयः ।
तासु सर्वासु नष्टासु नभसः प्रच्युता नराः ॥२६॥
26. tathā tāḥ kramaśo nāśaṃ jagmuḥ sarvatra siddhayaḥ .
tāsu sarvāsu naṣṭāsu nabhasaḥ pracyutā narāḥ.
26. tathā tāḥ kramaśaḥ nāśam jagmuḥ sarvatra siddhayaḥ
tāsu sarvāsu naṣṭāsu nabhasaḥ pracyutāḥ narāḥ
26. Thus, those perfections (siddhis) gradually perished everywhere. When all of those (siddhis) were destroyed, people fell from the sky.
प्रायशः कल्पवृक्षास्ते संभूता गृहसंज्ञिताः ।
सर्वे प्रत्युपभोगाश्च तासं तेभ्यः प्रजायते ॥२७॥
27. prāyaśaḥ kalpavṛkṣāste saṃbhūtā gṛhasaṃjñitāḥ .
sarve pratyupabhogāśca tāsaṃ tebhyaḥ prajāyate.
27. prāyaśaḥ kalpavṛkṣāḥ te saṃbhūtāḥ gṛhasaṃjñitāḥ
sarve pratyupabhogāḥ ca tāsām tebhyaḥ prajāyate
27. Mostly, those wish-granting trees (kalpavṛkṣas) transformed and became known as "houses." And from them arose all means of enjoyment.
वर्तयन्ति स्म तेभ्यस्तास्त्रेतायुगमुखे तदा ।
ततः कालेन वै रागस्तासामाकस्मिकोऽभवत् ॥२८॥
28. vartayanti sma tebhyastāstretāyugamukhe tadā .
tataḥ kālena vai rāgastāsāmākasmiko'bhavat.
28. vartayanti sma tebhyaḥ tāḥ tretāyugamukhe tadā
tataḥ kālena vai rāgaḥ tāsām ākasmikaḥ abhavat
28. At that time, at the beginning of the Tretā Yuga, people sustained themselves from those (trees/houses). Thereafter, in due course, a sudden attachment (rāga) arose among them.
मासि मास्यार्तवोत्पत्त्या गर्भोत्पत्तिः पुनः पुनः ।
रागोत्पत्त्या ततस्तासां वृक्षास्ते गृहसंज्ञिताः ॥२९॥
29. māsi māsyārtavotpattyā garbhotpattiḥ punaḥ punaḥ .
rāgotpattyā tatastāsāṃ vṛkṣāste gṛhasaṃjñitāḥ.
29. māsi māsi ārtavotpattyā garbhotpattiḥ punaḥ punaḥ
rāgotpattyā tataḥ tāsām vṛkṣāḥ te gṛhasaṃjñitāḥ
29. Month after month, through the onset of seasonal fertility cycles, repeated conception occurred. Thereafter, due to the rise of attachment (rāga) among them, the situation concerning those trees designated as "houses" also changed.
ब्रह्मन्नन्वपरेषान्तु पेतुः शाखा महीरुहाम् ।
वस्त्राणि च प्रसूयन्ते फलेष्वाभरणानि च ॥३०॥
30. brahmannanvapareṣāntu petuḥ śākhā mahīruhām .
vastrāṇi ca prasūyante phaleṣvābharaṇāni ca.
30. brahman anu apareṣām tu petuḥ śākhāḥ mahīruhām
vastrāṇi ca prasūyante phaleṣu ābharaṇāni ca
30. O Brahmā, subsequently, for others, the branches of the trees provided. And garments were produced from their fruits, along with ornaments.
तेष्वेव जायते तेषां गन्धवर्णरसान्वितम् ।
अमाक्षिकं माहवीर्यं पुटके पुटके मधु ॥३१॥
31. teṣveva jāyate teṣāṃ gandhavarṇarasānvitam .
amākṣikaṃ māhavīryaṃ puṭake puṭake madhu.
31. teṣu eva jāyate teṣām gandhavarṇarasānvitam
amākṣikam māhavīryam puṭake puṭake madhu
31. From those very trees, for them, honey (madhu) was produced in every cavity, endowed with fragrance, color, and taste, free from bees, and of great potency.
तेन वा वर्तयन्ति स्म मुखे त्रेयायुगस्य वै ।
ततः कालान्तरेणैव पुनर्लोभान्वितास्तु ताः ॥३२॥
32. tena vā vartayanti sma mukhe treyāyugasya vai .
tataḥ kālāntareṇaiva punarlobhānvitāstu tāḥ.
32. tena vā vartayanti sma mukhe tretāyugasya vai
tataḥ kālāntareṇa eva punar lobhānvitāḥ tu tāḥ
32. They sustained themselves with that (honey) at the beginning of the Tretā age (yuga). Then, indeed, after some time, those people, overcome by greed (lobha), again...
वृक्षांस्ताः पर्यगृह्णन्त ममत्वाविष्टचेतसः ।
नेशुस्तेनापचारेण तेऽपि तासां महीरुहाः ॥३३॥
33. vṛkṣāṃstāḥ paryagṛhṇanta mamatvāviṣṭacetasaḥ .
neśustenāpacāreṇa te'pi tāsāṃ mahīruhāḥ.
33. vṛkṣān tāḥ paryagṛhṇanta mamatvāviṣṭacetasaḥ
neśuḥ tena apacāreṇa te api tāsām mahīruhāḥ
33. Those people, whose minds were seized by a sense of possessiveness, appropriated the trees. Because of that offense, even those very trees that belonged to them perished.
ततो द्वन्द्वान्यजायन्ते शीतोष्णक्षुन्मुखानि वै ।
तास्तद्द्वन्द्वोपघातार्थं चक्रुः पूर्वं पुराणि तु ॥३४॥
34. tato dvandvānyajāyante śītoṣṇakṣunmukhāni vai .
tāstaddvandvopaghātārthaṃ cakruḥ pūrvaṃ purāṇi tu.
34. tataḥ dvandvāni ajāyante śītoṣṇakṣunmukhāni vai tāḥ
tat dvandva upaghātārthaṃ cakruḥ pūrvaṃ purāṇi tu
34. Then indeed arose pairs of opposites such as cold, heat, and hunger. Therefore, to overcome the harm caused by those dualities, they previously built fortified settlements.
मरुधन्वषु दुर्गेषु पर्वतेषु दरीषु च ।
संश्रयन्ति च दुर्गाणि वार्क्षं पार्वतमौदकम् ॥३५॥
35. marudhanvaṣu durgeṣu parvateṣu darīṣu ca .
saṃśrayanti ca durgāṇi vārkṣaṃ pārvatamaudakam.
35. marudhanvaṣu durgeṣu parvateṣu darīṣu ca
saṃśrayanti ca durgāṇi vārkṣaṃ pārvatam audakam
35. They also took refuge in deserts, fortresses, mountains, and caves. And they resorted to various kinds of difficult-to-access places (durgāṇi), such as those made of trees, those in mountains, and those related to water.
कृत्रिमञ्च तथा दुर्गं मित्वा मित्वात्मनो।
ङ्गुलैः ।
मानार्थानि प्रमाणानि तास्तु पूर्वं प्रचक्रिरे ॥३६॥
36. kṛtrimañca tathā durgaṃ mitvā mitvātmano.
ṅgulaiḥ .
mānārthāni pramāṇāni tāstu pūrvaṃ pracakrire.
36. kṛtrimaṃ ca tathā durgaṃ mitvā mitvā ātmanaḥ aṅgulaiḥ
mānārthāni pramāṇāni tāḥ tu pūrvaṃ pracakrire
36. And similarly, having measured man-made fortresses repeatedly with their own finger-breadths, they (the beings) formerly established standards of measurement for that purpose.
परमाणुः परं सूक्ष्मं त्रषरेणुर्महीरजः ।
बालाग्रञ्चैव लिक्षां च यूकां चाथ यवोदरम् ॥३७॥
37. paramāṇuḥ paraṃ sūkṣmaṃ traṣareṇurmahīrajaḥ .
bālāgrañcaiva likṣāṃ ca yūkāṃ cātha yavodaram.
37. paramāṇuḥ paraṃ sūkṣmaṃ trasareṇuḥ mahīrajaḥ
bālāgraṃ ca eva likṣāṃ ca yūkāṃ ca atha yavodaram
37. The ultimate atom (paramāṇu) is supremely subtle. A trasareṇu is like earth dust. And also, (units of measure include) the tip of a hair (bālāgram), a nit (likṣā), a louse (yūkā), and then the inner part of a barley grain (yavodaram).
क्रमादष्टगुणान्याहुर्यवानष्टौ तथाङ्गुलम् ।
षडङ्गुलं पदं तच्च वितस्तिर्द्विगुणं स्मृतम् ॥३८॥
38. kramādaṣṭaguṇānyāhuryavānaṣṭau tathāṅgulam .
ṣaḍaṅgulaṃ padaṃ tacca vitastirdviguṇaṃ smṛtam.
38. kramāt aṣṭaguṇān āhuḥ yavān aṣṭau tathā aṅgulam
ṣaṭ-aṅgulam padam tat ca vitastiḥ dviguṇam smṛtam
38. They say that in sequence, eight barleycorns (yava) constitute one finger's breadth (aṅgula). Six finger-breadths (aṅgula) are then a foot (pada), and a span (vitasti) is remembered as double that (pada).
द्वे वितस्ती तथा हस्तो ब्राह्म्यतीर्थादिवेष्टनः ।
चतुर्हस्तं धनुर्दण्डो नाडिकार्युगमेव च ॥३९॥
39. dve vitastī tathā hasto brāhmyatīrthādiveṣṭanaḥ .
caturhastaṃ dhanurdaṇḍo nāḍikāryugameva ca.
39. dve vitastī tathā hastaḥ brāhmya-tīrtha-ādi-veṣṭanaḥ
catuḥ-hastam dhanuḥ-daṇḍaḥ nāḍikārī yugam eva ca
39. Two spans (vitasti) make one cubit (hasta), which is measured up to the sacred region (brāhmya-tīrtha-ādi) of the hand. Four cubits (hasta) form a bow-staff (dhanurdaṇḍa), and a nāḍikārī and a yuga are also considered to be this length.
धनुषां द्वे सहस्रे तु गव्यूतिस्तच्चतुर्गुणम् ।
प्रोक्तञ्च योजवनं प्राज्ञैः संख्यानार्थमिदं परम् ॥४०॥
40. dhanuṣāṃ dve sahasre tu gavyūtistaccaturguṇam .
proktañca yojavanaṃ prājñaiḥ saṃkhyānārthamidaṃ param.
40. dhanuṣām dve sahasre tu gavyūtiḥ tat ca caturguṇam
proktam ca yojanam prājñaiḥ saṃkhyāna-artham idam param
40. Indeed, two thousand bow-lengths (dhanurdaṇḍa) constitute one "gavyūti". And that (gavyūti) multiplied by four is declared by the wise as a "yojana". This entire system is for the purpose of enumeration and is considered paramount.
चतुर्णामथ दुर्गाणां स्वसमुत्थानि त्रीणि तु ।
चतुर्थं कृत्रिमं दुर्गं ते चक्रुर्यत्नतस्तु वै ॥४१॥
41. caturṇāmatha durgāṇāṃ svasamutthāni trīṇi tu .
caturthaṃ kṛtrimaṃ durgaṃ te cakruryatnatastu vai.
41. caturṇām atha durgāṇām sva-samutthāni trīṇi tu
caturtham kṛtrimam durgam te cakruḥ yatnatas tu vai
41. Now, of four types of strongholds (durga), three are naturally formed. The fourth stronghold, however, is artificial, and they indeed constructed it with great effort.
पुरञ्च खेटकञ्चैव तद्वद् द्रोणीमुखं द्विज ।
शाखानगरकञ्चापि तथा कर्वटकं द्रमी ॥४२॥
42. purañca kheṭakañcaiva tadvad droṇīmukhaṃ dvija .
śākhānagarakañcāpi tathā karvaṭakaṃ dramī.
42. puram ca kheṭakam ca eva tadvat droṇīmukham dvija
| śākhānagarakam ca api tathā karvaṭakam dramī
42. O twice-born (dvija), there are cities (pura), villages (kheṭaka), and similarly, droṇīmukhas. Also, O Drāmī, there are branch-towns (śākhānagaraka) and karvaṭakas.
ग्रामं सघोषविन्यासं तेषु चावसथान् पृथक् ।
सोत्सेधवप्रकारञ्च सर्वतः परिखावृतम् ॥४३॥
43. grāmaṃ saghoṣavinyāsaṃ teṣu cāvasathān pṛthak .
sotsedhavaprakārañca sarvataḥ parikhāvṛtam.
43. grāmam sa-ghoṣa-vinyāsam teṣu ca avasathān pṛthak
| sa-utseva-vapra-kāram ca sarvataḥ parikhā-āvṛtam
43. A village (grāma) should have designated areas for cattle enclosures, and separate dwellings within it. It should also be equipped with elevated ramparts and be surrounded on all sides by a moat.
योजनार्धार्धविष्कम्भमष्टभागायतं पुरम् ।
प्रागुदक्प्रवणं शस्तं शुद्धवंशबहिर्गमम् ॥४४॥
44. yojanārdhārdhaviṣkambhamaṣṭabhāgāyataṃ puram .
prāgudakpravaṇaṃ śastaṃ śuddhavaṃśabahirgamam.
44. yojana-ardha-ardha-viṣkambham aṣṭa-bhāga-āyatam puram
| prāk-udak-pravaṇam śastam śuddha-vaṃśa-bahir-gamam
44. A city (pura) measuring one-quarter of a Yojana in width and eight parts in length, which slopes towards the northeast, is considered excellent, especially if it has exits (or pathways) for noble families (śuddha-vaṃśa).
तदर्धेन तथा खेटं तत्पादेन च कर्वटम् ।
न्यूनं द्रोणीमुखं तस्मादन्तभागेन चोच्यते ॥४५॥
45. tadardhena tathā kheṭaṃ tatpādena ca karvaṭam .
nyūnaṃ droṇīmukhaṃ tasmādantabhāgena cocyate.
45. tat-ardhena tathā kheṭam tat-pādena ca karvaṭam |
nyūnam droṇīmukham tasmāt anta-bhāgena ca ucyate
45. Likewise, a village (kheṭa) is specified by half of that measure, and a karvaṭaka by a quarter of that. A droṇīmukha, however, is considered smaller than these by its internal extent.
प्राकारपरिखाहीनां पुरं खर्वटमुच्यते ।
शाखानगरकञ्चान्यन्मन्त्रिसामन्तभुक्तिमत् ॥४६॥
46. prākāraparikhāhīnāṃ puraṃ kharvaṭamucyate .
śākhānagarakañcānyanmantrisāmantabhuktimat.
46. prākāraparikhāhīnām puram kharvaṭam ucyate
śākhānagarakaṃ ca anyat mantrisāmantabhuktimat
46. A settlement lacking protective walls and moats is called a kharvaṭa. Another type of subsidiary town is that which is administered by ministers and feudatories.
तथा शूद्रजनप्रायाः स्वसमृद्धिकृषीबलाः ।
क्षेत्रोपभोग्यभूमध्ये वसतिर्ग्रामसंज्ञिता ॥४७॥
47. tathā śūdrajanaprāyāḥ svasamṛddhikṛṣībalāḥ .
kṣetropabhogyabhūmadhye vasatirgrāmasaṃjñitā.
47. tathā śūdrajana-prāyāḥ svasamṛddhikṛṣībalāḥ
kṣetropabhogyabhūmadhye vasatiḥ grāmasaṃjñitā
47. A settlement that is predominantly populated by śūdra people, thriving due to its own agricultural prosperity, and located amidst arable land, is known as a village.
अन्यस्मान्नगरादेर्या कार्यमुद्दिश्य मानवैः ।
क्रियते वसतिः सा वै विज्ञेया वसतिर्नरैः ॥४८॥
48. anyasmānnagarāderyā kāryamuddiśya mānavaiḥ .
kriyate vasatiḥ sā vai vijñeyā vasatirnaraiḥ.
48. anyasmāt nagarāt ādeḥ yā kāryam uddiśya mānavaiḥ
kriyate vasatiḥ sā vai vijñeyā vasatiḥ naraiḥ
48. A settlement that is established by people for a specific purpose, originating from another city or similar place, is indeed to be recognized by men as a 'vasati' (dwelling or habitation).
दुष्टप्रायो विना क्षेत्रैः परभूमिचरो बली ।
ग्राम एव द्रमीसंज्ञो राजवल्लभसंश्रयः ॥४९॥
49. duṣṭaprāyo vinā kṣetraiḥ parabhūmicaro balī .
grāma eva dramīsaṃjño rājavallabhasaṃśrayaḥ.
49. duṣṭa-prāyaḥ vinā kṣetraiḥ parabhūmicaraḥ balī
grāmaḥ eva dramīsaṃjñaḥ rājavallabhasamśrayaḥ
49. A village predominantly inhabited by wicked people, lacking its own fields, wandering over foreign territories, and powerful, is known as a dramī and is dependent on royal favorites.
शकटारूढभाण्डैश्च गोपालैर्विपणं विना ।
गोसमूहैस्तथा घोषो यत्रेच्छाभूमिकेतनः ॥५०॥
50. śakaṭārūḍhabhāṇḍaiśca gopālairvipaṇaṃ vinā .
gosamūhaistathā ghoṣo yatrecchābhūmiketanaḥ.
50. śakaṭārūḍhabhāṇḍaiḥ ca gopālaiḥ vipaṇam vinā |
gosamūhaiḥ tathā ghoṣaḥ yatra icchābhūmiketanaḥ
50. A cowherd settlement (ghoṣa) existed there, with herds of cows and goods loaded on carts, managed by cowherds without a formal market. Their dwellings were established on land of their own choosing.
त एवं नगरादींस्तु कृत्वा वासार्थमात्मनः ।
निकेतनानि द्वन्द्वानां चक्रुरावसथाय वै ॥५१॥
51. ta evaṃ nagarādīṃstu kṛtvā vāsārthamātmanaḥ .
niketanāni dvandvānāṃ cakrurāvasathāya vai.
51. te evam nagarādīn tu kṛtvā vāsārtham ātmanaḥ
| niketanāni dvandvānām cakruḥ āvasathāya vai
51. Having thus established cities and other such places for their own dwelling, they also constructed residences for couples for habitation.
गृहाकारा यथा पूर्वं तेषामासन्नहीरुहाः ।
तथा संस्मृत्य तत्सर्वं चक्रुर्वेश्मानि ताः प्रजाः ॥५२॥
52. gṛhākārā yathā pūrvaṃ teṣāmāsannahīruhāḥ .
tathā saṃsmṛtya tatsarvaṃ cakrurveśmāni tāḥ prajāḥ.
52. gṛhākārāḥ yathā pūrvam teṣām āsan ahīruhāḥ | tathā
saṃsmṛtya tat sarvam cakruḥ veśmāni tāḥ prajāḥ
52. Just as their trees (ahīruha) were formerly shaped like houses, so those people, remembering all that, constructed their dwellings.
वृक्षस्यैवङ्गताः शाखास्तथैवञ्चापरी गताः ।
नताश्चैवोन्नताश्चैव तद्वच्छाखाः प्रचक्रिरे ॥५३॥
53. vṛkṣasyaivaṅgatāḥ śākhāstathaivañcāparī gatāḥ .
natāścaivonnatāścaiva tadvacchākhāḥ pracakrire.
53. vṛkṣasya evam gatāḥ śākhāḥ tathā evam ca aparāḥ gatāḥ
| natāḥ ca eva unnatāḥ ca eva tad vat śākhāḥ pracakrire
53. They fashioned the dwellings by observing how the branches of a tree, some extending thus, and others similarly, were both bent and raised. In that same manner, they fashioned the branches (of their structures).
याः शाखाः कल्पवृक्षाणां पूर्वमासन् द्विजोत्तम ।
ता एव शाखा गेहानां शालात्वं तेन तासु तत् ॥५४॥
54. yāḥ śākhāḥ kalpavṛkṣāṇāṃ pūrvamāsan dvijottama .
tā eva śākhā gehānāṃ śālātvaṃ tena tāsu tat.
54. yāḥ śākhāḥ kalpavṛkṣāṇām pūrvam āsan dvijottama
tāḥ eva śākhāḥ gehānām śālātvam tena tāsu tat
54. O best among the twice-born (dvijottama), the very branches that were previously part of the wish-fulfilling trees (kalpavṛkṣa) became the rooms of houses. Consequently, people lived within them.
कृत्वा द्वन्द्वोपघातन्ते वार्तोपायमचिन्तयन् ।
नष्टेषु मधुना सार्धं कल्पवृक्षेष्वशेषतः ॥५५॥
55. kṛtvā dvandvopaghātante vārtopāyamacintayan .
naṣṭeṣu madhunā sārdhaṃ kalpavṛkṣeṣvaśeṣataḥ.
55. kṛtvā dvandva-upaghāta-ante vārtā-upāyam acintayan
naṣṭeṣu madhunā sārdham kalpavṛkṣeṣu aśeṣataḥ
55. After the wish-fulfilling trees (kalpavṛkṣa), along with their sweet products (madhu), were completely destroyed, and when the period of ease from the afflictions of dualities (dvandvopaghāta) ended, people then contemplated means of livelihood.
विषादव्याकुलास्ता वै प्रजास्तृष्णाक्षुधार्दिताः ।
ततः प्रादुर्बभौ तासां सिद्धिस्त्रेतामुखे तदा ॥५६॥
56. viṣādavyākulāstā vai prajāstṛṣṇākṣudhārditāḥ .
tataḥ prādurbabhau tāsāṃ siddhistretāmukhe tadā.
56. viṣāda-vyākulāḥ tāḥ vai prajāḥ tṛṣṇā-kṣudhā-ārditāḥ
tataḥ prādurbabhau tāsām siddhiḥ tretā-mukhe tadā
56. Indeed, those people, distressed by despair and afflicted by thirst and hunger, then saw the manifestation of success (siddhi) for them at the onset of the Tretā Yuga.
वार्तास्वसाधिता ह्यन्या वृष्टिस्तासां निकामतः ।
तासां वृष्ट्युदकानीह यानि निम्नगतानि वै ॥५७॥
57. vārtāsvasādhitā hyanyā vṛṣṭistāsāṃ nikāmataḥ .
tāsāṃ vṛṣṭyudakānīha yāni nimnagatāni vai.
57. vārtāsu asādhitā hi anyā vṛṣṭiḥ tāsām nikāmataḥ
tāsām vṛṣṭi-udakāni iha yāni nimna-gatāni vai
57. Indeed, another type of rain, though falling abundantly for them, was not sufficient for their livelihood. And here, the rainwater for them, which flowed downwards...
वृष्ट्यावरुद्धैरभवत् स्त्रोतः खातानि निम्नगाः ।
ये पुरस्तादपां स्तोका आपन्नाः पृथिवीतले ॥५८॥
58. vṛṣṭyāvaruddhairabhavat strotaḥ khātāni nimnagāḥ .
ye purastādapāṃ stokā āpannāḥ pṛthivītale.
58. vṛṣṭyā avaruddhaiḥ abhavat strotaḥ khātāni nimnagāḥ
ye purastāt apām stokāḥ āpannāḥ pṛthivītale
58. Those drops of water that had previously fallen upon the surface of the earth, by means of being obstructed by rain, transformed into streams, excavated channels, and rivers.
ततो भूमेश्च संयोगादोषध्यस्तास्तदा भवन् ।
अफालकृष्टाश्चानुप्ता ग्राम्यारण्याश्चतुर्दश ॥५९॥
59. tato bhūmeśca saṃyogādoṣadhyastāstadā bhavan .
aphālakṛṣṭāścānuptā grāmyāraṇyāścaturdaśa.
59. tataḥ bhūmeḥ ca saṃyogāt oṣadhyaḥ tāḥ tadā bhavan
aphālakṛṣṭāḥ ca anuptāḥ grāmyāraṇyāḥ caturdaśa
59. Then, from that combination with the earth, those fourteen kinds of herbs and plants - both domestic and wild, unploughed and unsown - came into being.
ऋतुपुष्पफलाश्चैव वृक्षा गुल्माश्च जज्ञिरे ।
प्रादुर्भावस्तु त्रेतायामाद्योऽयमौषधस्य तु ॥६०॥
60. ṛtupuṣpaphalāścaiva vṛkṣā gulmāśca jajñire .
prādurbhāvastu tretāyāmādyo'yamauṣadhasya tu.
60. ṛtupuṣpaphalāḥ ca eva vṛkṣāḥ gulmāḥ ca jajñire
prādurbhāvaḥ tu tretāyām ādyaḥ ayam oṣadhasya tu
60. And indeed, trees and shrubs bearing seasonal flowers and fruits also came into being. However, this first appearance of vegetation (oṣadha) occurred in the Tretā age.
तेनौषधेन वर्तन्ते प्रजास्त्रेतायुगे मुने ।
रागलोभौ समासाद्य प्रजाश्चाकस्मिकौ तदा ॥६१॥
61. tenauṣadhena vartante prajāstretāyuge mune .
rāgalobhau samāsādya prajāścākasmikau tadā.
61. tena oṣadhena vartante prajāḥ tretāyuge mune
rāgalobhau samāsādya prajāḥ ca ākasmikau tadā
61. O sage (muni), in the Tretā age, beings sustained themselves by means of that vegetation (oṣadha). Then, having acquired sudden attachment and greed, those beings...
ततस्ताः पर्यग्वह्णन्त नदीक्षेत्राणि पर्वतान् ।
वृक्षगुल्मौषधीश्चैवमात्मन्यायाद्यथाबलम् ॥६२॥
62. tatastāḥ paryagvahṇanta nadīkṣetrāṇi parvatān .
vṛkṣagulmauṣadhīścaivamātmanyāyādyathābalam.
62. tataḥ tāḥ paryagvahaṇanta nadīkṣetrāṇi parvatān
vṛkṣagulmauṣadhīḥ ca evam ātmani āyāt yathābalam
62. Then, they traversed rivers, fields, mountains, and also trees, shrubs, and herbs, each incorporating these into their very being (ātman) according to their individual strength.
तेन दोषेण ता नेशुरौषध्यो मिषतां द्विज ।
अग्रसद् भूर्युगपत्तास्तदौषध्यो महामते ॥६३॥
63. tena doṣeṇa tā neśurauṣadhyo miṣatāṃ dvija .
agrasad bhūryugapattāstadauṣadhyo mahāmate.
63. tena doṣeṇa tāḥ naśuḥ auṣadhyaḥ miṣatām dvija
agrasat bhūḥ yugapat tāḥ tat auṣadhyaḥ mahāmate
63. O twice-born (dvija), due to that fault, those herbs perished even as they watched. O great-minded one, the Earth (bhūḥ) then simultaneously devoured all those very herbs.
पुनस्तासु प्रणष्टासु विभ्रान्तास्ताः पुनः प्रजाः ।
ब्रह्माणं शरणं जग्मुः क्षुधार्ताः परमेष्ठिनम् ॥६४॥
64. punastāsu praṇaṣṭāsu vibhrāntāstāḥ punaḥ prajāḥ .
brahmāṇaṃ śaraṇaṃ jagmuḥ kṣudhārtāḥ parameṣṭhinam.
64. punaḥ tāsu praṇaṣṭāsu vibhrāntāḥ tāḥ punaḥ prajāḥ
brahmāṇam śaraṇam jagmuḥ kṣudhā ārtāḥ parameṣṭhinam
64. When those herbs had perished, the people (prajāḥ) again became distraught and distressed by hunger, so they went for refuge (śaraṇam) to Brahmā, the supreme being (parameṣṭhin).
स चापि तत्त्वतो ज्ञात्वा तदा ग्रस्तां वसुन्धराम् ।
वत्सं कृत्वा सुमेरुन्तु दुदोह भगवान् विभुः ॥६५॥
65. sa cāpi tattvato jñātvā tadā grastāṃ vasundharām .
vatsaṃ kṛtvā sumeruntu dudoha bhagavān vibhuḥ.
65. saḥ ca api tattvataḥ jñātvā tadā grastām vasundharām
vatsam kṛtvā sumerum tu dudoha bhagavān vibhuḥ
65. And he (Brahmā), having truly understood that the Earth (vasundharā) had been completely swallowed at that time, then, as the blessed and all-pervading Lord (bhagavān vibhuḥ), made Mount Suméru the calf and milked the Earth.
दुग्धेयं गौस्तदा तेन शस्यानि पृथिवीतले ।
जज्ञिरे तानि बीजानि ग्राम्यारण्यास्तु ताः पुनः ॥६६॥
66. dugdheyaṃ gaustadā tena śasyāni pṛthivītale .
jajñire tāni bījāni grāmyāraṇyāstu tāḥ punaḥ.
66. dugdhā iyam gauḥ tadā tena śasyāni pṛthivītale
jajñire tāni bījāni grāmyāraṇyāḥ tu tāḥ punaḥ
66. When this cow was milked by him, then crops and seeds were produced on the surface of the earth. These, moreover, were both cultivated and wild (plants).
ओषध्यः फलपाकान्ता गणाः सप्तदशा स्मृताः ।
व्रीहयश्च यवाश्चैव गोधूमा अणवस्तिलाः ॥६७॥
67. oṣadhyaḥ phalapākāntā gaṇāḥ saptadaśā smṛtāḥ .
vrīhayaśca yavāścaiva godhūmā aṇavastilāḥ.
67. oṣadhyaḥ phalapākāntāḥ gaṇāḥ saptadaśa smṛtāḥ
vrīhayaḥ ca yavāḥ ca eva godhūmāḥ aṇavaḥ tilāḥ
67. Seventeen classes of annual plants (oṣadhi), which perish after their fruit ripens, are declared. These are rice, barley, wheat, millet, and sesame.
प्रियङ्गवो ह्युदाराश्च कोरदूषाः सचीनकाः ।
माषा मुद्गा मसूराश्च निष्पावाः सकुलत्थकाः ॥६८॥
68. priyaṅgavo hyudārāśca koradūṣāḥ sacīnakāḥ .
māṣā mudgā masūrāśca niṣpāvāḥ sakulatthakāḥ.
68. priyaṅgavaḥ hi udārāḥ ca koradūṣāḥ sacīnakāḥ
māṣāḥ mudgāḥ masūrāḥ ca niṣpāvāḥ sakulatthakāḥ
68. Indeed, there are panic seeds, udāra grains, Kodo millet, and panicle millet; also black gram, mung beans, lentils, flat beans, and horse gram.
आढकाश्चणकाश्चैव गणाः सप्तदश स्मृताः ।
इत्येता ओषधीनान्तु ग्राम्याणां जातयः पुरा ॥६९॥
69. āḍhakāścaṇakāścaiva gaṇāḥ saptadaśa smṛtāḥ .
ityetā oṣadhīnāntu grāmyāṇāṃ jātayaḥ purā.
69. āḍhakāḥ caṇakāḥ ca eva gaṇāḥ saptadaśa smṛtāḥ
iti etāḥ oṣadhīnām tu grāmyāṇām jātayaḥ purā
69. Pigeon peas and chickpeas are also declared among the seventeen classes (of grains). Thus, these are the ancient varieties of cultivated (grāmya) plants (oṣadhi).
ओषध्यो जज्ञियाश्चैव ग्राम्यारण्याश्चतुर्दश ।
व्रीहयश्च यवाश्चैव गोधूमा अणवस्तिलाः ॥७०॥
70. oṣadhyo jajñiyāścaiva grāmyāraṇyāścaturdaśa .
vrīhayaśca yavāścaiva godhūmā aṇavastilāḥ.
70. oṣadhyaḥ jajñiyāḥ ca eva grāmya āraṇyāḥ caturdaśa
vrīhayaḥ ca yavāḥ ca eva godhūmāḥ aṇavaḥ tilāḥ
70. oṣadhyaḥ caturdaśa ca eva jajñiyāḥ grāmya āraṇyāḥ
ca eva vrīhayaḥ yavāḥ godhūmāḥ aṇavaḥ tilāḥ
70. The plants (oṣadhī) are fourteenfold: those fit for Vedic rituals (yajña), and those that are cultivated in villages (grāmya) as well as those found in forests (āraṇya). These include rice, barley, wheat, millet, and sesame.
प्रियङ्गुसप्तमा ह्येते अष्टमास्तु कुलत्थकाः ।
श्यामाकास्त्वथ नीवारा यत्तिला सगवेधुकाः ॥७१॥
71. priyaṅgusaptamā hyete aṣṭamāstu kulatthakāḥ .
śyāmākāstvatha nīvārā yattilā sagavedhukāḥ.
71. priyaṅgusaptamāḥ hi ete aṣṭamāḥ tu kulatthakāḥ |
śyāmākāḥ tu atha nīvārāḥ yat tilāḥ sagavedhukāḥ
71. These (plants) include priyaṅgu as the seventh, and horse-gram (kulatthaka) as the eighth. Then come śyāmāka (millet) and nīvāra (wild rice), and also the sesames (tila) which are accompanied by gavedhuka.
कुरुविन्दा मर्कटकास्तथा वेणुयवाश्च ये ।
ग्राम्यारण्याः स्मृता ह्येता ओषध्यश्च चतुर्दश ॥७२॥
72. kuruvindā markaṭakāstathā veṇuyavāśca ye .
grāmyāraṇyāḥ smṛtā hyetā oṣadhyaśca caturdaśa.
72. kuruvindāḥ markaṭakāḥ tathā veṇuyavāḥ ca ye |
grāmyāraṇyāḥ smṛtāḥ hi etāḥ oṣadhyaḥ ca caturdaśa
72. And kuruvinda, markaṭaka, and also bamboo-rice (veṇuyava) – these, which are cultivated and wild plants (oṣadhi), are thus declared to be the fourteen.
यदा प्रसृष्टा ओषध्यो न प्ररोहन्ति ताः पुनः ।
ततः स तासां वृद्ध्यर्थं वार्तोपायञ्चकार ह ॥७३॥
73. yadā prasṛṣṭā oṣadhyo na prarohanti tāḥ punaḥ .
tataḥ sa tāsāṃ vṛddhyarthaṃ vārtopāyañcakāra ha.
73. yadā prasṛṣṭāḥ oṣadhyaḥ na prarohenti tāḥ punaḥ |
tataḥ saḥ tāsām vṛddhyartham vārtopāyam cakāra ha
73. When the plants (oṣadhi), once created, did not grow again, then he devised a means of livelihood (vārtopāya) for their growth.
ब्रह्मा स्वयम्भूर्भगवान् हस्तसिद्धिञ्च कर्मजाम् ।
ततः प्रभृत्यथौषध्यः कृष्टपच्यास्तु जज्ञिरे ॥७४॥
74. brahmā svayambhūrbhagavān hastasiddhiñca karmajām .
tataḥ prabhṛtyathauṣadhyaḥ kṛṣṭapacyāstu jajñire.
74. brahmā svayambhūḥ bhagavān hastasiddhim ca karmajām
tataḥ prabhṛti atha oṣadhyaḥ kṛṣṭapacyāḥ tu jajñire
74. The self-existent Lord Brahmā established manual dexterity (hastasiddhi) born of action (karma). From that time onwards, indeed, herbs and grains that ripen through cultivation came into being.
संसिद्धायान्तु वार्तायां ततस्तासां स्वयं प्रभुः ।
मर्यादां स्थापयामास यथान्यायं यथागुणम् ॥७५॥
75. saṃsiddhāyāntu vārtāyāṃ tatastāsāṃ svayaṃ prabhuḥ .
maryādāṃ sthāpayāmāsa yathānyāyaṃ yathāguṇam.
75. saṃsiddhāyām tu vārtāyām tataḥ tāsām svayam prabhuḥ
maryādām sthāpayāmāsa yathānyāyam yathāguṇam
75. When that occupation (vārtā) had been well-established, then the Lord (Brahmā) himself established the proper regulations (maryādā) for them, in accordance with justice and their respective qualities.
वर्णानामाश्रमाणाञ्च धर्मान् धर्मभृतांवर ।
लोकानां सर्ववर्णानां सम्यग्धर्मार्थपालिनाम् ॥७६॥
76. varṇānāmāśramāṇāñca dharmān dharmabhṛtāṃvara .
lokānāṃ sarvavarṇānāṃ samyagdharmārthapālinām.
76. varṇānām āśramāṇām ca dharmān dharmabhṛtām vara
lokānām sarvavarṇānām samyak dharmaartha pālinām
76. O best among those who uphold the natural law (dharma), (he established) the duties (dharma) of the social classes (varṇa) and the stages of life (āśrama) for all people of all social classes who properly uphold their natural law (dharma) and material prosperity (artha).
प्राजापत्यं ब्राह्मणानां स्मृतं स्थानं क्रियावताम् ।
स्थानमैन्द्रं क्षत्रियाणां संग्रामेष्वपलायिनाम् ॥७७॥
77. prājāpatyaṃ brāhmaṇānāṃ smṛtaṃ sthānaṃ kriyāvatām .
sthānamaindraṃ kṣatriyāṇāṃ saṃgrāmeṣvapalāyinām.
77. prājāpatyam brāhmaṇānām smṛtam sthānam kriyāvatām
sthānam aindram kṣatriyāṇām saṃgrāmeṣu apalāyinām
77. The realm of Prajāpati is declared to be the abode (sthāna) of Brahmins who are diligent in their rituals and actions. The realm of Indra is the abode (sthāna) of Kṣatriyas who do not flee in battles.
वैश्यानां मारुतं स्थानं स्वधर्ममनुवर्तताम् ।
गान्धर्वं शूद्रजातीनां परिचर्यानुवर्तताम् ॥७८॥
78. vaiśyānāṃ mārutaṃ sthānaṃ svadharmamanuvartatām .
gāndharvaṃ śūdrajātīnāṃ paricaryānuvartatām.
78. vaiśyānām mārutam sthānam svadharmam anuvartatām
| gāndharvam śūdrajātīnām paricaryā anuvartatām
78. For Vaiśyas who follow their own intrinsic nature (dharma), the abode of Maruta is assigned. For those of the Śūdra class who abide by service, the abode of Gandharvas is assigned.
अष्टाशीतिसहस्राणामृषीणामूर्ध्वरेतसाम् ।
स्मृतं तेषान्तु यत् स्थानं तदेव गुरुवासिनाम् ॥७९॥
79. aṣṭāśītisahasrāṇāmṛṣīṇāmūrdhvaretasām .
smṛtaṃ teṣāntu yat sthānaṃ tadeva guruvāsinām.
79. aṣṭāśītisahasrāṇām ṛṣīṇām ūrdhvaretasām |
smṛtam teṣām tu yat sthānam tat eva guruvāsinām
79. The abode that is declared for those eighty-eight thousand celibate sages (ūrdhvaretasām) is indeed the very same for those who dwell with their guru (guruvāsinām).
सप्तर्षोणान्तु यत् स्थानं स्मृतं तद्वै वनौकसाम् ।
प्राजापत्यं गृहस्थानां न्यासिनां ब्रह्मणः क्षयम् ।
योगिनाममृतं स्थानमिति वै स्थानकल्पना ॥८०॥
80. saptarṣoṇāntu yat sthānaṃ smṛtaṃ tadvai vanaukasām .
prājāpatyaṃ gṛhasthānāṃ nyāsināṃ brahmaṇaḥ kṣayam .
yogināmamṛtaṃ sthānamiti vai sthānakalpanā.
80. saptarṣīṇām tu yat sthānam smṛtam tat
vai vanaukasām prājāpatyam gṛhasthānām
nyāsinām brahmaṇaḥ kṣayam yoginām
amṛtam sthānam iti vai sthānakalpanā
80. For forest hermits, the abode is declared to be that of the Saptarṣis (Seven Sages). For householders, it is the realm of Prajāpati. For renunciants (nyāsin), it is the imperishable abode of Brahmā. For yogis (yogin), it is the immortal state. Thus, indeed, is this classification of abodes.

Links to all chapters:

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 (current chapter) Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134