Manusmriti (Laws of Manu) · Chapter 1
Adhyaya 1: Creation; Sources of the Sacred Law
Translated by Georg Bühler (1886, Sacred Books of the East Vol 25, public domain), 1886. Public domain.
- 1.1
मनुं एकाग्रं आसीनं अभिगम्य महर्षयः ।प्रतिपूज्य यथान्यायं इदं वचनं अब्रुवन्
manuṃ ekāgraṃ āsīnaṃ abhigamya maharṣayaḥ |pratipūjya yathānyāyaṃ idaṃ vacanaṃ abruvan
- 1.2
भगवन्सर्ववर्णानां यथावदनुपूर्वशः ।अन्तरप्रभवानां च धर्मान्नो वक्तुं अर्हसि
bhagavansarvavarṇānāṃ yathāvadanupūrvaśaḥ |antaraprabhavānāṃ ca dharmānno vaktuṃ arhasi
To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world) : for on (that) desire is grounded the study of the Veda and the performance
- 1.3
त्वं एको ह्यस्य सर्वस्य विधानस्य स्वयंभुवः ।अचिन्त्यस्याप्रमेयस्य कार्यतत्त्वार्थवित्प्रभो
tvaṃ eko hyasya sarvasya vidhānasya svayaṃbhuvaḥ |acintyasyāprameyasya kāryatattvārthavitprabho
or the four chief means of gaining merit, austerities, knowledge, sacrifices, and liberality, see below, verse 86 (Medh., Kull., Nar., K.) ; 4. or finally the four kinds of speech, mentioned Rig-veda I, 164, 45 (Medh.). All the commentators agree in stating that
- 1.4
स तैः पृष्टस्तथा सम्यगमितौजा महात्मभिः ।प्रत्युवाचार्च्य तान्सर्वान्महर्षीञ् श्रूयतां इति
sa taiḥ pṛṣṭastathā samyagamitaujā mahātmabhiḥ |pratyuvācārcya tānsarvānmaharṣīñ śrūyatāṃ iti
Not a single act here (below) appears ever to be done by a man free from desire ; for whatever (man) does, it is (the result of) the impulse of desire.
- 1.5
आसीदिदं तमोभूतं अप्रज्ञातं अलक्षणम् ।अप्रतर्क्यं अविज्ञेयं प्रसुप्तं इव सर्वतः
āsīdidaṃ tamobhūtaṃ aprajñātaṃ alakṣaṇam |apratarkyaṃ avijñeyaṃ prasuptaṃ iva sarvataḥ
He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless II. 2. Ap. I, 6, 20, 1-4. ' Is not laudable,' because such a dispo- sition leads not to final liberation, but to new births' (Gov., Kull.).
- 1.6
ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम् ।महाभूतादि वृत्तौजाः प्रादुरासीत्तमोनुदः
tataḥ svayaṃbhūrbhagavānavyakto vyañjayannidam |mahābhūtādi vṛttaujāḥ prādurāsīttamonudaḥ
Ap. I, 1, 1, 1-3; Gaut. I, 1-4 ; XXVIII, 48; Vas. I, 4-6; Baudh. I, 1, 1, 1-6 ; Yagn. I, 7. ^ila, ' virtuous conduct,' i. e. ' the suppression of inordinate affec- tion and hatred/ Medh., Gov. ; ' the thirteenfold jila, behaving as
- 1.7
योऽसावतीन्द्रियग्राह्यः सूक्ष्मोऽव्यक्तः सनातनः ।सर्वभूतमयोऽचिन्त्यः स एव स्वयं उद्बभौ
yo'sāvatīndriyagrāhyaḥ sūkṣmo'vyaktaḥ sanātanaḥ |sarvabhūtamayo'cintyaḥ sa eva svayaṃ udbabhau
Whatever law has been ordained for any (per- son) by Manu, that has been fully declared in the Veda : for that (sage was) omniscient.
- 1.8
सोऽभिध्याय शरीरात्स्वात्सिसृक्षुर्विविधाः प्रजाः ।अप एव ससर्जादौ तासु वीर्यं अवासृजत्
so'bhidhyāya śarīrātsvātsisṛkṣurvividhāḥ prajāḥ |apa eva sasarjādau tāsu vīryaṃ avāsṛjat
But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance \ j( with the authority of the revealed texts, be intent on (the performance of) his duties.
- 1.9
तदण्डं अभवद्धैमं सहस्रांशुसमप्रभम् ।तस्मिञ् जज्ञे स्वयं ब्रह्मा सर्वलोकपितामहः
tadaṇḍaṃ abhavaddhaimaṃ sahasrāṃśusamaprabham |tasmiñ jajñe svayaṃ brahmā sarvalokapitāmahaḥ
For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss.
- 1.10
आपो नारा इति प्रोक्ता आपो वै नरसूनवः ।ता यदस्यायनं पूर्वं तेन नारायणः स्मृतः
āpo nārā iti proktā āpo vai narasūnavaḥ |tā yadasyāyanaṃ pūrvaṃ tena nārāyaṇaḥ smṛtaḥ
But by .Sruti (revelation) is meant the Veda, 1 and by Smrz'ti (tradition) the Institutes of the sacred law : those two must not be called into question in any matter, since from those two the sacred law
- 1.11
यत्तत्कारणं अव्यक्तं नित्यं सदसदात्मकम् ।तद्विसृष्टः स पुरुषो लोके ब्रह्मेति कीर्त्यते
yattatkāraṇaṃ avyaktaṃ nityaṃ sadasadātmakam |tadvisṛṣṭaḥ sa puruṣo loke brahmeti kīrtyate
Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the vir- tuous, as an atheist and a scorner of the Veda.
- 1.12
तस्मिन्नण्डे स भगवानुषित्वा परिवत्सरम् ।स्वयं एवात्मनो ध्यानात्तदण्डं अकरोद्द्विधा
tasminnaṇḍe sa bhagavānuṣitvā parivatsaram |svayaṃ evātmano dhyānāttadaṇḍaṃ akaroddvidhā
The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be visibly the fourfold means of denning the sacred law.
- 1.13
ताभ्यां स शकलाभ्यां च दिवं भूमिं च निर्ममे ।मध्ये व्योम दिशश्चाष्टावपां स्थानं च शाश्वतम्
tābhyāṃ sa śakalābhyāṃ ca divaṃ bhūmiṃ ca nirmame |madhye vyoma diśaścāṣṭāvapāṃ sthānaṃ ca śāśvatam
The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires ; to those who seek the knowledge of the sacred law the
- 1.14
उद्बबर्हात्मनश्चैव मनः सदसदात्मकम् ।मनसश्चाप्यहंकारं अभिमन्तारं ईश्वरम्
udbabarhātmanaścaiva manaḥ sadasadātmakam |manasaścāpyahaṃkāraṃ abhimantāraṃ īśvaram
But when two sacred texts (.Sruti) are con-
- 1.15
महान्तं एव चात्मानं सर्वाणि त्रिगुणानि च ।विषयाणां ग्रहीतॄणि शनैः पञ्चेन्द्रियाणि च
mahāntaṃ eva cātmānaṃ sarvāṇi triguṇāni ca |viṣayāṇāṃ grahītṝṇi śanaiḥ pañcendriyāṇi ca
- 1.16
तेषां त्ववयवान्सूक्ष्मान्षण्णां अप्यमितौजसाम् ।संनिवेश्यात्ममात्रासु सर्वभूतानि निर्ममे
teṣāṃ tvavayavānsūkṣmānṣaṇṇāṃ apyamitaujasām |saṃniveśyātmamātrāsu sarvabhūtāni nirmame
- 1.17
यन्मूर्त्यवयवाः सूक्ष्मास्तानीमान्याश्रयन्ति षट् ।तस्माच्छरीरं इत्याहुस्तस्य मूर्तिं मनीषिणः
yanmūrtyavayavāḥ sūkṣmāstānīmānyāśrayanti ṣaṭ |tasmāccharīraṃ ityāhustasya mūrtiṃ manīṣiṇaḥ
- 1.18
तदाविशन्ति भूतानि महान्ति सह कर्मभिः ।मनश्चावयवैः सूक्ष्मैः सर्वभूतकृदव्ययम्
tadāviśanti bhūtāni mahānti saha karmabhiḥ |manaścāvayavaiḥ sūkṣmaiḥ sarvabhūtakṛdavyayam
- 1.19
तेषां इदं तु सप्तानां पुरुषाणां महौजसाम् ।सूक्ष्माभ्यो मूर्तिमात्राभ्यः संभवत्यव्ययाद्व्ययम्
teṣāṃ idaṃ tu saptānāṃ puruṣāṇāṃ mahaujasām |sūkṣmābhyo mūrtimātrābhyaḥ saṃbhavatyavyayādvyayam
But from minute body(-framing) particles of these seven very powerful Purushas springs this (world), the perishable from the imperishable.
- 1.20
आद्याद्यस्य गुणं त्वेषां अवाप्नोति परः परः ।यो यो यावतिथश्चैषां स स तावद्गुणः स्मृतः
ādyādyasya guṇaṃ tveṣāṃ avāpnoti paraḥ paraḥ |yo yo yāvatithaścaiṣāṃ sa sa tāvadguṇaḥ smṛtaḥ
Among them each succeeding (element) ac- quires the quality of the preceding one, and whatever place (in the sequence) each of them occupies, even so many qualities it is declared to possess.
- 1.21
सर्वेषां तु स नामानि कर्माणि च पृथक्पृथक् ।वेदशब्देभ्य एवादौ पृथक्संस्थाश्च निर्ममे
sarveṣāṃ tu sa nāmāni karmāṇi ca pṛthakpṛthak |vedaśabdebhya evādau pṛthaksaṃsthāśca nirmame
But in the beginning he assigned their several names, actions, and conditions to all (created beings), even according to the words of the Veda.
- 1.22
कर्मात्मनां च देवानां सोऽसृजत्प्राणिनां प्रभुः ।साध्यानां च गणं सूक्ष्मं यज्ञं चैव सनातनम्
karmātmanāṃ ca devānāṃ so'sṛjatprāṇināṃ prabhuḥ |sādhyānāṃ ca gaṇaṃ sūkṣmaṃ yajñaṃ caiva sanātanam
He, the Lord, also created the class of the ^god§, who are endowed with life, and whose nature is action ; and the subtile class of the Sadhyas, and the eternal sacrifice.
- 1.23
अग्निवायुरविभ्यस्तु त्रयं ब्रह्म सनातनम् ।दुदोह यज्ञसिद्ध्यर्थं ऋग्यजुःसामलक्षणम्
agnivāyuravibhyastu trayaṃ brahma sanātanam |dudoha yajñasiddhyarthaṃ ṛgyajuḥsāmalakṣaṇam
But from fire^ wind, and the sun he drew forth the threefold eternal Veda, called Rik, Ya^us, and Saman, for the due performance of the sacrifice.
- 1.24
कालं कालविभक्तीश्च नक्षत्राणि ग्रहांस्तथा ।सरितः सागराञ् शैलान्समानि विषमानि च
kālaṃ kālavibhaktīśca nakṣatrāṇi grahāṃstathā |saritaḥ sāgarāñ śailānsamāni viṣamāni ca
Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains, plains, and uneven ground,
- 1.25
तपो वाचं रतिं चैव कामं च क्रोधं एव च ।सृष्टिं ससर्ज चैवेमां स्रष्टुं इच्छन्निमाः प्रजाः
tapo vācaṃ ratiṃ caiva kāmaṃ ca krodhaṃ eva ca |sṛṣṭiṃ sasarja caivemāṃ sraṣṭuṃ icchannimāḥ prajāḥ
Austerity, speech, 'pleasure, desire, and anger, this whole creation he likewise produced, as he desired to call these beings into existence. verses, I would propose to insert here ver. 27 and to place this verse
- 1.26
कर्मणां च विवेकार्थं धर्माधर्मौ व्यवेचयत् ।द्वन्द्वैरयोजयच्चेमाः सुखदुःखादिभिः प्रजाः
karmaṇāṃ ca vivekārthaṃ dharmādharmau vyavecayat |dvandvairayojayaccemāḥ sukhaduḥkhādibhiḥ prajāḥ
Moreover, in order to distinguish actions, he separated merit from demerit, and he caused the creatures to be affected by the pairs (of opposites), such as pain and pleasure.
- 1.27
अण्व्यो मात्रा विनाशिन्यो दशार्धानां तु याः स्मृताः ।ताभिः सार्धं इदं सर्वं संभवत्यनुपूर्वशः
aṇvyo mātrā vināśinyo daśārdhānāṃ tu yāḥ smṛtāḥ |tābhiḥ sārdhaṃ idaṃ sarvaṃ saṃbhavatyanupūrvaśaḥ
'The minute perishable particles of the five (elements)' are according to Medh., Gov., and Kull. the subtile or rudimentary ele- ments which may be called ' perishable,' because they are changed to gross elements. Ragh. explains the epithet 'perishable' by
- 1.28
यं तु कर्मणि यस्मिन्स न्ययुङ्क्त प्रथमं प्रभुः ।स तदेव स्वयं भेजे सृज्यमानः पुनः पुनः
yaṃ tu karmaṇi yasminsa nyayuṅkta prathamaṃ prabhuḥ |sa tadeva svayaṃ bheje sṛjyamānaḥ punaḥ punaḥ
But to whatever course of action the Lord at first appointed each (kind of beings), that alone it has spontaneously adopted in each succeeding creation.
- 1.29
हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मावृतानृते ।यद्यस्य सोऽदधात्सर्गे तत्तस्य स्वयं आविशत्
hiṃsrāhiṃsre mṛdukrūre dharmādharmāvṛtānṛte |yadyasya so'dadhātsarge tattasya svayaṃ āviśat
Whatever he assigned to each at the (first) creation, noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it.
- 1.30
यथा र्तुलिङ्गान्यृतवः स्वयं एव र्तुपर्यये ।स्वानि स्वान्यभिपद्यन्ते तथा कर्माणि देहिनः
yathā rtuliṅgānyṛtavaḥ svayaṃ eva rtuparyaye |svāni svānyabhipadyante tathā karmāṇi dehinaḥ
As at the change of the seasons each season of its own accord assumes its distinctive marks, even so corporeal beings (resume in new births) their (appointed) course of action.
- 1.31
लोकानां तु विवृद्ध्यर्थं मुखबाहूरुपादतः ।ब्राह्मणं क्षत्रियं वैश्यं शूद्रं च निरवर्तयत्
lokānāṃ tu vivṛddhyarthaṃ mukhabāhūrupādataḥ |brāhmaṇaṃ kṣatriyaṃ vaiśyaṃ śūdraṃ ca niravartayat
But for the sake of the prosperity of the
- 1.32
द्विधा कृत्वात्मनो देहं अर्धेन पुरुषोऽभवत् ।अर्धेन नारी तस्यां स विराजं असृजत्प्रभुः
dvidhā kṛtvātmano dehaṃ ardhena puruṣo'bhavat |ardhena nārī tasyāṃ sa virājaṃ asṛjatprabhuḥ
Dividing his own body, the Lord became half male and half female ; with that (female) he produced Vira^*.
- 1.33
तपस्तप्त्वासृजद्यं तु स स्वयं पुरुषो विराट् ।तं मां वित्तास्य सर्वस्य स्रष्टारं द्विजसत्तमाः
tapastaptvāsṛjadyaṃ tu sa svayaṃ puruṣo virāṭ |taṃ māṃ vittāsya sarvasya sraṣṭāraṃ dvijasattamāḥ
But know me, O most holy among the twice- born, to be the creator of this whole (world), whom that male, Vira^", himself produced, having per- formed austerities.
- 1.34
अहं प्रजाः सिसृक्षुस्तु तपस्तप्त्वा सुदुश्चरम् ।पतीन्प्रजानां असृजं महर्षीनादितो दश
ahaṃ prajāḥ sisṛkṣustu tapastaptvā suduścaram |patīnprajānāṃ asṛjaṃ maharṣīnādito daśa
Then I, desiring to produce created beings, performed very difficult austerities, and (thereby) called into existence ten great sages, lords of created beings,
- 1.35
मरीचिं अत्र्यङ्गिरसौ पुलस्त्यं पुलहं क्रतुम् ।प्रचेतसं वसिष्ठं च भृगुं नारदं एव च
marīciṃ atryaṅgirasau pulastyaṃ pulahaṃ kratum |pracetasaṃ vasiṣṭhaṃ ca bhṛguṃ nāradaṃ eva ca
Marl/£i, Atri, Ahgiras, Pulastya, Pulaha, Kratu, Pra^etas, VasishMa, Bhrzgu, and Narada.
- 1.36
एते मनूंस्तु सप्तान्यानसृजन्भूरितेजसः ।देवान्देवनिकायांश्च महर्षींश्चामितौजसः
ete manūṃstu saptānyānasṛjanbhūritejasaḥ |devāndevanikāyāṃśca maharṣīṃścāmitaujasaḥ
They created seven other Manus possessing great brilliancy, gods and classes of gods and great sages of measureless power, prosperity of the worlds/ by varwair lokarakshawasawvardhanartham,
- 1.37
यक्षरक्षःपिशाचांश्च गन्धर्वाप्सरसोऽसुरान् ।नागान्सर्पान्सुपर्णांश्च पितॄणांश्च पृथग्गणम्
yakṣarakṣaḥpiśācāṃśca gandharvāpsaraso'surān |nāgānsarpānsuparṇāṃśca pitṝṇāṃśca pṛthaggaṇam
The several classes of manes are enumerated below, III, 194-199.
- 1.38
विद्युतोऽशनिमेघांश्च रोहितेन्द्रधनूंषि च ।उल्कानिर्घातकेतूंश्च ज्योतींष्युच्चावचानि च
vidyuto'śanimeghāṃśca rohitendradhanūṃṣi ca |ulkānirghātaketūṃśca jyotīṃṣyuccāvacāni ca
Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect rainbows, falling meteors, super- natural noises, comets, and heavenly lights of many kinds,
- 1.39
किन्नरान्वानरान्मत्स्यान्विविधांश्च विहङ्गमान् ।पशून्मृगान्मनुष्यांश्च व्यालांश्चोभयतोदतः
kinnarānvānarānmatsyānvividhāṃśca vihaṅgamān |paśūnmṛgānmanuṣyāṃśca vyālāṃścobhayatodataḥ
(Horse-faced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts with two rows of teeth,
- 1.40
कृमिकीटपतङ्गांश्च यूकामक्षिकमत्कुणम् ।सर्वं च दंशमशकं स्थावरं च पृथग्विधम्
kṛmikīṭapataṅgāṃśca yūkāmakṣikamatkuṇam |sarvaṃ ca daṃśamaśakaṃ sthāvaraṃ ca pṛthagvidham
Small and large worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and the several kinds of immovable things.
- 1.41
एवं एतैरिदं सर्वं मन्नियोगान्महात्मभिः ।यथाकर्म तपोयोगात्सृष्टं स्थावरजङ्गमम्
evaṃ etairidaṃ sarvaṃ manniyogānmahātmabhiḥ |yathākarma tapoyogātsṛṣṭaṃ sthāvarajaṅgamam
Thus was this whole (creation), both the im- movable and the movable, produced by those high- minded ones by means of austerities and at my command, (each being) according to (the results of)
- 1.42
येषां तु यादृषं कर्म भूतानां इह कीर्तितम् ।तत्तथा वोऽभिधास्यामि क्रमयोगं च जन्मनि
yeṣāṃ tu yādṛṣaṃ karma bhūtānāṃ iha kīrtitam |tattathā vo'bhidhāsyāmi kramayogaṃ ca janmani
But whatever act is stated (to belong) to (each of) those creatures here below, that I will truly declare to you, as well as their order in respect to birth.
- 1.43
पशवश्च मृगाश्चैव व्यालाश्चोभयतोदतः ।रक्षांसि च पिशाचाश्च मनुष्याश्च जरायुजाः
paśavaśca mṛgāścaiva vyālāścobhayatodataḥ |rakṣāṃsi ca piśācāśca manuṣyāśca jarāyujāḥ
Cattle, deer, carnivorous beasts with two rows of teeth, Rakshasas, PLsa^as, and men are born from the womb.
- 1.44
अण्डाजाः पक्षिणः सर्पा नक्रा मत्स्याश्च कच्छपाः ।यानि चैवंः प्रकाराणि स्थलजान्यौदकानि च
aṇḍājāḥ pakṣiṇaḥ sarpā nakrā matsyāśca kacchapāḥ |yāni caivaṃḥ prakārāṇi sthalajānyaudakāni ca
From eggs are born birds, snakes, crocodiles,
- 1.45
स्वेदजं दंशमशकं यूकामक्षिकमत्कुणम् ।ऊष्मणश्चोपजायन्ते यच्चान्यत्किं चिदीदृषम्
svedajaṃ daṃśamaśakaṃ yūkāmakṣikamatkuṇam |ūṣmaṇaścopajāyante yaccānyatkiṃ cidīdṛṣam
From hot moisture spring stinging and biting insects, lice, flies, bugs, and all other (creatures) of that kind which are produced by heat.
- 1.46
उद्भिज्जाः स्थावराः सर्वे बीजकाण्डप्ररोहिणः ।ओषध्यः फलपाकान्ता बहुपुष्पफलोपगाः
udbhijjāḥ sthāvarāḥ sarve bījakāṇḍaprarohiṇaḥ |oṣadhyaḥ phalapākāntā bahupuṣpaphalopagāḥ
All plants, propagated by seed or by slips, grow from shoots ; annual plants (are those) which, bearing many flowers and fruits, perish after the ripening of their fruit ;
- 1.47
अपुष्पाः फलवन्तो ये ते वनस्पतयः स्मृताः ।पुष्पिणः फलिनश्चैव वृक्षास्तूभयतः स्मृताः
apuṣpāḥ phalavanto ye te vanaspatayaḥ smṛtāḥ |puṣpiṇaḥ phalinaścaiva vṛkṣāstūbhayataḥ smṛtāḥ
(Those trees) which bear fruit without flowers are called vanaspati (lords of the forest) ; but those which bear both flowers and fruit are called vr/ksha.
- 1.48
गुच्छगुल्मं तु विविधं तथैव तृणजातयः ।बीजकाण्डरुहाण्येव प्रताना वल्ल्य एव च
gucchagulmaṃ tu vividhaṃ tathaiva tṛṇajātayaḥ |bījakāṇḍaruhāṇyeva pratānā vallya eva ca
But the various plants with many stalks, growing from one or several roots, the different kinds of grasses, the climbing plants and the creepers spring all from seed or from slips.
- 1.49
तमसा बहुरूपेण वेष्टिताः कर्महेतुना ।अन्तःसंज्ञा भवन्त्येते सुखदुःखसमन्विताः
tamasā bahurūpeṇa veṣṭitāḥ karmahetunā |antaḥsaṃjñā bhavantyete sukhaduḥkhasamanvitāḥ
These (plants) which are surrounded by multi- form Darkness, the result of their acts (in former existences), possess internal consciousness and expe- rience pleasure and pain.
- 1.50
एतदन्तास्तु गतयो ब्रह्माद्याः समुदाहृताः ।घोरेऽस्मिन्भूतसंसारे नित्यं सततयायिनि
etadantāstu gatayo brahmādyāḥ samudāhṛtāḥ |ghore'sminbhūtasaṃsāre nityaṃ satatayāyini
The (various) conditions in this always terrible and constantly changing circle of births and deaths to which created beings are subject, are stated to
- 1.51
एवं सर्वं स सृष्ट्वेदं मां चाचिन्त्यपराक्रमः ।आत्मन्यन्तर्दधे भूयः कालं कालेन पीडयन्
evaṃ sarvaṃ sa sṛṣṭvedaṃ māṃ cācintyaparākramaḥ |ātmanyantardadhe bhūyaḥ kālaṃ kālena pīḍayan
When he whose power is incomprehensible, had thus produced the universe and me, he dis- appeared in himself, repeatedly suppressing one period by means of the other.
- 1.52
यदा स देवो जागर्ति तदेवं चेष्टते जगत् ।यदा स्वपिति शान्तात्मा तदा सर्वं निमीलति
yadā sa devo jāgarti tadevaṃ ceṣṭate jagat |yadā svapiti śāntātmā tadā sarvaṃ nimīlati
When that divine one wakes, then this world stirs ; when he slumbers tranquilly, then the universe sinks to sleep.
- 1.53
तस्मिन्स्वपिति तु स्वस्थे कर्मात्मानः शरीरिणः ।स्वकर्मभ्यो निवर्तन्ते मनश्च ग्लानिं ऋच्छति
tasminsvapiti tu svasthe karmātmānaḥ śarīriṇaḥ |svakarmabhyo nivartante manaśca glāniṃ ṛcchati
But when he reposes in calm sleep, the cor- poreal beings whose nature is action, desist from their actions and mind becomes inert.
- 1.54
युगपत्तु प्रलीयन्ते यदा तस्मिन्महात्मनि ।तदायं सर्वभूतात्मा सुखं स्वपिति निर्वृतः
yugapattu pralīyante yadā tasminmahātmani |tadāyaṃ sarvabhūtātmā sukhaṃ svapiti nirvṛtaḥ
When they are absorbed all at once in that great soul, then he who is the soul of all beings sweetly slumbers, free from all care and occupation.
- 1.55
तमोऽयं तु समाश्रित्य चिरं तिष्ठति सेन्द्रियः ।न च स्वं कुरुते कर्म तदोत्क्रामति मूर्तितः
tamo'yaṃ tu samāśritya ciraṃ tiṣṭhati sendriyaḥ |na ca svaṃ kurute karma tadotkrāmati mūrtitaḥ
When this (soul) has entered darkness, it remains for a long time united with the organs (of
- 1.56
यदाणुमात्रिको भूत्वा बीजं स्थास्नु चरिष्णु च ।समाविशति संसृष्टस्तदा मूर्तिं विमुञ्चति
yadāṇumātriko bhūtvā bījaṃ sthāsnu cariṣṇu ca |samāviśati saṃsṛṣṭastadā mūrtiṃ vimuñcati
When, being clothed with minute particles (only), it enters into vegetable or animal seed, it then assumes, united (with the fine body), a (new) corporeal frame.
- 1.57
एवं स जाग्रत्स्वप्नाभ्यां इदं सर्वं चराचरम् ।संजीवयति चाजस्रं प्रमापयति चाव्ययः
evaṃ sa jāgratsvapnābhyāṃ idaṃ sarvaṃ carācaram |saṃjīvayati cājasraṃ pramāpayati cāvyayaḥ
Thus he, the imperishable one, by (alter- nately) waking and slumbering, incessantly revivifies and destroys this whole movable and immovable (creation).
- 1.58
इदं शास्त्रं तु कृत्वासौ मां एव स्वयं आदितः ।विधिवद्ग्राहयां आस मरीच्यादींस्त्वहं मुनीन्
idaṃ śāstraṃ tu kṛtvāsau māṃ eva svayaṃ āditaḥ |vidhivadgrāhayāṃ āsa marīcyādīṃstvahaṃ munīn
But he having composed these Institutes (of the sacred law), himself taught them, according to the rule, to me alone in the beginning ; next I (taught them) to Mari/^i and the other sages.
- 1.59
एतद्वोऽयं भृगुः शास्त्रं श्रावयिष्यत्यशेसतः ।एतद्धि मत्तोऽधिजगे सर्वं एषोऽखिलं मुनिः
etadvo'yaṃ bhṛguḥ śāstraṃ śrāvayiṣyatyaśesataḥ |etaddhi matto'dhijage sarvaṃ eṣo'khilaṃ muniḥ
Bhrzgu, here, will fully recite to you these Institutes ; for that sage learned the whole in its entirety from me.
- 1.60
ततस्तथा स तेनोक्तो महर्षिमनुना भृगुः ।तानब्रवीदृषीन्सर्वान्प्रीतात्मा श्रूयतां इति
tatastathā sa tenokto maharṣimanunā bhṛguḥ |tānabravīdṛṣīnsarvānprītātmā śrūyatāṃ iti
Then that great sage BhWgu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, 'Listen!'
- 1.61
स्वायंभुवस्यास्य मनोः षड्वंश्या मनवोऽपरे ।सृष्टवन्तः प्रजाः स्वाः स्वा महात्मानो महौजसः
svāyaṃbhuvasyāsya manoḥ ṣaḍvaṃśyā manavo'pare |sṛṣṭavantaḥ prajāḥ svāḥ svā mahātmāno mahaujasaḥ
Six other high-minded, very powerful Manus, who belong to the race of this Manu, the descendant of the Self-existent (Svayambhu), and who have severally produced created beings,
- 1.62
स्वारोचिषश्चोत्तमश्च तामसो रैवतस्तथा ।चाक्षुषश्च महातेजा विवस्वत्सुत एव च
svārociṣaścottamaśca tāmaso raivatastathā |cākṣuṣaśca mahātejā vivasvatsuta eva ca
(Are) Svaro/£isha, Auttami, Tamasa, Raivata, A^akshusha, possessing great lustre, and the son of Vivasvat.
- 1.63
स्वायंभुवाद्याः सप्तैते मनवो भूरितेजसः ।स्वे स्वेऽन्तरे सर्वं इदं उत्पाद्यापुश्चराचरम्
svāyaṃbhuvādyāḥ saptaite manavo bhūritejasaḥ |sve sve'ntare sarvaṃ idaṃ utpādyāpuścarācaram
These seven very glorious Manus, the first among whom is Svayambhuva, produced and pro- tected this whole movable and immovable (creation), each during the period (allotted to him).
- 1.64
निमेषा दश चाष्टौ च काष्ठा त्रिंशत्तु ताः कला ।त्रिंशत्कला मुहूर्तः स्यादहोरात्रं तु तावतः
nimeṣā daśa cāṣṭau ca kāṣṭhā triṃśattu tāḥ kalā |triṃśatkalā muhūrtaḥ syādahorātraṃ tu tāvataḥ
Eighteen nimeshas (twinklings of the eye, are one kash/M), thirty kash/^as one kala, thirty kalas one muhurta, and as many (muhurtas) one day and night.
- 1.65
अहोरात्रे विभजते सूर्यो मानुषदैविके ।रात्रिः स्वप्नाय भूतानां चेष्टायै कर्मणां अहः
ahorātre vibhajate sūryo mānuṣadaivike |rātriḥ svapnāya bhūtānāṃ ceṣṭāyai karmaṇāṃ ahaḥ
The sun divides days and nights, both human and divine, the night (being intended) for the repose of created beings and the day for exertion.
- 1.66
पित्र्ये रात्र्यहनी मासः प्रविभागस्तु पक्षयोः ।कर्मचेष्टास्वहः कृष्णः शुक्लः स्वप्नाय शर्वरी
pitrye rātryahanī māsaḥ pravibhāgastu pakṣayoḥ |karmaceṣṭāsvahaḥ kṛṣṇaḥ śuklaḥ svapnāya śarvarī
A month is a day and a night of the manes, but the division is according to fortnights. The dark (fortnight) is their day for active exertion, the bright (fortnight) their night for sleep.
- 1.67
दैवे रात्र्यहनी वर्षं प्रविभागस्तयोः पुनः ।अहस्तत्रोदगयनं रात्रिः स्याद्दक्षिणायनम्
daive rātryahanī varṣaṃ pravibhāgastayoḥ punaḥ |ahastatrodagayanaṃ rātriḥ syāddakṣiṇāyanam
A year is a day and a night of the gods ; their division is (as follows) : the half year during which the sun progresses to the north will be the day, that during which it goes southwards the night.
- 1.68
ब्राह्मस्य तु क्षपाहस्य यत्प्रमाणं समासतः ।एकैकशो युगानां तु क्रमशस्तन्निबोधत
brāhmasya tu kṣapāhasya yatpramāṇaṃ samāsataḥ |ekaikaśo yugānāṃ tu kramaśastannibodhata
But hear now the brief (description of) the duration of a night and a day of Brahman and of the several ages (of the world, yuga) according to their order.
- 1.69
चत्वार्याहुः सहस्राणि वर्साणां तत्कृतं युगम् ।तस्य तावच्छती संध्या संध्यांशश्च तथाविधः
catvāryāhuḥ sahasrāṇi varsāṇāṃ tatkṛtaṃ yugam |tasya tāvacchatī saṃdhyā saṃdhyāṃśaśca tathāvidhaḥ
They declare that the Krzta age (consists of) four thousand years (of the gods) ; the twilight pre- ceding it consists of as many hundreds, and the twilight following it of the same number.
- 1.70
इतरेषु ससंध्येषु ससंध्यांशेषु च त्रिषु ।एकापायेन वर्तन्ते सहस्राणि शतानि च
itareṣu sasaṃdhyeṣu sasaṃdhyāṃśeṣu ca triṣu |ekāpāyena vartante sahasrāṇi śatāni ca
In the other three ages with their twilights preceding and following, the thousands and hundreds are diminished by one (in each).
- 1.71
यदेतत्परिसंख्यातं आदावेव चतुर्युगम् ।एतद्द्वादशसाहस्रं देवानां युगं उच्यते
yadetatparisaṃkhyātaṃ ādāveva caturyugam |etaddvādaśasāhasraṃ devānāṃ yugaṃ ucyate
These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are called one age of the gods.
- 1.72
दैविकानां युगानां तु सहस्रं परिसंख्यया ।ब्राह्मं एकं अहर्ज्ञेयं तावतीं रात्रिं एव च
daivikānāṃ yugānāṃ tu sahasraṃ parisaṃkhyayā |brāhmaṃ ekaṃ aharjñeyaṃ tāvatīṃ rātriṃ eva ca
But know that the sum of one thousand ages of the gods (makes) one day of Brahman, and that his night has the same length.
- 1.73
तद्वै युगसहस्रान्तं ब्राह्मं पुण्यं अहर्विदुः ।रात्रिं च तावतीं एव तेऽहोरात्रविदो जनाः
tadvai yugasahasrāntaṃ brāhmaṃ puṇyaṃ aharviduḥ |rātriṃ ca tāvatīṃ eva te'horātravido janāḥ
Those (only, who) know that the holy day of Nand., who merely substitutes ' tavanta^ ' for ' tavata^/ seems to have held the same opinion.
- 1.74
तस्य सोऽहर्निशस्यान्ते प्रसुप्तः प्रतिबुध्यते ।प्रतिबुद्धश्च सृजति मनः सदसदात्मकम्
tasya so'harniśasyānte prasuptaḥ pratibudhyate |pratibuddhaśca sṛjati manaḥ sadasadātmakam
At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is both real and unreal.
- 1.75
मनः सृष्टिं विकुरुते चोद्यमानं सिसृक्षया ।आकाशं जायते तस्मात्तस्य शब्दं गुणं विदुः
manaḥ sṛṣṭiṃ vikurute codyamānaṃ sisṛkṣayā |ākāśaṃ jāyate tasmāttasya śabdaṃ guṇaṃ viduḥ
Mind, impelled by (Brahman's) desire to create, performs the work of creation by modifying itself, thence ether is produced; they declare that sound is the quality of the latter.
- 1.76
आकाशात्तु विकुर्वाणात्सर्वगन्धवहः शुचिः ।बलवाञ् जायते वायुः स वै स्पर्शगुणो मतः
ākāśāttu vikurvāṇātsarvagandhavahaḥ śuciḥ |balavāñ jāyate vāyuḥ sa vai sparśaguṇo mataḥ
Nand. says with reference to the bearing of the verse, ' Now he speaks of the creation of the deities representing the four castes/ Regarding the origin of the castes, see Rig-veda X, 90, 12. 32-33. ' Produced/ i. e. ' begat ' (Medh., Kull.), Wilson, Vishmi-
- 1.77
वायोरपि विकुर्वाणाद्विरोचिष्णु तमोनुदम् ।ज्योतिरुत्पद्यते भास्वत्तद्रूपगुणं उच्यते
vāyorapi vikurvāṇādvirociṣṇu tamonudam |jyotirutpadyate bhāsvattadrūpaguṇaṃ ucyate
Next from wind, modifying itself, proceeds the brilliant light, which illuminates and dispels used in order to indicate that the knowledge of the duration of Brahman's day is ' meritorious.'
- 1.78
ज्योतिषश्च विकुर्वाणादापो रसगुणाः स्मृताः ।अद्भ्यो गन्धगुणा भूमिरित्येषा सृष्टिरादितः
jyotiṣaśca vikurvāṇādāpo rasaguṇāḥ smṛtāḥ |adbhyo gandhaguṇā bhūmirityeṣā sṛṣṭirāditaḥ
'In the beginning,' i.e. 'after a total destruction' (maM- pralaya), (Kull.); ' after an intermediate destruction' (Gov., Nar.); 'before the creation of the mundane egg1 (Nand.).
- 1.79
यद्प्राग्द्वादशसाहस्रं उदितं दैविकं युगम् ।तदेकसप्ततिगुणं मन्वन्तरं इहोच्यते
yadprāgdvādaśasāhasraṃ uditaṃ daivikaṃ yugam |tadekasaptatiguṇaṃ manvantaraṃ ihocyate
The before-mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventy-one, (constitutes what) is here named the period of a Manu (Manvantara).
- 1.80
मन्वन्तराण्यसंख्यानि सर्गः संहार एव च ।क्रीडन्निवैतत्कुरुते परमेष्ठी पुनः पुनः
manvantarāṇyasaṃkhyāni sargaḥ saṃhāra eva ca |krīḍannivaitatkurute parameṣṭhī punaḥ punaḥ
The Manvantaras, the creations and destruc- tions (of the world, are) numberless ; sporting, as it were, Brahman repeats this again and again.
- 1.81
चतुष्पात्सकलो धर्मः सत्यं चैव कृते युगे ।नाधर्मेणागमः कश्चिन्मनुष्यान्प्रति वर्तते
catuṣpātsakalo dharmaḥ satyaṃ caiva kṛte yuge |nādharmeṇāgamaḥ kaścinmanuṣyānprati vartate
In the Kr/ta age Dharma is four-footed and entire, and (so is) Truth ; nor does any gain accrue to men by unrighteousness.
- 1.82
इतरेष्वागमाद्धर्मः पादशस्त्ववरोपितः ।चौरिकानृतमायाभिर्धर्मश्चापैति पादशः
itareṣvāgamāddharmaḥ pādaśastvavaropitaḥ |caurikānṛtamāyābhirdharmaścāpaiti pādaśaḥ
In the other (three ages), by reason of (unjust) gains (agama), Dharma is deprived successively of
- 1.83
अरोगाः सर्वसिद्धार्थाश्चतुर्वर्षशतायुषः ।कृते त्रेतादिषु ह्येषां आयुर्ह्रसति पादशः
arogāḥ sarvasiddhārthāścaturvarṣaśatāyuṣaḥ |kṛte tretādiṣu hyeṣāṃ āyurhrasati pādaśaḥ
(Men are) free from disease, accomplish all their aims, and live four hundred years in the Knta age, but in the Treta and (in each of) the succeeding (ages) their life is lessened by one quarter.
- 1.84
वेदोक्तं आयुर्मर्त्यानां आशिषश्चैव कर्मणाम् ।फलन्त्यनुयुगं लोके प्रभावश्च शरीरिणाम्
vedoktaṃ āyurmartyānāṃ āśiṣaścaiva karmaṇām |phalantyanuyugaṃ loke prabhāvaśca śarīriṇām
The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (super- natural) power of embodied (spirits) are fruits pro- portioned among men according to (the character
- 1.85
अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे ।अन्ये कलियुगे नॄणां युगह्रासानुरूपतः
anye kṛtayuge dharmāstretāyāṃ dvāpare'pare |anye kaliyuge nṝṇāṃ yugahrāsānurūpataḥ
One set of duties (is prescribed) for men in the Krz'ta age, different ones in the Treta and in the sacred lore (agama), i.e. the Veda, is made to withdraw one foot after the other, one foot in each age, i.e. disappears (gradually)
- 1.86
तपः परं कृतयुगे त्रेतायां ज्ञानं उच्यते ।द्वापरे यज्ञं एवाहुर्दानं एकं कलौ युगे
tapaḥ paraṃ kṛtayuge tretāyāṃ jñānaṃ ucyate |dvāpare yajñaṃ evāhurdānaṃ ekaṃ kalau yuge
In the Krzta age the chief (virtue) is declared to be (the performance oO austerities, in the Treta (divine) knowledge, in the Dvapara (the performance of) sacrifices, in the Kali liberality alone.
- 1.87
सर्वस्यास्य तु सर्गस्य गुप्त्यर्थं स महाद्युतिः ।मुखबाहूरुपज्जानां पृथक्कर्माण्यकल्पयत्
sarvasyāsya tu sargasya guptyarthaṃ sa mahādyutiḥ |mukhabāhūrupajjānāṃ pṛthakkarmāṇyakalpayat
But in order to protect this universe He, the most resplendent one, assigned separate (duties and) occupations to those who sprang from his mouth, arms, thighs, and feet.
- 1.88
अध्यापनं अध्ययनं यजनं याजनं तथा ।दानं प्रतिग्रहं चैव ब्राह्मणानां अकल्पयत्
adhyāpanaṃ adhyayanaṃ yajanaṃ yājanaṃ tathā |dānaṃ pratigrahaṃ caiva brāhmaṇānāṃ akalpayat
To Brahma^as he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms).
- 1.89
प्रजानां रक्षणं दानं इज्याध्ययनं एव च ।विषयेष्वप्रसक्तिश्च क्षत्रियस्य समासतः
prajānāṃ rakṣaṇaṃ dānaṃ ijyādhyayanaṃ eva ca |viṣayeṣvaprasaktiśca kṣatriyasya samāsataḥ
The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Veda), and to abstain from attaching himself to sensual pleasures ;
- 1.90
पशूनां रक्षणं दानं इज्याध्ययनं एव च ।वणिक्पथं कुसीदं च वैश्यस्य कृषिं एव च
paśūnāṃ rakṣaṇaṃ dānaṃ ijyādhyayanaṃ eva ca |vaṇikpathaṃ kusīdaṃ ca vaiśyasya kṛṣiṃ eva ca
The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land.
- 1.91
एकं एव तु शूद्रस्य प्रभुः कर्म समादिशत् ।एतेषां एव वर्णानां शुश्रूषां अनसूयया
ekaṃ eva tu śūdrasya prabhuḥ karma samādiśat |eteṣāṃ eva varṇānāṃ śuśrūṣāṃ anasūyayā
One occupation only the lord prescribed to the 6udra, to serve meekly even these (other) three castes.
- 1.92
ऊर्ध्वं नाभेर्मेध्यतरः पुरुषः परिकीर्तितः ।तस्मान्मेध्यतमं त्वस्य मुखं उक्तं स्वयंभुवा
ūrdhvaṃ nābhermedhyataraḥ puruṣaḥ parikīrtitaḥ |tasmānmedhyatamaṃ tvasya mukhaṃ uktaṃ svayaṃbhuvā
Man is stated to be purer above the navel (than below) ; hence the Self-existent (Svayambhu) has declared the purest (part) of him (to be) his mouth.
- 1.93
उत्तमाङ्गोद्भवाज्ज्येष्ठ्याद्ब्रह्मणश्चैव धारणात् ।सर्वस्यैवास्य सर्गस्य धर्मतो ब्राह्मणः प्रभुः
uttamāṅgodbhavājjyeṣṭhyādbrahmaṇaścaiva dhāraṇāt |sarvasyaivāsya sargasya dharmato brāhmaṇaḥ prabhuḥ
As the Brahma^a sprang from (Brahman's)
- 1.94
तं हि स्वयंभूः स्वादास्यात्तपस्तप्त्वादितोऽसृजत् ।हव्यकव्याभिवाह्याय सर्वस्यास्य च गुप्तये
taṃ hi svayaṃbhūḥ svādāsyāttapastaptvādito'sṛjat |havyakavyābhivāhyāya sarvasyāsya ca guptaye
For the Self-existent (Svayambhu), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the gods and manes and that this
- 1.95
यस्यास्येन सदाश्नन्ति हव्यानि त्रिदिवौकसः ।कव्यानि चैव पितरः किं भूतं अधिकं ततः
yasyāsyena sadāśnanti havyāni tridivaukasaḥ |kavyāni caiva pitaraḥ kiṃ bhūtaṃ adhikaṃ tataḥ
What created being can surpass him, through whose mouth the gods continually consume the sacrificial viands and the manes the offerings to the dead ?
- 1.96
भूतानां प्राणिनः श्रेष्ठाः प्राणिनां बुद्धिजीविनः ।बुद्धिमत्सु नराः श्रेष्ठा नरेषु ब्राह्मणाः स्मृताः
bhūtānāṃ prāṇinaḥ śreṣṭhāḥ prāṇināṃ buddhijīvinaḥ |buddhimatsu narāḥ śreṣṭhā nareṣu brāhmaṇāḥ smṛtāḥ
Of created beings the most excellent are said to be those which are animated ; of the animated, those which subsist by intelligence; of the intel- ligent, mankind ; and of men, the Brahma;ias ;
- 1.97
ब्राह्मणेषु च विद्वांसो विद्वत्सु कृतबुद्धयः ।कृतबुद्धिषु कर्तारः कर्तृषु ब्रह्मवेदिनः
brāhmaṇeṣu ca vidvāṃso vidvatsu kṛtabuddhayaḥ |kṛtabuddhiṣu kartāraḥ kartṛṣu brahmavedinaḥ
Of Brahma^as, those learned (in the Veda); of the learned, those who recognise (the necessity and the manner of performing the prescribed duties) ; of those who possess this knowledge, those who per-
- 1.98
उत्पत्तिरेव विप्रस्य मूर्तिर्धर्मस्य शाश्वती ।स हि धर्मार्थं उत्पन्नो ब्रह्मभूयाय कल्पते
utpattireva viprasya mūrtirdharmasya śāśvatī |sa hi dharmārthaṃ utpanno brahmabhūyāya kalpate
The very birth of a Brahma^a is a^ri^etexnal incarnation of the sacred lawj for he is born to (fulfil) the sacred law, and becomes one with Brahman.
- 1.99
ब्राह्मणो जायमानो हि पृथिव्यां अधिजायते ।ईश्वरः सर्वभूतानां धर्मकोशस्य गुप्तये
brāhmaṇo jāyamāno hi pṛthivyāṃ adhijāyate |īśvaraḥ sarvabhūtānāṃ dharmakośasya guptaye
A Brahma^a, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the law.
- 1.100
सर्वं स्वं ब्राह्मणस्येदं यत्किं चिज्जगतीगतम् ।श्रैष्ठ्येनाभिजनेनेदं सर्वं वै ब्राह्मणोऽर्हति
sarvaṃ svaṃ brāhmaṇasyedaṃ yatkiṃ cijjagatīgatam |śraiṣṭhyenābhijanenedaṃ sarvaṃ vai brāhmaṇo'rhati
Whatever exists in the world is the property of the Brahma^a ; on account of the excellence of his origin the Brahma^a is, indeed, entitled to it all. 10 1. The Brahma^a eats but his own food, wears
- 1.101
स्वं एव ब्राह्मणो भुङ्क्ते स्वं वस्ते स्वं ददाति च ।आनृशंस्याद्ब्राह्मणस्य भुञ्जते हीतरे जनाः
svaṃ eva brāhmaṇo bhuṅkte svaṃ vaste svaṃ dadāti ca |ānṛśaṃsyādbrāhmaṇasya bhuñjate hītare janāḥ
- 1.102
तस्य कर्मविवेकार्थं शेषाणां अनुपूर्वशः ।स्वायंभुवो मनुर्धीमानिदं शास्त्रं अकल्पयत्
tasya karmavivekārthaṃ śeṣāṇāṃ anupūrvaśaḥ |svāyaṃbhuvo manurdhīmānidaṃ śāstraṃ akalpayat
In order to clearly settle his duties and those of the other (castes) according to their order, wise Manu sprung from the Self-existent, composed these Institutes (of the sacred law).
- 1.103
विदुषा ब्राह्मणेनेदं अध्येतव्यं प्रयत्नतः ।शिश्येभ्यश्च प्रवक्तव्यं सम्यङ्नान्येन केन चित्
viduṣā brāhmaṇenedaṃ adhyetavyaṃ prayatnataḥ |śiśyebhyaśca pravaktavyaṃ samyaṅnānyena kena cit
A learned Brahma^a must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it).
- 1.104
इदं शास्त्रं अधीयानो ब्राह्मणः शंसितव्रतः ।मनोवाग्गेहजैर्नित्यं कर्मदोषैर्न लिप्यते
idaṃ śāstraṃ adhīyāno brāhmaṇaḥ śaṃsitavrataḥ |manovāggehajairnityaṃ karmadoṣairna lipyate
A Brahma/za who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never tainted by sins, arising from thoughts, words, or deeds. I
- 1.105
पुनाति पङ्क्तिं वंश्यांश्च सप्तसप्त परावरान् ।पृथिवीं अपि चैवेमां कृत्स्नां एकोऽपि सोऽर्हति
punāti paṅktiṃ vaṃśyāṃśca saptasapta parāvarān |pṛthivīṃ api caivemāṃ kṛtsnāṃ eko'pi so'rhati
He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone deserves (to possess) this whole earth.
- 1.106
इदं स्वस्त्ययनं श्रेष्ठं इदं बुद्धिविवर्धनम् ।इदं यशस्यं आयुष्यं इदं निःश्रेयसं परम्
idaṃ svastyayanaṃ śreṣṭhaṃ idaṃ buddhivivardhanam |idaṃ yaśasyaṃ āyuṣyaṃ idaṃ niḥśreyasaṃ param
(To study) this (work) is the best means of securing welfare, it increases understanding, it pro- cures fame and long life, it (leads to) supreme bliss.
- 1.107
अस्मिन्धर्मोऽखिलेनोक्तो गुणदोषौ च कर्मणाम् ।चतुर्णां अपि वर्णानां आचारश्चैव शाश्वतः
asmindharmo'khilenokto guṇadoṣau ca karmaṇām |caturṇāṃ api varṇānāṃ ācāraścaiva śāśvataḥ
In this (work) the sacred law has been fully- stated as well as the good and bad qualities of (human) actions and the immemorial rule of conduct, (to be followed) by all the four castes (var/za).
- 1.108
आचारः परमो धर्मः श्रुत्युक्तः स्मार्त एव च ।तस्मादस्मिन्सदा युक्तो नित्यं स्यादात्मवान्द्विजः
ācāraḥ paramo dharmaḥ śrutyuktaḥ smārta eva ca |tasmādasminsadā yukto nityaṃ syādātmavāndvijaḥ
The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred tradition ; hence a twice-born man who pos- sesses regard for himself, should be always careful
- 1.109
आचाराद्विच्युतो विप्रो न वेदफलं अश्नुते ।आचारेण तु संयुक्तः सम्पूर्णफलभाग्भवेत्
ācārādvicyuto vipro na vedaphalaṃ aśnute |ācāreṇa tu saṃyuktaḥ sampūrṇaphalabhāgbhavet
A Brahma^a who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly follows it, will obtain the full reward. no. The sages who saw that the sacred law is
- 1.110
एवं आचारतो दृष्ट्वा धर्मस्य मुनयो गतिम् ।सर्वस्य तपसो मूलं आचारं जगृहुः परम्
evaṃ ācārato dṛṣṭvā dharmasya munayo gatim |sarvasya tapaso mūlaṃ ācāraṃ jagṛhuḥ param
- 1.111
जगतश्च समुत्पत्तिं संस्कारविधिं एव च ।व्रतचर्योपचारं च स्नानस्य च परं विधिम्
jagataśca samutpattiṃ saṃskāravidhiṃ eva ca |vratacaryopacāraṃ ca snānasya ca paraṃ vidhim
- 1.112
दाराधिगमनं चैव विवाहानां च लक्षणम् ।महायज्ञविधानं च श्राद्धकल्पं च शाश्वतम्
dārādhigamanaṃ caiva vivāhānāṃ ca lakṣaṇam |mahāyajñavidhānaṃ ca śrāddhakalpaṃ ca śāśvatam
(The law of) marriage and the description of the (various) marriage-rites, the regulations for the great sacrifices and the eternal rule of the funeral sacrifices,
- 1.113
वृत्तीनां लक्षणं चैव स्नातकस्य व्रतानि च ।भक्ष्याभक्ष्यं च शौचं च द्रव्याणां शुद्धिं एव च
vṛttīnāṃ lakṣaṇaṃ caiva snātakasya vratāni ca |bhakṣyābhakṣyaṃ ca śaucaṃ ca dravyāṇāṃ śuddhiṃ eva ca
The description of the modes of (gaining) subsistence and the duties of a Snataka, (the rules regarding) lawful and forbidden food, the purification of men and of things,
- 1.114
स्त्रीधर्मयोगं तापस्यं मोक्षं संन्यासं एव च ।राज्ञश्च धर्मं अखिलं कार्याणां च विनिर्णयम्
strīdharmayogaṃ tāpasyaṃ mokṣaṃ saṃnyāsaṃ eva ca |rājñaśca dharmaṃ akhilaṃ kāryāṇāṃ ca vinirṇayam
The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of) renouncing the world, the whole duty of a king and the manner of deciding lawsuits,
- 1.115
साक्षिप्रश्नविधानं च धर्मं स्त्रीपुंसयोरपि ।विभागधर्मं द्यूतं च कण्टकानां च शोधनम्
sākṣipraśnavidhānaṃ ca dharmaṃ strīpuṃsayorapi |vibhāgadharmaṃ dyūtaṃ ca kaṇṭakānāṃ ca śodhanam
The rules for the examination of witnesses, the laws concerning husband and wife, the law of (inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like)
- 1.116
वैश्यशूद्रोपचारं च संकीर्णानां च संभवम् ।आपद्धर्मं च वर्णानां प्रायश्चित्तविधिं तथा
vaiśyaśūdropacāraṃ ca saṃkīrṇānāṃ ca saṃbhavam |āpaddharmaṃ ca varṇānāṃ prāyaścittavidhiṃ tathā
- 1.117
संसारगमनं चैव त्रिविधं कर्मसंभवम् ।निःश्रेयसं कर्मणां च गुणदोषपरीक्षणम्
saṃsāragamanaṃ caiva trividhaṃ karmasaṃbhavam |niḥśreyasaṃ karmaṇāṃ ca guṇadoṣaparīkṣaṇam
The threefold course of transmigrations, the result of (good or bad) actions, (the manner of at- taining) supreme bliss and the examination of the good and bad qualities of actions,
- 1.118
देशधर्माञ् जातिधर्मान्कुलधर्मांश्च शाश्वतान् ।पाषण्डगणधर्मांश्च शास्त्रेऽस्मिन्नुक्तवान्मनुः
deśadharmāñ jātidharmānkuladharmāṃśca śāśvatān |pāṣaṇḍagaṇadharmāṃśca śāstre'sminnuktavānmanuḥ
- 1.119
यथेदं उक्तवाञ् शास्त्रं पुरा पृष्टो मनुर्मया ।तथेदं यूयं अप्यद्य मत्सकाशान्निबोधत
yathedaṃ uktavāñ śāstraṃ purā pṛṣṭo manurmayā |tathedaṃ yūyaṃ apyadya matsakāśānnibodhata
As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the (whole work) from me. IT, 5- SOURCES OF THE LAW. 29