Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
123. But from fire, wind, and the sun he drew forth the threefold eternal Veda, called R74, Yagus, and S4man, for the due performance of the sacrifice. 24. Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains, plains, and uneven ground, 25. 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 (20) after ver. 78. 22. The commentators differ very much regarding the explanation of this verse. Medh. proposes, ‘And the Lord created (for the sake) of men who are intent on performing sacrificial rites (the multitude) of the gods, the subtile class of the Sadhyas and the eternal sacrifice.’ ‘ Others’ mentioned by him, Gov. and Kull, insert another ‘and’ between karm4tmaném and praainam, and explain, ‘The Lord created the multitude of the gods whose nature is the sacrifice and of those endowed with life.’ By the ‘gods whose nature is the sacrifice’ they understand the inanimate implements, used at sacrifices, but frequently addressed in the Veda as divine beings, while the gods endowed with life are said to be Indra, and so forth. Ragh., with whom N§&r. seems to have agreed, says, ‘And the Lord created among beings endowed with life the to us invisible multitude of the gods, who by the results of their actions have obtained their divine station, or who subsist on offerings.’ None of these speculations is of much use. But it may be that karman means ‘sacrificial rites,’ and karm&tmaném may be translated by ‘ whose nature is the sacrifice,’ or ‘ whose divinity depends on the performance of sacrifices. Regarding the Saddhyas, see Wilson, Vishzu-purama II, p. 22 (ed. Hall). I, 31. THE CREATION. 13 26. 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. 27. But with the minute perishable particles of the five (elements) which have been mentioned, this whole (world) is framed in due order. 28. 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. 29. Whatever he assigned to each at the (first) treation, noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it. 30. 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. 31. But for the sake of the prosperity of the 26. Other pairs of opposites are desire and anger, passionate attachment and hatred, hunger and thirst, sorrow and delusion, and so forth (Kull.).
231. But for the sake of the prosperity of the 26. Other pairs of opposites are desire and anger, passionate attachment and hatred, hunger and thirst, sorrow and delusion, and so forth (Kull.). 27. ‘The minute perishable particles of the five (elements)’ are according to Medh., Gov., and Kull. the subtile or rudimentary elements which may be called ‘ perishable,’ because they are changed to gross elements. R4gh. explains the epithet ‘perishable’ by adding ‘because they have been produced.’ The commentators offer various explanations in order to account for the insertion of this verse which interrupts the continuity of the text. Medh. thinks that it is a résumé. Gov. and Kull. state that it is meant to remove the doubt, whether Brahman’s mental creation was effected without the help of the ‘ principles,’ and N4r. asserts that it is meant to teach that atoms are not eternal. Nand.,as stated above, note on ver. 20, places the verse immediately after ver. rg. gi. Nar. explains lokavivriddhyartham, ‘for the sake of the or ‘ y “14 LAWS OF MANU. T, 32. worlds, he caused the Brahmama, the Kshatriya, the Vaisya, and the Sfddra to proceed from his_ mouth, his arms, his thighs, and his feet. 32. Dividing his own body, the Lord became half male and half female; with that (female) he produced Virdag. 33- But know me, O most holy among the twiceborn, to be the creator of this whole (world), whom that male, Virag, himself produced, having performed austerities. 34. Then I, desiring to produce created beings, performed very difficult austerities, and (thereby) called into existence ten great sages, lords of created beings, 35. Martéi, Atri, Angiras, Pulastya, Pulaha, Kratu, Praketas, Vasish¢ha, Bhvzgu, and Narada. 36. They created seven other Manus possessing great brilliancy, gods and classes of gods and great sages of measureless power, prosperity of the worlds,’ by varvair lokarakshazasamvardhanartham, ‘in order to protect the world by means of the castes and to make it prosperous.’ Medh., Gov., and Kull., who interpret the compound by ‘in order that (the inhabitants of) the worlds might multiply,’ point to the benefits conferred by sacrifices of householders, III, 46. 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, go, 12. 32-33. ‘Produced,’ i.e. ‘begat’ (Medh., Kull.), Wilson, Vishzupurdza I, p. 104, note 2 (ed. Hall). 34-35. Wilson, Vishzu-purdza I, p. 100, note 2 (ed. Hall). 36. ‘Manus,’ i.e. ‘creators in the several Manvantaras’ (Medh., Gov., Kull., Ragh.). ‘ Gods,’ i.e.‘such gods as had not been created by Brahman’ (verse 22, Medh., Kull.); devanik4y4n, ‘classes of gods’ (Nand., Nar.), means according to Medh., Kull., and Ragh. ‘the abodes of the gods’ (devasth4nani). R4gh. gives also the meaning ‘the servants of the gods.’ Ele. “Ye OF Yue NIVE I, 44. THE CREATION, (oa bie RSITY IFORNIA_.
3‘the abodes of the gods’ (devasth4nani). R4gh. gives also the meaning ‘the servants of the gods.’ Ele. “Ye OF Yue NIVE I, 44. THE CREATION, (oa bie RSITY IFORNIA_. 37. Yakshas (the servants of Kubera, the demons called) R&kshasas and Pisddas, Gandharvas (or musicians of the gods), Apsarases (the dancers of the gods), Asuras, (the snake-deities called) Nagas and Sarpas, (the bird-deities called) Suparzas and the several classes of the manes, 38. Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect rainbows, falling meteors, supernatural noises, comets, and heavenly lights of many kinds, 39. (Horse-faced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts with two rows of teeth, 40. Small and large worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and the several kinds of immovable things. 41. Thus was this whole (creation), both the immovable and the movable, produced by those highminded ones by means of austerities and at my command, (each being) according to (the results of) its actions. 42. 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. 43. Cattle, deer, carnivorous beasts with two rows of teeth, Rakshasas, Pisd#as, and men are born from the womb. 44. From eggs are born birds, snakes, crocodiles, 37. The several classes of manes are enumerated below, III, 194-199. 38. Rohita is said to be an imperfect rainbow which appears to be straight, known according to Gov. by the name sastrotpata. a od / 16 LAWS OF MANU. I, 45. fishes, tortoises, as well as similar terrestrial and aquatic (animals). 45. From hot moisture spring stinging and biting insects, lice, flies, bugs, and all other (creatures) of that kind which are produced by heat. 46. 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 ; 47. (Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which bear both flowers and fruit are called v7zksha. 48. 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. 49. These (plants) which are surrounded by multiform Darkness, the result of their acts (in former existences), possess internal consciousness and experience pleasure and pain. 50. The (various) conditions in this always terrible and constantly changing circle of births and deaths to which created beings are subject, are stated to 46. I read, with Medh., Gov., Nand., and Kull, taravah instead of the sth4var4/ of the editions, and translate it, as required by the context, by ‘plants.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
123. But from fire, wind, and the sun he drew forth the threefold eternal Veda, called R74, Yagus, and S4man, for the due performance of the sacrifice. 24. Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains, plains, and uneven ground, 25. 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 (20) after ver. 78. 22. The commentators differ very much regarding the explanation of this verse. Medh. proposes, ‘And the Lord created (for the sake) of men who are intent on performing sacrificial rites (the multitude) of the gods, the subtile class of the Sadhyas and the eternal sacrifice.’ ‘ Others’ mentioned by him, Gov. and Kull, insert another ‘and’ between karm4tmaném and praainam, and explain, ‘The Lord created the multitude of the gods whose nature is the sacrifice and of those endowed with life.’ By the ‘gods whose nature is the sacrifice’ they understand the inanimate implements, used at sacrifices, but frequently addressed in the Veda as divine beings, while the gods endowed with life are said to be Indra, and so forth. Ragh., with whom N§&r. seems to have agreed, says, ‘And the Lord created among beings endowed with life the to us invisible multitude of the gods, who by the results of their actions have obtained their divine station, or who subsist on offerings.’ None of these speculations is of much use. But it may be that karman means ‘sacrificial rites,’ and karm&tmaném may be translated by ‘ whose nature is the sacrifice,’ or ‘ whose divinity depends on the performance of sacrifices. Regarding the Saddhyas, see Wilson, Vishzu-purama II, p. 22 (ed. Hall). I, 31. THE CREATION. 13 26. 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. 27. But with the minute perishable particles of the five (elements) which have been mentioned, this whole (world) is framed in due order. 28. 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. 29. Whatever he assigned to each at the (first) treation, noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it. 30. 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. 31. But for the sake of the prosperity of the 26. Other pairs of opposites are desire and anger, passionate attachment and hatred, hunger and thirst, sorrow and delusion, and so forth (Kull.).
231. But for the sake of the prosperity of the 26. Other pairs of opposites are desire and anger, passionate attachment and hatred, hunger and thirst, sorrow and delusion, and so forth (Kull.). 27. ‘The minute perishable particles of the five (elements)’ are according to Medh., Gov., and Kull. the subtile or rudimentary elements which may be called ‘ perishable,’ because they are changed to gross elements. R4gh. explains the epithet ‘perishable’ by adding ‘because they have been produced.’ The commentators offer various explanations in order to account for the insertion of this verse which interrupts the continuity of the text. Medh. thinks that it is a résumé. Gov. and Kull. state that it is meant to remove the doubt, whether Brahman’s mental creation was effected without the help of the ‘ principles,’ and N4r. asserts that it is meant to teach that atoms are not eternal. Nand.,as stated above, note on ver. 20, places the verse immediately after ver. rg. gi. Nar. explains lokavivriddhyartham, ‘for the sake of the or ‘ y “14 LAWS OF MANU. T, 32. worlds, he caused the Brahmama, the Kshatriya, the Vaisya, and the Sfddra to proceed from his_ mouth, his arms, his thighs, and his feet. 32. Dividing his own body, the Lord became half male and half female; with that (female) he produced Virdag. 33- But know me, O most holy among the twiceborn, to be the creator of this whole (world), whom that male, Virag, himself produced, having performed austerities. 34. Then I, desiring to produce created beings, performed very difficult austerities, and (thereby) called into existence ten great sages, lords of created beings, 35. Martéi, Atri, Angiras, Pulastya, Pulaha, Kratu, Praketas, Vasish¢ha, Bhvzgu, and Narada. 36. They created seven other Manus possessing great brilliancy, gods and classes of gods and great sages of measureless power, prosperity of the worlds,’ by varvair lokarakshazasamvardhanartham, ‘in order to protect the world by means of the castes and to make it prosperous.’ Medh., Gov., and Kull., who interpret the compound by ‘in order that (the inhabitants of) the worlds might multiply,’ point to the benefits conferred by sacrifices of householders, III, 46. 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, go, 12. 32-33. ‘Produced,’ i.e. ‘begat’ (Medh., Kull.), Wilson, Vishzupurdza I, p. 104, note 2 (ed. Hall). 34-35. Wilson, Vishzu-purdza I, p. 100, note 2 (ed. Hall). 36. ‘Manus,’ i.e. ‘creators in the several Manvantaras’ (Medh., Gov., Kull., Ragh.). ‘ Gods,’ i.e.‘such gods as had not been created by Brahman’ (verse 22, Medh., Kull.); devanik4y4n, ‘classes of gods’ (Nand., Nar.), means according to Medh., Kull., and Ragh. ‘the abodes of the gods’ (devasth4nani). R4gh. gives also the meaning ‘the servants of the gods.’ Ele. “Ye OF Yue NIVE I, 44. THE CREATION, (oa bie RSITY IFORNIA_.
3‘the abodes of the gods’ (devasth4nani). R4gh. gives also the meaning ‘the servants of the gods.’ Ele. “Ye OF Yue NIVE I, 44. THE CREATION, (oa bie RSITY IFORNIA_. 37. Yakshas (the servants of Kubera, the demons called) R&kshasas and Pisddas, Gandharvas (or musicians of the gods), Apsarases (the dancers of the gods), Asuras, (the snake-deities called) Nagas and Sarpas, (the bird-deities called) Suparzas and the several classes of the manes, 38. Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect rainbows, falling meteors, supernatural noises, comets, and heavenly lights of many kinds, 39. (Horse-faced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts with two rows of teeth, 40. Small and large worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and the several kinds of immovable things. 41. Thus was this whole (creation), both the immovable and the movable, produced by those highminded ones by means of austerities and at my command, (each being) according to (the results of) its actions. 42. 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. 43. Cattle, deer, carnivorous beasts with two rows of teeth, Rakshasas, Pisd#as, and men are born from the womb. 44. From eggs are born birds, snakes, crocodiles, 37. The several classes of manes are enumerated below, III, 194-199. 38. Rohita is said to be an imperfect rainbow which appears to be straight, known according to Gov. by the name sastrotpata. a od / 16 LAWS OF MANU. I, 45. fishes, tortoises, as well as similar terrestrial and aquatic (animals). 45. From hot moisture spring stinging and biting insects, lice, flies, bugs, and all other (creatures) of that kind which are produced by heat. 46. 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 ; 47. (Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which bear both flowers and fruit are called v7zksha. 48. 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. 49. These (plants) which are surrounded by multiform Darkness, the result of their acts (in former existences), possess internal consciousness and experience pleasure and pain. 50. The (various) conditions in this always terrible and constantly changing circle of births and deaths to which created beings are subject, are stated to 46. I read, with Medh., Gov., Nand., and Kull, taravah instead of the sth4var4/ of the editions, and translate it, as required by the context, by ‘plants.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.