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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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.’ 47. My translation of ubhayataA, ‘ both,’ is based on Gov.’s comment ‘vrikshi# punah pushpaphalenobhayen4pi yukt4 bhavanti,’ with which N&r. and Nand. agree. The latter, however, proposes to read ‘ ubhayatha.’ 49. ‘Multiform Darkness,’ see below, XII, 42. 50. Bhita, ‘created beings,’ means according to Gov. and Kull. kshetragiia, ‘embodied souls.’ According to Gov. and Nr. nityam, ‘always,’ must be construed with ghore, ‘terrible.’ Nar., however, considers nitye, ‘in this eternal,’ to be a better reading, which Nand. also gives, T, 53. THE CREATION. 17 begin with (that of) Brahman, and to end with (that of) these (just mentioned immovable creatures). 51. When he whose power is incomprehensible, had thus produced the universe and me, he disappeared in himself, repeatedly suppressing one period by means of the other. 52. When that divine one wakes, then this world stirs ; when he slumbers tranquilly, then the universe sinks to sleep. 53. But when he reposes in calm sleep, the corporeal beings whose nature is action, desist from their actions and mind becomes inert. 54. 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. 55- When this (soul) has entered darkness, it remains for a long time united with the organs (of 51. ‘ Disappeared in himself,’ i.e.‘ he divested himself of the body which he had assumed at his own will’ (Medh., Gov., Kull.). ‘One period by means of the other,’ i.e. ‘the period of creation by means of the period of destruction’ (Medh., Gov., Kull.). 52. Instead of the figurative nimilati, ‘closes the eyes, sinks to sleep,’ Gov. and K., read praliyate, ‘is absorbed.’ 53- Saririzah, ‘corporeal beings,’ means according to Medh., Gov., and Kull. ‘embodied souls.’ KarmatmanaA, ‘whose nature is action,’ i.e. who are endowed with actions (Nand., Nar.), means according to Medh., Gov., and Kull. ‘who in consequence of their actions became incorporate.’ 54. According to Gov. and Kull., this verse describes the mahapralaya, the great or total destruction at the end of a kalpa, while the preceding referred to the antaralapralaya, the intermediate or incomplete destruction. Medh. explains ‘he who is the soul of all beings’ by the Samkhya term Pradh4na, ‘the chief cause or Nature,’ while Gov. and Kull. refer this expression as well as mah4tman ‘ta the supreme soul or supreme lord’ of the Vedanta. 55-56. The commentators offer three different explanations of these two verses, Medh., Gov., and Kull., whom the translation (25] c 18 LAWS OF MANU. I, 56. sensation), but performs not its functions; it then leaves the corporeal frame.
255-56. The commentators offer three different explanations of these two verses, Medh., Gov., and Kull., whom the translation (25] c 18 LAWS OF MANU. I, 56. sensation), but performs not its functions; it then leaves the corporeal frame. 56. 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. 57. Thus he, the imperishable one, by (alternately) waking and slumbering, incessantly revivifies and destroys this whole movable and immovable (creation). ; given above follows, think that ayam, ‘this (soul),’ refers to the individual soul, and that the two verses incidentally mention what happens to it on the death of the individual in which it resides. First, they say, it enters darkness, i.e. knowledge -(g#4na) ceases, and, though for some time the soul’s connection with the organs continues, it does not perform its functions of breathing, and so forth. Next it leaves the old body. It then is enveloped by the elementary body, consisting of the puryash/aka, the eight constituents, i.e. the rudimentary elements (bhata) and organs (indriya), mind (manas), intelligence (buddhi), memory of past actions (vasan4), merit or demerit (karman), the vital airs (vayu), and avidy4. In this condition it enters the seed of some plant or the embryo of some animal and then assumes a new gross body. N§&r., on the other hand, considers that the first verse gives a description of the fate of the individual soul during a swoon (mfrkfa), and the second alone refers to its migration after death. Under this supposition verse 56 must be translated as follows: ‘Being of atomic size (the soul) enters vegetable or animal seed and, united (with the rudimental body), leaves its (former) corporeal frame.’ Nand. finally understands by ayam, ‘this (soul),’ the creator (bhagavan), and thinks that the first verse describes his behaviour during the time of destruction, while the second refers to a new creation. He says, ‘When he has entered darkness,’ i.e. the rootevolvent or nature, ‘and has remained there for a long time,’ i.e. as long as the period of destruction lasts, ‘then, endowed with organs, he assumes a visible shape,’ i.e. he appears in the shape of the creation. His note on verse 56, where he reads samsr:sh/au for samsrish/ah, is too short to make it intelligible how he gets over the difficulties opposed to his interpretation. I, 64. THE CREATION. Ig 58. 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 Martéi and the other sages... 59. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from me. 60. Then that great sage Bhvzgu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, ‘ Listen!’
359. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from me. 60. Then that great sage Bhvzgu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, ‘ Listen!’ 61. Six other high-minded, very powerful Manus, who belong to the race of this Manu, the descendant of the Self-existent (Svayambhd), and who have severally produced created beings, 62. (Are) Svdrofisha, Auttami, Tamasa, Raivata, Kakshusha, possessing great lustre, and the son of Vivasvat. 63. These seven very glorious Manus, the first among whom is Svayambhuva, produced and protected this whole movable and immovable (creation), each during the period (allotted to him). 64. Eighteen nimeshas (twinklings of the eye, are one kash/f4), thirty kash¢4ds one kala, thirty kalds one muhfirta, and as many (muhfrtas) one day and night. 58. ‘ According to the rule,’ i.e. ‘with the subsidiary ceremonies enjoined in the SAstra’ (Kull.), or ‘with due attention, carefully’ (Medh., Gov.). 61. ‘Who belong to the race of this Manu Svayambhuva,’ i.e.‘who were born in the same race or family, for they were all immediately created by Brahman and thus belong to one race’ (Medh.). 64. As tAvatad, ‘as many,’ stands in the accusative, Medh., Gov., and Kull. understand vidyat ‘one should know to be.’ But N&r. is probably right in assuming a vibhaktivyatyaya, i.e. that the author used the accusative because the nominative did not suit the metre. Cc 2 20 LAWS OF MANU. I, 65. 65. 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. 66. 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. 67. 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. 68. 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. 69. They declare that the Krta age (consists of) four thousand years (of the gods); the twilight preceding it consists of as many hundreds, and the twilight following it of the same number. 70. In the other three ages with their twilights preceding and following, the thousands and hundreds are diminished by one (in each). 71. These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are called one age of the gods. 72. 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. 73. Those (only, who) know that the holy day of Nand., who merely substitutes ‘tavantaz’ for ‘tavatah,’ seems to have held the same opinion.
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.
1I 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.’ 47. My translation of ubhayataA, ‘ both,’ is based on Gov.’s comment ‘vrikshi# punah pushpaphalenobhayen4pi yukt4 bhavanti,’ with which N&r. and Nand. agree. The latter, however, proposes to read ‘ ubhayatha.’ 49. ‘Multiform Darkness,’ see below, XII, 42. 50. Bhita, ‘created beings,’ means according to Gov. and Kull. kshetragiia, ‘embodied souls.’ According to Gov. and Nr. nityam, ‘always,’ must be construed with ghore, ‘terrible.’ Nar., however, considers nitye, ‘in this eternal,’ to be a better reading, which Nand. also gives, T, 53. THE CREATION. 17 begin with (that of) Brahman, and to end with (that of) these (just mentioned immovable creatures). 51. When he whose power is incomprehensible, had thus produced the universe and me, he disappeared in himself, repeatedly suppressing one period by means of the other. 52. When that divine one wakes, then this world stirs ; when he slumbers tranquilly, then the universe sinks to sleep. 53. But when he reposes in calm sleep, the corporeal beings whose nature is action, desist from their actions and mind becomes inert. 54. 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. 55- When this (soul) has entered darkness, it remains for a long time united with the organs (of 51. ‘ Disappeared in himself,’ i.e.‘ he divested himself of the body which he had assumed at his own will’ (Medh., Gov., Kull.). ‘One period by means of the other,’ i.e. ‘the period of creation by means of the period of destruction’ (Medh., Gov., Kull.). 52. Instead of the figurative nimilati, ‘closes the eyes, sinks to sleep,’ Gov. and K., read praliyate, ‘is absorbed.’ 53- Saririzah, ‘corporeal beings,’ means according to Medh., Gov., and Kull. ‘embodied souls.’ KarmatmanaA, ‘whose nature is action,’ i.e. who are endowed with actions (Nand., Nar.), means according to Medh., Gov., and Kull. ‘who in consequence of their actions became incorporate.’ 54. According to Gov. and Kull., this verse describes the mahapralaya, the great or total destruction at the end of a kalpa, while the preceding referred to the antaralapralaya, the intermediate or incomplete destruction. Medh. explains ‘he who is the soul of all beings’ by the Samkhya term Pradh4na, ‘the chief cause or Nature,’ while Gov. and Kull. refer this expression as well as mah4tman ‘ta the supreme soul or supreme lord’ of the Vedanta. 55-56. The commentators offer three different explanations of these two verses, Medh., Gov., and Kull., whom the translation (25] c 18 LAWS OF MANU. I, 56. sensation), but performs not its functions; it then leaves the corporeal frame.
255-56. The commentators offer three different explanations of these two verses, Medh., Gov., and Kull., whom the translation (25] c 18 LAWS OF MANU. I, 56. sensation), but performs not its functions; it then leaves the corporeal frame. 56. 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. 57. Thus he, the imperishable one, by (alternately) waking and slumbering, incessantly revivifies and destroys this whole movable and immovable (creation). ; given above follows, think that ayam, ‘this (soul),’ refers to the individual soul, and that the two verses incidentally mention what happens to it on the death of the individual in which it resides. First, they say, it enters darkness, i.e. knowledge -(g#4na) ceases, and, though for some time the soul’s connection with the organs continues, it does not perform its functions of breathing, and so forth. Next it leaves the old body. It then is enveloped by the elementary body, consisting of the puryash/aka, the eight constituents, i.e. the rudimentary elements (bhata) and organs (indriya), mind (manas), intelligence (buddhi), memory of past actions (vasan4), merit or demerit (karman), the vital airs (vayu), and avidy4. In this condition it enters the seed of some plant or the embryo of some animal and then assumes a new gross body. N§&r., on the other hand, considers that the first verse gives a description of the fate of the individual soul during a swoon (mfrkfa), and the second alone refers to its migration after death. Under this supposition verse 56 must be translated as follows: ‘Being of atomic size (the soul) enters vegetable or animal seed and, united (with the rudimental body), leaves its (former) corporeal frame.’ Nand. finally understands by ayam, ‘this (soul),’ the creator (bhagavan), and thinks that the first verse describes his behaviour during the time of destruction, while the second refers to a new creation. He says, ‘When he has entered darkness,’ i.e. the rootevolvent or nature, ‘and has remained there for a long time,’ i.e. as long as the period of destruction lasts, ‘then, endowed with organs, he assumes a visible shape,’ i.e. he appears in the shape of the creation. His note on verse 56, where he reads samsr:sh/au for samsrish/ah, is too short to make it intelligible how he gets over the difficulties opposed to his interpretation. I, 64. THE CREATION. Ig 58. 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 Martéi and the other sages... 59. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from me. 60. Then that great sage Bhvzgu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, ‘ Listen!’
359. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from me. 60. Then that great sage Bhvzgu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, ‘ Listen!’ 61. Six other high-minded, very powerful Manus, who belong to the race of this Manu, the descendant of the Self-existent (Svayambhd), and who have severally produced created beings, 62. (Are) Svdrofisha, Auttami, Tamasa, Raivata, Kakshusha, possessing great lustre, and the son of Vivasvat. 63. These seven very glorious Manus, the first among whom is Svayambhuva, produced and protected this whole movable and immovable (creation), each during the period (allotted to him). 64. Eighteen nimeshas (twinklings of the eye, are one kash/f4), thirty kash¢4ds one kala, thirty kalds one muhfirta, and as many (muhfrtas) one day and night. 58. ‘ According to the rule,’ i.e. ‘with the subsidiary ceremonies enjoined in the SAstra’ (Kull.), or ‘with due attention, carefully’ (Medh., Gov.). 61. ‘Who belong to the race of this Manu Svayambhuva,’ i.e.‘who were born in the same race or family, for they were all immediately created by Brahman and thus belong to one race’ (Medh.). 64. As tAvatad, ‘as many,’ stands in the accusative, Medh., Gov., and Kull. understand vidyat ‘one should know to be.’ But N&r. is probably right in assuming a vibhaktivyatyaya, i.e. that the author used the accusative because the nominative did not suit the metre. Cc 2 20 LAWS OF MANU. I, 65. 65. 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. 66. 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. 67. 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. 68. 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. 69. They declare that the Krta age (consists of) four thousand years (of the gods); the twilight preceding it consists of as many hundreds, and the twilight following it of the same number. 70. In the other three ages with their twilights preceding and following, the thousands and hundreds are diminished by one (in each). 71. These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are called one age of the gods. 72. 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. 73. Those (only, who) know that the holy day of Nand., who merely substitutes ‘tavantaz’ for ‘tavatah,’ seems to have held the same opinion.
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.
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