Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
172. 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. 66. Thus the moon regulates time for the manes. 69-71. Wilson, Vishnu-puraza I, pp. 49-50 (ed. Hall). 73. According to the commentators the word purya, ‘holy,’ is I, 77. THE CREATION. 21 Brahman, indeed, ends after (the completion of) one thousand ages (of the gods) and that his night lasts as long, (are really) men acquainted with (the length of) days and nights. 74. At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is both real and unreal. 75. 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. 76. But from ether, modifying itself; springs the pure, powerful wind, the vehicle of all perfumes ; that is held to possess the quality of touch. 77. 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.’ 44. Two explanations of the second half of the verse are offered by the commentators. It may mean either that Brahman on awaking from his sleep first creates the great principle (mahat), which here, as elsewhere, is called manas, ‘mind,’ or that he appoints (srzgati) his own internal organ or mind (manas), which at an intermediate destruction (avantara or antaralapralaya) remains in existence, to create the world. Medh. and Kull. give both explanations, and prefer the former. Gov. gives the second alone, while Nar. and Nand. adhere to the first. The latter takes manas as denoting the three principles, the great one, egoism, and mind, and explains sadasadatmakam, ‘which is both real and unreal,’ as in verse 14, by prakrétivikrityatmakam, ‘being both an evolvent and an evolute.’ 75. ‘Thence,’ i.e. ‘from mind changed to egoism,’ Nar. (similarly Kull.), or ‘from Brahman,’ 46. As the Samkhya doctrine (SAmkhyak4rik4, ver. 25) makes all the rudimentary elements proceed from egoism, Medh. takes the first words of the verse to mean, ‘But from egoism which modifies itself, wind springs next after ether.’ He, of course, adopts the same trick of interpretation in the following three verses. 22 LAWS OF MANU. I, 78. darkness; that is declared to possess the quality _of colour; 78. And from light, modifying itself, (is produced) water, possessing the quality of taste, from water earth which has the quality of smell; such is the creation in the beginning. 79. 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).
279. 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). 80. The Manvantaras, the creations and destructions (of the world, are) numberless ; sporting, as it were, Brahman repeats this again and again. 81. In the Krvzta age Dharma is four-footed and entire, and (so is) Truth; nor does any gain accrue to men by unrighteousness. 82. In the other (three ages), by reason of (unjust) gains (Agama), Dharma is deprived successively of 48. ‘In the beginning,’ i.e. ‘after a total destruction’ (mahapralaya), (Kull.); ‘after an intermediate destruction’ (Gov., Nar.) ; ‘before the creation of the mundane egg’ (Nand.). 81. The reason why Dharma, ‘justice or law,’ is said to be Aatushpat is explained, as Kull. points out, by Manu VIII, 16. Regarding the ulterior signification of the myth which represents Dharma as a four-footed animal, the following opinions are advanced: 1. The four feet represent the four principal priests at the sacrifice (Medh.) ; 2. or the four chief castes (Medh., Nand.) ; 3. 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 Truth, though comprised in the Dharma, is mentioned specially in order to show its paramount importance. Nand. reads the last words nadharmo nfgamah kaséin, &c., and explains, ‘ Neither any demerit nor any sacred lore, SAstra, approached men, i. e. no Institutes of the law were necessary.’ 82. Medh. explains the first half-verse differently, ‘In the other three ages, Dharma, the sacred law, (which is derived) from the I, 85. THE CREATION. 23 one foot, and through (the prevalence of) theft, falsehood, and fraud the merit (gained by men) is diminished by one fourth (in each). 83. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krzta age, but in the Tretd and (in each of) the succeeding (ages) their life is lessened by one quarter. 84. The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (supernatural) power of embodied (spirits) are fruits proportioned among men according to (the character of) the age. 85. One set of duties (is prescribed) for men in the Krzta age, different ones in the TretA and in the
385. One set of duties (is prescribed) for men in the Krzta 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) because the power of men to learn and to remember the sacred texts diminishes.’ Gov. says, ‘But in the Treté and the other ages, Dharma, the sacred law, (derived) from the sacred lore (Agama), the S4stra, i.e. the performance of sacrifices and so forth, is made to withdraw, i.e. is diminished successively by one quarter in each age, through (the prevalence of) theft, falsehood, and fraud.’ Nand. finally differs still more,“In the other three ages, i.e. the Treté and the rest, Dharma, (virtue or justice is determined) by means of the sacred lore (4gama),’ the SAstra, but this Dharma is lessened by one quarter in each; ‘lessening the Dharma’ is intended to convey the meaning of ‘lessening the determination of the Dharma.’ The translation follows Kull., Nar., and Ragh. 83. In order to reconcile this statement regarding the age of men in the Krzta age with various passages of the Mahabharata and the Purazas, which attribute to certain heroes and sages lives of many thousand years, the commentators explain our passage as meaning that four hundred years were the natural term of life, which, however, might be lengthened through the performance of austerities. They further assert that in the passage Kashaka 34, 5, which names one hundred years as the term of human existence, the numeral is used in the sense of ‘ many.’ 24 LAWS OF MANU. I, 86. Dv¶, and (again) another (set) in the Kali, in proportion as (those) ages decrease in length. 86. In the Krzta age the chief (virtue) is declared to be (the performance of) austerities, in the Treta (divine) knowledge, in the Dv4para (the performance of) sacrifices, in the Kali liberality alone. 87. 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. 7 88. To Brahmazas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms). 89. 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 ; . 90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land. , 91. One occupation only the lord prescribed to the Sddra, to serve meekly even these (other) three castes. 92. Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambht) has declared the purest (part) of him (to be) his mouth. 93. As the Brahmaza sprang from (Brahman's) 87. See above, verse 31. 88-91. See below, X, 75-79, 99.
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.
172. 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. 66. Thus the moon regulates time for the manes. 69-71. Wilson, Vishnu-puraza I, pp. 49-50 (ed. Hall). 73. According to the commentators the word purya, ‘holy,’ is I, 77. THE CREATION. 21 Brahman, indeed, ends after (the completion of) one thousand ages (of the gods) and that his night lasts as long, (are really) men acquainted with (the length of) days and nights. 74. At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is both real and unreal. 75. 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. 76. But from ether, modifying itself; springs the pure, powerful wind, the vehicle of all perfumes ; that is held to possess the quality of touch. 77. 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.’ 44. Two explanations of the second half of the verse are offered by the commentators. It may mean either that Brahman on awaking from his sleep first creates the great principle (mahat), which here, as elsewhere, is called manas, ‘mind,’ or that he appoints (srzgati) his own internal organ or mind (manas), which at an intermediate destruction (avantara or antaralapralaya) remains in existence, to create the world. Medh. and Kull. give both explanations, and prefer the former. Gov. gives the second alone, while Nar. and Nand. adhere to the first. The latter takes manas as denoting the three principles, the great one, egoism, and mind, and explains sadasadatmakam, ‘which is both real and unreal,’ as in verse 14, by prakrétivikrityatmakam, ‘being both an evolvent and an evolute.’ 75. ‘Thence,’ i.e. ‘from mind changed to egoism,’ Nar. (similarly Kull.), or ‘from Brahman,’ 46. As the Samkhya doctrine (SAmkhyak4rik4, ver. 25) makes all the rudimentary elements proceed from egoism, Medh. takes the first words of the verse to mean, ‘But from egoism which modifies itself, wind springs next after ether.’ He, of course, adopts the same trick of interpretation in the following three verses. 22 LAWS OF MANU. I, 78. darkness; that is declared to possess the quality _of colour; 78. And from light, modifying itself, (is produced) water, possessing the quality of taste, from water earth which has the quality of smell; such is the creation in the beginning. 79. 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).
279. 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). 80. The Manvantaras, the creations and destructions (of the world, are) numberless ; sporting, as it were, Brahman repeats this again and again. 81. In the Krvzta age Dharma is four-footed and entire, and (so is) Truth; nor does any gain accrue to men by unrighteousness. 82. In the other (three ages), by reason of (unjust) gains (Agama), Dharma is deprived successively of 48. ‘In the beginning,’ i.e. ‘after a total destruction’ (mahapralaya), (Kull.); ‘after an intermediate destruction’ (Gov., Nar.) ; ‘before the creation of the mundane egg’ (Nand.). 81. The reason why Dharma, ‘justice or law,’ is said to be Aatushpat is explained, as Kull. points out, by Manu VIII, 16. Regarding the ulterior signification of the myth which represents Dharma as a four-footed animal, the following opinions are advanced: 1. The four feet represent the four principal priests at the sacrifice (Medh.) ; 2. or the four chief castes (Medh., Nand.) ; 3. 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 Truth, though comprised in the Dharma, is mentioned specially in order to show its paramount importance. Nand. reads the last words nadharmo nfgamah kaséin, &c., and explains, ‘ Neither any demerit nor any sacred lore, SAstra, approached men, i. e. no Institutes of the law were necessary.’ 82. Medh. explains the first half-verse differently, ‘In the other three ages, Dharma, the sacred law, (which is derived) from the I, 85. THE CREATION. 23 one foot, and through (the prevalence of) theft, falsehood, and fraud the merit (gained by men) is diminished by one fourth (in each). 83. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krzta age, but in the Tretd and (in each of) the succeeding (ages) their life is lessened by one quarter. 84. The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (supernatural) power of embodied (spirits) are fruits proportioned among men according to (the character of) the age. 85. One set of duties (is prescribed) for men in the Krzta age, different ones in the TretA and in the
385. One set of duties (is prescribed) for men in the Krzta 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) because the power of men to learn and to remember the sacred texts diminishes.’ Gov. says, ‘But in the Treté and the other ages, Dharma, the sacred law, (derived) from the sacred lore (Agama), the S4stra, i.e. the performance of sacrifices and so forth, is made to withdraw, i.e. is diminished successively by one quarter in each age, through (the prevalence of) theft, falsehood, and fraud.’ Nand. finally differs still more,“In the other three ages, i.e. the Treté and the rest, Dharma, (virtue or justice is determined) by means of the sacred lore (4gama),’ the SAstra, but this Dharma is lessened by one quarter in each; ‘lessening the Dharma’ is intended to convey the meaning of ‘lessening the determination of the Dharma.’ The translation follows Kull., Nar., and Ragh. 83. In order to reconcile this statement regarding the age of men in the Krzta age with various passages of the Mahabharata and the Purazas, which attribute to certain heroes and sages lives of many thousand years, the commentators explain our passage as meaning that four hundred years were the natural term of life, which, however, might be lengthened through the performance of austerities. They further assert that in the passage Kashaka 34, 5, which names one hundred years as the term of human existence, the numeral is used in the sense of ‘ many.’ 24 LAWS OF MANU. I, 86. Dv¶, and (again) another (set) in the Kali, in proportion as (those) ages decrease in length. 86. In the Krzta age the chief (virtue) is declared to be (the performance of) austerities, in the Treta (divine) knowledge, in the Dv4para (the performance of) sacrifices, in the Kali liberality alone. 87. 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. 7 88. To Brahmazas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms). 89. 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 ; . 90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land. , 91. One occupation only the lord prescribed to the Sddra, to serve meekly even these (other) three castes. 92. Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambht) has declared the purest (part) of him (to be) his mouth. 93. As the Brahmaza sprang from (Brahman's) 87. See above, verse 31. 88-91. See below, X, 75-79, 99.
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.