Sūta said:
1. After spending a period of time equal to a thousand Yugas as his night, he assumes Brahmähood, at the end of the night, for the purpose of creation.
2. When the mobile and immobile beings had already perished, Brahmă assumed the form of wind and moved about in the water, (enveloped) in darkness.
3-6. When the surface of the earth had been completely covered by the water, when the elements remained undivided and undifferentiated, the self-born lord, surveying everything, moved about like the glow worm at night during the rainy season.1 Seeking a means for putting it back in position after knowing that the earth is immersed in water, he became enlightened by means of inference (as to the way) of lifting up the earth. He created another body which he recollected (as having been assumed) in the previous Kalpas.
7. On seeing the earth fully engulfed in waters, he entered the waters after assuming the form of a Boar.
8. After lifting up the earth from the waters, he deposited the waters of the oceans in the oceans, of the rivers in the rivers and of the earth on the earth. Then he collected the mountains.
9. When the previous creation was being burnt by the Şamvartaka, fire of dissolution, the mountains lay destroyed and (scattered) all over the earth.
10. In that one vast ocean, the (solidified) waters tossed by wind got collected together due to cold. Wherever they were (thus) stuck (heaped) together, there they became immovable.
11. The mountains are called Achalas because they become motionless after being dried up and solidified. Because they have knots and joints they are called Parvatas. They are called Giris because they were swallowed by waters. They are called Shilocchayas because they are collected.1
1. These are semantic etymologies i.e. those based on the meaning of the word. The derivations of achala or giri are understandable but others are doubtful.
12. Then, after lifting up the earth from within the waters, the Lord established it in its position again and made division in it.
13. In each of its seven continents,2 he made seven Varşhas (sub-continents). He levelled the uneven places and collected the mountains, with (heaps of) rocks.
2. The Sapta-dvipi conception (division of the earth into seven continents) has superseded the Chatur-dvipi concept (division of the earth into four parts) of old Purāņas. The figure seven was then popular. Thus the earth is divided into seven continents. Each continent has seven sub-continents; each sub-continent has seven mountain ranges (Kula Parvatas), seven big rivers etc. For their description vide infra Chapters 40-49.
14. There are forty(?) Varşhas in all the continents together. There are as many mountains also stationed at the extremities of the Varşhas. They were assembled there at the beginning of creation according to their nature and not otherwise.
15. The seven continents and the (seven) oceans encircle each other. They are in contiguity with each other, surrounding each other naturally.
16. Even at the outset, Brahmä created all these stations, the four worlds, viz. Bhūh etc., the sun, the moon and planets.
17-19. Formerly at the beginning of this Kalpa3, Brahma created the Sthänins (presiding deities or occupants of these posts). He created waters, fire, earth, wind, ether, heaven, Elysium, quarters, oceans, rivers, mountains, the souls of medicinal herbs, the souls of trees, creepers, units of time, Lavas, Kāşhthās, Kalās, Muhūrtas, junctions (of night and day or twilight), night, day, fortnight, months, Ayanas (transits of the sun), years and yugas.
3. Verses 17 ff, describe the process of re-creation of the Universe. Due to the inexorable law of Karma, every being has to re-start his or her life according to one’s Karma in the new Kalpa. There is no automatic Moksha even after the complete annihilation of the Universe at the end of a Kalpa.
20. He created separately the abodes as well as the occupants presiding therein (who identified themselves with the abodes). After creating the ‘souls’ for these ‘posts’, he created the (serial) order of Yugas.
21. They are Kruta, Tretā, Dvāpara and Kali. In the beginning of the Kalpa, during the first Krutayuga, he created the subjects (beings).
22. The subjects of the previous ages who have been mentioned to you by me, were burnt by the Saṁvartaka fire then in the Kalpa that was coming to an end.
23. Those who could not reach Tapoloka, had resorted to the Janaloka. They began to function as seeds for the future creation.
24. Abiding there, in the form of seeds for the subsequent creation, they, on being let loose (scattered) serve the purpose of progeny.
25. The subjects, Devas, Pitris, sages and Manus are those who accomplish the four Puruşhārthas viz.) virtue (Dharma), wealth (Artha), pleasure (Kama), and salvation (Mokşha).
26. Being endowed with Penance’ thereafter, they fill up (occupy) the stations. As the mental sons of Brahma, they work as accomplished souls.
27. The created beings who have attained heaven through subversive rites are reborn (repeatedly) in every Yuga.
28. Due to the residue of the fruits of their actions, they become well-known with their souls inclined in that manner. They descend from the Janaloka due to the bondage of the Karmans.
29. It is the intention, the feelings of the mind that should be regarded as the cause, in regard to the activities. The people descend from Janaloka due to their good and bad activities (in their previous lives).
30. They take up different forms of bodies in different wombs (species) from Devas to immobile beings. They are born of one another successively.
31. Being created again and again, they pursue those activities which they had been pursuing before.
32. They pursue violent or non-violent, soft or ruthless, virtuous or evil, truthful or false activities on being urged by those previous innate feelings which appeal to them.
33. Whatever names and forms (these beings have) in the past Kalpa, they mostly receive the same in the future Kalpas.
34. They assume those very names and forms again and again. They are born in the different Kalpas with the same names and forms.
35-36. When Brahmā who was desirous of creation got his creative activity obstructed, He, of truthful contemplation, began to contemplate on the subjects. He created a thousand pairs from his mouth. With the quality of Sattva predominant, they, of good mind, were suitable for the task.
37. He created another thousand pairs from his chest. These had the quality of passion (Rajas) predominant and were fiery and impatient.
38. He created another thousand couples from his thighs. Passion (Rajas) and Ignorance (Tamas) were predominant in them. They were ambitious and aspirant.
39. He created another thousand couples from his feet. They had ignorance (Tamas) predominant in them. They were inglorious and deficient in brilliance.
40-42. The living beings born of these pairs were passionate. Being lustful, they began to copulate with one another. Thenceforward procreation from pairing originated in this Kalpa. Women did not have their menstrual courses month by month. Then they did not conceive, even when copulated. They brought forth pairs of children once at the end of life.
43. They gave birth to crooked offspring (?), when they had desire for death. From that time onward pairing originated in this Kalpa.
44. Even by contemplating once mentally, the subjects had created for them, the five objects of senses such as sound, each of which was of five characteristics in the pure form.1
1. Verses 44-63 paint a glowing picture of the Kruta age. They depict the ideal state of society from Purāņic point of view-a classless society with perfect equality and full liberty.
45. In this way the previous creation by God Brahma was through his mind (mental activity). Those who were born in his race have filled the world.
46. The people in that age resorted to rivers, lakes, oceans and mountains. The waters in that Yuga were neither too hot nor too cold.
47. They usually took the diet of the juicy food of the earth. They moved about wherever they pleased. They had acquired mental Siddhis.
48. In that Kruta age, there was neither virtue nor evil. The human beings were non-differentiated. They had equal longevity, happiness and beauty (form).
49. In the beginning of the Kalpa, in the Kruta age, neither virtue (Dharma) nor evil (Adharma) existed. The people were born with their respective authority and rights.
50. The first Kruta age consisted of four thousand divine years. They say that the period of transition consisted of four hundred divine years.
51. Even when thousands of human beings spread they had no obstruction, no clash and no order.
52. They had no fixed abode or place of resort. They wandered about mountains and oceans. They were free from sorrow. They had abundant goodness. They were happy in solitude.
53. They moved about as they pleased. They were always joyous in their minds. There were no animals, birds or reptiles then.
54. There were no trees or plants nor hellish beings born of evil. There were neither roots nor fruits nor flowers nor the seasons nor the years.
55. Time was always pleasant when peoples’ desires were fulfilled. There were no extremes in heat or cold. Whatever object they desired in their minds was available everywhere and at all times.
56. Whatever juices they meditated upon, grew up from the earth. Their achievements were conducive to strength, fair complexion and destructive of ailments.
57. With their bodies requiring no decoration (or beautification), the subjects had eternal youth. Pairs of children were born from their pure mental conception.
58. They were born alike and they died together. They had similar forms and features. At that time, there was truth, absence of greed, forbearance, contentment, happiness and restraint.
59. They had no distinguishing marks in their forms and ‘features, longevity, conduct and activity. Their actions were spontaneous and voluntary, without the intercession of intellect.
60. In the Krutayuga, there was no inclination towards performance of good or evil actions. There was no classification of castes or differentiation in stages of life. Nor was there inter mixture of castes.
61. In their mutual dealings they behaved without being impelled by desire or hatred. All of them, had equal forms, features and longevity. There was neither superior nor inferior class of people.
62. Only those who were mostly happy and devoid of sorrow were born in the Kruta Yuga. They were highly powerful, very strong and perpetually delighted in the mind.
63. They had neither gain nor loss; neither friends nor foes; neither likes nor dislikes, since they were devoid of desires. The objects functioned according to their minds. They neither desired to possess nor favoured one another.
64. It has been said that in the Kruta age meditation was the highest; in Tretā it was knowledge; in Dväpara it was sacrifice, while charity (donation) is excellent in Kali age.
65. In accordance with practice obtaining in the different ages, goodness (Sattva) predominates in Kruta, passion (Rajas) in Tretā, passion (Rajas) and Ignorance (Tamas) in Dväpara and only ignorance (Tamas) in the Kali Yuga.
66. As for the duration of Kruta age, know that four thousand divine years constitute its duration.
67. The duration of eight hundred divine years constitutes its two junctions (interim periods). Then the people had longevity and suffered no pain or adversity.
68. In the Kruta age, when the interim period (between Kruta and Tretā) passes off, only one fourth of the entire yuga dharma (characterising the Kita age) remains.
69. When the period of junction is over at the end of the age,1 the Dharma of the period of junction remains but one fourth. When the Kruta age lapses completely without any remnant, the spiritual achievement (of Kruta age) too vanishes.
1. Verses 69-76 describe the transition between Kruta and Tretā ages.
70. When the mental Siddhi (of Kruta age) is lost, another comes into being in the Treta Yuga.
71. The eight mental perfections in the beginning of the creation, mentioned by me, decline gradually and are lost.
72. In the beginning of the Kalpa, in the Kruta age, this attainment is only mental. In all the Manvantaras in accordance with the division of the four Yugas, the attainment is due to the holy rites, due to the pursuit of the conduct of life of the respective castes and stages of life.
73. When the Kruta age passes off thus, one-fourth of the Dharma is lost in the first junction, another one-fourth during the lapse of the main Yuga and a third one-fourth in the later junction. Thus three fourth of the power of penance, strength and longevity gets lost.
74-76. O excellent sages, when a portion of Kruta has lapsed, then in the Tretā, another age, a portion of Kruta remains. When that portion has also lapsed at the advent of Tretă in the beginning of Kalpa, the attainments of the remaining subjects become defunct due to efflux of time and not due to any other reason. When one attainment (Siddhi) dis appears another takes its place.
77. When water becomes subtle, cloud is formed. The creation of rain showers functions through the thundering clouds.2
2. Verses 77-88 show that rain-showers, human dependence on trees (for means of subsistence, clothes, ornaments) and growing cupidity were the special features of Tretā. It is a period when men gave up their nomadic habits and began to build shelters. These settlements further developed into hamlets, villages and towns.
78. When the surface of the earth is drenched with rain only once, the trees begin to manifest themselves for their abodes.
79. All the necessary objects of enjoyments emanated from them (the trees). In the beginning of Tretā, people subsisted on them (i.e. the products of trees).
80. Then after the lapse of a long time, due to their own perversity the emotions of lust and greed possessed them suddenly.
81. The menstrual flow that used to take place only at the end of life in the case of women then in Kruta Yuga), ceased to be so due to the power of the (new, Treta) Yuga.
82. In their case, the menstruation began to take place every month. As a consequence thereof, they indulged in copulation the same way.
83. When the flow took this turn and when they copulated every month, the untimely menstrual flow and conception began to happen.
84. On account of their perversity and due to what was destined to happen in course of time, all the trees in their house (or which were like their houses) perished.
85. When these were destroyed, the people became excited and agitated in all their senses. They, of truthful thought, began to meditate on that mental Siddhi.
86. The trees manifested in their houses again. They yielded clothes, fruits and ornaments.
87. Invigorating honey without the bees, possessing sweet taste, scent and colour, exuded in them in every leaf cup.
88. They maintained themselves with that honey at the beginning of the Treta age. They were delighted and contented with that Siddhi. They were free from ailments.
89. As time elapsed, they were overcome with greed once again. They forcibly took possession of trees and extracted from them the nectar (of flowers) and honey.
90. Due to this misdemeanour committed by the people, the wish-yielding trees perished at some places along with honey.
91. When the period of junction remained but little, due to the passage of time, there arose extremes of climate (e.g. scorching heat and extreme cold).
92. They were terribly distressed by the extremes of biting winds and scorching sunshine. Being afflicted by these they made shelters.
93. Warding off Dvandvas (pairs of opposites) of heat and cold, they resorted to abodes. Formerly, they had been roaming about as they pleased, without a fixed habitation.
94. Now according to circumstances and their liking, they stayed in abodes, wildernesses, deserts, deep chasms, on hills, mountains or riversides. They resorted to fortresses, dry soils and waste lands with perpetual supply of water.
95. In order to ward off heat and cold, they made habitations in level and rugged lands in accordance with the availability and their taste.
96. Then they set up hamlets, villages and towns with due alignment and built harems too.
97-98. The measure of their length and diameter was fixed by them.1 They built houses on this basis just as they thought fit. A unit was termed Pradeśha-a distance between the (extended) thumb and the outstretched) forefinger. The distance between the thumb and the middle finger (when both are stretched) was Tāla and that between the thumb and the ring finger was Gokarna.
1. Verses 97-102 give the units of measurement of distance as follows: The first unit ‘Angula’ means ‘Finger-breadth’
12 Angulas = 1 Vitasti
21 Angulas = 1 Ratni
24 Angulas = 1 Hasta
2 Ratnis or 42 Angulas = 1 Kishku
4 Hastas or 2 Nālikās = 1 Dhanus or Danda
2000 Dhanus or Dandas = 1 Gavyūti
8000 Dhanus or Dandas = 1 Yojana
99. The distance between the thumb and the little finger (when both are stretched) was called Vitasti. It contained twelve Angulas (finger-breadths). Twenty-one Angulas made one Ratni (the distance between the elbow and the closed fist).
100. Twenty-four Angulas made one Hasta (hand). Two Ratnis or forty-two Angulas made one Kishku.
101. Four Hastas or two Nālikās made one Dhanus or Danda. Two thousand Dhanus or Dandas made one Gavyūti.
102. Eight thousand Dhanus constituted a Yojana. It is on the basis of the Yojana calculation that the sites were fixed then.
103. Of the four types of fortifications, three occur naturally. The fourth kind of fortress is artificial. I shall describe the mode of its construction.1
1. Verses 103-107 refer to construction of forts.
104. Huge mansions, lofty ramparts and fort-walls are built around. There is a principal gate called Svastika and there is a gynaeceum in which maidens are kept (Kumaripura).
105. The (main) gate is close to a moat with flowing water current. The width of the moat is the best if (it is) eight or ten hands. Others opine that nine or eight hands (in width) is the best.
106-107. (I shall mention the dimensions) of hamlets, cities and villages and three types of forts, viz. mountains, waters (rivers) and constructed (artificially by) men. The diameter shall be half a Yojana. Its length should be one and one-eighth of a Yojana.
108-109. A city that extends to the east or north is the most excellent.2 Its extent shall be half or one-fourth of the maximum length. It should be divided into a hypotenuse and segments and be laid out in the shape of a fan. * A city planned circularly or merely lengthwise (with little breadth) or deficient in (amenities) is not recommendable. A city set up in the form of a square with straight rows of houses in all the eight quarters is desirable.
2. Verses 108-117 explain the ancient ideas of town (and village) planning. The instructions about construction of roads are interesting. But crudeness or elementary nature of town planning or civil engineering shows that they are earlier than Kaut. Artha Shastra.
3. The reading Vyajana from Bd. P. I. 2. 7. 107 is accepted as ‘Vyanjana’, the reading here is obscure.
110. The minimum width of a dwelling is twenty-four Hastas and the maximum is eight hundred Hastas. But they praise a middle one which is neither too narrow nor too wide.
111. Important dwellings shall be constructed in a site eight hundred Kishkus wide. A hamlet has half the diameter of the city and a village is bigger than that.
112. A hamlet shall be situated a Yojana away from a city and a village shall be half a Yojana away from a hamlet. Two Kroshas is the maximum boundary. The boundary of a field is four Dhanus.
113. The highway shall be twenty Dhanus wide. The main road in the village shall also be twenty Dhanus wide. But the road in the border-land shall be only ten Dhanus wide.
114. The main road shall be excellent if it is ten Dhanus wide. The movement of the traffic of people (pedestrians), horses, elephants and chariots should be without hindrance.
115. Branch roads should be four Dhanus wide. The roads connecting dwelling houses and side roads shall be two Dhanus wide.
116. The “bell-road”, i.e. the main road in a village, should be four steps wide; the space between two dwellings shall consists of three steps or paces. The side roads shall be half a pace wide. The way to the sacrificial room shall be a pace wide.
117. The dust-bin shall be a pace wide. The gutters on either side of the road shall be a pace wide. They made a lay out and built houses afterwards.
118. Thinking and recollecting again and again they began to grow trees in the places in which they stood formerly.
119. The trees had branches going upwards and apreading around. They never receded. In the same way, the branches spread in all directions (lit. obliquely) in former times.
120. They observed carefully how the branches had gone. They constructed the apartments in accordance with the growth of the branches (Shakhās).1 Hence they had been called Shalās.
1. Verses1 20-122. Shāla trees played an important part in construction of houses. Note the popular etymology of Shala, ‘an apartment and Prāsāda, ‘a mansion’.
121. Thus Salas (apartments) became well known from branches; so also the abodes. Hence they are remembered as Shalas’. Thus is explained their state of being shalas (Shalātva).
122. The mind is delighted in them. They delight the mind. Hence the houses, halls and mansions are duly termed as prāsādas.
123. After warding off the Dvandvas (the pairs of mutual opposites, viz. heat and cold), they began to think of the means of their sustenance (such as agriculture). When the Kalpa-trees had perished along with the honey, they were over-whelmed by hunger and thirst and became bewildered and dejected.
124. Thereafter, in the Tretā age, a Siddhi (accomplishment) appeared before them. The means of agriculture that could meet their ends came as they desired.1
1. Verses 124-137 show that in the Tretà Age man developed agriculture and for division of labour the society was divided into different Varnas (Classes). The credit of introducing Agriculture is given to Brahma.
125. The waters showered (from the sky) which flowed downwards became srotas (river, stream). And waters flowing in ditches or excavated places are known as Nimnagas (down flowing).
126-127. Thus in the second creation through rain, the rivers came into being. What little of water remained on the surface of the earth thereafter, became mixed with earth and grew into plants and herbs. Plants began to put forth flowers, fruits and roots.
128. Fourteen kinds of trees and bushes which grew up in the villages and forests without ploughing or burning, put forth seasonal flowers and fruit.
129. It was in the Tretă age that vegetation manifested first and the medicinal plants appeared. The people in the Tretă age maintained themselves on the products of agriculture.
130. Then again all of them were overwhelmed with lust and greed as a result of unavoidable fate or due to the Treta age.
131. They then forcibly occupied the rivers, fields, mountains, trees, clusters and medicinal plants.
132. While describing the Prākruta Sarga, I have spoken about the accomplished souls. These were born as human beings according to Brahma’s plan.
133. They were quiescent, powerful, active and distressed. Then, thus functioning they were born again in the Tretā age.
134. Urged by the auspicious and inauspicious activities of the previous births they were born as Brahmaņas, Kshatriyas, Vaishyas, Shūdras and Dasyus.
135-137. Those who were truthful, non-violent, devoid of greed and self-controlled lived therein. There were others deficient in brilliance, who served these in return for the gifts they received from them. Thus there was mutual dependence. Due to their fault, the medicinal plants disappeared while they were looking on helplessly. They vanished as sand particles in handfuls.
138. The earth, due to the power of the Yuga, swallowed the fourteen kinds of plants both in villages and forests—the plants which bore fruit through flowers and flowers with leaves.
139. When these were destroyed, the people became bewildered. On being overwhelmed by hunger they approached Lord Svayambhū, Prajāpati.
140-141. (It was) at the beginning of Tretā Yuga. The self-born lord Brahma, knowing that they wanted the means of sustenance, considered what was proper by observing directly. Realising that the medicinal plants were swallowed by the earth he milked them out again (from the earth).1
1. This is the Puranic development of the ancient Vedic concept of milking the Virāj cow recorded in AV VIII, Sūkta 10. Purana-writers used this motif later with Lord Brahma, King Pruthu as the milkers. In Mt. P. 10. 25 Vararuchi became the milker and the science of Dramaturgy (Nātya Veda) was the milk.
142. Making mount Meru as the calf, he milked the earth. The earth-cow yielded the seeds on its surface.
143. The seeds grew into wild and cultivated plants yielding ripe fruits. They comprised seventeen classes.
144-146. Rice, barley, wheat, the minute gingelly seeds, the Priyangus, Udāras, Kāruşhas, Tinakas (different kinds of pulse etc.), black gram, green gram, Masūras (a pulse), Nishpāvas, horse grams, Adhakis (the pulse chajanus Indicus spreng), and other grams. These are the seventeen varieties of rural medicinal plants (Grāmya oşhadhi). Then there are fourteen kinds of plants used in sacrifices.
147. They are: rice, barley, black gram, wheat, anus (panicum Miliaceum), gingelly seeds, Priyangu the seventh among them and horse-gram the eighth.
148-149. Shyāmākas (a variety of rice), Nivāras (another variety of rice), Jartilas (wild sesamum), Gavedhukas, Kuruvindas (a kind of barley), Venuyavas (bamboo seeds) and Markațakas (a species of grain)-these are the fourteen varieties of wild and cultivated plants. They were originally produced in the beginning of the Tretā age.
150. All these medicinal plants, trees, hedges, creepers and grasses grew in villages and forests without the fields being ploughed.
151. The seeds that were milked from the earth at the outset by the self-born god Brahma grew into various fruits and flowers,
152-153. They grew into plants yielding seasonal flowers and fruits. When they let go (the seasonal product once) they did not grow again. The self-born Brahma then devised for the livelihood of the people by means of agriculture.
154. From that time onwards the plants began to grow on being (ploughed and) cultivated. Thus when agriculture came into vogue the self-born lord established conventions for their mutual help.1
1. Verses 154-164 show the evolution of Varnas or Classes in an agrarian society and the duties of each class. Verses 166-168 state the region to which pious members of these classes go.
155. Those who were masters (powerful ones) had (to follow) prescribed conventions and established them (as) Kşhatriyas for the protection of others.
156. Those who worship (or respect or obey) those (Kshatriyas) are free from fear. Those who averred that Brahman is the truth and spoke according to facts (the truth) are Brāhmaṇas.
157. Those who were weak were assigned the duty of Vaishyas. They became the cultivators of the soil. Formerly they used to destroy things in the earth. They are called Vaishyas as they maintain their livelihood by soil and cultivation.
158. Those who were engaged in serving others, those who were lustreless and deficient in virility he called Shūdras because they bewailed their lot, were miserable and adopted crooked ways.
159. Lord Brahma assigned their duties and virtues when the system of castes was thus established.
160. Out of delusion the people did not follow their duties. Not observing the (special) duties of castes, they clashed mutually.
161. On realising that precisely, lord Brahmä ordered strength, punishment and warfare as the means of sustenance for the Kshatriyas.
162. The lord assigned these as the duties of Brāhmaṇas: presiding over sacrifice, teaching of the Vedas and the acceptance of monetary gifts.
163. The lord assigned breeding of cattle, trading and agriculture to the Vaishyas. He made the practice of arts and crafts as means of livelihood and service the duties of Shūdras.
164. The duties common to the three classes-Brāhmaṇas Kshatriyas and Vaishyas include the performance of sacrifice, study of the Vedas and making gifts.
165. After prescribing the holy rites and duties as the means of livelihood, the lord gave them suitable regions in the other worlds achievable by means of Siddhi.
166. The region of the Brāhmaṇas who performed their sacred rites and duties is the world of Prajapati. The world of Indra is the region for Kshatriyas who flee not in battle.
167. The region of Maruts is assigned to Vaiśhyas who maintain themselves as per their ordained) duties. To the Shūdras who abide by their duty of rendering service, the region of Gandharvas is assigned.
168. These are the regions for different castes who observe their prescribed duties. When the castes were thus stabilised, he established the Ashramas.
169. Formerly, the Lord established the four Āśhramas, viz. Brahmacharin (the religious student), Gruhastha (the house holder), Vānaprastha (the recluse) and Bhikşhuka (the ascetic mendicant)
170. Those who do not practise the duties assigned to their caste, they say, incurred the loss of the (fruit of) holy rites even if they maintained the activities of the Ashramas.
171. Brahmă established these Ashramas by name.1 In order to guide them, he spoke to them about their duties, manners, restraints and observances.
1. Verses 154-164 show the evolution of Varnas or Classes in an agrarian society and the duties of each class. Verses 166-168 state the region to which pious members of these classes go.
172. The Aśhrama of the householder is common to all the four castes. This stage is the very basis and support of the other three Ashramas. I shall explain it in order along with the observances and restraints.
173. The following are briefly the religious duties of the householders: Marriage, maintenance of the sacred fire, hospitality to guests, performance of sacrifices and continuation of the race (procreation of children).
174. The characteristic duties of a Brahmachărin are: (bearing) the staff, wearing the girdle (of munja grass), sleeping on the bare ground, having matted hair, service to the preceptor and begging alms.
175. Wearing of bark garments, leaves or deer skin, diet of grains, roots, fruits or herbs (found in the forest), bathing at dawn and dusk and performing sacrifice are the characteristics of a forest-dweller.
176-177. Begging when the sound of pestles dies down, non-Stealing, purity, non-negligence, refraining from sexual intercourse, mercy towards (all) beings, forbearance, absence of anger (control of temper), service to preceptors and the tenth truthfulness-This code of conduct of ten characteristics has been prescribed by the self-born god (Brahma).
1. Verses 171-181 state the duties of different stages (Ashramas) in importance of householder ship (Gruhasthāśhrama) is duly recognised.
178. Five (of the above) are the main observances and five subsidiaries which constitute the sacred rites of the mendicant ascetic. Purity in the conduct of life, restraints, purity of the mind, counteraction of evil deeds and perfect vision—these are the five subsidiary sacred rites.
179. They say that the holy course of conduct (dharma) of a man of renunciation consists of meditation (samadhi), control of the mind and of the sense-organs, silence, taking of food voluntarily offered by others and endeavour for liberation (from samsāra).
180-181. All these stages of life have been declared by Brahma himself for the achievement of ultimate good. Truthfulness, straightforwardness, austerities, forbearance, Yogic sacrifice preceded by control of senses, study of the Vedas and their ancillaries, sacrifices, holy observances and restraints do not bear fruit if there is fault in emotions and if one is defiled.
182. If a person is defiled in inner emotions, all his external actions never bear fruit even if he puts in his utmost effort.
183. Even if a person donates all his possessions but with an impious inner soul, he shall not be virtuous. Piety is the true cause of perfection.
184. It is said that the region attained by the persons who abide by this Dharma is that of the Devas, Pitris, sages and Manus.
185. There are eighty-eight thousand sages of sublimated sexuality. It is their region that is assigned to those who live with their teachers.
186. The sphere of the seven sages is the abode of heaven dwellers. Prājāpatya (the region of Prajapati) is the sphere of householders. The region of Brahmā is the abode for Sannyasins. The region of immortality is the abode for the Yogins. There is no abode for those who have mental worries.
187-188. These are the regions for the people of different stages of life who abide by their allotted duties. The four paths called Devayāna have been made by Brahma,1 the controller of 75 the worlds in the first Manvantara on the earth. These paths lead to the region of Devas. The sun is remembered as the door way to these paths.
1. Verses 187-189: Purànic concept of Devayana and Pitriyāna paths after death.
189-190. Similarly, the moon is the doorway to Pitriyāna (the path of the Pitris). When these divisions of castes and stages of life were made but when the people did not abide by their injunctions, he evolved another mental creation from his own body which was like himself.
191. When the first Tretă age reached the middle period, gradually he began to create another mind-born progeny.
192. Then the lord created beings with predominant) Sattva and Rajas guņas. They were competent to accomplish virtue, love, wealth, liberation and their means of livelihood.
193. He created Devas, Pitris, sages and Manus (i.e. human beings) who were suitable for the Yuga. They have procreated these subjects as per Dharma.
194. When the subjects abided by the Dharma prescribed by the self-born lord (Brahma) he meditated on the mind-born beings of different forms.
195. The persons who have been mentioned to you by me, as having resorted to Janaloka became devas and other subjects here, when the (previous) Kalpa passed away.
196-198. While he meditated, the subjects appeared before him for creation. In the order of the Manvantaras, they are considered the first or the last. They are imbued with the knowledge of discrimination, adjuncts and topics. Endowed with efficient and inefficient activities, they are restrained by the residue of the fruit of their actions. They attain the state of devas, Asuras, Pitris, animals, birds, reptiles, trees, hellish beings and insects. He created them to be subservient to himself and his subjects.