Sūta said:
1. Listen to and understand the details of those subjects who are born in the different Yugas. I shall mention in which Yuga demons, serpents, cattles, birds, Piśhāchas, Yakşhas and Rākşhasas are born and how long they live.
2. Pishachas, Asuras, Gandharvas, Yakşhas, Rākşhasas and Pannagas (serpents) live for the whole period of the Yuga, unless they are killed by someone.
3. The span of life of human beings, animals, birds and immobile beings fluctuates everywhere in accordance with the traits of the Yuga. 1
1. The Puranic author believes (as will be seen later) that there has been a continuous deterioration in height or physical built and other faculties of all the subjects of creation.
4. Instability in regard to the span of life of living beings is seen in Kali Yuga. The maximum life expectation of human beings in this Yuga is a hundred years.
5-7. The height of Devas and Asuras is one hundred and fifty-eight Angulas in Kali age. In human beings (?) the height is gradually reduced by seven times seven Angulas from that of Devas and Asuras. It is remembered by persons born in Kali Age that their height from foot to head is eighty-four Angulas as measured with their own fingers. This stature of human beings is further reduced towards the end of the Yuga.
8. In all the periods of Yugas of the past and future man has the height of eight spans (Talas i.e. Vitasti or the distance between the tips of the little finger and the thumb when both are extended) measuring with his own fingers.
9. He who is nine Talas high from foot to head with arms extending up to the knees when they are close together, is worshipped even by Devas.
10. In every Yuga the height of cows, horses, elephants, buffaloes and immobile beings varies as follows:
11. The hump of bulls is seventysix Angulas. The height of elephants is full hundred and eight Angulas.
12. The height of horses is fifty Angulas and that of trees is a thousand Angulas less by forty Angulas (i.e. nine hundred sixty).
13. The constitution of the bodies of Devas is as a matter of fact similar to that of human beings.
14. It is said that the body of Devas is endowed with exceptional intellect. The human body is said to be equipped with less intelligence than that of Devas.
15. Thus the life of gods and human beings has been explained. Now listen to the description of animals, birds and immobile beings.
16. Cows, goats, buffaloes, horses, elephants, birds and trees are useful in sacrificial and all other rites.
17. They are born again in the same form in the abodes of Devas. They, of auspicious forms, are such as can be enjoyed by the Devas as they pleased.
18. With the forms befitting them, either mobile or immobile, and with charming sizes as are known to those conversant with reality, they become happy.
19. I shall now explain the remaining ones (Shishtas or cultured people) constituting Sat-s and Sadhus (saints).1 The word ‘sat’ indicates Brahman. Those who possess it, are called santas due to their similarity with Brahman.
1. Verses 21-32 explain the concept of Dharma and what is Shrauta Dharma and Smarta Dharma. The characteristics of Dharma are given in vv. 40-55.
20. Those who are neither infuriated nor elated in regard to the tenfold object of senses and eight types of causes of bondage, are called Jitātmars (who are self-controlled).
21. Inasmuch as Brāhmaṇas, Kşhattriyas and Vaishyas are engaged in two types of Dharma, the general and the special, they are called Dvijātis.
22. The knowledge of Shrauta and Smärta rites utilised by the different castes in their different stages of life and leading to heaven or salvation is called Real Dharma.
23-25. A Brahmachārin acting in the interest of his preceptor is an ascetic because he amasses learning. A householder is an ascetic because he accomplishes holy rites. A Vaikhånasa is called an ascetic, because he performs penance in the forest. The aspiring ascetic is called Sadhu, because he practises Yogic exercises. Thus all these—the religious student, the house holder, the forest-dwelling hermit and the recluse are called Sädhus because they perform the Asrama Dharmas (duties of their stage of life).
26. Neither Devas, nor Pitris, nor sages nor human beings can be of different views if they correctly say “This is Dharma”, “This is not”.
27. The two words, “Dharma” and “Adharma” refer to rites. Auspicious rites are Dharmas and inauspicious rites are Adharmas.
28. The word Dharma is derived from dhr ‘to hold’ or ‘to support. If Dharma does not sustain or if it is not conducive to greatness it is Adharma.
29. The Dharma that leads a person to achieve his desire is taught by preceptors. They call these persons Achāryas-preceptors: old persons devoid of greediness, self-possessed, non-arrogant, well disciplined and straightforward.
30. A preceptor practises those principles himself; he establishes a code of good conduct; he collects (and masters) meanings of scriptures and is endowed with practices) restraints and observances.
31. After learning the Vedas from the ancients, the Seven Sages expatiated on the Shrauta Dharma. The Vedas are Ruk, Yajus and Saman. They are the very limbs of the Veda.
32. After remembering the code of conduct of life current in the previous Manvantara, they explained it once again. Hence that Dharma is known as Smārta Dharma. It refers to different castes and stages of life.
33. Both the types of Dharma are called “Shishtāchāra” (the conduct of the cultured). The word Shishta has come from the word Shesha (survivor, remainder).1 Hence Shishtāchāra is the conduct of life for those who remain (i.e. survived the Manvantara).
1. Verses 33-38 present a unique definition of Shishtas and what is Shishtåchāra. Manu XII. 109 and Vashishtha (Smruti) VI. 143 differ. They insist on scholar ship (Vedic), ability to draw correct inference and persuade people to follow Vedic teaching. Mt. P. 145.34-35 supports our text & derives it from shish ‘to remain’
34-35. The righteous persons who survive after a Manvantara are Manu and the Seven Sages. They remain for the continuity of the people and for the purpose of establishing virtue (Dharma). Manu and other Shishtas have been enumerated by me before. That which has been practised regularly in every Yuga by those Shishtas (shall be known as Shishtāchāra).
36. Study of the three Vedas, agriculture, administration of justice and government, sacrifice, adherence to the (the duties of) castes and stages of life-all these are practised by the Shishtas including Manu and his predecessors. That Shishtāchāra is eternal.
37. The following eight are characteristic Shishtāchāras: charity, truthfulness, penance, absence of greed, learning, sacrifice, procreation and sympathy.
38. Since the Shishtas (survivors), Manu and the Seven Sages, practise this in all the Manvantaras, it is known as Shishtāchāra.
39. That which is heard (i.e. refers to Śhrutis) shall be known as Shrauta (Dharma); that which is remembered (i.e. refers to Smrutis) is called Smärta (Dharma). Performance of sacrifice, study of the Vedas etc. are Shrauta Dharmas and observance of the duties of castes and stages of life is called Smärta Dharma. I shall state the characteristics and the various parts of this Dharma,
40. After seeing and on being asked about it (if) a person does not conceal facts and states them in proper sequence (as they occurred), it is the characteristic (sign of) Satya (truthfulness).
41. Celibacy, Japa, silence and fasting—these are the roots of penance. Penance is hard and very difficult of achievement.
42. The sacrificial animals, the requisite materials, the ghee offerings, the Ruk, Säman and Yajus Mantras, Rutviks and the sacrificial gifts—the collection of all these constitutes Yajña*.
*Yoga in the text obviously a misprint.
43. Viewing all living beings as one’s own self, looking impartially towards friends and foes is called Dayā (sympathy, mercy).
44. One shall not strike back or rebuke when struck or rebuked. Restraint in thought, speech and action and forgive ness is called endurance.
45. Refraining from taking other man’s belongings left unprotected by the master, or thrown out on the ground, is called here as non-covetousness.
46. Abstinence from sexual acts, neither brooding nor imagining about it and complete sexual detachment is called celibacy (Brahmacharya).
47. If the sense-organs do not adopt a wrong path either for oneself or for others, it is the sign of quiescence or restraint.
48. He who does not get infuriated when thwarted in the ten-fold sensual object and in the eight causes of worldly bondage is considered a conqueror.
49. If a person feels that he must give unto a deserving person whatever is liked by him most or the money (or things) that has come to him duly and justly, that is the characteristic sign of Dāna (Charity).
50. Charity is of three types: the lowest, superior most, and middling. That which leads to liberation (from Samsāra) is of the highest type; that which is given for the achievement of one’s selfish ends is the lowest; that which is given to all beings out of pity or their proper sharing with the kins is the middling (type of Dāna).
51. That which is enjoined by Shrutis and Smrutis, that which conforms to the observance of the duties of castes and stages of life, that which is not contrary to the practice of the cultured (Shishtas) and that which arises from contact with the saintly and the good, is Dharma.
52. Absence of hatred for what is not liked, abstention from undue praise of what is liked, refraining from over delightedness, repentance and dejection is called detachment.
53. Şannyāsa means eschewing the fruits of actions performed or intended to be performed. Abandonment of what is good and what is not good is called Tyāga.
54. The knowledge of the transformation from the unmanifest and undifferentiated into the non-sentient and the difference and distinction between the sentient and non-sentient is called Jnāna (real knowledge).
55. These are the characteristic signs of the various ancillaries of Dharma as mentioned by the sages who knew the principles of Dharma in the previous Svayambhuva Manvantara.
56. I shall now mention the procedure of the Manvantara and the mode of behaviour of the people of one caste with the members of the other castes and among themselves. In every Manvantara, the system of the Vedas differs.
57-58. (The Vedic Mantras of) Ruk, Yajus and Saman remain the same in respect of every deity as before. In spite of the dissolution of elements, Shatarudriya, the procedure of sacrificial offerings as well as Stotra (hymns or prayers) function as before.
The Stotras are of four types: Dravya-stotra (prayer for sacrificial material); Gunastotra (prayer for qualities) ; Karma-stotra (eulogy of proper rites), and the fourth is the eulogy of Abhijanas (lineage).
59. In all the Manvantaras Brahmă initiates the four types of stotras in regard to Devas even as they come into being. Thus the origin of the collection of Mantras is of four types.
60-62a. As the sages perform severe and extremely difficult penance, the Mantras of different Vedas, Atharva, Ruk, Yajur and Saman, appear before them severally in the same manner as in the previous Manvantaras. They (the Mantras) appear from five sources: satisfaction, fear, misery, happiness and sorrow, born of the totality of their penance, vision or by chance.
62b. Now (here) I shall explain the Ruşhitva (the state of being a Ruşhi) of sages along with their characteristics.
63. Among the past and the future, the sages are said to be of five types. Hence I shall recount the origin of sages and of Ārsha (whatever pertains to the Ruşhis).
64-65. When the Guņas were in a state of) equilibrium, there was the annihilation of everything. There were no Devas anywhere. As if due to their assimilation (atideśha) it (Pradhāna) unintelligently functions for the sake of Chetana (the conscious one). Thereby it was presided over by Chetana (the conscious principle) without its awareness.
66. Both of them function like the fish and the water. The Tattva (Pradhāna) presided over by consciousness (the conscious Puruşha) functions through Guņas.
67. Since the cause is present the effect functions in the same way. The object functions due to the subject. The Artha (meaning) functions due to its meaningfulness state of possessing meaning).
68. The differences which are materialised by Kāla (Time) are due to the intrinsic nature of the cause. They become explicitly manifest in due course as Mahatand other principles.
69. From Mahat, Ahamkāra (Cosmic Ego) is evolved; from Ego the (Subtle) elements. The different elements are evolved due to mutual interaction. The cause immediately transforms (itself) into action.
70. Just as a burning fire-brand spreads its sparks all round simultaneously while falling, so also the conscious Principle (Kshetrajña) that transforms itself due to the action of Time manifests himself.
71. Just as a glow-worm is suddenly seen in blinding dark ness, so also Mahat is evolved out of the unmanifest and shines like a glow-worm.
72. The Principle of Consciousness stays at the entrance to the great chamber where the embodied principle Mahat stays.
73. Mahal is seen beyond Tamas (the dark principle) on account of its distinct disparity. The Shruti says, “The conscious Principle, the knower, stays there itself at the end of darkness”.
74. As it (Mahat) was transforming, Buddhi (Intellect) manifested itself in four ways viz, perfect knowledge, detachment, glory and Dharma.
75. All these are its evolutes and well-shaped too. It is called Siddhi (Evolute) as it is effected through the transformation of embodied Mahat.
76. He (Purusha) stays in the body (Pur) and possesses the knowledge of the body. He is called Purusha as he dwells in the Pur (body), and is called Kshetrajña due to his knowledge of the body.
77. Since he has knowledge of the Kshetra (body), he is called Kshetrajña. Therefore, the Lord is called Intellect (Mati). Since he abides with Buddhi (Intellect), he is of the nature of knowledge (Bodha). For the accomplishment (of task of the world?) this non-intelligent entity, both manifest and unmainfest, is pervaded (by the Intelligent Principle).
78. Thus it is the conscious principle that dissociates itself from the objects of sense-organs. It is this very principle that cognizes the objects as worthy of being enjoyed.
79. The root rush means ‘to go’. It refers to the Vedas, truthfulness and penance. He who is devoted to these three and attains Brahman is called ‘Ruşhi’.1
1. Verses 79-107 clarify the concept Ruşhi’ and give the details of the different classes of Ruşhis, e.g. composers of the Mantras and Brāhmaṇas etc. and explanations of Maharşhi’ etc. These also give the families of sages.
80. The Rushi who attains the knowledge of the great unmanifest principle and abstains from worldly attachment simultaneously is called Paramarşhi.
81. From the root rush meaning to go”, the name Ruşhi has been derived. Since the mental sons of Brahma are self born, they are iśhvaras (endowed with spiritual power).
82. He who is not restricted or delimited by measures is called great. Those who attain the Great Principle by means of attributes are called Maharshis. They are the seers who can penetrate beyond intellect.
83. The hearts of those powerful (mental sons) are auspicious. Eschewing ego and ignorance (Tamas), they have attained sage hood.
84. Hence those who have a real insight and knowledge of the Bhūtādi (Cosmic Ego) are called Rushis (Sages). The sons of Rushis (Sages) who are born of womb through sexual inter course are called Ruşhikas.
85. Those (spiritually) powerful ones realize the Tanmatras (subtle elements) and Satya (the truth). The Seven Sages, therefore, are the supreme realizer of the Truth.
86. The sons of the sages are known as Rushiputras. Since they have attained learning and the mastery of the principles, they are called Shrutarushis. They are keen observers of the true wisdom.
87. They are of five classes. Their names are Avyaktātmā, Mahātmā, Ahaml:ārātmā, Bhūtāmā and Indriyātmā. They practise five kinds of knowledge. Listen to the five classes of sages by their names.
88. The following are powerful lords self-born as the mental sons of Brahma: Bhrugu, Marichi, Atri, Angiras, Pulaha, Kratu, Manu, Dakşha, Vasişhtha and Pulastya, ten in all.
89. As they are born of the sage and are hence (spiritually great), they are called Maharşhis. Know the names of the sages who were the sons of these great sages (Maharşhis).
90-91. Kävya, Bruhaspati, Kaśhyapa, Uśhanas, Utathya, Vāmadeva, Apojya, Aishija, Kardama, Viśhravas, Shakti, Valakhilya and Dhara. These are called sages because they had attained that stage through their knowledge.
92-94. Understand that the Ruşhikas, sons of sages, were born of wombs. Vatsara, Nagrahū, Bhāradvāja, Bruhaduttha, Sharadvän, Agastya, Auśhija, Dirghatamas, Bruhaduktha, Sharadvata, Vājaśhravas, Suvitta, Suvāk, Veşhaparāyana, Dadhicha, Sharkhaman and king Vaiśhravaņa—these are called Rushikas. They attain ed Rushihood (status of Rushis) through truthfulness.
95. Iśhvaras, Ruşhikas and others are the seers (creators of Mantras). Now listen to their names.
96-97. Bhrugu, Kavya, Pracetas, Dadhicha, Atmavan, Aurva, Jamadagni, Vida, Sarasvata, Advişhena, Arūpa, Vitahavya, Sumedhasa, Vainya, Pruthu, Divodása, Praśhvāra, Grutsamān and Nabha: these nineteen sages were the expounders of Mantras.
98-102, Angiras, Vedhasa, Bhäradvaja, Başhkali, Amruta, Gärgya, Sheni, Samhruti, Purukutsa, Mandhātā, Ambarişha, Aharya, Ajamidha, Ruşhabha, Bali, Přusadaśhva, Virūpa, Kanva, Mudgala, Yuvanāśhva, Paurukutsa, Trasaddasyu, Sadasyumān, Utathya, Bharadvaja, Vājaśhravas, Ayāpya, Suvitti, Vamadeva. Augaja, Bruhaduktha, Dirghatapas and Kakshīvān: these thirtythree are excellent descendants of Angiras. These are Mantra kits (Composers i.e. seers of Mantras). Now understand the descendants of Käśhyapa.
103. Kaśhyapa, Vatsara, Vibhrama, Raibhya, Asita and Devala these six belong to the family of Kāśhyapa and they are the expounders of Brahman.
104. Atri, Archisana, Shyamāvān, Nişhthura, the intelligent sage Valgūtaka and Pūrvātithi-these are the descendants of Atri. They are great sages (Maharshis) and seers of Mantras.
105-106. Vasishtha, Shakti, Parāśhara, (the fourth one) Indrapramati, (the fifth) Bharadvasu, (the sixth) Maitrāvaruna, (the seventh) Kundina, (the eighth) Sudyumna, the ninth Bruhaspati and the tenth Bharadvāja—these ten are the composers of Mantras and Brāhmaṇas.
107. These are the creators (seers of Mantras) and destroyers of unrighteousness. This characteristic of the Vedas is prescribed for all the branches of the Veda.
108-110. The word Hetu (reason of inference) is derived from hi ‘to destroy’.1 That which destroys what is argued by the opponent’ is called Hetu. Or it may be from hi ‘to go’ ‘that which enables one to the acquisition of the meaning’ is Hetu. It helps to arrive at a definite (decisive) meaning of a statement after refuting the opponent’s standpoint. Preceptors say that it means Ninda (censure) when the statements (of the opponents) are censured due to their defects.
1. Verses 108-117 explain some terms such as Hetu, Prashamsa, Sutra etc.
111. The word ‘Prashamshă (Praise) is derived from the root shams with the prefix Pra—. A statement is praised by virtue of its merits. “This is this’, ‘This is not this’-this sort of indecision is called Samshaya (Doubt).
112. The concept of Purakalpa is due to its having taken place in the past.
113. The events of ancient times cannot be decided by Mantras, Brāhmaṇas, Kalpas and Nigamas, howsoever genuine and detailed. What is said indecisively is called a make-believe.
114. Just as this, so also is that; this is also so, this is the tenth instruction of the Brāhmaṇa.
115. This is the early definition of the Brāhmaņa laid down by the learned. Later on its Vrutti (commentary) (on every word) was composed by Brāhmaṇas.
116. The utility of the Mantras is in the prescribed rites through injunctions. The word ‘Mantra’ is derived from mantru- to whisper’. And the word Brāhmaṇa signifies a person who maintains the injunctions of Brahmā.
117. The knowers of Sūtras called that (statement) as Sūtra which consists of very few syllables, is free from ambiguity, full of essence, which is comprehensive in application yet devoid of superfluous adjuncts and contains no objectionable word.