CHAPTER I.
1. The great sages approached Manu, who was seated with a collected mind,
and, having duly worshipped him, spoke as follows:
2. 'Deign, divine one, to declare to us precisely and in due order the
sacred laws of each of the (four chief) castes (varna) and of the intermediate
ones.
3. 'For thou, O Lord, alone knowest the purport, (i.e.) the rites, and the
knowledge of the soul, (taught) in this whole ordinance of the Self-existent
(Svayambhu), which is unknowable and unfathomable.'
4. He, whose power is measureless, being thus asked by the high-minded
great sages, duly honoured them, and answered, 'Listen!'
5. This (universe) existed in the shape of Darkness, unperceived, destitute
of distinctive marks, unattainable by reasoning, unknowable, wholly
immersed, as it were, in deep sleep.
6. Then the divine Self-existent (Svayambhu, himself) indiscernible, (but)
making (all) this, the great elements and the rest, discernible, appeared with
irresistible (creative) power, dispelling the darkness.
7. He who can be perceived by the internal organ (alone), who is subtile,
indiscernible, and eternal, who contains all created beings and is
inconceivable, shone forth of his own (will).
8. He, desiring to produce beings of many kinds from his own body, first
with a thought created the waters, and placed his seed in them.
9. That (seed) became a golden egg, in brilliancy equal to the sun; in that
(egg) he himself was born as Brahman, the progenitor of the whole world.
10. The waters are called narah, (for) the waters are, indeed, the
offspring of Nara; as they were his first residence (ayana), he thence is named
Narayana.
11. From that (first) cause, which is indiscernible, eternal, and both real
and unreal, was produced that male (Purusha), who is famed in this world
(under the appellation of) Brahman.
12. The divine one resided in that egg during a whole year, then he himself
by his thought (alone) divided it into two halves;
13. And out of those two halves he formed heaven and earth, between them
the middle sphere, the eight points of the horizon, and the eternal abode of
the waters.
14. From himself (atmanah) he also drew forth the mind, which is both real
and unreal, likewise from the mind egoism, which possesses the function of
self-consciousness (and is) lordly;
15. Moreover, the great one, the soul, and all (products) affected by the
three qualities, and, in their order, the five organs which perceive the objects
of
sensation.
16. But, joining minute particles even of those six, which possess
measureless power, with particles of himself, he created all beings.
17. Because those six (kinds of) minute particles, which form the
(creator's) frame, enter (a-sri) these (creatures), therefore the wise call his
frame
sarira, (the body.)
18. That the great elements enter, together with their functions and the
mind, through its minute parts the framer of all beings, the imperishable one.
19. But from minute body (-framing) particles of these seven very powerful
Purushas springs this (world), the perishable from the imperishable.
20. Among them each succeeding (element) acquires the quality of the
preceding one, and whatever place (in the sequence) each of them occupies,
even so many qualities it is declared to possess.
21. But in the beginning he assigned their several names, actions, and
conditions to all (created beings), even according to the words of the Veda.
22. He, the Lord, also created the class of the gods, who are endowed with
life, and whose nature is action; and the subtile class of the Sadhyas, and
the eternal sacrifice.
23. But from fire, wind, and the sun he drew forth the threefold eternal
Veda, called Rik, Yagus, and Saman, 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.
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) creation, 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 worlds he caused the
Brahmana, the Kshatriya, the Vaisya, and the Sudra 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 Virag.
33. But know me, O most holy among the twice-born, 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. Mariki, Atri, Angiras, Pulastya, Pulaha, Kratu, Praketas, Vasishtha,
Bhrigu, and Narada.
36. They created seven other Manus possessing great brilliancy, gods and
classes of gods and great sages of measureless power,
37. Yakshas (the servants of Kubera, the demons called) Rakshasas and
Pisakas, Gandharvas (or musicians of the gods), Apsarases (the dancers of
the gods), Asuras, (the snake-deities called) Nagas and Sarpas, (the bird-
deities called) Suparnas 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 high-minded 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,
Pisakas, and men are born from the womb.
44. From eggs are born birds, snakes, crocodiles, 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
vriksha.
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
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 men, 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 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).
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 Mariki 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 Bhrigu, 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 (Svayambhu), and who have
severally produced created beings,
62. (Are) Svarokisha, 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 kashtha), thirty
kashthas one kala, thirty kalas one muhurta, and as many (muhurtas) one day and
night.
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 Krita 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 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 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).
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 Krita 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 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 Krita age, but in the Treta 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 Krita age, different
ones in the Treta and in the Dvapara, and (again) another (set) in the Kali, in
a
proportion as (those) ages decrease in length.
86. In the Krita age the chief (virtue) is declared to be (the performance
of) austerities, in the Treta (divine) knowledge, in the Dvapara (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.
88. To Brahmanas 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 Sudra, to serve meekly
even these (other) three castes.
92. Man is stated to be purer above the navel (than below); hence the Self-
existent (Svayambhu) has declared the purest (part) of him (to be) his
mouth.
93. As the Brahmana sprang from (Brahman's) mouth, as he was the first-
born, and as he possesses the Veda, he is by right the lord of this whole
creation.
94. For the Self-existent (Svayambhu), having performed austerities,
produced him first from his own mouth, in order that the offerings might be
conveyed to the gods and manes and that this universe might be preserved.
95. What created being can surpass him, through whose mouth the gods
continually consume the sacrificial viands and the manes the offerings to the
dead?
96. Of created beings the most excellent are said to be those which are
animated; of the animated, those which subsist by intelligence; of the
intelligent,
mankind; and of men, the Brahmanas;
97. Of Brahmanas, those learned (in the Veda); of the learned, those who
recognise (the necessity and the manner of performing the prescribed duties);
of those who possess this knowledge, those who perform them; of the
performers, those who know the Brahman.
98. The very birth of a Brahmana is an eternal incarnation of the sacred
law; for he is born to (fulfil) the sacred law, and becomes one with Brahman.
99. A Brahmana, coming into existence, is born as the highest on earth, the
lord of all created beings, for the protection of the treasury of the law.
100. Whatever exists in the world is, the property of the Brahmana; on
account of the excellence of his origin The Brahmana is, indeed, entitled to
all.
101. The Brahmana eats but his own food, wears but his own apparel, bestows
but his own in alms; other mortals subsist through the benevolence of
the Brahmana.
102. In order to clearly settle his duties those of the other (castes)
according to their order, wise Manu sprung from the Self-existent, composed
these
Institutes (of the sacred Law).
103. A learned Brahmana must carefully study them, and he must duly
instruct his pupils in them, but nobody else (shall do it).
104. A Brahmana who studies these Institutes (and) faithfully fulfils the
duties (prescribed therein), is never tainted by sins, arising from thoughts,
words,
or deeds.
105. He sanctifies any company (which he may enter), seven ancestors and
seven descendants, and he alone deserves (to possess) this whole earth.
106. (To study) this (work) is the best means of securing welfare, it
increases understanding, it procures fame and long life, it (leads to) supreme
bliss.
107. In this (work) the sacred law has been fully stated as well as the
good and bad qualities of (human) actions and the immemorial rule of conduct,
(to be followed) by all the four castes (varna).
108. The rule of conduct is transcendent law, whether it be taught in the
revealed texts or in the sacred tradition; hence a twice-born man who
possesses regard for himself, should be always careful to (follow) it.
109. A Brahmana who departs from the rule of conduct, does not reap the
fruit of the Veda, but he who duly follows it, will obtain the full reward.
110. The sages who saw that the sacred law is thus grounded on the rule of
conduct, have taken good conduct to be the most excellent root of all
austerity.
111. The creation of the universe, the rule of the sacraments, the
ordinances of studentship, and the respectful behaviour (towards Gurus), the
most
excellent rule of bathing (on return from the teacher's house),
112. (The law of) marriage and the description of the (various) marriage-
rites, the regulations for the great sacrifices and the eternal rule of the
funeral
sacrifices,
113. The description of the modes of (gaining) subsistence and the duties
of a Snataka, (the rules regarding) lawful and forbidden food, the purification
of men and of things,
114. The laws concerning women, (the law) of hermits, (the manner of
gaining) final emancipation and (of) renouncing the world, the whole duty of a
king and the manner of deciding lawsuits,
115. The rules for the examination of witnesses, the laws concerning
husband and wife, the law of (inheritance and) division, (the law concerning)
gambling and the removal of (men nocuous like) thorns,
116. (The law concerning) the behaviour of Vaisyas and Sudras, the origin
of the mixed castes, the law for all castes in times of distress and the law of
penances,
117. The threefold course of transmigrations, the result of (good or bad)
actions, (the manner of attaining) supreme bliss and the examination of the
good and bad qualities of actions,
118. The primeval laws of countries, of castes (gati), of families, and the
rules concerning heretics and companies (of traders and the like)- (all that)
Manu has declared in these Institutes.
119. As Manu, in reply to my questions, formerly promulgated these
Institutes, even so learn ye also the (whole work) from me.
