एते युगस्वभावा वः परिक्रान्ता यथाक्रमम् मन्वन्तराणि यान्यस्मिन् कल्पे वक्ष्यामि तानि च
These characteristics of the ages have passed for you in due order; and the manvantaras that I will declare in this kalpa, those as well.
मन्वन्तराणि यानि स्युः कल्पे कल्पे चतुर्दश व्यतीतानागतानि स्युर् यानि मन्वन्तरेष्विह
The manvantaras that exist, fourteen in each kalpa, both past and future, are present in these manvantaras here.
विस्तरेणानुपूर्व्याच्च स्थितिं वक्ष्ये युगे युगे तस्मिन्युगे च सम्भूतिर् यासां यावच्च जीवितम्
I will describe in detail and in sequence the existence in each age, and in that age, the origin of beings and their lifespan.
युगमात्रं तु जीवन्ति न्यूनं तत्स्याद्द्वयेन च चतुर्दशसु तावन्तो ज्ञेया मन्वन्तरेष्विह
They live only for the duration of a yuga, or slightly less by two; in the fourteen manvantaras here, know that there are as many.
मनुष्याणां पशूनां च पक्षिणां स्थावरैः सह तेषामायुरुपक्रान्तं युगधर्मेषु सर्वशः
Of humans, animals, birds, and immobile beings, their lifespan is determined entirely by the laws of the yugas.
तथैवायुः परिक्रान्तं युगधर्मेषु सर्वशः अस्थितिं च कलौ दृष्ट्वा भूतानामायुषश्च वै
In the same way, lifespan has been diminished in every respect by the law of the age; seeing the condition of beings and their longevity in Kali,
परमायुः शतं त्वेतन् मानुषाणां कलौ स्मृतम् देवासुरमनुष्याश्च यक्षगन्धर्वराक्षसाः
The highest lifespan for humans in Kali is said to be one hundred years; gods, asuras, humans, yakṣas, gandharvas, and rākṣasas—
परिणाहोच्छ्रये तुल्या जायन्ते ह कृते युगे षण्णवत्यङ्गुलोत्सेधो ह्य् अष्टानां देवयोनिनाम्
At the height of their development, they are equal in the Kṛta age; the stature of eight divine races is ninety-six finger-breadths.
नवाङ्गुलप्रमाणेन निष्पन्नेन तथाष्टकम् एतत्स्वाभाविकं तेषां प्रमाणमधिकुर्वताम्
With a measure of nine finger-breadths, thus the eight are produced; this is their natural measure, for those who attain greater size.
मनुष्या वर्तमानास्तु युगसंध्यांशकेष्विह देवासुरप्रमाणं तु सप्तसप्ताङ्गुलं क्रमात्
Humans existing now, in the portions at the junctions of the yugas here, have the measure of gods and asuras, which is, in succession, seven times seven finger-breadths.
चतुरशीतिकैश्चैव कलिजैरङ्गुलैः स्मृतम् आ पादतलमस्तको नवतालो भवेत्तु यः
It is said that, in the Kali age, the measure from the soles of the feet to the top of the head is ninety-four angulas.
संहृत्याजानुबाहुश्च दैवतैरभिपूज्यते गवां च हस्तिनां चैव महिषस्थावरात्मनाम्
With arms reaching the knees withdrawn, such a form is especially honored by the gods, as well as among cows, elephants, buffaloes, and immobile beings.
क्रमेणैतेन विज्ञेये ह्रासवृद्धी युगे युगे षट्सप्तत्यङ्गुलोत्सेधः पशुर् आककुदो भवेत्
By this measure, the increase and decrease in each age should be understood; in the animal called ākakuda, the height is seventy-six angulas.
अङ्गुलानामष्टशतम् उत्सेधो हस्तिनां स्मृतः अङ्गुलानां सहस्रं तु द्विचत्वारिंशदङ्गुलम्
The height of elephants is said to be one hundred and eight angulas, and for them, a thousand angulas plus forty-two angulas.
शतार्धमङ्गुलानां तु ह्य् उत्सेधः शाखिनां परः मानुषस्य शरीरस्य संनिवेशस्तु यादृशः
The highest height of trees is one hundred and fifty angulas; the arrangement of the human body is as described.
तल्लक्षणं तु देवानां दृश्यते ऽन्वयदर्शनात् बुद्ध्यातिशयसंयुक्तो देवानां काय उच्यते
Such is the characteristic seen in the gods, as observed in their lineage; the body of the gods is said to be endowed with exceptional intelligence.
तथा नातिशयश्चैव मानुषः काय उच्यते इत्येव हि परिक्रान्ता भावा ये दिव्यमानुषाः
Likewise, the human body is said to be without such excellence; thus, all those who possess divine or human qualities are encompassed.
पशूनां पक्षिणां चैव स्थावराणां च सर्वशः गावो ऽजाश्वाश्च विज्ञेया हस्तिनः पक्षिणो मृगाः
Among all animals, birds, and immobile beings, cows, goats, horses, elephants, birds, and deer should be understood.
उपयुक्ताः क्रियास्वेते यज्ञियास्त्विह सर्वशः यथाक्रमोपभोगाश्च देवानां पशुमूर्तयः
All these are used in rituals and are fit for sacrifice here; in due order, the forms of animals are enjoyed by the gods.
तेषां रूपानुरूपैश्च प्रमाणैः स्थिरजङ्गमाः मनोज्ञैस्तत्र तैर्भोगैः सुखिनो ह्युपपेदिरे
According to the forms and proper measures of these stationary and moving beings, they attained happiness through those delightful enjoyments.
अथ शिष्टान्प्रवक्ष्यामि साधूनथ ततश्च वै ब्राह्मणाः श्रुतिशब्दाश्च देवानां पशुमूर्तयः संयुज्य ब्रह्मणा ह्यन्तस् तेन सन्तः प्रचक्षते
Now I shall declare the remaining ones, the virtuous, and then the Brāhmaṇas and the words of revelation, which are the forms of animals among the gods, united within Brahman, as the virtuous declare.
सामान्येषु च धर्मेषु तथा वैशिषिकेषु च ब्रह्मक्षत्रविशो युक्ताः श्रौतस्मार्तेन कर्मणा
In both common and special duties, Brāhmaṇas, Kṣatriyas, and Vaiśyas are engaged in Vedic and Smṛti-based actions.
वर्णाश्रमेषु युक्तस्य सुखोदर्कस्य स्वर्गतौ श्रौतस्मार्तो हि यो धर्मो ज्ञानधर्मः स उच्यते
For one established in the orders and stages of life, whose end is happiness and heaven, the Vedic and Smṛti-based dharma is called the dharma of knowledge.
दिव्यानां साधनात्साधुर् ब्रह्मचारी गुरोर्हितः कारणात्साधनाच्चैव गृहस्थः साधुरुच्यते
He who pursues the means of the divine is virtuous; the celibate student devoted to his teacher is virtuous; and, because of purpose and means, the householder is also called virtuous.
तपसश्च तथारण्ये साधुर्वैखानसः स्मृतः यतमानो यतिः साधुः स्मृतो योगस्य साधनात्
Likewise, the Vaikhānasa, who practices austerity in the forest, is remembered as virtuous; the striving ascetic is called virtuous because of his pursuit of yoga.
धर्मो धर्मगतिः प्रोक्तः शब्दो ह्येष क्रियात्मकः कुशलाकुशलौ चैव धर्माधर्मौ ब्रवीत्प्रभुः
Dharma is said to be the course of righteousness; this word is of the nature of action. The Lord declares both skillful and unskillful actions as dharma and adharma.
अथ देवाश्च पितर ऋषयश्चैव मानुषाः अयं धर्मो ह्ययं नेति ब्रुवते मौनमूर्तिना
Then the gods, ancestors, seers, and humans say, 'This is dharma, this is not,' by means of the form of silence.
धर्मेति धारणे धातुर् महत्त्वे चैव उच्यते आधारणे महत्त्वे वा धर्मः स तु निरुच्यते
The root 'dhṛ' in 'dharma' means to support, and also to be great; thus, dharma is explained as that which supports or is great.
तत्रेष्टप्रापको धर्म आचार्यैरुपदिश्यते अधर्मश्चानिष्टफल आचार्यैर्नोपदिश्यते
There, the righteous path that leads to desired results is taught by teachers; the unrighteous path, which brings undesired outcomes, is not taught by teachers.
वृद्धाश्चालोलुपाश्चैव आत्मवन्तो ह्यदाम्भिकाः सम्यग्विनीता मृदवस् तानाचार्यान्प्रचक्षते
Elders and those free from greed, self-controlled, without deceit, properly disciplined and gentle—such teachers are recognized.