विज्ञेयः श्रवणाच्छ्रौतः स्मरणात्स्मार्त उच्यते इज्यावेदात्मकः श्रौतः स्मार्तो वर्णाश्रमात्मकः प्रत्यङ्गानि प्रवक्ष्यामि धर्मस्येह तु लक्षणम्
The tradition based on revelation is known by hearing; the tradition based on memory is known by recollection. Ritual worship is the essence of the revealed tradition; the tradition based on memory is the essence of caste and stage of life. I will now explain the subsidiary marks of dharma here.
दृष्टानुभूतमर्थं च यः पृष्टो न विगूहते यथाभूतप्रवादस्तु इत्येतत्सत्यलक्षणम्
One who, when questioned, does not conceal what has been seen or experienced, and speaks as things truly are—this is the mark of truth.
ब्रह्मचर्यं तपो मौनं निराहारत्वमेव च इत्येतत्तपसो रूपं सुघोरं तु दुरासदम्
Celibacy, austerity, silence, and fasting—these are the forms of asceticism, very severe and difficult to attain.
पशूनां द्रव्यहविषाम् ऋक्सामयजुषां तथा ऋत्विजां दक्षिणायाश्च संयोगो यज्ञ उच्यते
The union of animals, materials, offerings, hymns, chants, formulas, priests, and gifts—this is called sacrifice.
आत्मवत्सर्वभूतेषु यो हिताय शुभाय च वर्तते सततं हृष्टः क्रिया श्रेष्ठा दया स्मृता
One who acts always joyfully for the welfare and good of all beings, as for oneself—compassion is remembered as the highest action.
आक्रुष्टो ऽभिहतो यस्तु नाक्रोशेत्प्रहरेदपि अदुष्टो वाङ्मनःकायैस् तितिक्षुः सा क्षमा स्मृता
One who, though insulted or struck, does not insult or strike back, whose speech, mind, and body are free from harm, and who endures—this is remembered as forgiveness.
स्वामिना रक्ष्यमाणानाम् उत्सृष्टानां च सम्भ्रमे परस्वानाम् अनादानम् अलोभ इति संज्ञितम्
The non-taking of others' property, whether guarded by the owner or abandoned in confusion, is called non-covetousness.
मैथुनस्यासमाचारो जल्पनाच्चिन्तनात्तथा निवृत्तिर्ब्रह्मचर्यं च तदेतच्छमलक्षणम्
Abstaining from sexual intercourse, as well as from talking about it and thinking about it, and the practice of celibacy—this is the mark of purity.
आत्मार्थे वा परार्थे वा इन्द्रियाणीह यस्य वै विषये न प्रवर्तन्ते दमस्यैतत्तु लक्षणम्
He whose senses do not engage with objects, whether for his own sake or for another's, is marked by self-restraint.
पञ्चात्मके यो विषये कारणे चाष्टलक्षणे न क्रुध्येत प्रतिहतः स जितात्मा भविष्यति
One who, even when obstructed in matters concerning the fivefold self or the eightfold causes, does not become angry, will become self-controlled.
यद्यदिष्टतमं द्रव्यं न्यायेनैवागतं च यत् तत्तद्गुणवते देयम् इत्येतद्दानलक्षणम्
Whatever most desired possession is obtained rightfully, that should be given to the worthy—this is the mark of generosity.
श्रुतिस्मृतिभ्यां विहितो धर्मो वर्णाश्रमात्मकः शिष्टाचारप्रवृद्धश्च धर्मो ऽयं साधुसंमतः
The dharma prescribed by the Veda and Smṛti, consisting of the duties of caste and stage of life, and established by the conduct of the virtuous, is approved by the good.
अप्रद्वेषो ह्यनिष्टेषु इष्टं वै नाभिनन्दति प्रीतितापविषादानां विनिवृत्तिर् विरक्तता
Not harboring enmity toward the undesirable, nor delighting in the desirable, and withdrawing from pleasure, pain, and sorrow—this is detachment.
संन्यासः कर्मणां न्यासः कृतानामकृतैः सह कुशलाकुशलाभ्यां तु प्रहाणं न्यास उच्यते
Renunciation is the abandonment of actions, both performed and unperformed, and the giving up of both good and bad deeds is called renunciation.
अव्यक्तादिविशेषान्तव् इकारे ऽस्मिन्निवर्तते चेतनाचेतनं ज्ञात्वा ज्ञाने ज्ञानी स उच्यते
He who, knowing the distinction from the unmanifest to the particular, and the conscious and unconscious, withdraws from change—he is called wise in knowledge.
प्रत्यङ्गानि तु धर्मस्य चेत्येतल्लक्षणं स्मृतम् ऋषिभिर्धर्मतत्त्वज्ञैः पूर्वैः स्वायम्भुवे ऽन्तरे
These are remembered as the characteristics of dharma's limbs, as taught by the ancient seers who knew the essence of dharma in the age of Svāyambhuva.
अत्र वो वर्णयिष्यामि विधिं मन्वन्तरस्य तु तथैव चातुर्होत्रस्य चातुर्वर्ण्यस्य चैव हि
Now I shall describe to you the rule for the age of Manu, as well as for the fourfold sacrifice and the fourfold caste.
प्रतिमन्वन्तरं चैव श्रुतिरन्या विधीयते ऋचो यजूंषि सामानि यथावत्प्रतिदैवतम्
In every age of Manu, a different Veda is established: the Ṛg, Yajur, and Sāma, each according to its deity.
विधिस्तोत्रं तथा हौत्रं पूर्ववत्सम्प्रवर्तते द्रव्यस्तोत्रं गुणस्तोत्रं कर्मस्तोत्रं तथैव च
The prescribed hymns, the sacrificial formulas, proceed as before: the hymns to substances, qualities, and actions likewise.
तथैवाभिजनस्तोत्रं स्तोत्रमेवं चतुर्विधम् मन्वन्तरेषु सर्वेषु यथा भेदा भवन्ति हि
So too the hymns to lineage; thus, there are four kinds of hymns, which vary in each age of Manu according to distinctions.
प्रवर्तयन्ति तेषां वै ब्रह्मस्तोत्रं पुनः पुनः एवं मन्त्रगुणानां तु समुत्पत्तिश्चतुर्विधा
They repeatedly establish the Brahma-hymn among them; thus, the origin of the qualities of mantras is fourfold.
अथर्वऋग्यजुःसाम्नां वेदेष्विह पृथक्पृथक् ऋषीणां तप्यतां तेषां तपः परमदुश्चरम्
In the Atharva, Ṛg, Yajur, and Sāma Vedas here, separately, the austerity of the sages—most difficult to perform—takes place.
मन्त्राः प्रादुर्भवन्त्यादौ पूर्वमन्वन्तरस्य ह असंतोषाद्भयाद्दुःखान् मोहाच्छोकाच्च पञ्चधा
At the beginning of each age of Manu, mantras arise in five ways: from dissatisfaction, fear, sorrow, delusion, and grief.
ऋषीणां तारका येन लक्षणेन यदृच्छया ऋषीणां यादृशत्वं हि तद्वक्ष्यामीह लक्षणम्
I shall now describe the mark by which the stars of the sages, and the nature of the sages themselves, are determined by chance.
अतीतानागतानां च पञ्चधा ह्यार्षकं स्मृतम् तथा ऋषीणां वक्ष्यामि आर्षस्येह समुद्भवम्
The fivefold ṛṣi tradition is remembered for past and future times; thus, I will explain to you the origin of the ṛṣi tradition here.
गुणसाम्येन वर्तन्ते सर्वसंप्रलये तदा अविभागेन देवानाम् अनिर्देश्ये तमोमये
At the time of the dissolution, all exist in equality of qualities; then, in indistinction among the gods, in that which is indefinable and filled with darkness.
अबुद्धिपूर्वकं तद्वै चेतनार्थं प्रवर्तते तेनार्षं बुद्धिपूर्वं तु चेतनेनाप्यधिष्ठितम्
That proceeds without prior intellect, for the sake of consciousness; thus, the ṛṣi tradition is established with intellect and also governed by consciousness.
प्रवर्तते तथा ते तु यथा मत्स्योदकावुभौ चेतनाधिकृतं सर्वं प्रावर्तत गुणात्मकम् कार्यकारणभावेन तथा तस्य प्रवर्तते
They proceed just as both fish and water do; all, governed by consciousness, unfold as qualities, in the relation of cause and effect, and thus it proceeds.
विषयो विषयित्वं च तदा ह्यर्थपदात्मकौ कालेन प्रापणीयेन भेदाश्च कारणात्मकाः
Object and subject, then, are based on meaning and word; through time, which brings attainment, distinctions arise from the nature of cause.
सांसिद्धिकास्तदा वृत्ताः क्रमेण महदादयः महतो ऽसावहंकारस् तस्माद्भूतेन्द्रियाणि च
Then, the natural evolutes, beginning with the great principle, arise in sequence; from the great principle comes ego, and from that, the elements and senses.