Brahmanda Purana — Purva Bhaga — Chapter 32
BndP 1 32.1
सूत उवाच युगेषु यास्तु जायन्ते प्रजास्ता मे निबोधत । आसुरी सर्पगान्धर्वा पैशाची यक्षराक्षसी
sūta uvāca yugeṣu yāstu jāyante prajāstā me nibodhata / āsurī sarpagāndharvā paiśācī yakṣarākṣasī
Sūta said: Learn from me those creatures that are born in the yugas: the asura, serpent, and gandharva (kinds), the piśāca, the yakṣa and the rākṣasa.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.2
यस्मिन्युगे च संभूति स्तासां यावच्च जीवितम् । पिशाचासुरगन्धर्वां यक्षराक्षसपन्नगाः
yasminyuge ca saṃbhūti stāsāṃ yāvacca jīvitam / piśācāsuragandharvāṃ yakṣarākṣasapannagāḥ
And in which yuga their coming into being (occurs), and how long their life is. Piśācas, asuras, gandharvas, yakṣas, rākṣasas, and serpents
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.3
परिणाहोच्छ्रयैस्तुल्या जायन्ते ह कृते युगे । षण्णवत्यङ्गुलो त्सेधो ह्यष्टानां देवजन्मनाम्
pariṇāhocchrayaistulyā jāyante ha kṛte yuge / ṣaṇṇavatyaṅgulo tsedho hyaṣṭānāṃ devajanmanām
are born equal in girth and height in the Kṛta age. The height of the eight (classes) of divine birth is ninety-six aṅgulas,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.4
स्वेनाङ्गुलप्रमाणेन निष्पन्नेन च पौष्टिकात् । एतत्स्वाभाविकं तेषां प्रमाणमिति कुर्वते
svenāṅgulapramāṇena niṣpannena ca pauṣṭikāt / etatsvābhāvikaṃ teṣāṃ pramāṇamiti kurvate
by their own aṅgula measure, (their bodies) being completed from nourishing (food); and this they reckon to be their natural measure.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.5
मनुष्या वर्तमानास्तु युगं संध्याशकेष्विह । देवासुरप्रमाणं तु सप्तसप्तङ्गुलादसत्
manuṣyā vartamānāstu yugaṃ saṃdhyāśakeṣviha / devāsurapramāṇaṃ tu saptasaptaṅgulādasat
But men existing (now) in the yuga … in the twilight portions here; and the measure of gods and asuras (is) from seven times seven aṅgulas …
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.6
अङ्गुलानां शतं पूर्णमष्टपञ्चाशदुत्तरम् । देवासुरप्रमाणं तु उच्छ्रयात्कलिजैः स्मृतम्
aṅgulānāṃ śataṃ pūrṇamaṣṭapañcāśaduttaram / devāsurapramāṇaṃ tu ucchrayātkalijaiḥ smṛtam
A full hundred aṅgulas with fifty-eight more: such is held to be the measure of gods and asuras in height, (reckoned) by (the aṅgulas) of those born in the Kali age.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.7
चत्वारश्चाप्यशीतिश्च कलिजैरङ्गुलैः स्मृतः । स्वेनाङ्गुलिप्रमाणेन ऊर्द्ध्वमापादमस्तकात्
catvāraścāpyaśītiśca kalijairaṅgulaiḥ smṛtaḥ / svenāṅgulipramāṇena ūrddhvamāpādamastakāt
Eighty-four (aṅgulas), reckoned in aṅgulas derived from kali-grains: (such is the height) by one's own finger-measure, upward from the feet to the head.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.8
इत्येष मानुषोत्सेधो ह्रसतीह युगांशके । सर्वेषु युगकालेषु अतीतानागतेष्विह
ityeṣa mānuṣotsedho hrasatīha yugāṃśake / sarveṣu yugakāleṣu atītānāgateṣviha
Such is this height of a man; here it diminishes in each fraction of an age, in all the ages' times, past and future, here.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.9
स्वेनाङ्गुलिप्रमाणेन अष्टतालः स्मृतो नरः । आपादतलमस्तिष्को नवतालो भवेत्तु यः
svenāṅgulipramāṇena aṣṭatālaḥ smṛto naraḥ / āpādatalamastiṣko navatālo bhavettu yaḥ
By the measure of his own finger a man is reckoned as eight tālas (in height); but he who is nine tālas from the soles of the feet to the skull—
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.10
संहता जानुबाहुस्तु स सुरैरपि पूज्यते । गवाश्वहस्तिनां चैव महिष स्यावरात्मनाम्
saṃhatā jānubāhustu sa surairapi pūjyate / gavāśvahastināṃ caiva mahiṣa syāvarātmanām
—with knees and arms well-knit, he is honoured even by the gods. And of cows, horses, elephants, buffaloes, and of immobile beings—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.11
कर्मणैतेन विज्ञेये ह्रासवृद्धी युगे युगे । षट्सप्तत्यङ्गुलोत्सेधः पशूनां ककुदस्तु वै
karmaṇaitena vijñeye hrāsavṛddhī yuge yuge / ṣaṭsaptatyaṅgulotsedhaḥ paśūnāṃ kakudastu vai
—by this procedure the decrease and increase are to be known in age after age. The hump of (such) cattle has a height of seventy-six aṅgulas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.12
अङ्गुलाष्टशतं पूर्णमुत्सेधः करिणां स्मृतः । अङ्गुलानां सहस्रं तु चत्वारिंशाङ्गुलैर्विना
aṅgulāṣṭaśataṃ pūrṇamutsedhaḥ kariṇāṃ smṛtaḥ / aṅgulānāṃ sahasraṃ tu catvāriṃśāṅgulairvinā
The height of elephants is reckoned at a full eight hundred aṅgulas; and a thousand aṅgulas less forty (for the next)—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.13
पञ्चाशता यवानां च उत्सेधः शाखिनां स्मृतः । मानुषस्य शरीरस्य सन्निवेशस्तु यादृशः
pañcāśatā yavānāṃ ca utsedhaḥ śākhināṃ smṛtaḥ / mānuṣasya śarīrasya sanniveśastu yādṛśaḥ
—and the height of trees is reckoned at fifty yavas. And such as is the structure of the human body,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.14
तल्लक्षणस्तु देवानां दृश्येत तत्त्वदर्शनात् । बुद्ध्यातिशययुक्तश्च देवानां काय उच्यते
tallakṣaṇastu devānāṃ dṛśyeta tattvadarśanāt / buddhyātiśayayuktaśca devānāṃ kāya ucyate
of that same character (the body) of the gods would be seen, from the perception of reality; and the body of the gods is said to be endowed with a surpassing intelligence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.15
तथा सातिशयस्छैव मानुषः काय उच्यते । इत्येते वै परिक्रान्ता भावा ये दिव्यमानुषाः
tathā sātiśayaschaiva mānuṣaḥ kāya ucyate / ityete vai parikrāntā bhāvā ye divyamānuṣāḥ
So too the human body is said to be one with (a degree of) excellence. Thus have these states been surveyed, those that are divine and human,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.16
पशूनां पक्षिणां चैव स्थावराणां च सर्वशः । गावो ह्यजावयो ऽश्वाश्च हस्तिनः पक्षिणो नगाः
paśūnāṃ pakṣiṇāṃ caiva sthāvarāṇāṃ ca sarvaśaḥ / gāvo hyajāvayo 'śvāśca hastinaḥ pakṣiṇo nagāḥ
and (those) of beasts and birds and of immobile things in every way. Cows, goats and sheep, horses, elephants, birds, trees—
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.17
उपयुक्ताः क्रियास्वेते यज्ञियास्विह सर्वशः । देवस्थानेषु जायन्ते तद्रूपा एव ते पुनः
upayuktāḥ kriyāsvete yajñiyāsviha sarvaśaḥ / devasthāneṣu jāyante tadrūpā eva te punaḥ
these, when employed in every way here in sacrificial rites, are born again in the abodes of the gods with those very forms.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.18
यथाशयोपभोगास्तु देवानां शुभमूर्त्तयः । तेषां रूपानुरूपैस्तु प्रमाणैः स्थाणुजङ्गमैः
yathāśayopabhogāstu devānāṃ śubhamūrttayaḥ / teṣāṃ rūpānurūpaistu pramāṇaiḥ sthāṇujaṅgamaiḥ
But the enjoyments (are) according to (their) disposition; the gods have auspicious forms; and with measures conforming to their forms, with (their) trees and moving creatures,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.19
मनोज्ञैस्तत्र भावैस्ते सुखिनो ह्युपपेदिरे । अतः शिष्टान्प्रवक्ष्यामि सतः साधूंस्तथैव च
manojñaistatra bhāvaiste sukhino hyupapedire / ataḥ śiṣṭānpravakṣyāmi sataḥ sādhūṃstathaiva ca
there, with pleasing states of being, they attained happiness. Next I shall declare the cultivated (śiṣṭa), the good (sat), and likewise the virtuous (sādhu).
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.20
सदिति ब्रह्मणः शब्दस्तद्वन्तो ये भवन्त्युत । साजात्याद्ब्रह्मणस्त्वेते तेन सन्तः प्रचक्षते
saditi brahmaṇaḥ śabdastadvanto ye bhavantyuta / sājātyādbrahmaṇastvete tena santaḥ pracakṣate
'Sat' is a word for Brahman; and those who possess that—by their kinship with Brahman these are therefore called 'the good' (santaḥ).
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.21
दशात्मके ये विषये कारणे चाष्टलक्षणे । न क्रुध्यन्ति न त्दृष्यन्ति जितात्मानस्तु ते स्मृताः
daśātmake ye viṣaye kāraṇe cāṣṭalakṣaṇe / na krudhyanti na tdṛṣyanti jitātmānastu te smṛtāḥ
Those who, with regard to the tenfold object and the eightfold cause, neither grow angry nor crave, they are held to be self-conquered.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.22
सामान्येषु तु धर्मेषु तथा वैशेषिकेषु च । ब्रह्मक्षत्रविशो यस्माद्युक्तास्तस्मा द्द्विजातयः
sāmānyeṣu tu dharmeṣu tathā vaiśeṣikeṣu ca / brahmakṣatraviśo yasmādyuktāstasmā ddvijātayaḥ
Since brahmins, kṣatriyas and vaiśyas are joined to the general duties and likewise to the particular ones, therefore they are the twice-born.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.23
वर्णाश्रमेषु युक्तस्य स्वर्गतौ सुखचारिमः । श्रौतस्मार्तस्य धर्मस्य ज्ञानाद्धर्मज्ञ उच्यते
varṇāśrameṣu yuktasya svargatau sukhacārimaḥ / śrautasmārtasya dharmasya jñānāddharmajña ucyate
For one who is engaged in the varṇas and āśramas, moving in happiness toward the going to heaven, he is called 'knower of dharma' from his knowledge of the dharma of śruti and smṛti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.24
विद्यायाः साधनात्साधुर्ब्रह्मचारी गुरोर्हितः । गृहाणां साधनाच्चैव गृहस्थः साधुरुच्यते
vidyāyāḥ sādhanātsādhurbrahmacārī gurorhitaḥ / gṛhāṇāṃ sādhanāccaiva gṛhasthaḥ sādhurucyate
From accomplishing (sādhana) learning, the brahmacārin devoted to his teacher is 'sādhu'; and from accomplishing the household, the householder is called 'sādhu'.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.25
साधनात्तपसो ऽरण्ये साधुर्वैखानसः स्मृतः । यतमानो यतिः साधुः स्मृतो योगस्य साधनात्
sādhanāttapaso 'raṇye sādhurvaikhānasaḥ smṛtaḥ / yatamāno yatiḥ sādhuḥ smṛto yogasya sādhanāt
From accomplishing austerity in the forest the vaikhānasa is reckoned 'sādhu'; the striving ascetic is a 'sādhu', so reckoned from his accomplishing of yoga.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.26
एवमाश्रमधर्माणां साधनात्साधवः स्मृताः । गृहस्थो ब्रह्मचारी च वानप्रस्थो यतिस्तथा
evamāśramadharmāṇāṃ sādhanātsādhavaḥ smṛtāḥ / gṛhastho brahmacārī ca vānaprastho yatistathā
Thus, from the accomplishing of the duties of the āśramas they are reckoned 'sādhus': the householder and the brahmacārin, the forest-dweller and likewise the ascetic.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.27
अथ देवा न पितरो मुनयो न च मानुषाः । अयं धर्मो ह्ययं नेति विन्दते भिन्नदर्शनाः
atha devā na pitaro munayo na ca mānuṣāḥ / ayaṃ dharmo hyayaṃ neti vindate bhinnadarśanāḥ
Now neither the gods, nor the ancestors, nor the sages, nor men can settle "this is dharma and this is not," for their views differ.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.28
धर्माधर्माविहप्रोक्तौ शब्दावेतौ क्रियात्मकौ । कुशलाकुशलं कर्म धर्माधर्माविह स्मृताम्
dharmādharmāvihaproktau śabdāvetau kriyātmakau / kuśalākuśalaṃ karma dharmādharmāviha smṛtām
"Dharma" and "adharma" — these two words used here are of the nature of action; skilful and unskilful action are here known as dharma and adharma.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.29
धारणर्थो धृतिश्चैव धातुः शब्दे प्रकीर्त्तितः । अधारणामहत्त्वे च अधर्म इति चोच्यते
dhāraṇartho dhṛtiścaiva dhātuḥ śabde prakīrttitaḥ / adhāraṇāmahattve ca adharma iti cocyate
The root (dhṛ) has the sense of upholding, and (from it) "dhṛti" (steadfastness); thus the verbal root is declared (to be present) in the word (dharma); and where there is no upholding and no greatness, that is called adharma.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.30
अथेष्टप्रापको धर्म आचार्यैरुपदिश्यते । अधर्मश्चानिष्टफलोह्याचार्यैरुपदिश्यते
atheṣṭaprāpako dharma ācāryairupadiśyate / adharmaścāniṣṭaphalohyācāryairupadiśyate
Now dharma is taught by the teachers as what brings about the desired end, and adharma too is taught by the teachers as having undesired fruit.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.31
वृद्धाश्चालोलुपाश्चैव त्वात्मवन्तो ह्यदांभिकाः । सम्यग्विनीता ऋजवस्तानाचार्यान्प्रजक्षते
vṛddhāścālolupāścaiva tvātmavanto hyadāṃbhikāḥ / samyagvinītā ṛjavastānācāryānprajakṣate
Those who are elders, free of greed, self-possessed, without hypocrisy, well disciplined and upright — them they declare to be teachers (ācāryas).
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.32
स्वयमाचरते यस्मादाचारं स्थापयत्यपि । आचिनोति च शास्त्राणि आचार्यस्तेन चोच्यते
svayamācarate yasmādācāraṃ sthāpayatyapi / ācinoti ca śāstrāṇi ācāryastena cocyate
Because he himself practises conduct and also establishes conduct, and because he gathers together the scriptures, he is therefore called ācārya.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.33
धर्मज्ञैर्विहितो धर्मः श्रौतः स्मार्त्तो द्विधा द्विजैः । दाराग्निहोत्रसम्बन्धाद्द्विधा श्रौतस्य लक्षणम्
dharmajñairvihito dharmaḥ śrautaḥ smārtto dvidhā dvijaiḥ / dārāgnihotrasambandhāddvidhā śrautasya lakṣaṇam
Dharma as laid down by the knowers of dharma is of two kinds for the twice-born, śrauta and smārta; from its connection with a wife and with the agnihotra, the definition of the śrauta is twofold.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.34
स्मार्त्तो वर्णाश्रमाचारैर्यमैः सनियमैः स्मृतः । पूर्वेभ्यो वेदयित्वेह श्रौतं सप्तर्ष यो ऽब्रुवन्
smārtto varṇāśramācārairyamaiḥ saniyamaiḥ smṛtaḥ / pūrvebhyo vedayitveha śrautaṃ saptarṣa yo 'bruvan
The smārta is known by the observances of the classes and stages of life, together with the restraints and disciplines; having learned it here from the earlier ones, the seven sages proclaimed the śrauta.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.35
ऋचो यजूंसामानि ब्रह्मणो ऽङ्गानि च श्रुतिः । मन्वन्तरस्यातीतस्य स्मृत्वाचारान्मनुर्जगौ
ṛco yajūṃsāmāni brahmaṇo 'ṅgāni ca śrutiḥ / manvantarasyātītasya smṛtvācārānmanurjagau
The ṛcs, the yajus verses, the sāmans, the brāhmaṇas and the auxiliary sciences are śruti; and Manu, recalling the practices of the manvantara that had passed, chanted (them forth).
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.36
तस्मा त्स्मार्त्तः धर्मो वर्णाश्रमविभाजकः । स एष विविधो धर्मः शिष्टाचार इहोच्यते
tasmā tsmārttaḥ dharmo varṇāśramavibhājakaḥ / sa eṣa vividho dharmaḥ śiṣṭācāra ihocyate
Therefore the smārta dharma is what divides up the classes and the stages of life; this same manifold dharma is here called the conduct of the śiṣṭas (the approved ones).
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.37
शेषशब्दः शिष्ट इति शेषं शिष्टं प्रचक्षते । मन्वन्तरेषु ये शिष्टा इह तिष्ठन्ति धार्मिकाः
śeṣaśabdaḥ śiṣṭa iti śeṣaṃ śiṣṭaṃ pracakṣate / manvantareṣu ye śiṣṭā iha tiṣṭhanti dhārmikāḥ
The word śiṣṭa is (derived) from śeṣa (remainder); what remains they call śiṣṭa. Those righteous ones who remain over in the manvantaras and abide here —
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.38
मनुः सप्तर्षयश्चैव लोकसंतानकारमात् । धर्मार्थं ये च तिष्ठन्ति ताञ्छिष्टान्वै प्रचक्षते
manuḥ saptarṣayaścaiva lokasaṃtānakāramāt / dharmārthaṃ ye ca tiṣṭhanti tāñchiṣṭānvai pracakṣate
Manu and the seven sages, from (their work of) continuing the world's lineage, and those who abide for the sake of dharma — them indeed they call the śiṣṭas.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.39
मन्वादयश्च ये ऽशिष्टा ये मया प्रागुदीरिताः । तैः शिष्टैश्चरितो धर्मः सम्यगेव युगे युगे
manvādayaśca ye 'śiṣṭā ye mayā prāgudīritāḥ / taiḥ śiṣṭaiścarito dharmaḥ samyageva yuge yuge
And those beginning with Manu who are śiṣṭas, whom I have mentioned before — by those śiṣṭas dharma is rightly practised in age after age.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.40
त्रयी वार्त्ता दण्डनीतिरिज्या वर्णाश्रमास्तथा । शिष्टैराचर्यते यस्मान्मनुना च पुनः पुनः
trayī vārttā daṇḍanītirijyā varṇāśramāstathā / śiṣṭairācaryate yasmānmanunā ca punaḥ punaḥ
The triple Veda, husbandry, the science of punishment, sacrifice, and likewise the classes and stages of life — since these are practised by the śiṣṭas and by Manu again and again,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.41
पूर्वैः पूर्वगतत्वाच्च शिष्टाचारः स सात्वतः । दानं सत्यं तपो ज्ञानं विद्येज्या व्रजनं दया
pūrvaiḥ pūrvagatatvācca śiṣṭācāraḥ sa sātvataḥ / dānaṃ satyaṃ tapo jñānaṃ vidyejyā vrajanaṃ dayā
and because it has come down from the earlier ones through the earlier ones, that conduct of the śiṣṭas is authentic. Giving, truth, austerity, knowledge, learning, sacrifice, going forth (as a mendicant), and compassion —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.42
अष्टौ तानि चरित्राणि शिष्टाचारस्य लक्षणम् । शिष्टा यस्माच्चरन्त्येनं मनुः सप्तर्षयस्तु वै
aṣṭau tāni caritrāṇi śiṣṭācārasya lakṣaṇam / śiṣṭā yasmāccarantyenaṃ manuḥ saptarṣayastu vai
those eight are the observances, the defining mark of the conduct of the śiṣṭas; since the śiṣṭas — Manu and the seven sages — practise this,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.43
मन्वन्तरेषु सर्वेषु शिष्टाचारस्ततः स्मृतः । विज्ञेयः श्रवणाच्छ्रौतः स्मरणात्स्मार्त्त उच्यते
manvantareṣu sarveṣu śiṣṭācārastataḥ smṛtaḥ / vijñeyaḥ śravaṇācchrautaḥ smaraṇātsmārtta ucyate
in all the manvantaras, it is therefore known as the conduct of the śiṣṭas. It should be understood that from "hearing" it is called śrauta, and from "remembering" it is called smārta.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.44
इज्यावेदात्मकः श्रौतः स्मार्त्तो वर्णाश्रमात्मकः । प्रत्यङ्गानि च वक्ष्यामि धर्मस्येह तु लक्षणम्
ijyāvedātmakaḥ śrautaḥ smārtto varṇāśramātmakaḥ / pratyaṅgāni ca vakṣyāmi dharmasyeha tu lakṣaṇam
The śrauta consists of sacrifice and Veda, the smārta consists of the classes and stages of life; and I shall now declare the subsidiary parts and the defining mark of dharma here.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.45
दृष्ट्वा तु भूतमर्थं यः पृष्टो वै न निगू हति । यथा भूतप्रवादस्तु इत्येतत्सत्यलक्षणम्
dṛṣṭvā tu bhūtamarthaṃ yaḥ pṛṣṭo vai na nigū hati / yathā bhūtapravādastu ityetatsatyalakṣaṇam
When one who has seen how a matter actually stood does not, on being asked, conceal it, but speaks of it as it was — this is the mark of truth.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.46
ब्रह्मचर्यं जपो मौनं निराहारत्वमेव च । इत्येतत्तपसो रूपं सुघोरं सुदुरा सदम्
brahmacaryaṃ japo maunaṃ nirāhāratvameva ca / ityetattapaso rūpaṃ sughoraṃ sudurā sadam
Chastity, muttered recitation, silence, and abstaining from food — this is the form of austerity, most terrible and very hard to attain.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.47
पशूनां द्रव्यहविषामृक्सामयजुषां तथा । ऋत्विजां दक्षिणानां च संयोगो यज्ञ उच्यते
paśūnāṃ dravyahaviṣāmṛksāmayajuṣāṃ tathā / ṛtvijāṃ dakṣiṇānāṃ ca saṃyogo yajña ucyate
The joining together of sacrificial animals, of material oblations, of the Ṛg, Sāma and Yajus (verses), and likewise of the officiating priests and of the fees — that is called sacrifice.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.48
आत्मवत्सर्वभूतेषु या हितायाहिताय च । प्रवर्त्तन्ते समा दृष्टिः कृत्स्नाप्येषा दया स्मृता
ātmavatsarvabhūteṣu yā hitāyāhitāya ca / pravarttante samā dṛṣṭiḥ kṛtsnāpyeṣā dayā smṛtā
That equal vision which proceeds toward all beings as toward oneself, whether for their benefit or to their harm — this in its entirety is held to be compassion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.49
आक्रुष्टो निहतो वापि नाक्रोशेद्यो न हन्ति च । वाङ्मनःकर्मभिर्वेत्ति तितिक्षैषा क्षमा स्मृता
ākruṣṭo nihato vāpi nākrośedyo na hanti ca / vāṅmanaḥkarmabhirvetti titikṣaiṣā kṣamā smṛtā
He who, when reviled or even struck down, neither reviles nor strikes back, and (who) restrains (himself) in speech, mind and deed — this endurance is held to be patience.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.50
स्वामिना रक्ष्यमाणानामुत्सृष्टानां च संभ्रमे । परस्वानामनादानमलोभ इति कीर्त्यते
svāminā rakṣyamāṇānāmutsṛṣṭānāṃ ca saṃbhrame / parasvānāmanādānamalobha iti kīrtyate
The not taking of others' property — of things guarded by their owner and of things abandoned in a panic — is proclaimed to be absence of greed.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.51
मैथुनस्यासमाचारो न चिन्ता नानुजल्पनम् । निवृत्तिर्ब्रह्मचर्यं तदच्छिद्रं तप उच्यते
maithunasyāsamācāro na cintā nānujalpanam / nivṛttirbrahmacaryaṃ tadacchidraṃ tapa ucyate
The non-practice of sexual intercourse, no thinking of it and no talking about it: that abstention is chastity, and it is called flawless austerity.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.52
आत्मार्थं वा परार्थं वा चेन्द्रियाणीह यस्य वै । मिथ्या न संप्रवर्त्तन्ते शामस्यैतत्तु लक्षमम्
ātmārthaṃ vā parārthaṃ vā cendriyāṇīha yasya vai / mithyā na saṃpravarttante śāmasyaitattu lakṣamam
He whose senses here do not operate wrongly, whether for his own sake or another's — this indeed is the mark of tranquillity.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.53
दशात्मके यो विषये कारणे चाष्टलक्षणे । न क्रुद्ध्येत प्रतिहतः स जितात्मा विभाव्यते
daśātmake yo viṣaye kāraṇe cāṣṭalakṣaṇe / na kruddhyeta pratihataḥ sa jitātmā vibhāvyate
He who, when struck at, would not grow angry with respect to the tenfold object and the eightfold cause, is deemed one who has conquered himself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.54
यद्यदिष्टतमं द्रव्यं न्यायेनैवागतं च यत् । तत्तद्गुणवते देयमित्येतद्दानलक्षणम्
yadyadiṣṭatamaṃ dravyaṃ nyāyenaivāgataṃ ca yat / tattadguṇavate deyamityetaddānalakṣaṇam
Whatever object is most desirable and has come (to one) by lawful means — that should be given to one possessing merit: this is the definition of giving.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.55
दानं त्रिविधमित्येतत्कनिष्ठज्येष्ठमध्यमम् । तत्र नैश्रेयसं ज्येष्ठं कनिष्ठं स्वार्थसिद्धये
dānaṃ trividhamityetatkaniṣṭhajyeṣṭhamadhyamam / tatra naiśreyasaṃ jyeṣṭhaṃ kaniṣṭhaṃ svārthasiddhaye
Giving is thus of three kinds: lowest, highest and middling. Of these, the highest is that (done) for final welfare, the lowest for the accomplishment of one's own aim,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.56
कारुण्यात्सर्वभूतेषु संविभागस्तु मध्यमः । श्रुतिस्मृतिभ्यां विहितो धर्मो वर्माश्रमात्मकः
kāruṇyātsarvabhūteṣu saṃvibhāgastu madhyamaḥ / śrutismṛtibhyāṃ vihito dharmo varmāśramātmakaḥ
while the middling is sharing out among all beings out of pity. The dharma enjoined by śruti and smṛti consists of the classes and stages of life,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.57
शिष्टाचाराविरुद्धश्च धर्मः सत्साधुसंमतः । अप्रद्वेषोह्यनि ष्टेषु तथेष्टस्याभिनन्दनम्
śiṣṭācārāviruddhaśca dharmaḥ satsādhusaṃmataḥ / apradveṣohyani ṣṭeṣu tatheṣṭasyābhinandanam
and dharma is that which is not opposed to the conduct of the learned and is approved by the good and virtuous. (There should be) no hatred toward what is disagreeable, and likewise no exulting over what is agreeable.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.58
प्रीतितापविषादेभ्यो विनिवृत्तिर्विरक्तता । संन्यासः कर्मणां न्यासः कृतानामकृतैः सह
prītitāpaviṣādebhyo vinivṛttirviraktatā / saṃnyāsaḥ karmaṇāṃ nyāsaḥ kṛtānāmakṛtaiḥ saha
Turning away from delight, distress and dejection is detachment; renunciation is the laying aside of actions, of those done together with those not done.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.59
कुशलाकुशलानां तु प्रहाणं न्यास उच्यते । व्यक्ता ये विशेषास्ते विकारे ऽस्मिन्नचेतने
kuśalākuśalānāṃ tu prahāṇaṃ nyāsa ucyate / vyaktā ye viśeṣāste vikāre 'sminnacetane
But the abandoning of the good and the bad is called relinquishment. Those particulars which have become manifest in this insentient product (of nature) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.60
चेतनाचेतनान्यत्वविज्ञानं ज्ञानमुच्यते । प्रत्यङ्गानां तु धर्मस्य त्वित्येतल्लक्षणं स्मृतम्
cetanācetanānyatvavijñānaṃ jñānamucyate / pratyaṅgānāṃ tu dharmasya tvityetallakṣaṇaṃ smṛtam
the discernment of the difference between the sentient and the insentient is called knowledge. This is held to be the definition of the several members of dharma.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.61
ऋषिभिर्धर्मतत्त्वज्ञैः पूर्वं स्वायंभुवे ऽन्तरे । अत्र वो वर्णयिष्यामि विधिं मन्वन्तरस्य यः
ṛṣibhirdharmatattvajñaiḥ pūrvaṃ svāyaṃbhuve 'ntare / atra vo varṇayiṣyāmi vidhiṃ manvantarasya yaḥ
(Thus it was declared) formerly, in the Svāyambhuva interval, by the seers who knew the truth of dharma. Here I shall describe to you the ordinance which belongs to the manvantara,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.62
तथैव चातुर्हेत्रस्य चातुर्विद्यस्य चैव हि । प्रतिमन्वन्तरे चैव श्रुतिरन्या विधीयते
tathaiva cāturhetrasya cāturvidyasya caiva hi / pratimanvantare caiva śrutiranyā vidhīyate
and likewise that of the four priestly offices and of the four kinds of (Vedic) learning; and in each manvantara a different śruti is ordained.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.63
ऋचो यजूंषि समानि यथा च प्रतिदैवतम् । आभूतसंप्लवस्यापि वर्ज्यैकं शतरुद्रियम्
ṛco yajūṃṣi samāni yathā ca pratidaivatam / ābhūtasaṃplavasyāpi varjyaikaṃ śatarudriyam
The Ṛg verses, the Yajus formulas and the Sāma chants (are ordained) according to each deity; even up to the dissolution of the elements (they change), with the single exception of the Śatarudriya.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.64
विधिर्हैत्रस्तथा स्तोत्रं पूर्ववत्संप्रवर्तते । द्रव्यस्तोत्रं गुणस्तोत्रं फलस्तोत्रं तथैव च
vidhirhaitrastathā stotraṃ pūrvavatsaṃpravartate / dravyastotraṃ guṇastotraṃ phalastotraṃ tathaiva ca
The rule of the (four) priests and likewise the hymn of praise proceed as before: praise of the substance, praise of the qualities, and likewise praise of the fruit,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.65
चतुर्थमाभिजनकं स्तोत्रमेतच्चतुर्विधम् । मन्वन्तरेषु सर्वेषु यथा देवा भवन्ति ये
caturthamābhijanakaṃ stotrametaccaturvidham / manvantareṣu sarveṣu yathā devā bhavanti ye
and the fourth, praise of (divine) descent — this praise is of four kinds. In all the manvantaras, according to whatever gods come into being,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.66
प्रवर्तयति तेषां वै ब्रह्मा स्तोत्रं चतुर्विधम् । एवं मन्त्रगणानां तु समुत्पत्तिश्चतुर्विधा
pravartayati teṣāṃ vai brahmā stotraṃ caturvidham / evaṃ mantragaṇānāṃ tu samutpattiścaturvidhā
Brahmā sets in motion for them the fourfold praise. Thus the arising of the groups of mantras is of four kinds.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.67
अथर्वगर्यजुषां साम्नां वेदेष्विह पृथक्पृथक् । ऋषीणां तप्यतामुग्रं तपः परमदुष्करम्
atharvagaryajuṣāṃ sāmnāṃ vedeṣviha pṛthakpṛthak / ṛṣīṇāṃ tapyatāmugraṃ tapaḥ paramaduṣkaram
Of the Atharvan, Ṛg and Yajus (verses) and of the Sāmans, separately in each of the Vedas here — of the sages who were practising fierce austerity, most difficult to perform —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.68
मन्त्राः प्रादुर्बभूवुर्हि पूर्वमन्वन्तरेष्विह । असंतोषाद्भया द्दुःखात्सुखाच्छोकाच्च पञ्चधा
mantrāḥ prādurbabhūvurhi pūrvamanvantareṣviha / asaṃtoṣādbhayā dduḥkhātsukhācchokācca pañcadhā
the mantras indeed became manifest here in the earlier Manu-periods, in five ways: out of discontent, out of fear, out of pain, out of pleasure, and out of grief.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.69
ऋषीणां तारकाख्येन दर्शनेन यदृच्छया । ऋषीणां यदृषित्वं हि तद्वक्ष्यामीह लक्षणैः
ṛṣīṇāṃ tārakākhyena darśanena yadṛcchayā / ṛṣīṇāṃ yadṛṣitvaṃ hi tadvakṣyāmīha lakṣaṇaiḥ
(They arose) for the sages spontaneously, through the vision called 'tāraka'. Whatever the ṛṣi-hood of the ṛṣis is, that I shall now declare by its marks.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.70
अतीतानागतानां च पञ्चधा त्वृषिरुच्यते । अतस्त्वृषीणां वक्ष्यामि तत्र ह्यार्षसमुद्भवम्
atītānāgatānāṃ ca pañcadhā tvṛṣirucyate / atastvṛṣīṇāṃ vakṣyāmi tatra hyārṣasamudbhavam
And in five ways the ṛṣi is spoken of with regard to things past and things to come. So then I shall speak of the ṛṣis, and therein of the origin of what pertains to the ṛṣis.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.71
गुणसाम्ये वर्त्तमाने सर्वसंप्रलये तदा । अविभागे तु वेदानामनिर्देश्ये तमोमये
guṇasāmye varttamāne sarvasaṃpralaye tadā / avibhāge tu vedānāmanirdeśye tamomaye
When the qualities (guṇas) were in equilibrium, at the time of the total dissolution of all, when the Vedas were undivided, when (all) was indefinable and made of darkness —
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.72
अबुद्धिबूर्वकं तद्वै चेतनार्थे प्रवर्त्तते । चेतनाबुद्धिपूर्वं तु चेतनेन प्रवर्त्तते
abuddhibūrvakaṃ tadvai cetanārthe pravarttate / cetanābuddhipūrvaṃ tu cetanena pravarttate
that (unmanifest), being without intelligence, acts for the sake of the conscious (self); while what is preceded by conscious intelligence acts through the conscious one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.73
प्रवर्त्तते तथा द्वौ तु यथा मत्स्योदके उभे । चेतनाधिष्ठितं सत्त्वं प्रवर्त्तति गुणात्मकम्
pravarttate tathā dvau tu yathā matsyodake ubhe / cetanādhiṣṭhitaṃ sattvaṃ pravarttati guṇātmakam
So the two act together, as fish and water do both; guided by consciousness, sattva, consisting of the guṇas, sets to work.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.74
कारणत्वात्तथा कार्यं तदा तस्य प्रवर्त्तते । विषयो विषयित्वाच्च अर्थेर्ऽथत्वात्तथैव च
kāraṇatvāttathā kāryaṃ tadā tasya pravarttate / viṣayo viṣayitvācca arther'thatvāttathaiva ca
Thus, because of (its) being the cause, its effect then comes into operation; and the object because of objecthood, and the aim likewise because of its being an aim.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.75
कालेन प्रापणीयेन भेदास्तु करणात्मकाः । संसिध्यन्ति तदा व्यक्ताः क्रमेण महदादयः
kālena prāpaṇīyena bhedāstu karaṇātmakāḥ / saṃsidhyanti tadā vyaktāḥ krameṇa mahadādayaḥ
Then, by time which is to be traversed, the differentiations that constitute the instruments — Mahat and the rest — become manifest and are established in due order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.76
महतश्चाप्यहङ्कारस्तस्माद्भूतेद्रियाणि च । भूतभेदाश्च भूतेभ्यो जज्ञिरे स्म परस्परम्
mahataścāpyahaṅkārastasmādbhūtedriyāṇi ca / bhūtabhedāśca bhūtebhyo jajñire sma parasparam
And from Mahat (arises) ahaṃkāra, and from that the elements and the sense-organs; and the varieties of the elements were born from the elements, one from another.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.77
संसिद्धकार्यकरणः सद्य एव व्यवर्त्तत । यथोल्मुकात्तु त्रुटयः एककालाद्भवन्ति हि
saṃsiddhakāryakaraṇaḥ sadya eva vyavarttata / yatholmukāttu truṭayaḥ ekakālādbhavanti hi
With its effects and instruments fully accomplished, it evolved instantly, just as sparks come from a firebrand all at one time.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.78
तथा विवृत्ताः क्षेत्रज्ञाः कालेनैकेन कारणात् । यथान्धकारे खद्योतः सहसा संप्रदृश्यते
tathā vivṛttāḥ kṣetrajñāḥ kālenaikena kāraṇāt / yathāndhakāre khadyotaḥ sahasā saṃpradṛśyate
So the knowers of the field evolved from the cause at one single time; as in the dark a firefly is suddenly seen —
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.79
तथा विवृत्तो ह्यव्यक्तात्खद्योत इव सञ्ज्वलन् । स माहन्सशरीरस्तु यत्रैवायमवर्त्तत
tathā vivṛtto hyavyaktātkhadyota iva sañjvalan / sa māhansaśarīrastu yatraivāyamavarttata
so, blazing like a firefly, that Mahat, having a body, evolved out of the unmanifest, just there where this (world) came to be.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.80
तत्रैव संस्थितो विद्वान्द्वारशालामुखे विभुः । महांस्तु तमसः पारे वैलक्षण्याद्विभाव्यते
tatraiva saṃsthito vidvāndvāraśālāmukhe vibhuḥ / mahāṃstu tamasaḥ pāre vailakṣaṇyādvibhāvyate
Established just there, the wise, all-pervading one (stands) at the mouth of the doorway-hall; and Mahat, being beyond darkness, is conceived (as such) by reason of his difference (from it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.81
तत्रैव संस्थिते विद्वांस्तमस्ॐऽत इति श्रुतिः । बुद्धिर्विवर्त्तमानस्य प्रादुर्भूता चतुर्विधा
tatraiva saṃsthite vidvāṃstamasoṃ'ta iti śrutiḥ / buddhirvivarttamānasya prādurbhūtā caturvidhā
When he is established just there, the wise one — 'at the end of darkness', so says the scripture — the intelligence of the evolving one became manifest in four ways:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.82
ज्ञानं वैराग्यमैश्वर्यं धर्मश्चेति चतुष्टयम् । सांसिद्धिकान्यथैतानि विज्ञेयानि नरस्य वै
jñānaṃ vairāgyamaiśvaryaṃ dharmaśceti catuṣṭayam / sāṃsiddhikānyathaitāni vijñeyāni narasya vai
knowledge, dispassion, lordship and dharma — this foursome. These are to be known as innate perfections in a man.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.83
स महात्मा शरीरस्य वैवर्त्तात्सिद्धिरुच्यते । अनुशेते यतः सर्वान्क्षेत्रज्ञानमथापि वा
sa mahātmā śarīrasya vaivarttātsiddhirucyate / anuśete yataḥ sarvānkṣetrajñānamathāpi vā
That great self is called 'perfection' (siddhi) because of the evolving of the body; since he lies along with all (beings), (he is called) the knower of the field, or else knowledge of the field.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.84
पुरिषत्वाच्च पुरुषः क्षत्रेज्ञानात्स उच्यते । यस्माद्वुद्ध्यानुशेते च तस्माद्वोधात्मकः स वै
puriṣatvācca puruṣaḥ kṣatrejñānātsa ucyate / yasmādvuddhyānuśete ca tasmādvodhātmakaḥ sa vai
And he is puruṣa because of dwelling in the citadel (of the body); he is called (kṣetrajña) from knowing the field; and since he rests with intelligence, he is therefore of the nature of awareness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.85
संसिद्धये परिगतं व्यक्ताव्यक्तमचेतनम् । एवं विवृत्तः क्षेत्रज्ञः क्षेत्रज्ञानाभिसंहितः
saṃsiddhaye parigataṃ vyaktāvyaktamacetanam / evaṃ vivṛttaḥ kṣetrajñaḥ kṣetrajñānābhisaṃhitaḥ
The unconscious manifest-and-unmanifest is taken up for the sake of (his) perfection. Thus the knower of the field evolved, endowed with knowledge of the field.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.86
विवृत्तिसमकालं तु बुद्ध्याव्यक्तमृषिः स्वयम् । परं ह्यर्षयते यस्मात्परमर्षित्वमस्य तत्
vivṛttisamakālaṃ tu buddhyāvyaktamṛṣiḥ svayam / paraṃ hyarṣayate yasmātparamarṣitvamasya tat
At the very time of the evolution, the ṛṣi himself (reaches) the unmanifest by intelligence; since he causes the highest to flow forth, that is his being a supreme ṛṣi.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.87
गत्यर्थादृषतेर्धातोर्नाम निर्वृतिरादितः । यस्मादेव स्वयं भूतस्तस्माच्चाप्यृषिता स्मृता
gatyarthādṛṣaterdhātornāma nirvṛtirāditaḥ / yasmādeva svayaṃ bhūtastasmāccāpyṛṣitā smṛtā
From the root ṛṣ, which has the sense of "go," the name (ṛṣi) is derived at the outset; and since (he) came into being of himself, therefore too his state of being a ṛṣi is recorded.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.88
ईश्वरात्स्वयमुद्भूता मानसा ब्रह्मणः सुताः । यस्मादुत्पद्यमानैस्तैर्महान्परिगतः परः
īśvarātsvayamudbhūtā mānasā brahmaṇaḥ sutāḥ / yasmādutpadyamānaistairmahānparigataḥ paraḥ
The sons of Brahmā, born of his mind, arose of themselves from the Lord; and since by them, as they were being produced, the great (principle, mahat) and the supreme were encompassed—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.89
यस्माद-षन्ति ते धीरा महान्तं सर्वतो गुणैः । तस्मान्महर्षयः प्रोक्ता बुद्धेः परम दर्शिना
yasmāda-ṣanti te dhīrā mahāntaṃ sarvato guṇaiḥ / tasmānmaharṣayaḥ proktā buddheḥ parama darśinā
—since those steadfast ones move toward (ṛṣanti) the Great One on all sides with the qualities, therefore they are called maharṣis by him who sees the supreme (that is) beyond intellect.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.90
ईश्वराणां सुतास्तेषां मानसा औरसाश्च वै । अहङ्कारं तपश्चैव ऋषन्ति ऋषितां गताः
īśvarāṇāṃ sutāsteṣāṃ mānasā aurasāśca vai / ahaṅkāraṃ tapaścaiva ṛṣanti ṛṣitāṃ gatāḥ
Their sons, of the Lords, both mind-born and begotten of the body, move toward (ṛṣanti) egoity (ahaṅkāra) and toward ascetic heat, and (so) have attained the state of ṛṣi.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.91
तस्मात्सप्तर्षयस्ते वै भूतादौ तत्त्वदर्शनात् । ऋषिपुत्रा ऋषीकास्तु मैथुनाद्गर्भसंभवाः
tasmātsaptarṣayaste vai bhūtādau tattvadarśanāt / ṛṣiputrā ṛṣīkāstu maithunādgarbhasaṃbhavāḥ
Therefore they are the seven ṛṣis, from their seeing the true nature in the elemental origin; but the ṛṣīkas are sons of ṛṣis, arisen in the womb through sexual union.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.92
तन्मात्राणि च सत्यं च ऋषन्ते ते महौजसः । सप्तषर्यस्त तस्ते च परसत्यस्य दर्शनाः
tanmātrāṇi ca satyaṃ ca ṛṣante te mahaujasaḥ / saptaṣaryasta taste ca parasatyasya darśanāḥ
Those of great vigour move toward (ṛṣanti) the subtle elements (tanmātras) and toward truth; and they are the seven ṛṣis, seers of the supreme truth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.93
ऋषीकाणां सुतास्ते स्युर्विज्ञेया ऋषिपुत्रकाः । ऋषन्ति ते ऋतं यस्माद्विशेषांश्चैव तत्त्वतः
ṛṣīkāṇāṃ sutāste syurvijñeyā ṛṣiputrakāḥ / ṛṣanti te ṛtaṃ yasmādviśeṣāṃścaiva tattvataḥ
Those who are to be known as ṛṣiputrakas would be the sons of the ṛṣīkas, since they move toward (ṛṣanti) the cosmic order (ṛta) and toward the particulars (viśeṣas) as they truly are.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.94
तस्मात्सप्तर्षयस्तेपि श्रुतेः परमदर्शनात् । अव्यक्तात्मा महानात्माहङ्कारात्मा तथैव च
tasmātsaptarṣayastepi śruteḥ paramadarśanāt / avyaktātmā mahānātmāhaṅkārātmā tathaiva ca
Therefore they too are the seven ṛṣis, from hearing (śruti) and from seeing the supreme: (the self as) the unmanifest self, the great self, and likewise the self of egoity,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.95
भूतात्मा चेन्द्रियात्मा च तेषां तज्ज्ञानमुच्यते । इत्येता ऋषिजातीस्ता नामभिः पञ्च वै शृणु
bhūtātmā cendriyātmā ca teṣāṃ tajjñānamucyate / ityetā ṛṣijātīstā nāmabhiḥ pañca vai śṛṇu
and the elemental self and the self of the senses—that knowledge of these is declared to be theirs. So these are the classes of ṛṣis; hear them, five in number, by their names.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.96
भृगुर्मरीचिरत्रिश्च ह्यङ्गिराः पुलहः क्रतुः । मनुर्दक्षो वसिष्टश्च पुलस्त्यश्चेति ते दश
bhṛgurmarīciratriśca hyaṅgirāḥ pulahaḥ kratuḥ / manurdakṣo vasiṣṭaśca pulastyaśceti te daśa
Bhṛgu, Marīci, Atri, Aṅgiras, Pulaha, Kratu, Manu, Dakṣa, Vasiṣṭha and Pulastya—these ten.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.97
ब्रह्मणो मानसा ह्येते उद्भूताः स्वयमीश्वराः । परत्वेनर्षयो यस्मात्स्मृतास्तस्मान्महर्षयः
brahmaṇo mānasā hyete udbhūtāḥ svayamīśvarāḥ / paratvenarṣayo yasmātsmṛtāstasmānmaharṣayaḥ
These, born of Brahmā's mind, arose as Lords of themselves; since they are ṛṣis by reason of supremacy, they are therefore recorded as maharṣis.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.98
ईश्वराणां सुता ह्येते ऋषयस्तान्निबोधत । काव्यो बृहस्पतिश्चैव कश्यपश्व्यवनस्तथा
īśvarāṇāṃ sutā hyete ṛṣayastānnibodhata / kāvyo bṛhaspatiścaiva kaśyapaśvyavanastathā
These are the sons of the Lords; learn who those ṛṣis are: Kāvya, and Bṛhaspati, Kaśyapa and likewise Cyavana,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.99
उतथ्यो वामदेवश्च अपा स्यश्चोशिजस्तथा । कर्दमो विश्रवाः शक्तिर्वालखिल्यास्तथार्वतः
utathyo vāmadevaśca apā syaścośijastathā / kardamo viśravāḥ śaktirvālakhilyāstathārvataḥ
Utathya and Vāmadeva, Apāsya and likewise Uśijas, Kardama, Viśravas, Śakti, the Vālakhilyas, and Arvata.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.100
इत्येते ऋषयः प्रोक्तास्तपसा चर्षितां गताः । ऋषिपुत्रानृ षीकांस्तु गर्भोत्पन्नान्निबोधत
ityete ṛṣayaḥ proktāstapasā carṣitāṃ gatāḥ / ṛṣiputrānṛ ṣīkāṃstu garbhotpannānnibodhata
Thus these have been declared the ṛṣis, who attained the state of ṛṣi by ascetic heat; now learn the ṛṣiputras, that is, the ṛṣīkas, who are born from the womb.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.101
वत्सरो नगृहूश्चैव भरद्वाजस्तथैव च । ऋषिदीर्घतमाश्चैव बृहदुक्थः शरद्वतः
vatsaro nagṛhūścaiva bharadvājastathaiva ca / ṛṣidīrghatamāścaiva bṛhadukthaḥ śaradvataḥ
Vatsara and Nagṛhū, and likewise Bharadvāja, and the ṛṣi Dīrghatamas, Bṛhaduktha, Śaradvata,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.102
वाजश्रवाः शुचिश्चैव वश्याश्वश्च पराशरः । दधीचः शंशपाश्चैव राजा वैश्रवणस्तथा
vājaśravāḥ śuciścaiva vaśyāśvaśca parāśaraḥ / dadhīcaḥ śaṃśapāścaiva rājā vaiśravaṇastathā
Vājaśravas and Śuci, Vaśyāśva and Parāśara, Dadhīca and Śaṃśapa, and likewise King Vaiśravaṇa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.103
इत्येते ऋषिकाः प्रोक्तास्ते सत्यादृषितां गताः । ईश्वरा ऋषयश्चैव ऋषिकाश्चैव ते स्मृताः
ityete ṛṣikāḥ proktāste satyādṛṣitāṃ gatāḥ / īśvarā ṛṣayaścaiva ṛṣikāścaiva te smṛtāḥ
Thus these have been declared the ṛṣikas, who attained the state of ṛṣi from truth; and (thus) they are recorded as Lords, as ṛṣis, and as ṛṣikas.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.104
एते मन्त्रकृतः सर्वे कृत्स्नशस्तान्निबोधत । भृगुः काव्यः प्रचेताश्च ऋचीको ह्यात्मवानपि
ete mantrakṛtaḥ sarve kṛtsnaśastānnibodhata / bhṛguḥ kāvyaḥ pracetāśca ṛcīko hyātmavānapi
All these are makers of mantras; learn of them completely: Bhṛgu, Kāvya, Pracetas, and Ṛcīka, who was also self-possessed,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.105
और्वाथ जमदग्निश्च विदः सारस्वतस्तथा । आर्ष्टिषेणो युधाजिच्च वीतहव्यसुवर्चसौ
aurvātha jamadagniśca vidaḥ sārasvatastathā / ārṣṭiṣeṇo yudhājicca vītahavyasuvarcasau
then Aurva and Jamadagni, Vida, and likewise Sārasvata, Ārṣṭiṣeṇa and Yudhājit, Vītahavya and Suvarcas,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.106
वैन्यः पृथुर्दिवोदासो बाध्यश्वो गृत्सशौनकौ । एकोनविशतिर्ह्येतेभृगवो मन्त्रवादितः
vainyaḥ pṛthurdivodāso bādhyaśvo gṛtsaśaunakau / ekonaviśatirhyetebhṛgavo mantravāditaḥ
Pṛthu the son of Vena, Divodāsa, Bādhyaśva, Gṛtsa and Śaunaka: these nineteen Bhṛgus are reciters of mantras.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.107
अङ्गिरा वैद्यगश्चैव भरद्वाजो ऽथ बाष्कलिः । ऋतवाकस्तथा गर्गः शिनिः संकृतिरेव च
aṅgirā vaidyagaścaiva bharadvājo 'tha bāṣkaliḥ / ṛtavākastathā gargaḥ śiniḥ saṃkṛtireva ca
Aṅgiras and Vaidyaga, Bharadvāja, and Bāṣkali; Ṛtavāka likewise, Garga, Śini, and Saṃkṛti;
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.108
पुरुकुत्सश्च मान्धाता ह्यंबरीषस्तथैव च । युवनाश्वः पौरकुत्सस्त्रसद्दस्युश्च दस्युमान्
purukutsaśca māndhātā hyaṃbarīṣastathaiva ca / yuvanāśvaḥ paurakutsastrasaddasyuśca dasyumān
And Purukutsa, Māndhātṛ, and likewise Ambarīṣa; Yuvanāśva, Paurakutsa, and Trasaddasyu the destroyer of the Dasyus;
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.109
आहार्यो ह्यजमीढश्च तुक्षयः कपिरेव च । वृषादर्भो विरूपाश्वः कण्वश्चैवाथ मुद्गलः
āhāryo hyajamīḍhaśca tukṣayaḥ kapireva ca / vṛṣādarbho virūpāśvaḥ kaṇvaścaivātha mudgalaḥ
Āhārya and Ajamīḍha, Tukṣaya, and Kapi; Vṛṣādarbha, Virūpāśva, Kaṇva, and then Mudgala;
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.110
उतथ्यश्च सनद्वाजस्तथा वाजश्रवा अपि । अयास्यश्चक्रवर्त्ती चवामदेवस्तथैव च
utathyaśca sanadvājastathā vājaśravā api / ayāsyaścakravarttī cavāmadevastathaiva ca
And Utathya, Sanadvāja, likewise Vājaśravas too; Ayāsya, Cakravartin, and Vāmadeva likewise;
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.111
असिजो बृहदुक्थश्च ऋषिर्दीर्घतमास्तथा । कक्षीवांश्च त्रयस्त्रिंशत्स्मृता ह्याङ्गिरसा वराः
asijo bṛhadukthaśca ṛṣirdīrghatamāstathā / kakṣīvāṃśca trayastriṃśatsmṛtā hyāṅgirasā varāḥ
Asija and Bṛhaduktha, and the seer Dīrghatamas, and Kakṣīvat—these thirty-three are recorded as the eminent Āṅgirasas.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.112
एते मन्त्रकृतः सर्वे काश्यपांस्तु निबोधत । काश्यपश्चैव वत्सारो नैध्रुवो रैभ्य एव च
ete mantrakṛtaḥ sarve kāśyapāṃstu nibodhata / kāśyapaścaiva vatsāro naidhruvo raibhya eva ca
All these are makers of mantras; now learn of the Kāśyapas: Kāśyapa, and Vatsāra, Naidhruva, and Raibhya,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.113
असितो देव लश्चैव षडेते ब्रह्मवादिनः । अत्रिरर्वसनश्चैव श्यावाश्वश्च गविष्ठिरः
asito deva laścaiva ṣaḍete brahmavādinaḥ / atrirarvasanaścaiva śyāvāśvaśca gaviṣṭhiraḥ
Asita and Devala—these six are expounders of brahman. Atri and Arvasana, and Śyāvāśva, and Gaviṣṭhira,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.114
आविहोत्र ऋषिर्द्धीमांस्तथा पूर्वातिथिश्च सः । इत्येते चा त्रयः प्रोक्ता मन्त्रकारा महर्षयः
āvihotra ṛṣirddhīmāṃstathā pūrvātithiśca saḥ / ityete cā trayaḥ proktā mantrakārā maharṣayaḥ
the wise seer Āvihotra, and likewise he, Pūrvātithi—thus these have been declared to be the (Ātreya) great seers, makers of mantras.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.115
वसिष्ठश्चैव शक्तिश्च तथैव च पराशरः । चतुर्थ इन्द्रप्रमतिः पञ्चमश्च भरद्वसुः
vasiṣṭhaścaiva śaktiśca tathaiva ca parāśaraḥ / caturtha indrapramatiḥ pañcamaśca bharadvasuḥ
Vasiṣṭha, and Śakti, and likewise Parāśara; fourth is Indrapramati, and fifth Bharadvasu,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.116
षष्ठश्च मैत्रावरुणिः कुण्डिनः सप्तमस्तथा । इति सप्त वशिष्ठाश्च विज्ञेया ब्रह्मवादिनः
ṣaṣṭhaśca maitrāvaruṇiḥ kuṇḍinaḥ saptamastathā / iti sapta vaśiṣṭhāśca vijñeyā brahmavādinaḥ
and sixth is Maitrāvaruṇi, and seventh Kuṇḍina—thus the seven Vasiṣṭhas are to be known as expounders of brahman.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.117
विश्वामित्रस्तु गाधेयो देवरातस्तथोद्गलः । तथा विद्वान्मधुच्छन्दा ऋषिश्चान्यो ऽघमर्षणः
viśvāmitrastu gādheyo devarātastathodgalaḥ / tathā vidvānmadhucchandā ṛṣiścānyo 'ghamarṣaṇaḥ
But Viśvāmitra son of Gādhi, Devarāta, and Udgala, and likewise the learned Madhucchandas, and another seer, Aghamarṣaṇa,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.118
अष्टको लोहितश्चैव कतः कोलश्च तावुभौ । देवश्रवास्तथा रेणुः पूरणो ऽथ धनञ्जयः
aṣṭako lohitaścaiva kataḥ kolaśca tāvubhau / devaśravāstathā reṇuḥ pūraṇo 'tha dhanañjayaḥ
Aṣṭaka and Lohita, Kata and Kola, those two, Devaśravas, and Reṇu, Pūraṇa, and then Dhanañjaya—
AI translation rendered from the Sanskrit, not a published edition
BndP 1 32.119
त्रयोदशैते धर्मिष्ठा विज्ञेयाः कुशिकावराः । अगस्त्यो ऽयो दृढायुश्च विध्मवाहस्तथैव च
trayodaśaite dharmiṣṭhā vijñeyāḥ kuśikāvarāḥ / agastyo 'yo dṛḍhāyuśca vidhmavāhastathaiva ca
these thirteen, most righteous, are to be known as the foremost Kuśikas. Agastya, Ayas (?), Dṛḍhāyu, and likewise Vidhmavāha—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.120
ब्रह्मिष्ठागस्तपा ह्येते त्रयः परमकीर्त्तयः । मनुर्वैवस्वतश्चैव एलो राजा पुरूखाः
brahmiṣṭhāgastapā hyete trayaḥ paramakīrttayaḥ / manurvaivasvataścaiva elo rājā purūkhāḥ
these three, most devoted to brahman and to Agastya's austerity (?), are of the highest fame. Manu Vaivasvata, and King Ela (Purūravas), Purūkha (Puru?)—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.121
क्षत्र्रियाणां चरावेतौ विज्ञेयौ मन्त्रवादिनौ । भलन्दनश्च वत्सश्च संकीलश्चैव ते त्रयः
kṣatrriyāṇāṃ carāvetau vijñeyau mantravādinau / bhalandanaśca vatsaśca saṃkīlaścaiva te trayaḥ
these two are to be known as the mantra-speakers, moving among (i.e. belonging to) the Kṣatriyas. And Bhalandana, and Vatsa, and Saṃkīla—those three,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 32.122
एते मन्त्रकृतश्चैव वैश्यानां प्रवराः स्मृताः । इत्येषा नवतिः प्रोक्ता मन्त्रा यैरृषिभिः कृताः । ब्राह्यणाः क्षत्रिया वैश्या ऋषिपुत्रान्निबोधत
ete mantrakṛtaścaiva vaiśyānāṃ pravarāḥ smṛtāḥ / ityeṣā navatiḥ proktā mantrā yairṛṣibhiḥ kṛtāḥ / brāhyaṇāḥ kṣatriyā vaiśyā ṛṣiputrānnibodhata
these too are makers of mantras, recorded as the foremost among the Vaiśyas. Thus these ninety have been declared, the seers by whom the mantras were made—brahmins, kṣatriyas, and vaiśyas. Now learn of the sons of the seers.
AI translation rendered from the Sanskrit, not a published edition