Matsya Purana — Chapter 145
MtP 145.1
मन्वन्तराणि यानि स्युः कल्पे कल्पे चतुर्दश व्यतीतानागतानि स्युर् यानि मन्वन्तरेष्विह
manvantarāṇi yāni syuḥ kalpe kalpe caturdaśa vyatītānāgatāni syur yāni manvantareṣviha
The manvantaras that there are, fourteen in each kalpa, and those which, among the manvantaras here, are past and yet to come —
AI translation rendered from the Sanskrit, not a published edition
MtP 145.2
विस्तरेणानुपूर्व्याच्च स्थितिं वक्ष्ये युगे युगे तस्मिन्युगे च सम्भूतिर् यासां यावच्च जीवितम्
vistareṇānupūrvyācca sthitiṃ vakṣye yuge yuge tasminyuge ca sambhūtir yāsāṃ yāvacca jīvitam
I shall tell in detail and in sequence of (their) duration, age by age; and in that age the coming-to-be of those (beings), and how long their life is.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.3
युगमात्रं तु जीवन्ति न्यूनं तत्स्याद्द्वयेन च चतुर्दशसु तावन्तो ज्ञेया मन्वन्तरेष्विह
yugamātraṃ tu jīvanti nyūnaṃ tatsyāddvayena ca caturdaśasu tāvanto jñeyā manvantareṣviha
They live only for an age, and that may be less by two (parts?); in the fourteen manvantaras here just so many are to be known.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.4
मनुष्याणां पशूनां च पक्षिणां स्थावरैः सह तेषामायुरुपक्रान्तं युगधर्मेषु सर्वशः
manuṣyāṇāṃ paśūnāṃ ca pakṣiṇāṃ sthāvaraiḥ saha teṣāmāyurupakrāntaṃ yugadharmeṣu sarvaśaḥ
Of men, of cattle, and of birds, together with the immobile beings — their lifespan has been set forth in all respects in accordance with the laws of the ages.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.5
तथैवायुः परिक्रान्तं युगधर्मेषु सर्वशः अस्थितिं च कलौ दृष्ट्वा भूतानामायुषश्च वै
tathaivāyuḥ parikrāntaṃ yugadharmeṣu sarvaśaḥ asthitiṃ ca kalau dṛṣṭvā bhūtānāmāyuṣaśca vai
Just so lifespan has been surveyed in all respects with regard to the laws of the ages; and seeing the instability, in the Kali (age), of beings and of lifespan —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.6
परमायुः शतं त्वेतन् मानुषाणां कलौ स्मृतम् देवासुरमनुष्याश्च यक्षगन्धर्वराक्षसाः
paramāyuḥ śataṃ tvetan mānuṣāṇāṃ kalau smṛtam devāsuramanuṣyāśca yakṣagandharvarākṣasāḥ
this hundred is remembered as the maximum lifespan of men in the Kali age. And gods, demons, and men, yakṣas, gandharvas, and rākṣasas
AI translation rendered from the Sanskrit, not a published edition
MtP 145.7
परिणाहोच्छ्रये तुल्या जायन्ते ह कृते युगे षण्णवत्यङ्गुलोत्सेधो ह्य् अष्टानां देवयोनिनाम्
pariṇāhocchraye tulyā jāyante ha kṛte yuge ṣaṇṇavatyaṅgulotsedho hy aṣṭānāṃ devayoninām
are born equal in girth and height in the Kṛta age: the height of the eight divine kinds is ninety-six fingers.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.8
नवाङ्गुलप्रमाणेन निष्पन्नेन तथाष्टकम् एतत्स्वाभाविकं तेषां प्रमाणमधिकुर्वताम्
navāṅgulapramāṇena niṣpannena tathāṣṭakam etatsvābhāvikaṃ teṣāṃ pramāṇamadhikurvatām
By the measure of nine fingers, taken as complete, thus eightfold; this is the natural measure of those who exceed (it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.9
मनुष्या वर्तमानास्तु युगसंध्यांशकेष्विह देवासुरप्रमाणं तु सप्तसप्ताङ्गुलं क्रमात्
manuṣyā vartamānāstu yugasaṃdhyāṃśakeṣviha devāsurapramāṇaṃ tu saptasaptāṅgulaṃ kramāt
But men living here in the fractional junctures of the ages — the measure of gods and demons is seven fingers (less) each in succession,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.10
चतुरशीतिकैश्चैव कलिजैरङ्गुलैः स्मृतम् आ पादतलमस्तको नवतालो भवेत्तु यः
caturaśītikaiścaiva kalijairaṅgulaiḥ smṛtam ā pādatalamastako navatālo bhavettu yaḥ
and it is reckoned by eighty-four fingers as produced in the Kali (age). He who, from the soles of the feet to the head, would be nine palms (tall),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.11
संहृत्याजानुबाहुश्च दैवतैरभिपूज्यते गवां च हस्तिनां चैव महिषस्थावरात्मनाम्
saṃhṛtyājānubāhuśca daivatairabhipūjyate gavāṃ ca hastināṃ caiva mahiṣasthāvarātmanām
And (the image) whose arms, when drawn in, reach to the knees is honoured by the gods. Of cows, and of elephants, and of buffaloes and of things immobile in nature—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.12
क्रमेणैतेन विज्ञेये ह्रासवृद्धी युगे युगे षट्सप्तत्यङ्गुलोत्सेधः पशुर् आककुदो भवेत्
krameṇaitena vijñeye hrāsavṛddhī yuge yuge ṣaṭsaptatyaṅgulotsedhaḥ paśur ākakudo bhavet
—by this same sequence the decrease and increase are to be known, age by age. A (four-footed) beast should be seventy-six fingers in height up to the hump.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.13
अङ्गुलानामष्टशतम् उत्सेधो हस्तिनां स्मृतः अङ्गुलानां सहस्रं तु द्विचत्वारिंशदङ्गुलम्
aṅgulānāmaṣṭaśatam utsedho hastināṃ smṛtaḥ aṅgulānāṃ sahasraṃ tu dvicatvāriṃśadaṅgulam
The height of elephants is held to be eight hundred fingers; but a thousand fingers, and forty-two fingers (more)—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.14
शतार्धमङ्गुलानां तु ह्य् उत्सेधः शाखिनां परः मानुषस्य शरीरस्य संनिवेशस्तु यादृशः
śatārdhamaṅgulānāṃ tu hy utsedhaḥ śākhināṃ paraḥ mānuṣasya śarīrasya saṃniveśastu yādṛśaḥ
But the maximum height of trees is half a hundred fingers. 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
MtP 145.15
तल्लक्षणं तु देवानां दृश्यते ऽन्वयदर्शनात् बुद्ध्यातिशयसंयुक्तो देवानां काय उच्यते
tallakṣaṇaṃ tu devānāṃ dṛśyate 'nvayadarśanāt buddhyātiśayasaṃyukto devānāṃ kāya ucyate
that same characteristic is seen in the gods, from the observation of (their) correspondence; the body of the gods is called (the same, but) joined with an excess of intelligence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.16
तथा नातिशयश्चैव मानुषः काय उच्यते इत्येव हि परिक्रान्ता भावा ये दिव्यमानुषाः
tathā nātiśayaścaiva mānuṣaḥ kāya ucyate ityeva hi parikrāntā bhāvā ye divyamānuṣāḥ
Likewise the human body is called (the same, but) without that excess. In just this way have the modes of being that are divine and human been surveyed,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.17
पशूनां पक्षिणां चैव स्थावराणां च सर्वशः गावो ऽजाश्वाश्च विज्ञेया हस्तिनः पक्षिणो मृगाः
paśūnāṃ pakṣiṇāṃ caiva sthāvarāṇāṃ ca sarvaśaḥ gāvo 'jāśvāśca vijñeyā hastinaḥ pakṣiṇo mṛgāḥ
and (those) of beasts and of birds and of immobile things, in every way. Cows, goats and horses are to be known (as such), (and) elephants, birds, deer.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.18
उपयुक्ताः क्रियास्वेते यज्ञियास्त्विह सर्वशः यथाक्रमोपभोगाश्च देवानां पशुमूर्तयः
upayuktāḥ kriyāsvete yajñiyāstviha sarvaśaḥ yathākramopabhogāśca devānāṃ paśumūrtayaḥ
These are employed in the rites, being fit for sacrifice here in every way; and the animal forms of the gods are their objects of enjoyment in due order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.19
तेषां रूपानुरूपैश्च प्रमाणैः स्थिरजङ्गमाः मनोज्ञैस्तत्र तैर्भोगैः सुखिनो ह्युपपेदिरे
teṣāṃ rūpānurūpaiśca pramāṇaiḥ sthirajaṅgamāḥ manojñaistatra tairbhogaiḥ sukhino hyupapedire
And the immobile and moving beings, with dimensions suited to their forms, became happy there through those pleasing enjoyments.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.20
अथ शिष्टान्प्रवक्ष्यामि साधूनथ ततश्च वै ब्राह्मणाः श्रुतिशब्दाश्च देवानां पशुमूर्तयः संयुज्य ब्रह्मणा ह्यन्तस् तेन सन्तः प्रचक्षते
atha śiṣṭānpravakṣyāmi sādhūnatha tataśca vai brāhmaṇāḥ śrutiśabdāśca devānāṃ paśumūrtayaḥ saṃyujya brahmaṇā hyantas tena santaḥ pracakṣate
Now I shall declare the cultured (śiṣṭa) and then the good (sādhu). The brahmins and the words of the Veda are the animal forms of the gods; having joined inwardly with brahman, by that they are declared to be 'the good'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.21
सामान्येषु च धर्मेषु तथा वैशिषिकेषु च ब्रह्मक्षत्रविशो युक्ताः श्रौतस्मार्तेन कर्मणा
sāmānyeṣu ca dharmeṣu tathā vaiśiṣikeṣu ca brahmakṣatraviśo yuktāḥ śrautasmārtena karmaṇā
And in the general duties, and likewise in the particular ones, brahmins, kshatriyas and vaishyas are engaged by the act prescribed in Veda and in tradition.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.22
वर्णाश्रमेषु युक्तस्य सुखोदर्कस्य स्वर्गतौ श्रौतस्मार्तो हि यो धर्मो ज्ञानधर्मः स उच्यते
varṇāśrameṣu yuktasya sukhodarkasya svargatau śrautasmārto hi yo dharmo jñānadharmaḥ sa ucyate
For one engaged in the classes and stages of life, whose outcome is happiness, in the attaining of heaven—the law of Veda and tradition, that is called the law of knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.23
दिव्यानां साधनात्साधुर् ब्रह्मचारी गुरोर्हितः कारणात्साधनाच्चैव गृहस्थः साधुरुच्यते
divyānāṃ sādhanātsādhur brahmacārī gurorhitaḥ kāraṇātsādhanāccaiva gṛhasthaḥ sādhurucyate
The chaste student, devoted to his teacher, is 'good' (sādhu) from his accomplishing (sādhana) of divine things; and from (his being) the cause and the means, the householder is called 'good'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.24
तपसश्च तथारण्ये साधुर्वैखानसः स्मृतः यतमानो यतिः साधुः स्मृतो योगस्य साधनात्
tapasaśca tathāraṇye sādhurvaikhānasaḥ smṛtaḥ yatamāno yatiḥ sādhuḥ smṛto yogasya sādhanāt
And the forest-dwelling hermit is held to be 'good' by reason of austerity in the wilderness; the ascetic, striving, is held 'good' from his practice of yoga.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.25
धर्मो धर्मगतिः प्रोक्तः शब्दो ह्येष क्रियात्मकः कुशलाकुशलौ चैव धर्माधर्मौ ब्रवीत्प्रभुः
dharmo dharmagatiḥ proktaḥ śabdo hyeṣa kriyātmakaḥ kuśalākuśalau caiva dharmādharmau bravītprabhuḥ
Dharma is said to be the course of dharma; for this word consists in action. The Lord declared the good and the bad, dharma and non-dharma.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.26
अथ देवाश्च पितर ऋषयश्चैव मानुषाः अयं धर्मो ह्ययं नेति ब्रुवते मौनमूर्तिना
atha devāśca pitara ṛṣayaścaiva mānuṣāḥ ayaṃ dharmo hyayaṃ neti bruvate maunamūrtinā
Then the gods and the fathers, and the seers and men, say 'this is dharma, this is not' with a form of silence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.27
धर्मेति धारणे धातुर् महत्त्वे चैव उच्यते आधारणे महत्त्वे वा धर्मः स तु निरुच्यते
dharmeti dhāraṇe dhātur mahattve caiva ucyate ādhāraṇe mahattve vā dharmaḥ sa tu nirucyate
'Dharma' — the root (dhṛ) is said to be in the sense of upholding and also of greatness; so dharma is derived (as that which is) in supporting or in greatness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.28
तत्रेष्टप्रापको धर्म आचार्यैरुपदिश्यते अधर्मश्चानिष्टफल आचार्यैर्नोपदिश्यते
tatreṣṭaprāpako dharma ācāryairupadiśyate adharmaścāniṣṭaphala ācāryairnopadiśyate
Therein dharma, which brings about what is desired, is taught by the teachers; and non-dharma, whose fruit is undesired, is not taught by the teachers.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.29
वृद्धाश्चालोलुपाश्चैव आत्मवन्तो ह्यदाम्भिकाः सम्यग्विनीता मृदवस् तानाचार्यान्प्रचक्षते
vṛddhāścālolupāścaiva ātmavanto hyadāmbhikāḥ samyagvinītā mṛdavas tānācāryānpracakṣate
Those who are elders, free from greed, self-possessed, without hypocrisy, well trained and gentle—them they declare to be teachers.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.30
धर्मज्ञैर्विहितो धर्मः श्रौतस्मार्तो द्विजातिभिः दाराग्निहोत्रसम्बन्धम् इज्या श्रौतस्य लक्षणम्
dharmajñairvihito dharmaḥ śrautasmārto dvijātibhiḥ dārāgnihotrasambandham ijyā śrautasya lakṣaṇam
Dharma of Veda and of tradition was laid down for the twice-born by the knowers of dharma. Connection with a wife and with the agnihotra, and sacrifice, is the mark of the Vedic (dharma).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.31
स्मार्तो वर्णाश्रमाचारो यमैश्च नियमैर्युतः पूर्वेभ्यो वेदयित्वेह श्रौतं सप्तर्षयो ऽब्रुवन्
smārto varṇāśramācāro yamaiśca niyamairyutaḥ pūrvebhyo vedayitveha śrautaṃ saptarṣayo 'bruvan
The smārta (dharma) is the conduct of the classes and stages of life, joined with restraints and observances; having learned the śrauta (dharma) from those before them, the seven seers proclaimed it here.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.32
ऋचो यजूंषि सामानि ब्रह्मणो ऽङ्गानि वै श्रुतिः मन्वन्तरस्यातीतस्य स्मृत्वा तन्मनुरब्रवीत्
ṛco yajūṃṣi sāmāni brahmaṇo 'ṅgāni vai śrutiḥ manvantarasyātītasya smṛtvā tanmanurabravīt
The Ṛc, Yajus and Sāman verses, and the limbs of the Veda—that is śruti; recalling it from the past manvantara, Manu declared it.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.33
तस्मात्स्मार्तः सूतो धर्मो वर्णाश्रमविभागशः एवं वै द्विविधो धर्मः शिष्टाचारः स उच्यते
tasmātsmārtaḥ sūto dharmo varṇāśramavibhāgaśaḥ evaṃ vai dvividho dharmaḥ śiṣṭācāraḥ sa ucyate
Therefore the smārta dharma, laid out according to the divisions of class and stage of life, was uttered (by him); thus dharma is of two kinds, and it is called the conduct of the learned (śiṣṭas).
AI translation rendered from the Sanskrit, not a published edition
MtP 145.34
शिषेर् धातोश्च निष्ठान्ताच् छिष्टशब्दं प्रचक्षते मन्वन्तरेषु ये शिष्टा इह तिष्ठन्ति धार्मिकाः
śiṣer dhātośca niṣṭhāntāc chiṣṭaśabdaṃ pracakṣate manvantareṣu ye śiṣṭā iha tiṣṭhanti dhārmikāḥ
From the root śiṣ with a past-participle ending they derive the word śiṣṭa; those righteous ones who remain here as śiṣṭas in the manvantaras—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.35
मनुः सप्तर्षयश्चैव लोकसंतानकारिणः तिष्ठन्तीह च धर्मार्थं ताञ्छिष्टान्सम्प्रचक्षते
manuḥ saptarṣayaścaiva lokasaṃtānakāriṇaḥ tiṣṭhantīha ca dharmārthaṃ tāñchiṣṭānsampracakṣate
Manu and the seven seers, who bring about the continuance of the world, remain here for the sake of dharma: those they call the śiṣṭas.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.36
तैः शिष्टैश्चलितो धर्मः स्थाप्यते वै युगे युगे त्रयी वार्त्ता दण्डनीतिः प्रजावर्णाश्रमेप्सया
taiḥ śiṣṭaiścalito dharmaḥ sthāpyate vai yuge yuge trayī vārttā daṇḍanītiḥ prajāvarṇāśramepsayā
By those śiṣṭas dharma, when it has slipped, is re-established in age after age—the triple Veda, husbandry, and the science of governance—out of a desire (to maintain) the people in their classes and stages of life.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.37
शिष्टैराचर्यते यस्मात् पुनश्चैव मनुक्षये पूर्वैःपूर्वैर्मतत्वाच्च शिष्टाचारः स शाश्वतः
śiṣṭairācaryate yasmāt punaścaiva manukṣaye pūrvaiḥpūrvairmatatvācca śiṣṭācāraḥ sa śāśvataḥ
Because it is practised by the śiṣṭas, and again at the end of each Manu, and because it has been held (so) by successive predecessors, that conduct of the śiṣṭas is everlasting.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.38
दानं सत्यं तपो लोको विद्येज्या पूजनं दमः अष्टौ तानि चरित्राणि शिष्टाचारस्य लक्षणम्
dānaṃ satyaṃ tapo loko vidyejyā pūjanaṃ damaḥ aṣṭau tāni caritrāṇi śiṣṭācārasya lakṣaṇam
Giving, truth, austerity, worldly (conduct), learning, sacrifice, honouring (of others), and self-control—these eight practices are the mark of the conduct of the śiṣṭas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.39
शिष्टा यस्माच्चरन्त्येनं मनुः सप्तर्षयश्च ह मन्वन्तरेषु सर्वेषु शिष्टाचारस्ततः स्मृतः
śiṣṭā yasmāccarantyenaṃ manuḥ saptarṣayaśca ha manvantareṣu sarveṣu śiṣṭācārastataḥ smṛtaḥ
Because the śiṣṭas—Manu and the seven seers—practise it in all the manvantaras, it is therefore known as śiṣṭācāra.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.40
विज्ञेयः श्रवणाच्छ्रौतः स्मरणात्स्मार्त उच्यते इज्यावेदात्मकः श्रौतः स्मार्तो वर्णाश्रमात्मकः प्रत्यङ्गानि प्रवक्ष्यामि धर्मस्येह तु लक्षणम्
vijñeyaḥ śravaṇācchrautaḥ smaraṇātsmārta ucyate ijyāvedātmakaḥ śrautaḥ smārto varṇāśramātmakaḥ pratyaṅgāni pravakṣyāmi dharmasyeha tu lakṣaṇam
The śrauta is to be known (as such) from 'hearing', and from 'remembering' it is called smārta; the śrauta consists of sacrifice and the Veda, the smārta consists of the classes and stages of life. I shall now declare in turn the limbs (of dharma), the marks of dharma here.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.41
दृष्टानुभूतमर्थं च यः पृष्टो न विगूहते यथाभूतप्रवादस्तु इत्येतत्सत्यलक्षणम्
dṛṣṭānubhūtamarthaṃ ca yaḥ pṛṣṭo na vigūhate yathābhūtapravādastu ityetatsatyalakṣaṇam
He who, when asked, does not conceal a matter seen or experienced—speaking of things as they are: this is the mark of truth.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.42
ब्रह्मचर्यं तपो मौनं निराहारत्वमेव च इत्येतत्तपसो रूपं सुघोरं तु दुरासदम्
brahmacaryaṃ tapo maunaṃ nirāhāratvameva ca ityetattapaso rūpaṃ sughoraṃ tu durāsadam
Chastity, austerity, silence, and abstaining from food—this is the form of tapas, most fierce and hard to attain.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.43
पशूनां द्रव्यहविषाम् ऋक्सामयजुषां तथा ऋत्विजां दक्षिणायाश्च संयोगो यज्ञ उच्यते
paśūnāṃ dravyahaviṣām ṛksāmayajuṣāṃ tathā ṛtvijāṃ dakṣiṇāyāśca saṃyogo yajña ucyate
The conjunction of sacrificial animals, of substances and oblations, of the Ṛc, Sāman and Yajus, of officiating priests, and of the sacrificial fee—that is called sacrifice.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.44
आत्मवत्सर्वभूतेषु यो हिताय शुभाय च वर्तते सततं हृष्टः क्रिया श्रेष्ठा दया स्मृता
ātmavatsarvabhūteṣu yo hitāya śubhāya ca vartate satataṃ hṛṣṭaḥ kriyā śreṣṭhā dayā smṛtā
He who acts always and gladly toward all beings for their welfare and good as toward himself—that best of acts is known as compassion.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.45
आक्रुष्टो ऽभिहतो यस्तु नाक्रोशेत्प्रहरेदपि अदुष्टो वाङ्मनःकायैस् तितिक्षुः सा क्षमा स्मृता
ākruṣṭo 'bhihato yastu nākrośetpraharedapi aduṣṭo vāṅmanaḥkāyais titikṣuḥ sā kṣamā smṛtā
He who, reviled or struck, would neither revile nor strike back, being unmalicious in speech, mind and body, enduring—that is known as forbearance.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.46
स्वामिना रक्ष्यमाणानाम् उत्सृष्टानां च सम्भ्रमे परस्वानाम् अनादानम् अलोभ इति संज्ञितम्
svāminā rakṣyamāṇānām utsṛṣṭānāṃ ca sambhrame parasvānām anādānam alobha iti saṃjñitam
Not taking the property of others—things guarded by their owner, or abandoned in a commotion—is termed freedom from greed.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.47
मैथुनस्यासमाचारो जल्पनाच्चिन्तनात्तथा निवृत्तिर्ब्रह्मचर्यं च तदेतच्छमलक्षणम्
maithunasyāsamācāro jalpanāccintanāttathā nivṛttirbrahmacaryaṃ ca tadetacchamalakṣaṇam
Not practising sexual union, and desisting from talking and thinking of it, and chastity—this is the mark of tranquillity (śama).
AI translation rendered from the Sanskrit, not a published edition
MtP 145.48
आत्मार्थे वा परार्थे वा इन्द्रियाणीह यस्य वै विषये न प्रवर्तन्ते दमस्यैतत्तु लक्षणम्
ātmārthe vā parārthe vā indriyāṇīha yasya vai viṣaye na pravartante damasyaitattu lakṣaṇam
He whose senses, whether for his own sake or another's, do not go forth to their objects—that is the mark of self-restraint.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.49
पञ्चात्मके यो विषये कारणे चाष्टलक्षणे न क्रुध्येत प्रतिहतः स जितात्मा भविष्यति
pañcātmake yo viṣaye kāraṇe cāṣṭalakṣaṇe na krudhyeta pratihataḥ sa jitātmā bhaviṣyati
He who, when struck, does not grow angry at the fivefold object and at the cause with its eight marks, will be one who has conquered himself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.50
यद्यदिष्टतमं द्रव्यं न्यायेनैवागतं च यत् तत्तद्गुणवते देयम् इत्येतद्दानलक्षणम्
yadyadiṣṭatamaṃ dravyaṃ nyāyenaivāgataṃ ca yat tattadguṇavate deyam ityetaddānalakṣaṇam
Whatever object is most desired and has come (to one) by lawful means, that should be given to one endowed with merit: this is the mark of giving.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.51
श्रुतिस्मृतिभ्यां विहितो धर्मो वर्णाश्रमात्मकः शिष्टाचारप्रवृद्धश्च धर्मो ऽयं साधुसंमतः
śrutismṛtibhyāṃ vihito dharmo varṇāśramātmakaḥ śiṣṭācārapravṛddhaśca dharmo 'yaṃ sādhusaṃmataḥ
The dharma enjoined by śruti and smṛti, consisting of the classes and the stages of life, and the dharma grown up through the conduct of the cultured — this is what the good approve.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.52
अप्रद्वेषो ह्यनिष्टेषु इष्टं वै नाभिनन्दति प्रीतितापविषादानां विनिवृत्तिर् विरक्तता
apradveṣo hyaniṣṭeṣu iṣṭaṃ vai nābhinandati prītitāpaviṣādānāṃ vinivṛttir viraktatā
Absence of hatred toward what is unwanted, not rejoicing in what is wanted, the ceasing of pleasure, distress and dejection — that is dispassion.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.53
संन्यासः कर्मणां न्यासः कृतानामकृतैः सह कुशलाकुशलाभ्यां तु प्रहाणं न्यास उच्यते
saṃnyāsaḥ karmaṇāṃ nyāsaḥ kṛtānāmakṛtaiḥ saha kuśalākuśalābhyāṃ tu prahāṇaṃ nyāsa ucyate
Renunciation is the laying down of actions, of those done together with those not done; but the abandoning of both the good and the bad is called (true) laying down.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.54
अव्यक्तादिविशेषान्तव् इकारे ऽस्मिन्निवर्तते चेतनाचेतनं ज्ञात्वा ज्ञाने ज्ञानी स उच्यते
avyaktādiviśeṣāntav ikāre 'sminnivartate cetanācetanaṃ jñātvā jñāne jñānī sa ucyate
When (a man) turns away from this transformation, which extends from the unmanifest at its beginning to the particulars at its end, having known the conscious and the unconscious in knowledge, he is called a knower.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.55
प्रत्यङ्गानि तु धर्मस्य चेत्येतल्लक्षणं स्मृतम् ऋषिभिर्धर्मतत्त्वज्ञैः पूर्वैः स्वायम्भुवे ऽन्तरे
pratyaṅgāni tu dharmasya cetyetallakṣaṇaṃ smṛtam ṛṣibhirdharmatattvajñaiḥ pūrvaiḥ svāyambhuve 'ntare
These are the subsidiary members of dharma — such is the definition handed down by the ancient seers who knew the truth of dharma, in the Svāyambhuva period.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.56
अत्र वो वर्णयिष्यामि विधिं मन्वन्तरस्य तु तथैव चातुर्होत्रस्य चातुर्वर्ण्यस्य चैव हि
atra vo varṇayiṣyāmi vidhiṃ manvantarasya tu tathaiva cāturhotrasya cāturvarṇyasya caiva hi
Here I shall describe to you the ordinance of the manvantara, and likewise that of the four priestly offices and of the four classes.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.57
प्रतिमन्वन्तरं चैव श्रुतिरन्या विधीयते ऋचो यजूंषि सामानि यथावत्प्रतिदैवतम्
pratimanvantaraṃ caiva śrutiranyā vidhīyate ṛco yajūṃṣi sāmāni yathāvatpratidaivatam
And in each manvantara a different śruti is ordained — the Ṛc verses, the Yajus formulas, the Sāmans, duly for each deity.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.58
विधिस्तोत्रं तथा हौत्रं पूर्ववत्सम्प्रवर्तते द्रव्यस्तोत्रं गुणस्तोत्रं कर्मस्तोत्रं तथैव च
vidhistotraṃ tathā hautraṃ pūrvavatsampravartate dravyastotraṃ guṇastotraṃ karmastotraṃ tathaiva ca
The praise of the ritual ordinance and likewise the priestly office proceed as before; so too praise of substance, praise of quality, and praise of action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.59
तथैवाभिजनस्तोत्रं स्तोत्रमेवं चतुर्विधम् मन्वन्तरेषु सर्वेषु यथा भेदा भवन्ति हि
tathaivābhijanastotraṃ stotramevaṃ caturvidham manvantareṣu sarveṣu yathā bhedā bhavanti hi
And likewise praise of lineage — thus praise is of four kinds; since in all the manvantaras there are differences (accordingly).
AI translation rendered from the Sanskrit, not a published edition
MtP 145.60
प्रवर्तयन्ति तेषां वै ब्रह्मस्तोत्रं पुनः पुनः एवं मन्त्रगुणानां तु समुत्पत्तिश्चतुर्विधा
pravartayanti teṣāṃ vai brahmastotraṃ punaḥ punaḥ evaṃ mantraguṇānāṃ tu samutpattiścaturvidhā
They set in motion, again and again, the brahman-praise of these; thus the origin of the qualities of the mantras is fourfold.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.61
अथर्वऋग्यजुःसाम्नां वेदेष्विह पृथक्पृथक् ऋषीणां तप्यतां तेषां तपः परमदुश्चरम्
atharvaṛgyajuḥsāmnāṃ vedeṣviha pṛthakpṛthak ṛṣīṇāṃ tapyatāṃ teṣāṃ tapaḥ paramaduścaram
Of the Atharvan, Ṛc, Yajus and Sāman — separately here in the (several) Vedas; of those seers who practised austerity, the austerity was supremely hard to perform.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.62
मन्त्राः प्रादुर्भवन्त्यादौ पूर्वमन्वन्तरस्य ह असंतोषाद्भयाद्दुःखान् मोहाच्छोकाच्च पञ्चधा
mantrāḥ prādurbhavantyādau pūrvamanvantarasya ha asaṃtoṣādbhayādduḥkhān mohācchokācca pañcadhā
The mantras appear at the beginning, indeed of the preceding manvantara, in fivefold manner: from discontent, from fear, from pain, from delusion and from grief.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.63
ऋषीणां तारका येन लक्षणेन यदृच्छया ऋषीणां यादृशत्वं हि तद्वक्ष्यामीह लक्षणम्
ṛṣīṇāṃ tārakā yena lakṣaṇena yadṛcchayā ṛṣīṇāṃ yādṛśatvaṃ hi tadvakṣyāmīha lakṣaṇam
By what mark, spontaneously, (there is) the deliverance of the seers, and what the nature of the seers is — that mark I shall declare here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.64
अतीतानागतानां च पञ्चधा ह्यार्षकं स्मृतम् तथा ऋषीणां वक्ष्यामि आर्षस्येह समुद्भवम्
atītānāgatānāṃ ca pañcadhā hyārṣakaṃ smṛtam tathā ṛṣīṇāṃ vakṣyāmi ārṣasyeha samudbhavam
And of those past and yet to come, the seership is recorded as fivefold; and so I shall declare of the seers the origin here of that which is seer-like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.65
गुणसाम्येन वर्तन्ते सर्वसंप्रलये तदा अविभागेन देवानाम् अनिर्देश्ये तमोमये
guṇasāmyena vartante sarvasaṃpralaye tadā avibhāgena devānām anirdeśye tamomaye
At the total dissolution they then subsist in equilibrium of the guṇas, without division of the divine (powers), in that indefinable state made of darkness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.66
अबुद्धिपूर्वकं तद्वै चेतनार्थं प्रवर्तते तेनार्षं बुद्धिपूर्वं तु चेतनेनाप्यधिष्ठितम्
abuddhipūrvakaṃ tadvai cetanārthaṃ pravartate tenārṣaṃ buddhipūrvaṃ tu cetanenāpyadhiṣṭhitam
That indeed proceeds without prior intelligence, for the sake of the conscious (principle); thereby the seership is preceded by intelligence and is presided over by the conscious one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.67
प्रवर्तते तथा ते तु यथा मत्स्योदकावुभौ चेतनाधिकृतं सर्वं प्रावर्तत गुणात्मकम् कार्यकारणभावेन तथा तस्य प्रवर्तते
pravartate tathā te tu yathā matsyodakāvubhau cetanādhikṛtaṃ sarvaṃ prāvartata guṇātmakam kāryakāraṇabhāvena tathā tasya pravartate
And so those two proceed as both fish and water (together); all that consists of the guṇas set forth under the direction of consciousness, and so his (activity) proceeds by way of effect and cause.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.68
विषयो विषयित्वं च तदा ह्यर्थपदात्मकौ कालेन प्रापणीयेन भेदाश्च कारणात्मकाः
viṣayo viṣayitvaṃ ca tadā hyarthapadātmakau kālena prāpaṇīyena bhedāśca kāraṇātmakāḥ
Then object and objecthood are both of the nature of thing and word; and by time, which must be traversed, the divisions too become causal in nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.69
सांसिद्धिकास्तदा वृत्ताः क्रमेण महदादयः महतो ऽसावहंकारस् तस्माद्भूतेन्द्रियाणि च
sāṃsiddhikāstadā vṛttāḥ krameṇa mahadādayaḥ mahato 'sāvahaṃkāras tasmādbhūtendriyāṇi ca
Then the perfected (principles), the Great One and the rest, came about in order: from the Great One that ego-principle, and from that the elements and the sense-faculties.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.70
भूतभेदाश्च भूतेभ्यो जज्ञिरे तु परस्परम् संसिद्धिकारणं कार्यं सद्य एव विवर्तते
bhūtabhedāśca bhūtebhyo jajñire tu parasparam saṃsiddhikāraṇaṃ kāryaṃ sadya eva vivartate
And from the elements the varieties of elements were born, one from another; the cause being perfected, the effect unfolds at once.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.71
यथोल्मुकात्तु विटपा एककालाद्भवन्ति हि तथा प्रवृत्ताः क्षेत्रज्ञाः कालेनैकेन कारणात्
yatholmukāttu viṭapā ekakālādbhavanti hi tathā pravṛttāḥ kṣetrajñāḥ kālenaikena kāraṇāt
For just as branching (sparks) arise from a firebrand all at one time, so the knowers-of-the-field come forth, by one cause, at one and the same time.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.72
यथान्धकारे खद्योतः सहसा सम्प्रदृश्यते तथा निवृत्तो ह्यव्यक्तः खद्योत इव संज्वलन्
yathāndhakāre khadyotaḥ sahasā sampradṛśyate tathā nivṛtto hyavyaktaḥ khadyota iva saṃjvalan
Just as in the darkness a firefly is suddenly seen, so the unmanifest, when it has turned back (withdrawn), blazes forth like a firefly.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.73
स महात्मा शरीरस्थस् तत्रैवेह प्रवर्तते महतस्तमसः पारे वैलक्षण्याद्विभाव्यते
sa mahātmā śarīrasthas tatraiveha pravartate mahatastamasaḥ pāre vailakṣaṇyādvibhāvyate
That great self, abiding in the body, operates just there, in this (world); (yet) beyond the great darkness it is discerned by its difference (from it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.74
तत्रैव संस्थितो विद्वांस् तपसो ऽन्त इति श्रुतम् बुद्धिर्विवर्धतस्तस्य प्रादुर्भूता चतुर्विधा
tatraiva saṃsthito vidvāṃs tapaso 'nta iti śrutam buddhirvivardhatastasya prādurbhūtā caturvidhā
Established just there, the wise one—this is heard to be the end of ascetic practice; as his intelligence grows, it becomes manifest as fourfold.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.75
ज्ञानं वैराग्यमैश्वर्यं धर्मश्चेति चतुष्टयम् सांसिद्धिकान्यथैतानि अप्रतीतानि तस्य वै
jñānaṃ vairāgyamaiśvaryaṃ dharmaśceti catuṣṭayam sāṃsiddhikānyathaitāni apratītāni tasya vai
Knowledge, dispassion, lordship, and dharma—this is the set of four; these are innate in him, though not (previously) apprehended.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.76
महात्मनः शरीरस्य चैतन्यात्सिद्धिरुच्यते पुरि शेते यतः पूर्वं क्षेत्रज्ञानं तथापि च
mahātmanaḥ śarīrasya caitanyātsiddhirucyate puri śete yataḥ pūrvaṃ kṣetrajñānaṃ tathāpi ca
Through the consciousness of the great self's body, (this) perfection is spoken of; and since he lies down in the city (puri) beforehand, so too (he is called) knower-of-the-field.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.77
पुरे शयनात्पुरुषो ज्ञानात्क्षेत्रज्ञ उच्यते यस्माद्धर्मात्प्रसूते हि तस्माद्वै धार्मिकस्तु सः
pure śayanātpuruṣo jñānātkṣetrajña ucyate yasmāddharmātprasūte hi tasmādvai dhārmikastu saḥ
From lying in the city (pura) he is called puruṣa; from knowing (the field) he is called kṣetrajña; and because he is brought forth from dharma, therefore he is dharmic.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.78
सांसिद्धिके शरीरे च बुद्ध्याव्यक्तस्तु चेतनः एवं विवृत्तः क्षेत्रज्ञः क्षेत्रं ह्यनभिसंधितः
sāṃsiddhike śarīre ca buddhyāvyaktastu cetanaḥ evaṃ vivṛttaḥ kṣetrajñaḥ kṣetraṃ hyanabhisaṃdhitaḥ
And in the innately perfected body the unmanifest is conscious through the intelligence; thus the knower-of-the-field is evolved, while the field itself is without intention.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.79
निवृत्तिसमकाले तु पुराणं तदचेतनम् क्षेत्रज्ञेन परिज्ञातं भोग्यो ऽयं विषयो मम
nivṛttisamakāle tu purāṇaṃ tadacetanam kṣetrajñena parijñātaṃ bhogyo 'yaṃ viṣayo mama
But at the very time of withdrawal, that ancient (city/body) is without consciousness; (yet) it is fully known by the knower-of-the-field: "this object is to be enjoyed by me."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.80
ऋषिर्हिंसागतौ धातुर् विद्या सत्यं तपः श्रुतम् एष सन्निलयो यस्माद् ब्राह्मणस्तुततस् त्व् ऋषिः
ṛṣirhiṃsāgatau dhātur vidyā satyaṃ tapaḥ śrutam eṣa sannilayo yasmād brāhmaṇastutatas tv ṛṣiḥ
"Ṛṣi" (comes) from the root (ṛṣ) in the sense of injuring and of going; (it means) knowledge, truth, austerity, sacred learning; since this one is a proper abode (of these), the brahmin is therefore called ṛṣi.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.81
निवृत्तिसमकालाच्च बुद्ध्याव्यक्त ऋषिस्त्वयम् ऋषते परमं यस्मात् परमर्षिस्ततः स्मृतः
nivṛttisamakālācca buddhyāvyakta ṛṣistvayam ṛṣate paramaṃ yasmāt paramarṣistataḥ smṛtaḥ
And from the time of withdrawal onward, this unmanifest one, through the intelligence, is a ṛṣi; and since he moves toward the supreme, he is therefore called a supreme ṛṣi (paramarṣi).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.82
गत्यर्थाद् ऋषतेर् धातोर् नामनिर्वृत्तिकारणम् यस्मादेष स्वयंभूतस् तस्माच्च ऋषिता मता
gatyarthād ṛṣater dhātor nāmanirvṛttikāraṇam yasmādeṣa svayaṃbhūtas tasmācca ṛṣitā matā
From the root ṛṣ in the sense of 'going' is the cause of the formation of the name; and since this one is self-become, therefore his being a ṛṣi is held (established).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.83
सेश्वराः स्वयमुद्भूता ब्रह्मणो मानसाः सुताः निवर्तमानैस्तैर्बुद्ध्या महान्परिगतः परः
seśvarāḥ svayamudbhūtā brahmaṇo mānasāḥ sutāḥ nivartamānaistairbuddhyā mahānparigataḥ paraḥ
The mind-born sons of Brahmā, arisen of themselves, are lords; by them, as they turn back (withdraw), the supreme Great One is comprehended through the intelligence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.84
यस्माद् दृशपरत्वेन सह तस्मान्महर्षयः ईश्वराणां सुतास्तेषां मानसाश्चौरसाश्च वै
yasmād dṛśaparatvena saha tasmānmaharṣayaḥ īśvarāṇāṃ sutāsteṣāṃ mānasāścaurasāśca vai
Since (they attained) supremacy together with vision, therefore they are great ṛṣis (maharṣis); and the sons of those lords are both mind-born and loin-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.85
ऋषिस्तस्मात्परत्वेन भूतादिरृषयस्ततः ऋषिपुत्रा ऋषीकास्तु मैथुनाद्गर्भसम्भवाः
ṛṣistasmātparatvena bhūtādirṛṣayastataḥ ṛṣiputrā ṛṣīkāstu maithunādgarbhasambhavāḥ
A ṛṣi is such by (that) supremacy; from that come the ṛṣis beginning with the elements; but the sons of ṛṣis are the ṛṣīkas, born from wombs through sexual union.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.86
परत्वेन ऋषन्ते वै भूतादीनृषिकास्ततः ऋषिकाणां सुता ये तु विज्ञेया ऋषिपुत्रकाः
paratvena ṛṣante vai bhūtādīnṛṣikāstataḥ ṛṣikāṇāṃ sutā ye tu vijñeyā ṛṣiputrakāḥ
They reach (ṛṣ) the elements and the rest by (their) supremacy; hence they are ṛṣikas; and those who are sons of the ṛṣikas are to be known as ṛṣiputras.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.87
श्रुत्वा ऋषं परत्वेन श्रुतास्तस्माच्छ्रुतर्षयः अव्यक्तात्मा महात्मा वा-हंकारात्मा तथैव च
śrutvā ṛṣaṃ paratvena śrutāstasmācchrutarṣayaḥ avyaktātmā mahātmā vā-haṃkārātmā tathaiva ca
Having heard the ṛṣa (sacred utterance) by (their) supremacy, they are "heard" (śruta); hence the śrutarṣis. (There is) the self as unmanifest, or the self as the Great One, and likewise the self as ego,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.88
भूतात्मा चेन्द्रियात्मा च तेषां तज्ज्ञानमुच्यते इत्येवमृषिजातिस्तु पञ्चधा नामविश्रुता
bhūtātmā cendriyātmā ca teṣāṃ tajjñānamucyate ityevamṛṣijātistu pañcadhā nāmaviśrutā
and the self as elements and the self as the senses—that knowledge of theirs is so called. Thus the class of ṛṣis is renowned by name as fivefold.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.89
भृगुर्मरीचिरत्रिश्च अङ्गिराः पुलहः क्रतुः मनुर्दक्षो वसिष्ठश्च पुलस्त्यश्चापि ते दश
bhṛgurmarīciratriśca aṅgirāḥ pulahaḥ kratuḥ manurdakṣo vasiṣṭhaśca pulastyaścāpi te daśa
Bhṛgu, Marīci, Atri, Aṅgiras, Pulaha, Kratu, Manu, Dakṣa, Vasiṣṭha, and also Pulastya—these are the ten.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.90
ब्रह्मणो मानसा ह्येते उत्पन्नाः स्वयमीश्वराः परत्वेनर्षयो यस्मान् मतास्तस्मान्महर्षयः
brahmaṇo mānasā hyete utpannāḥ svayamīśvarāḥ paratvenarṣayo yasmān matāstasmānmaharṣayaḥ
These, indeed, are Brahmā's mind-born (sons), arisen of themselves, lords; since they are held to be ṛṣis by (their) supremacy, they are therefore great ṛṣis.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.91
ईश्वराणां सुतास्त्वेषाम् ऋषयस्तान्निबोधत काव्यो बृहस्पतिश्चैव कश्यपश्च्यवनस्तथा
īśvarāṇāṃ sutāstveṣām ṛṣayastānnibodhata kāvyo bṛhaspatiścaiva kaśyapaścyavanastathā
But the sons of these lords are the ṛṣis; learn of them: Kāvya (Uśanas), and Bṛhaspati, Kaśyapa, and likewise Cyavana,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.92
उतथ्यो वामदेवश्च अगस्त्यः कौशिकस्तथा कर्दमो वालखिल्याश्च विश्रवाः शक्तिवर्धनः
utathyo vāmadevaśca agastyaḥ kauśikastathā kardamo vālakhilyāśca viśravāḥ śaktivardhanaḥ
Utathya and Vāmadeva, Agastya and likewise Kauśika, Kardama, the Vālakhilyas, Viśravas, Śaktivardhana —
AI translation rendered from the Sanskrit, not a published edition
MtP 145.93
इत्येते ऋषयः प्रोक्तास् तपसा ऋषितां गताः तेषां पुत्रानृषीकांस्तु गर्भोत्पन्नान्निबोधत
ityete ṛṣayaḥ proktās tapasā ṛṣitāṃ gatāḥ teṣāṃ putrānṛṣīkāṃstu garbhotpannānnibodhata
These have been declared to be the ṛṣis, who attained ṛṣihood by austerity. Now learn of their sons, the ṛṣīkas, born from the womb.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.94
वत्सरो नग्नहूश् चैव भरद्वाजश्च वीर्यवान् ऋषिर्दीर्घतमाश्चैव बृहद्वक्षाः शरद्वतः
vatsaro nagnahūś caiva bharadvājaśca vīryavān ṛṣirdīrghatamāścaiva bṛhadvakṣāḥ śaradvataḥ
Vatsara and Nagnahu, and the valorous Bharadvāja, and the ṛṣi Dīrghatamas, Bṛhadvakṣas, Śaradvata,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.95
वाजिश्रवाः सुचिन्तश्च शावश्च सपराशरः शृङ्गी च शङ्खपाच् चैव राजा वैश्रवणस्तथा
vājiśravāḥ sucintaśca śāvaśca saparāśaraḥ śṛṅgī ca śaṅkhapāc caiva rājā vaiśravaṇastathā
Vājiśravas and Sucinta, and Śāva together with Parāśara, and Śṛṅgī and Śaṅkhapāt, and likewise King Vaiśravaṇa —
AI translation rendered from the Sanskrit, not a published edition
MtP 145.96
इत्येते ऋषिकाः सर्वे सत्येन ऋषितां गताः ईश्वरा ऋषयश्चैव ऋषीका ये च विश्रुताः
ityete ṛṣikāḥ sarve satyena ṛṣitāṃ gatāḥ īśvarā ṛṣayaścaiva ṛṣīkā ye ca viśrutāḥ
All these are the ṛṣīkas, who attained ṛṣihood by truth: the lords, the ṛṣis, and the ṛṣīkas who are renowned.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.97
एवं मन्त्रकृतः सर्वे कृत्स्नशश्च निबोधत भृगुः काश्यपः प्रचेता दधीचो ह्यात्मवानपि
evaṃ mantrakṛtaḥ sarve kṛtsnaśaśca nibodhata bhṛguḥ kāśyapaḥ pracetā dadhīco hyātmavānapi
Thus learn now of all the makers of mantras, completely: Bhṛgu, Kāśyapa, Pracetas, and Dadhīca who was self-possessed,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.98
ऊर्षो ऽथ जमदग्निश्च वेदः सारस्वतस्तथा आर्ष्टिषेणश्च्यवनश्च वीतहव्यः सवेधसः
ūrṣo 'tha jamadagniśca vedaḥ sārasvatastathā ārṣṭiṣeṇaścyavanaśca vītahavyaḥ savedhasaḥ
Ūrṣa, then Jamadagni, Veda, and likewise Sārasvata, Ārṣṭiṣeṇa and Cyavana, Vītahavya together with Vedhas,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.99
वैन्यः पृथुर्दिवोदासो ब्रह्मवान्गृत्सशौनकौ एकोनविंशतिर्ह्येते भृगवो मन्त्रकृत्तमाः
vainyaḥ pṛthurdivodāso brahmavāngṛtsaśaunakau ekonaviṃśatirhyete bhṛgavo mantrakṛttamāḥ
Pṛthu the son of Vena, Divodāsa, Brahmavān, Gṛtsa and Śaunaka: these nineteen are the Bhṛgus, foremost among the makers of mantras.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.100
अङ्गिराश्चैव त्रितश्च भरद्वाजो ऽथ लक्ष्मणः कृतवाचस्तथा गर्गः स्मृतिसंकृतिरेव च
aṅgirāścaiva tritaśca bharadvājo 'tha lakṣmaṇaḥ kṛtavācastathā gargaḥ smṛtisaṃkṛtireva ca
And Aṅgiras and Trita, then Bharadvāja, Lakṣmaṇa, and likewise Kṛtavāc, Garga, Smṛti and Saṃkṛti,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.101
गुरुवीतश्च मान्धाता अम्बरीषस्तथैव च युवनाश्वः पुरुकुत्सः स्वश्रवस्तु सदस्यवान्
guruvītaśca māndhātā ambarīṣastathaiva ca yuvanāśvaḥ purukutsaḥ svaśravastu sadasyavān
And Guruvīta and Māndhātā, and likewise Ambarīṣa, Yuvanāśva, Purukutsa, and Svaśravas who had an assembly,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.102
अजमीढो ऽस्वहार्यश्च ह्य् उत्कलः कविरेव च पृषदश्वो विरूपश्च काव्यश्चैवाथ मुद्गलः
ajamīḍho 'svahāryaśca hy utkalaḥ kavireva ca pṛṣadaśvo virūpaśca kāvyaścaivātha mudgalaḥ
Ajamīḍha and Asvahārya, and Utkala and Kavi, Pṛṣadaśva and Virūpa, and Kāvya, and then Mudgala,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.103
उतथ्यश्च शरद्वांश्च तथा वाजिश्रवा अपि अपस्यौषः सुचित्तिश्च वामदेवस्तथैव च
utathyaśca śaradvāṃśca tathā vājiśravā api apasyauṣaḥ sucittiśca vāmadevastathaiva ca
And Utathya and Śaradvat, and likewise Vājiśravas too, Apasyauṣa and Sucitti, and likewise Vāmadeva,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.104
ऋषिजो बृहच्छुक्लश्च ऋषिर्दीर्घतमा अपि कक्षीवांश्च त्रयस्त्रिंशत् स्मृता ह्यङ्गिरसां वराः
ṛṣijo bṛhacchuklaśca ṛṣirdīrghatamā api kakṣīvāṃśca trayastriṃśat smṛtā hyaṅgirasāṃ varāḥ
Ṛṣija and Bṛhacchukla, and the ṛṣi Dīrghatamas too, and Kakṣīvat: these thirty-three are remembered as the foremost of the Aṅgirases.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.105
एते मन्त्रकृतः सर्वे काश्यपांस्तु निबोधत काश्यपः सहवत्सारो नैध्रुवो नित्य एव च
ete mantrakṛtaḥ sarve kāśyapāṃstu nibodhata kāśyapaḥ sahavatsāro naidhruvo nitya eva ca
All these are makers of mantras. Now learn of the Kāśyapas: Kaśyapa together with Vatsāra, Naidhruva, and Nitya,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.106
असितो देवलश्चैव षडेते ब्रह्मवादिनः अत्रिर् अर्धस्वनश्चैव शावास्यो ऽथ गविष्ठिरः
asito devalaścaiva ṣaḍete brahmavādinaḥ atrir ardhasvanaścaiva śāvāsyo 'tha gaviṣṭhiraḥ
Asita and Devala — these six are expounders of the Veda. Atri and Ardhasvana, Śāvāsya, and then Gaviṣṭhira,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.107
कर्णकश्च ऋषिः सिद्धस् तथा पूर्वातिथिश्च यः
karṇakaśca ṛṣiḥ siddhas tathā pūrvātithiśca yaḥ
And Karṇaka, and the ṛṣi Siddha, and likewise he who is Pūrvātithi —
AI translation rendered from the Sanskrit, not a published edition
MtP 145.108
इत्येते त्वत्रयः प्रोक्ता मन्त्रकृत्षण्महर्षयः वसिष्ठश्चैव शक्तिश्च तृतीयश्च पराशरः
ityete tvatrayaḥ proktā mantrakṛtṣaṇmaharṣayaḥ vasiṣṭhaścaiva śaktiśca tṛtīyaśca parāśaraḥ
Thus these six great ṛṣis of Atri's line are declared to be makers of mantras. And Vasiṣṭha, and Śakti, and third Parāśara,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.109
ततस्तु इन्द्रप्रतिमः पञ्चमस्तु भरद्वसुः षष्ठस्तु मित्रावरुणः सत्तमः कुण्डिनस्तथा
tatastu indrapratimaḥ pañcamastu bharadvasuḥ ṣaṣṭhastu mitrāvaruṇaḥ sattamaḥ kuṇḍinastathā
Then Indrapratima, and fifth Bharadvasu, and sixth Mitrāvaruṇa, and the excellent Kuṇḍina —
AI translation rendered from the Sanskrit, not a published edition
MtP 145.110
इत्येते सप्त विज्ञेया वासिष्ठा ब्रह्मवादिनः विश्वामित्रश्च गाधेयो देवरातस्तथा बलः
ityete sapta vijñeyā vāsiṣṭhā brahmavādinaḥ viśvāmitraśca gādheyo devarātastathā balaḥ
Thus these seven are to be known as the Vāsiṣṭhas, expounders of the Veda. And Viśvāmitra son of Gādhi, and Devarāta, and Bala,
AI translation rendered from the Sanskrit, not a published edition
MtP 145.111
तथा विद्वान्मधुच्छन्दा ऋषिश्चान्यो ऽघमर्षणः अष्टको लोहितश्चैव भृतकीलश्च माम्बुधिः
tathā vidvānmadhucchandā ṛṣiścānyo 'ghamarṣaṇaḥ aṣṭako lohitaścaiva bhṛtakīlaśca māmbudhiḥ
Likewise the learned Madhucchandas, and another sage, Aghamarṣaṇa; Aṣṭaka and Lohita, and Bhṛtakīla and Māmbudhi.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.112
देवश्रवा देवरातः पुराणश्च धनंजयः शिशिरश्च महातेजाः शालङ्कायन एव च
devaśravā devarātaḥ purāṇaśca dhanaṃjayaḥ śiśiraśca mahātejāḥ śālaṅkāyana eva ca
Devaśravas, Devarāta, Purāṇa and Dhanaṃjaya, and Śiśira of great splendour, and Śālaṅkāyana too.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.113
त्रयोदशैते विज्ञेया ब्रह्मिष्ठाः कौशिका वराः अगस्त्यो ऽथ दृढद्युम्न इन्द्रबाहुस्तथैव च
trayodaśaite vijñeyā brahmiṣṭhāḥ kauśikā varāḥ agastyo 'tha dṛḍhadyumna indrabāhustathaiva ca
These thirteen are to be known as the excellent Kauśikas, most devoted to the Veda. Then Agastya, Dṛḍhadyumna, and likewise Indrabāhu.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.114
ब्रह्मिष्ठागस्तयो ह्येते त्रयः परमकीर्तयः मनुर्वैवस्वतश्चैव ऐलो राजा पुरूरवाः
brahmiṣṭhāgastayo hyete trayaḥ paramakīrtayaḥ manurvaivasvataścaiva ailo rājā purūravāḥ
These three Agastyas, devoted to the Veda, are of the highest fame; and Manu Vaivasvata, and Purūravas, the king, son of Iḷā.
AI translation rendered from the Sanskrit, not a published edition
MtP 145.115
क्षत्रियाणां वरा ह्येते विज्ञेया मन्त्रवादिनः भलन्दकश्च वासाश्वः संकीलश्चैव ते त्रयः
kṣatriyāṇāṃ varā hyete vijñeyā mantravādinaḥ bhalandakaśca vāsāśvaḥ saṃkīlaścaiva te trayaḥ
These are to be known as the foremost of the kṣatriyas, speakers of mantras. And Bhalandaka, Vāsāśva and Saṃkīla — those three:
AI translation rendered from the Sanskrit, not a published edition
MtP 145.116
एते मन्त्रकृतो ज्ञेया वैश्यानां प्रवराः सदा इति द्विनवतिः प्रोक्ता मन्त्रायैश्च बहिष्कृताः
ete mantrakṛto jñeyā vaiśyānāṃ pravarāḥ sadā iti dvinavatiḥ proktā mantrāyaiśca bahiṣkṛtāḥ
these are to be known as makers of mantras, ever the foremost of the vaiśyas. Thus ninety-two have been declared, together with those excluded from the mantras.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 145.117
ब्राह्मणाः क्षत्रिया वैश्या ऋषिपुत्रान्निबोधत ऋषीकाणां सुता ह्येते ऋषिपुत्राः श्रुतर्षयः
brāhmaṇāḥ kṣatriyā vaiśyā ṛṣiputrānnibodhata ṛṣīkāṇāṃ sutā hyete ṛṣiputrāḥ śrutarṣayaḥ
Brahmins, kṣatriyas, vaiśyas — now learn of the sons of the sages: these sons of the ṛṣikas are the sons of sages, the śrutarṣis.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain