Vayu Purana — Purvardha — Chapter 59
VaP 1 59.1
।।सूत उवाच।। युगेषु यास्तु जायन्ते प्रजास्ता वै निबोधत। आशुरी सर्पगोपक्षिपैशाची यक्षराक्षसी। यस्मिन् युगे च सम्भूतिस्तासां यावत्तु जीवितम्
||sūta uvāca|| yugeṣu yāstu jāyante prajāstā vai nibodhata| āśurī sarpagopakṣipaiśācī yakṣarākṣasī| yasmin yuge ca sambhūtistāsāṃ yāvattu jīvitam
Sūta said: Learn now of those creatures that are born in the yugas — the asura kind, serpents, cattle, birds, the piśāca kind, the yakṣa and rākṣasa kind — and in which yuga their origin falls, and how long their life is.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.2
पिशाचासुरगन्धर्वा यक्षराक्षसपन्नगाः। युगमात्रन्तु जीवन्ति ऋते मृत्युवधेन ते
piśācāsuragandharvā yakṣarākṣasapannagāḥ| yugamātrantu jīvanti ṛte mṛtyuvadhena te
Piśācas, asuras, gandharvas, yakṣas, rākṣasas and serpents live just a yuga long, apart from (cases of) death by slaying.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.3
मानुषाणां पशूनाञ्च पक्षिणां स्थावरैःसह। तेषामायुः परिक्रान्तं युगधर्मेषु सर्वशः
mānuṣāṇāṃ paśūnāñca pakṣiṇāṃ sthāvaraiḥsaha| teṣāmāyuḥ parikrāntaṃ yugadharmeṣu sarvaśaḥ
Of humans, of cattle, of birds, together with immobile beings — their lifespan has been set out in every respect in accordance with the laws of the yugas.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.4
अस्थितिस्तु कलौ दृष्टा भूतानामायुषस्तु वै। परमायुः शतन्त्वेतन्मनुष्याणां कलौ स्मृतम्
asthitistu kalau dṛṣṭā bhūtānāmāyuṣastu vai| paramāyuḥ śatantvetanmanuṣyāṇāṃ kalau smṛtam
But in the Kali (age) the lifespan of beings is seen to be unstable; in Kali the maximum lifespan of humans is held to be this: a hundred (years).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.5
देवासुरप्रमाणात्तु सप्तसप्ताङ्गुलं ह्रसत्। अह्गुलानां शतं पूर्णमष्टपञ्चाशदुत्तरम्
devāsurapramāṇāttu saptasaptāṅgulaṃ hrasat| ahgulānāṃ śataṃ pūrṇamaṣṭapañcāśaduttaram
Diminishing by seven aṅgulas at a time from the measure of the gods and asuras: a full hundred aṅgulas plus fifty-eight.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.6
देवासुरप्रमाणन्तदुच्छ्रायं कलिजैः स्मृतम्। चत्वारश्चाप्यशीतिश्च कलिजैरङ्गुलैः स्मृतम्
devāsurapramāṇantaducchrāyaṃ kalijaiḥ smṛtam| catvāraścāpyaśītiśca kalijairaṅgulaiḥ smṛtam
That height, (namely) the measure of the gods and asuras, is reckoned in aṅgulas of Kali-born (men); and it is reckoned as eighty-four by Kali-born aṅgulas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.7
स्वेनाङ्गुलप्रमाणेन ऊर्द्ध्वमापादमस्तकम्। इत्येष मानुषोत्सेधो ह्रसतीह युगान्तिके
svenāṅgulapramāṇena ūrddhvamāpādamastakam| ityeṣa mānuṣotsedho hrasatīha yugāntike
By one's own aṅgula-measure, upward from foot to head — such is this human stature, and it diminishes here as the yuga draws to its end.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.8
सर्वेषु युगकालेषु अतीतानागतेष्विह। स्वेनाङ्गुलप्रमाणेन अष्टतालः स्मृतो नरः
sarveṣu yugakāleṣu atītānāgateṣviha| svenāṅgulapramāṇena aṣṭatālaḥ smṛto naraḥ
In all the periods of the yugas, past and future here, a man is reckoned, by his own aṅgula-measure, as eight tālas (tall).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.9
आपादतो मस्तकन्तु नवतालो भवेत्तु यः। संहताजानुबाहुस्तु स सुरैरपि पूज्यते
āpādato mastakantu navatālo bhavettu yaḥ| saṃhatājānubāhustu sa surairapi pūjyate
But he who is nine tālas from foot to head, with well-knit arms reaching to the knees, is honoured even by the gods.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.10
गवाश्वहस्तिनाञ्चैव महिष स्थावरात्मनाम्। क्रमेणैतेन योगेन ह्रासवृद्धी युगे युगे
gavāśvahastināñcaiva mahiṣa sthāvarātmanām| krameṇaitena yogena hrāsavṛddhī yuge yuge
Of cows, horses and elephants, and of buffaloes and of those whose nature is immobile, by this same sequence and rule there is decrease and increase in yuga after yuga.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.11
षट्सप्तत्यङ्गुलोत्सेधः पशूनां ककुदस्तु वै। अङ्गुलाष्टशतं पूर्णमुत्सेधः करिणां स्मृतः
ṣaṭsaptatyaṅgulotsedhaḥ paśūnāṃ kakudastu vai| aṅgulāṣṭaśataṃ pūrṇamutsedhaḥ kariṇāṃ smṛtaḥ
The hump of cattle has a height of seventy-six aṅgulas; the height of elephants is held to be a full hundred and eight aṅgulas.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.12
अङ्गुलानां सहस्रन्तु चत्वारिंशाङ्गुलं विना । पञ्चाशतं हयानाञ्च उत्सेधः शाखिनां स्मृतः
aṅgulānāṃ sahasrantu catvāriṃśāṅgulaṃ vinā | pañcāśataṃ hayānāñca utsedhaḥ śākhināṃ smṛtaḥ
A thousand aṅgulas less forty aṅgulas; and (a hundred and) fifty for horses — such is held to be the height of trees.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.13
मानुषस्य शरीरस्य सन्निवेशस्तु यादृशः। तल्लक्षणस्तु देवानां दृश्यते तत्त्वर्शनात्
mānuṣasya śarīrasya sanniveśastu yādṛśaḥ| tallakṣaṇastu devānāṃ dṛśyate tattvarśanāt
Whatever the constitution of the human body is, that same characteristic is seen in the gods, from the perception of (their) true nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.14
बुद्ध्यातिशययुक्तञ्च देवानां कायमुच्यते । देवानतिशयञ्चैव मानुषं कायमुच्यते
buddhyātiśayayuktañca devānāṃ kāyamucyate | devānatiśayañcaiva mānuṣaṃ kāyamucyate
The body of the gods is said to be endowed with a superiority of intelligence; and the human body is said to be a surpassing of the gods.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.15
इत्येते वै परिक्रान्ता भावा ये दिव्यमानुषाः। पशूनां पक्षिणाञ्चैव स्थावराणां निबोधत
ityete vai parikrāntā bhāvā ye divyamānuṣāḥ| paśūnāṃ pakṣiṇāñcaiva sthāvarāṇāṃ nibodhata
Thus these conditions, divine and human, have been surveyed; now learn of cattle, of birds, and of immobile beings.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.16
गावो ह्यजा महिष्योऽश्वा हस्तिनः पक्षिणो नगाः। उपयूक्ताः क्रियास्वेते यज्ञियास्विह सर्वशः
gāvo hyajā mahiṣyo'śvā hastinaḥ pakṣiṇo nagāḥ| upayūktāḥ kriyāsvete yajñiyāsviha sarvaśaḥ
For cows, goats, buffaloes, horses, elephants, birds and trees — these, being fit for sacrifice, are here employed in every way in the (ritual) acts.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.17
देवस्थानेषु जायन्ते तद्रूपा एव ते पुनः । यथाशयोपभोगास्तु देवानां शुभमूर्त्तयः
devasthāneṣu jāyante tadrūpā eva te punaḥ | yathāśayopabhogāstu devānāṃ śubhamūrttayaḥ
They are born again in the abodes of the gods, in those very forms, as the enjoyments of the gods according to (the gods') wish, having auspicious shapes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.18
तेषां रूपानुरूपैस्तैः प्रमाणैः स्थाणुजङ्गमैः। मनोज्ञैस्तत्त्वभावज्ञैः सुखिनो ह्युपपेदिरे
teṣāṃ rūpānurūpaistaiḥ pramāṇaiḥ sthāṇujaṅgamaiḥ| manojñaistattvabhāvajñaiḥ sukhino hyupapedire
By means of those measures conforming to their forms, with (those) stationary and moving beings — pleasing and knowing the true nature (of things) — they attained happiness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.19
अतः शिष्टान् प्रवक्ष्यामि सतः साधूंस्तथैव च। सदिति ब्रह्मणः शब्दस्तद्वन्तो ये भवन्त्युत। सायुज्यं ब्रह्मणोऽत्यन्तं तेन सन्तः प्रजक्ष्यते
ataḥ śiṣṭān pravakṣyāmi sataḥ sādhūṃstathaiva ca| saditi brahmaṇaḥ śabdastadvanto ye bhavantyuta| sāyujyaṃ brahmaṇo'tyantaṃ tena santaḥ prajakṣyate
Therefore I shall now set forth the śiṣṭas (the well-instructed), the sat (the good), and likewise the sādhus. "Sat" is a word for Brahman, and those who possess that — complete union with Brahman — for that reason they are called santaḥ (the good).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.20
दशात्मके ये विषये कारणे चाष्टलक्षणे । न क्रुध्यन्ति न हृष्यन्ति जितात्मानस्तु ते स्मृताः
daśātmake ye viṣaye kāraṇe cāṣṭalakṣaṇe | na krudhyanti na hṛṣyanti jitātmānastu te smṛtāḥ
Those who, with regard to the object of ten kinds and the cause of eight characteristics, neither grow angry nor grow elated — they are remembered as ones who have conquered themselves.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.21
सामान्येषु च धर्मेषु तथा वैशेषिकेषु च। ब्रह्मक्षत्रविशो युक्ता यस्मात्तस्माद्द्विजातयः
sāmānyeṣu ca dharmeṣu tathā vaiśeṣikeṣu ca| brahmakṣatraviśo yuktā yasmāttasmāddvijātayaḥ
Since brahmins, kshatriyas and vaiśyas are joined to the dharmas held in common and likewise to those particular (to each), for that reason they are the twice-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.22
वर्णाश्रमेषु युक्तस्य स्वर्गगोमुखचारिणः। श्रौतस्मार्तस्य धर्मस्य ज्ञानाद्धर्मः स उच्यते
varṇāśrameṣu yuktasya svargagomukhacāriṇaḥ| śrautasmārtasya dharmasya jñānāddharmaḥ sa ucyate
For one who is engaged in the classes and the stages of life, moving along the channel that leads to heaven, that dharma is so called from the knowing of the dharma taught in śruti and in smṛti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.23
विद्यायाः साधनात्साधुर्ब्रह्मचारी गुरोर्हितः। क्रियाणां साधनाच्चैव गृहस्थः साधुरुच्यते
vidyāyāḥ sādhanātsādhurbrahmacārī gurorhitaḥ| kriyāṇāṃ sādhanāccaiva gṛhasthaḥ sādhurucyate
From accomplishing knowledge the student of the Veda, devoted to his teacher, is a sādhu; and from accomplishing the rites the householder is called a sādhu.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.24
साधनात्तपसोऽरण्ये 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 (forest-dweller) is remembered as a sādhu; the ascetic, striving, is a sādhu, so remembered from his accomplishing of yoga.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.25
एवमाश्रमधर्माणां साधनात् साधवः स्मृताः। गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः
evamāśramadharmāṇāṃ sādhanāt sādhavaḥ smṛtāḥ| gṛhastho brahmacārī ca vānaprastho'tha bhikṣukaḥ
Thus, from the accomplishing of the dharmas of the stages of life, they are remembered as sādhus: the householder, the Veda-student, the forest-dweller, and then the mendicant.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.26
न च देवा न पितरो मुनयो न च मानवाः। अयं धर्मो ह्ययं नेति ब्रुवन्तोऽभिन्नदर्शनाः
na ca devā na pitaro munayo na ca mānavāḥ| ayaṃ dharmo hyayaṃ neti bruvanto'bhinnadarśanāḥ
And neither the gods nor the fathers nor the sages nor men (go about) saying "this is dharma and this is not" — their view is undivided.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.27
धर्माधर्माविह प्रोक्तौ शब्दावेतौ क्रियात्मकौ। कुशलाकुशलं कर्म धर्मा धर्माविति स्मृतौ
dharmādharmāviha proktau śabdāvetau kriyātmakau| kuśalākuśalaṃ karma dharmā dharmāviti smṛtau
Here dharma and adharma are declared to be these two words, both consisting in action; wholesome and unwholesome action are remembered as dharma and adharma.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.28
धारणा धृतिरित्यर्थाद्धातोर्धर्मः प्रकीर्त्तितः । अधारणेऽमहत्त्वे च अधर्म इति चोच्यते
dhāraṇā dhṛtirityarthāddhātordharmaḥ prakīrttitaḥ | adhāraṇe'mahattve ca adharma iti cocyate
From the root whose sense is "holding", that is, upholding, dharma is proclaimed; and where there is no upholding and no greatness, that is called adharma.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.29
अत्रेष्टप्रापका धर्मा आचार्यैरुपदिश्यते। वृद्धा ह्यलोलुपाश्चैव आत्मवन्तो ह्यदम्भकाः। सम्यग्विनीता ऋजवस्तानाचार्यान् प्रचक्षते
atreṣṭaprāpakā dharmā ācāryairupadiśyate| vṛddhā hyalolupāścaiva ātmavanto hyadambhakāḥ| samyagvinītā ṛjavastānācāryān pracakṣate
Here the dharmas that bring one to what is desired are taught by the ācāryas. Elders, free of craving, self-possessed, without pretence, well disciplined, upright — these they declare to be the ācāryas.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.30
स्वयमाचरते यस्मादाचारं स्थापयत्यपि। आचिनोति च शास्त्रार्थान्यमैः सन्नियमैर्युतः
svayamācarate yasmādācāraṃ sthāpayatyapi| ācinoti ca śāstrārthānyamaiḥ sanniyamairyutaḥ
Since he himself practises right conduct and also establishes it (for others), and since he gathers up the meanings of the treatises, being furnished with restraints and good observances (— he is called ācārya).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.31
पूर्वेभ्यो वेदयित्वेह श्रौतं सप्तर्षयोऽब्रुवन्। ऋचो यजूंषि सामानि ब्रह्मणोऽङ्गानि च श्रुतिः
pūrvebhyo vedayitveha śrautaṃ saptarṣayo'bruvan| ṛco yajūṃṣi sāmāni brahmaṇo'ṅgāni ca śrutiḥ
Having learned it here from those before them, the seven seers spoke the śruti-based (dharma); the ṛc verses, the yajus formulas, the sāman chants, and the limbs of the Veda — that is śruti.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.32
मन्वन्तरस्यातीतस्य स्मृत्वाचारं पुनर्जगौ। तस्मात्स्मार्तः स्मृतो धर्मो वर्णाश्रमविभागजः
manvantarasyātītasya smṛtvācāraṃ punarjagau| tasmātsmārtaḥ smṛto dharmo varṇāśramavibhāgajaḥ
Recalling the conduct of the manvantara that had passed, he sang it forth again; hence the dharma arising from the division into classes and stages of life is remembered as smārta (based on recollection).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.33
स एष द्विविधो धर्मः शिष्टाचार इहोच्यते। शेषशब्दात् शिष्ट इति शिष्टाचारः प्रचक्ष्यते
sa eṣa dvividho dharmaḥ śiṣṭācāra ihocyate| śeṣaśabdāt śiṣṭa iti śiṣṭācāraḥ pracakṣyate
This same dharma, of the two kinds, is here called the conduct of the śiṣṭas; from the word śeṣa ("remainder") comes "śiṣṭa", and so it is proclaimed as śiṣṭācāra.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.34
मन्वन्तरेषु ये शिष्टा इह तिष्ठन्ति धार्मिकाः। मनुः सप्तर्षयश्चैव लोकसन्तानकारणात्। धर्मार्थं ये च शिष्ट वै याथातथ्यं प्रचक्ष्यते
manvantareṣu ye śiṣṭā iha tiṣṭhanti dhārmikāḥ| manuḥ saptarṣayaścaiva lokasantānakāraṇāt| dharmārthaṃ ye ca śiṣṭa vai yāthātathyaṃ pracakṣyate
Those righteous ones who remain here as the śiṣṭas in the manvantaras — Manu and the seven seers, for the sake of the continuance of the world, and those who remain for the sake of dharma — (about them) it shall be declared as it truly is.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.35
मन्वादयश्च ये शिष्टा ये मया प्रागुदीरिताः। तैः शिष्टैश्चरितो धर्मः सम्यगेव युगे युगे
manvādayaśca ye śiṣṭā ye mayā prāgudīritāḥ| taiḥ śiṣṭaiścarito dharmaḥ samyageva yuge yuge
And those śiṣṭas beginning with Manu, whom I have named before — by those śiṣṭas the dharma has been practised rightly in age after age.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.36
त्रयी वार्ता दण्डनीतिरिज्या वर्णाश्रमास्तथा। शिष्टैराचर्यते यस्मान्मनुना च पुनः पुनः। पूर्वैः पूर्वगतत्वाच्च शिष्टाचारः स शाश्वतः
trayī vārtā daṇḍanītirijyā varṇāśramāstathā| śiṣṭairācaryate yasmānmanunā ca punaḥ punaḥ| pūrvaiḥ pūrvagatatvācca śiṣṭācāraḥ sa śāśvataḥ
The threefold Veda, husbandry and trade, the rule of punishment, sacrifice, and likewise the classes and stages of life — since these are practised by the śiṣṭas and by Manu again and again, and since the ancients before them followed them, that śiṣṭācāra is everlasting.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.37
दानं सत्यन्तपोऽलोभो विद्येज्याप्रजनी दया। अष्टौ तानि चरित्राणि शिष्टाचारस्य लक्षणम्
dānaṃ satyantapo'lobho vidyejyāprajanī dayā| aṣṭau tāni caritrāṇi śiṣṭācārasya lakṣaṇam
Giving, truth, austerity, freedom from greed, learning, sacrifice, begetting offspring, compassion — those eight practices are the mark of the conduct of the śiṣṭas.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.38
शिष्टा यस्माच्चरन्त्येनं मनुः सप्तर्षयश्च वै। मन्वन्तरेषु सर्वेषु शिष्टाचारस्ततः स्मृतः
śiṣṭā yasmāccarantyenaṃ manuḥ saptarṣayaśca vai| manvantareṣu sarveṣu śiṣṭācārastataḥ smṛtaḥ
Since the śiṣṭas practise it — Manu and the seven seers indeed — in all the manvantaras, it is therefore remembered as śiṣṭācāra.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.39
विज्ञेयः श्रवणात् श्रौतः स्मरणात् स्मार्त्त उच्यते। इज्या वेदात्मकः श्रौतः स्मार्तो वर्णाश्रमात्मकः। प्रत्यङ्गानि च वक्ष्यामि धर्मस्येह तु लक्षणम्
vijñeyaḥ śravaṇāt śrautaḥ smaraṇāt smārtta ucyate| ijyā vedātmakaḥ śrautaḥ smārto varṇāśramātmakaḥ| pratyaṅgāni ca vakṣyāmi dharmasyeha tu lakṣaṇam
What is derived from hearing is to be known as śrauta; what comes from remembrance is called smārta. The śrauta consists of sacrifice and the Veda; the smārta consists of the classes and the stages of life. And I shall now declare the subsidiary members, the marks of dharma here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.40
दृष्ट्वा प्रभूतमर्थं यः पृष्टो वै न निगूहति। यथा भूतप्रवादस्तु इत्येतत्सत्यलक्षणम्
dṛṣṭvā prabhūtamarthaṃ yaḥ pṛṣṭo vai na nigūhati| yathā bhūtapravādastu ityetatsatyalakṣaṇam
He who, having seen a matter that has occurred, does not conceal it when asked, but speaks of it as it happened — this is the mark of truth.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.41
ब्रह्मचर्यं जपो मौनं निराहारत्वमेव च। इत्येतत् तपसो मूलं सुघोरं तद्दुरासदम्
brahmacaryaṃ japo maunaṃ nirāhāratvameva ca| ityetat tapaso mūlaṃ sughoraṃ taddurāsadam
Chastity, muttered recitation, silence, and abstaining from food — this is the root of austerity, most terrible and hard to attain.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.42
पशूनां द्रव्यहविषामृक्सामयजुषां तथा। ऋत्विजां दक्षिणानाञ्च संयोगो योग उच्यते
paśūnāṃ dravyahaviṣāmṛksāmayajuṣāṃ tathā| ṛtvijāṃ dakṣiṇānāñca saṃyogo yoga ucyate
The joining together of sacrificial animals, of substances and oblations, of the Ṛk, Sāman and Yajus verses, and of the officiating priests and their fees — that is called yoga (union/application).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.43
आत्मवत्सर्वभूतेषु यो हितायाहिताय च। समा प्रवर्त्तते दृष्टिः कृत्स्ना ह्येषा दया स्मृता
ātmavatsarvabhūteṣu yo hitāyāhitāya ca| samā pravarttate dṛṣṭiḥ kṛtsnā hyeṣā dayā smṛtā
He whose vision proceeds equally toward all beings, as toward himself, whether for their benefit or against it — this in its entirety is declared to be compassion.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.44
आक्रुष्टोऽभिहतो वापि नाक्रोशेद्यो न हन्ति वा। वाङ्मनःकर्मभिः क्षान्तिस्तितिक्षैषा क्षमा स्मृता
ākruṣṭo'bhihato vāpi nākrośedyo na hanti vā| vāṅmanaḥkarmabhiḥ kṣāntistitikṣaiṣā kṣamā smṛtā
He who, when reviled or struck, neither reviles nor strikes back — that endurance in speech, mind, and deed, that forbearance, is declared to be patience.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.45
स्वामिनारक्ष्यमाणानामुत्सृष्टानाञ्च मृत्सु च। परस्वानामनादानमलोभ इह कीर्त्यते
svāminārakṣyamāṇānāmutsṛṣṭānāñca mṛtsu ca| parasvānāmanādānamalobha iha kīrtyate
The not taking of others' property — of things unguarded by their owner, of things abandoned, and of things (left) in the earth — is here proclaimed to be freedom from greed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.46
मैथुनस्यासमाचारो ह्यचिन्तनमकल्पनम्। निवृत्तिर्ब्रह्मचर्यं तदच्छिद्रं दम उच्यते
maithunasyāsamācāro hyacintanamakalpanam| nivṛttirbrahmacaryaṃ tadacchidraṃ dama ucyate
Not engaging in sexual intercourse, not thinking of it, not intending it, turning away from it — that chastity, when without a flaw, is called self-restraint.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.47
आत्मार्थं वा परार्थं वा इन्द्रियाणीह यस्य वै। न मिथ्या सम्प्रवर्तन्ते शमस्यै तत्तु लक्षणम्
ātmārthaṃ vā parārthaṃ vā indriyāṇīha yasya vai| na mithyā sampravartante śamasyai tattu lakṣaṇam
He whose senses, whether for his own sake or another's, do not operate wrongly — that is the mark of tranquility.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.48
दशात्मके यो विषये कारणे चाष्टलक्षणे। न क्रुध्येत्तु प्रतिहतः स जितात्मा विभाव्यते
daśātmake yo viṣaye kāraṇe cāṣṭalakṣaṇe| na krudhyettu pratihataḥ sa jitātmā vibhāvyate
He who, when struck, does not grow angry at the tenfold object and the eightfold cause — he is understood to be one who has conquered himself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.49
यद्यदिष्टतमं द्रव्यं न्यायेनोपागतञ्च यत्। तत्तद्गुणवते देयमित्येतद्दानलक्षणम्
yadyadiṣṭatamaṃ dravyaṃ nyāyenopāgatañca yat| tattadguṇavate deyamityetaddānalakṣaṇam
Whatever substance is most desirable, and whatever has been obtained by lawful means — that should be given to one possessing merit: this is the mark of giving.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.50
दानं त्रिविधमित्येतत् कनिष्ठज्येष्ठमधयमम् । तत्र नैःश्रेयसं ज्येष्ठं कनिष्ठं स्वार्थसिद्धये। कारुण्यात्सर्वभूतेभ्यः सुविभागस्तु बन्धुषु
dānaṃ trividhamityetat kaniṣṭhajyeṣṭhamadhayamam | tatra naiḥśreyasaṃ jyeṣṭhaṃ kaniṣṭhaṃ svārthasiddhaye| kāruṇyātsarvabhūtebhyaḥ suvibhāgastu bandhuṣu
Giving is thus of three kinds: lowest, highest, and middling. Among these, the highest is that which aims at final good, the lowest is for the accomplishment of one's own ends; (the middling is) the fair sharing out among kinsmen, out of compassion for all beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.51
श्रुतिस्मृतिभ्यां विहितो धर्मो वर्णाश्रमात्मकः। शिष्टाचाराविरुद्धश्च धर्मः सत्साधुसङ्गतः
śrutismṛtibhyāṃ vihito dharmo varṇāśramātmakaḥ| śiṣṭācārāviruddhaśca dharmaḥ satsādhusaṅgataḥ
Dharma as ordained by śruti and smṛti consists of the classes and stages of life; and dharma is that which is not contrary to the conduct of the cultivated and is agreed upon by the good and virtuous.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.52
अप्रद्वेषो ह्यनिष्टेषु तथेष्टानभिनन्दनम्। प्रीतितापविषादेभ्यो विनिवृत्तिर्विरक्तता
apradveṣo hyaniṣṭeṣu tatheṣṭānabhinandanam| prītitāpaviṣādebhyo vinivṛttirviraktatā
Absence of hatred toward what is unwelcome, and likewise not rejoicing in what is welcome, turning away from pleasure, distress, and dejection — that is dispassion.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.53
संन्यासः कर्मणो न्यासः कृतानामकृतैः सह। कुशलाकुशलानाञ्च प्रहाणं त्याग उच्यते
saṃnyāsaḥ karmaṇo nyāsaḥ kṛtānāmakṛtaiḥ saha| kuśalākuśalānāñca prahāṇaṃ tyāga ucyate
Renunciation is the laying down of action, of what has been done together with what has not been done; and the abandoning of both the wholesome and the unwholesome is called relinquishment.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.54
अव्यक्ताद्योऽविशेषाच्च विकारोऽस्मिन्नचेतने। चेतनाचेतान्यत्वविज्ञानं ज्ञानमुच्यते
avyaktādyo'viśeṣācca vikāro'sminnacetane| cetanācetānyatvavijñānaṃ jñānamucyate
(Since) the modification beginning with the unmanifest arises from the undifferentiated in this insentient (realm), the discernment of the difference between the sentient and the insentient is called knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.55
प्रत्यङ्गानां तु धर्मस्य इत्येतल्लक्षणं स्मृतम् । ऋषिभिर्धर्मतत्त्वज्ञैः पूर्वे स्वायम्भुवेऽन्तरे
pratyaṅgānāṃ tu dharmasya ityetallakṣaṇaṃ smṛtam | ṛṣibhirdharmatattvajñaiḥ pūrve svāyambhuve'ntare
This is remembered as the description of the subsidiary members of dharma, (given) by the seers who knew the truth of dharma, in the former Svāyambhuva period.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.56
अत्र वो वर्त्तयिष्यामि विधिर्मन्वन्तरस्य यः । इतरेतरवर्णस्य चातुर्वर्णस्य चैव हि। प्रतिमन्वन्तरञ्चैव श्रुतिरन्या विधीयते
atra vo varttayiṣyāmi vidhirmanvantarasya yaḥ | itaretaravarṇasya cāturvarṇasya caiva hi| pratimanvantarañcaiva śrutiranyā vidhīyate
Here I shall relate to you what the rule of the manvantara is, both for each class in turn and for all four classes; and in each manvantara a different śruti is ordained.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.57
ऋचो यजूषिं सामानि यथावत् प्रतिदैवतम्। आभूतसंप्लवस्यापि वर्ज्यैकं शतरुद्रियम्
ṛco yajūṣiṃ sāmāni yathāvat pratidaivatam| ābhūtasaṃplavasyāpi varjyaikaṃ śatarudriyam
The Ṛc, Yajus and Sāman verses (are the same) as before, each to its own deity, even up to the dissolution of beings — with the single exception of the Śatarudriya.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.58
विधिर्होत्रं तथा स्तोत्रं पूर्ववत्सम्प्रवर्तते। द्रव्यस्तोत्रं गुणस्तोत्रं कर्म स्तोत्रं तथैव च। चतुर्थमाभिजनिकं स्तोत्रमेतच्चतुर्विधम्
vidhirhotraṃ tathā stotraṃ pūrvavatsampravartate| dravyastotraṃ guṇastotraṃ karma stotraṃ tathaiva ca| caturthamābhijanikaṃ stotrametaccaturvidham
The rule, the office of the hotṛ, and likewise the hymn of praise proceed as before. Praise of substance, praise of qualities, and likewise praise of action, and fourth, praise of ancestry — this praise is of four kinds.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.59
मन्वन्तरेषु सर्वेषु यथा देवा भवन्ति ये। प्रवर्त्तयति तेषां वै ब्रह्मस्तोत्रं चतुर्विधम्। एवं मन्त्रगुणानाञ्च समुत्पत्तिश्चतुर्विधा
manvantareṣu sarveṣu yathā devā bhavanti ye| pravarttayati teṣāṃ vai brahmastotraṃ caturvidham| evaṃ mantraguṇānāñca samutpattiścaturvidhā
In all the manvantaras, whatever gods there come to be, for them the fourfold hymn to Brahman is set in motion; and thus the origination of the qualities of the mantras is likewise fourfold.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.60
अथर्वयजुषां साम्नां वेदेष्विह पृथक् पृथक् । ऋषीणान्तप्यतामुग्रन्तपः परमदुश्चरम्
atharvayajuṣāṃ sāmnāṃ vedeṣviha pṛthak pṛthak | ṛṣīṇāntapyatāmugrantapaḥ paramaduścaram
Of the Atharvan (verses), the Yajus formulas and the Sāman chants, separately in each of the Vedas here — (they arose) from the fierce, most difficult austerity of the seers who practised austerity.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.61
मन्त्राः प्रादुर्बभूवुर्हि पूर्वमन्वन्तरेष्विह। परितोषाद्भयाद्दुःखात्सुखाच्छोकाच्च पञ्चधा
mantrāḥ prādurbabhūvurhi pūrvamanvantareṣviha| paritoṣādbhayādduḥkhātsukhācchokācca pañcadhā
For the mantras became manifest here in the former manvantaras, in five ways: from contentment, from fear, from pain, from pleasure, and from grief.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.62
ऋषीणां तपःकार्त्स्न्येन दर्शनेन यदृच्छया। ऋषीणां यदृषित्वं हि तद्वक्ष्यामीह लक्षणैः
ṛṣīṇāṃ tapaḥkārtsnyena darśanena yadṛcchayā| ṛṣīṇāṃ yadṛṣitvaṃ hi tadvakṣyāmīha lakṣaṇaiḥ
Of the seers, through the entirety of austerity, through vision, spontaneously — that which is the seership of the seers, that I shall now declare with its marks.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.63
अतीतानागतानान्तु पञ्चधा ऋषिरुच्यते। अतस्त्वृषीणां वक्ष्यामि ह्यार्षस्य च समुद्भवम्
atītānāgatānāntu pañcadhā ṛṣirucyate| atastvṛṣīṇāṃ vakṣyāmi hyārṣasya ca samudbhavam
And of those past and those to come a seer is spoken of in five ways. Hence I shall tell of the seers and of the arising of what pertains to the seers.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.64
गुणसाम्ये वर्त्तमाने सर्वसम्प्रलये तदा। अतिचारे तु देवानामतिदेशे तयोर्यथा
guṇasāmye varttamāne sarvasampralaye tadā| aticāre tu devānāmatideśe tayoryathā
When there is equilibrium of the constituents, then, at the total dissolution of all, but in the overstepping of the gods, in the mutual transference (of qualities), as (happens) between those two —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.65
अबुद्धिपूर्वकं तद्वै चेतनार्थं प्रवर्त्तते । तेन ह्यबुद्धिपूर्वं तच्चेतनेन ह्यधिष्ठितम्
abuddhipūrvakaṃ tadvai cetanārthaṃ pravarttate | tena hyabuddhipūrvaṃ taccetanena hyadhiṣṭhitam
that (unmanifest) proceeds without any preceding intelligence, for the sake of consciousness; for by that (consciousness) it, being without preceding intelligence, is presided over by the conscious (one).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.66
वर्त्तते च यथा तौ तु यथा मत्स्योदके उभे। चेतनाधिष्ठितं तत्त्वं प्रवर्त्तति गुणात्मना
varttate ca yathā tau tu yathā matsyodake ubhe| cetanādhiṣṭhitaṃ tattvaṃ pravarttati guṇātmanā
And it operates just as those two (do), as a fish and water are both (together); the principle, presided over by consciousness, operates by way of the constituents.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.67
करणत्वात्तथा कार्यं तदा तस्य प्रवर्त्तते। विषये विषयित्वाच्च ह्यर्थेऽर्थित्वात्तथैव च
karaṇatvāttathā kāryaṃ tadā tasya pravarttate| viṣaye viṣayitvācca hyarthe'rthitvāttathaiva ca
Because of its being an instrument, the effect then comes into operation for it; and because of its being a subject with regard to an object, and likewise because of its having a purpose with regard to a purpose.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.68
कालेन प्रापणीयेन भेदास्तु कारणात्मकाः। संसिध्यन्ति तदा व्यक्ताः क्रमेण महदादयः
kālena prāpaṇīyena bhedāstu kāraṇātmakāḥ| saṃsidhyanti tadā vyaktāḥ krameṇa mahadādayaḥ
By time, which must be reached, the divisions that consist of causes then become fully accomplished, made manifest in sequence — the Great One (mahat) and the rest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.69
महतश्वाप्यहङ्कारस्तस्माद्भूतेन्द्रियाणि च। भूतभेदास्तु भेदेभ्यो जज्ञिरे ते परस्परम्। संसिद्धिकारणं कार्यं सद्य एव विवर्त्तते
mahataśvāpyahaṅkārastasmādbhūtendriyāṇi ca| bhūtabhedāstu bhedebhyo jajñire te parasparam| saṃsiddhikāraṇaṃ kāryaṃ sadya eva vivarttate
And from mahat (arises) the I-principle, from that the elements and the senses; and from those divisions the varieties of elements were born, one from another. A cause that has attained accomplishment unfolds its effect at once.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.70
यथोल्मुकस्रुटन्नूर्द्ध्वमेककालं प्रवर्त्तते। तथा विवृतः क्षेत्रज्ञः कालेनैकेन कर्मणा
yatholmukasruṭannūrddhvamekakālaṃ pravarttate| tathā vivṛtaḥ kṣetrajñaḥ kālenaikena karmaṇā
As a firebrand, blazing up, spreads upward all at one time, so the knower of the field unfolded, by one action in one time.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.71
यथान्धकारे खद्योतः सहसा सम्प्रदृश्यते। तथा विवृत्तो ह्यव्यक्तात् खद्योत इव चेल्वणः
yathāndhakāre khadyotaḥ sahasā sampradṛśyate| tathā vivṛtto hyavyaktāt khadyota iva celvaṇaḥ
As in darkness a firefly is suddenly seen, so (mahat) unfolded from the unmanifest, like a firefly (shining) distinct.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.72
स महान् सशरीरस्तु यत्रैवाग्रे व्यवस्थितः। तत्रैव संस्थितो विद्वान् द्वारशालामुखे स्थितः
sa mahān saśarīrastu yatraivāgre vyavasthitaḥ| tatraiva saṃsthito vidvān dvāraśālāmukhe sthitaḥ
That Great One, together with a body, is established just there where it stood at the beginning; established there itself, the knowing one stands at the mouth of the doorway-hall.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.73
महांस्तु तमसः पारे वैलक्षण्याद्विभाव्यते । तत्रैव संस्थितो विद्वांस्तमसोऽन्त इति श्रुतिः
mahāṃstu tamasaḥ pāre vailakṣaṇyādvibhāvyate | tatraiva saṃsthito vidvāṃstamaso'nta iti śrutiḥ
But mahat is conceived as being on the far shore of darkness, by reason of its difference; and the scripture says: the knowing one, established there itself, is at the end of darkness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.74
बुद्धिर्विवर्त्तमानस्य प्रादुर्भूता चतुर्विधा । ज्ञानं वैराग्यमैश्वर्यं धर्मश्चेति चतुष्टयम्
buddhirvivarttamānasya prādurbhūtā caturvidhā | jñānaṃ vairāgyamaiśvaryaṃ dharmaśceti catuṣṭayam
Of that which unfolds, intelligence became manifest as fourfold: knowledge, dispassion, lordship and dharma — this set of four.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.75
सांसिद्दिकान्यथैतानि सुप्रतीकानि तस्य वै । महतः सशरीरस्य वैवर्त्त्यात् सिद्धिरुच्यते
sāṃsiddikānyathaitāni supratīkāni tasya vai | mahataḥ saśarīrasya vaivarttyāt siddhirucyate
These, moreover, are the accomplishment-born, excellent marks of it; and of mahat together with its body, from its unfolding, accomplishment is spoken of.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.76
अत्र शेते च यत्पुर्यां क्षेत्रज्ञानमथापि वा। पुरीशयत्वात्पुरुषः क्षेत्रज्ञानात् सउच्यते
atra śete ca yatpuryāṃ kṣetrajñānamathāpi vā| purīśayatvātpuruṣaḥ kṣetrajñānāt saucyate
Because he lies here in the city, or else because of the knowledge of the field: from lying in the city he is (called) puruṣa; from the knowledge of the field he is called (the knower of the field).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.77
क्षेत्रज्ञः क्षेत्रविज्ञानात् भगवान् मतिरुच्यते। यस्माद्बुद्ध्या तु शेते ह तस्माद्बोधात्मकः स वै । संसिद्धये परिगतं व्यक्ताव्यक्तमचेतनम्
kṣetrajñaḥ kṣetravijñānāt bhagavān matirucyate| yasmādbuddhyā tu śete ha tasmādbodhātmakaḥ sa vai | saṃsiddhaye parigataṃ vyaktāvyaktamacetanam
From knowing the field he is the knower of the field; the Lord is called intelligence; and since he lies (i.e. rests) by means of intelligence, therefore he is of the nature of awakening. For his full accomplishment the manifest and unmanifest, which is unconscious, is encompassed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.78
एवं निवृत्तिः क्षेत्रज्ञा क्षेत्रज्ञेनाभिसंहिता। क्षेत्रज्ञेन परिज्ञातो भोग्योऽयं विषयस्त्विति
evaṃ nivṛttiḥ kṣetrajñā kṣetrajñenābhisaṃhitā| kṣetrajñena parijñāto bhogyo'yaṃ viṣayastviti
Thus the cessation belonging to the knower of the field is joined together with the knower of the field; and it is fully known by the knower of the field: "this object is to be enjoyed."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.79
ऋषीत्येष गतौ धातुःश्रुतौ सत्ये तपस्यथ। एतत्सन्नियते तस्मिन् ब्रह्मणा स ऋषिः स्मृतः
ṛṣītyeṣa gatau dhātuḥśrutau satye tapasyatha| etatsanniyate tasmin brahmaṇā sa ṛṣiḥ smṛtaḥ
"ṛṣi" — this root is used in the sense of going, and also in (the senses of) sacred hearing, truth, and austerity; when this is fully brought together in him by Brahman, he is called a ṛṣi.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.80
निवृत्तिसमकालं तु बुद्ध्याव्यक्तमृषिः स्वयम्। परं हि ऋषते यस्मात्परमर्षिस्ततः स्मृतः
nivṛttisamakālaṃ tu buddhyāvyaktamṛṣiḥ svayam| paraṃ hi ṛṣate yasmātparamarṣistataḥ smṛtaḥ
But simultaneously with cessation (nivṛtti), the ṛṣi himself (reaches) the unmanifest by the intellect; and since he moves (ṛṣate) to the supreme, he is therefore called a paramarṣi (supreme ṛṣi).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.81
गत्यर्थादृषतेर्द्धातोर्नामनिर्वृत्तिरादितः । यस्मादेष स्वयम्भूतस्तस्माच्चात्मर्षिता स्मृता। ईश्वराः स्वयमुद्भूता मानसा ब्रह्मणः सुताः
gatyarthādṛṣaterddhātornāmanirvṛttirāditaḥ | yasmādeṣa svayambhūtastasmāccātmarṣitā smṛtā| īśvarāḥ svayamudbhūtā mānasā brahmaṇaḥ sutāḥ
From the root ṛṣ, in the sense of going, comes the derivation of the name at the outset; and since he is self-become, therefore the state of being a self-ṛṣi (ātmarṣitā) is taught. The lords, self-arisen, are the mind-born sons of Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.82
यस्मान्न हन्यते मानैर्महान् परिगतः पुरः। यस्मादृषन्ति ये धीरा महान्तं सर्वतो गुणैः। तस्मान्महर्षयः प्रोक्ता बुद्धेः परमदर्शिनः
yasmānna hanyate mānairmahān parigataḥ puraḥ| yasmādṛṣanti ye dhīrā mahāntaṃ sarvato guṇaiḥ| tasmānmaharṣayaḥ proktā buddheḥ paramadarśinaḥ
Since the Great One (mahān), pervading and standing before (them), is not destroyed by measures, and since those steadfast ones behold the Great One on all sides through the guṇas, therefore they are called maharṣis, seers of what is beyond the intellect.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.83
ईश्वराणां शुभास्तेषां मानसान्तरसाश्च ते। अहङ्कारं तमश्चैव त्यक्त्वा च ऋषिताङ्गाताः
īśvarāṇāṃ śubhāsteṣāṃ mānasāntarasāśca te| ahaṅkāraṃ tamaścaiva tyaktvā ca ṛṣitāṅgātāḥ
They were the auspicious ones of those lords, having their inner essence in mind; and having abandoned egoism and darkness, they attained ṛṣi-hood.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.84
तस्मात्तु ऋषयस्ते वै भूतादौ तत्त्वदर्शनाः। ऋषिपुत्रा ऋषीकास्तु मैथुनाद्गर्भसम्भवाः
tasmāttu ṛṣayaste vai bhūtādau tattvadarśanāḥ| ṛṣiputrā ṛṣīkāstu maithunādgarbhasambhavāḥ
Therefore they are indeed ṛṣis, seers of the principles beginning with the elements; but the sons of ṛṣis, the ṛṣikas, are born from the womb through sexual union.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.85
तन्मात्राणि च सत्यञ्च ऋषन्ते ते महौजसः। सत्यर्षयस्ततस्ते वै परमाः सत्यदर्शनाः
tanmātrāṇi ca satyañca ṛṣante te mahaujasaḥ| satyarṣayastataste vai paramāḥ satyadarśanāḥ
Those of great vigour move toward (ṛṣante) the subtle elements and toward truth; therefore they are satyarṣis, supreme, seers of truth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.86
ऋषीणाञ्च सुतास्ते तु विज्ञेया ऋषिपुत्रकाः । ऋषन्ति वै श्रुतं यस्माद्विशेषांश्चैव तत्त्वतः। तस्मात् श्रुतर्षयस्तेऽपि श्रुतस्य परिदर्शनाः
ṛṣīṇāñca sutāste tu vijñeyā ṛṣiputrakāḥ | ṛṣanti vai śrutaṃ yasmādviśeṣāṃścaiva tattvataḥ| tasmāt śrutarṣayaste'pi śrutasya paridarśanāḥ
And they, the sons of ṛṣis, are to be known as ṛṣiputrakas; and since they reach the sacred hearing and its particulars as they truly are, therefore they too are śrutarṣis, full beholders of what is heard.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.87
अव्यक्तात्मा महात्मा चाहङ्कारात्मा तथैव च। भूतात्मा चेन्द्रियात्मा च तेषां तज्ज्ञानमुच्यते । इत्येता ऋषिजातीस्तु नामभिः पञ्च वै श्रृणु
avyaktātmā mahātmā cāhaṅkārātmā tathaiva ca| bhūtātmā cendriyātmā ca teṣāṃ tajjñānamucyate | ityetā ṛṣijātīstu nāmabhiḥ pañca vai śrṛṇu
The unmanifest self, the great self, and likewise the ego-self, the elemental self and the sense-self — that is said to be the knowledge of those (five). Thus hear these five classes of ṛṣis by their names.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.88
भृगुर्मरीचिरत्रिश्च अङ्गिराः पुलहःक्रतुः। मनुर्दक्षो वसिष्ठश्च पुलस्त्यश्चेति ते दश। ब्रह्मणो मानसा ह्येते उद्भूताः स्वयमीश्वराः
bhṛgurmarīciratriśca aṅgirāḥ pulahaḥkratuḥ| manurdakṣo vasiṣṭhaśca pulastyaśceti te daśa| brahmaṇo mānasā hyete udbhūtāḥ svayamīśvarāḥ
Bhṛgu, Marīci, Atri, Aṅgiras, Pulaha, Kratu, Manu, Dakṣa, Vasiṣṭha and Pulastya — these ten, mind-born of Brahmā, arose of themselves as lords.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.89
प्रवर्त्तन्ते ऋषेर्यस्मान्महांस्तस्मान्महर्षयः। ईश्वराणां सुतास्त्वेते ऋषयस्तान्निबोधत
pravarttante ṛṣeryasmānmahāṃstasmānmaharṣayaḥ| īśvarāṇāṃ sutāstvete ṛṣayastānnibodhata
Since the Great One proceeds from the ṛṣi, they are therefore maharṣis. These are the sons of the lords; know them as the ṛṣis.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.90
काव्यो बृहस्पतिश्चैव कश्यपश्चोशनास्तथा। उतथ्यो वामदेवश्च अपोज्यश्चैशिजस्तथा
kāvyo bṛhaspatiścaiva kaśyapaścośanāstathā| utathyo vāmadevaśca apojyaścaiśijastathā
Kāvya and Bṛhaspati, Kaśyapa and likewise Uśanas, Utathya and Vāmadeva, Apojya and likewise Aiśija,
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.91
कर्द्दमो विश्रवाः शक्तिर्वालखिल्य स्तथा धराः। इत्येते ऋषयः प्रोक्ता ज्ञानतो ऋषिताङ्गताः
karddamo viśravāḥ śaktirvālakhilya stathā dharāḥ| ityete ṛṣayaḥ proktā jñānato ṛṣitāṅgatāḥ
Kardama, Viśravas, Śakti, Vālakhilya and likewise Dhara(s) — these are declared to be the ṛṣis, who attained ṛṣi-hood through knowledge.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.92
ऋषिपुत्रानृषिकांस्तु गर्भोत्पन्नान्निबोधत। वत्सरो नग्रहूश्चैव भारद्वाजस्तथैव च
ṛṣiputrānṛṣikāṃstu garbhotpannānnibodhata| vatsaro nagrahūścaiva bhāradvājastathaiva ca
Now learn of the sons of ṛṣis, the ṛṣikas, born from the womb: Vatsara and Nagrahū, and likewise Bhāradvāja,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.93
बृहदुत्थः शरद्वांश्च अगस्त्यश्चौशिजस्तथा। ऋषिर्दीर्घतमाश्चैव बृहदुक्थः शरद्वतः
bṛhadutthaḥ śaradvāṃśca agastyaścauśijastathā| ṛṣirdīrghatamāścaiva bṛhadukthaḥ śaradvataḥ
Bṛhaduttha and Śaradvān, Agastya and likewise Auśija, and the ṛṣi Dīrghatamas, Bṛhaduktha, Śaradvat,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.94
वाजश्रवाः सुवित्तश्च सुवाग्वेषपरायणः। दधीचः शङ्खमांश्चैव राजा वैश्रवणस्तथा। इत्येते ऋषिकाः प्रोक्तास्ते सत्यादृषिताङ्गताः
vājaśravāḥ suvittaśca suvāgveṣaparāyaṇaḥ| dadhīcaḥ śaṅkhamāṃścaiva rājā vaiśravaṇastathā| ityete ṛṣikāḥ proktāste satyādṛṣitāṅgatāḥ
Vājaśravas and Suvitta, Suvāc, Veṣaparāyaṇa, Dadhīca and Śaṅkhamān, and king Vaiśravaṇa — these are declared to be the ṛṣikas, who attained ṛṣi-hood from truth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.95
ईश्वरा ऋषिकाश्चैव ये चान्ये वै तथा स्मृताः। एते मन्त्रक्षकृतः सर्वे कृत्स्नशस्तान्निबोधत
īśvarā ṛṣikāścaiva ye cānye vai tathā smṛtāḥ| ete mantrakṣakṛtaḥ sarve kṛtsnaśastānnibodhata
The lords and the ṛṣikas, and the others who are likewise recorded — all these are makers of mantras; learn of them completely.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.96
भृगुः काव्यः प्रचेतास्तु दधीचो ह्यात्मवानपि । और्वोऽथ जमदग्निश्च दिवः सारस्वत स्तथा
bhṛguḥ kāvyaḥ pracetāstu dadhīco hyātmavānapi | aurvo'tha jamadagniśca divaḥ sārasvata stathā
Bhṛgu, Kāvya, Pracetas, Dadhīca who was self-possessed, then Aurva and Jamadagni, Divaḥ and likewise Sārasvata,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.97
अद्विषेण ह्यरूपश्च वीतहव्य सुमेधसः। वैन्यः पृथुर्दिवोदासः प्रश्वारो गृत्समान्नभः। एकोनविंशदित्येते ऋषयो मन्त्रवादिनः
adviṣeṇa hyarūpaśca vītahavya sumedhasaḥ| vainyaḥ pṛthurdivodāsaḥ praśvāro gṛtsamānnabhaḥ| ekonaviṃśadityete ṛṣayo mantravādinaḥ
Adviṣeṇa, Arūpa, Vītahavya, Sumedhas, Vainya Pṛthu, Divodāsa, Praśvāra, Gṛtsamānnabhas — these nineteen are the ṛṣis who utter mantras.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.98
अङ्गिरा वेधसश्चैव भारद्वाजोऽथ बाष्कलिः। तथामृतस्तथा गार्ग्यः शेनी संहृतिरेव च
aṅgirā vedhasaścaiva bhāradvājo'tha bāṣkaliḥ| tathāmṛtastathā gārgyaḥ śenī saṃhṛtireva ca
Aṅgiras and Vedhas, then Bhāradvāja, Bāṣkali, likewise Amṛta, likewise Gārgya, Śenī and Saṃhṛti,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.99
पुरुकुत्सोऽथ मान्धाता अम्बरीषस्तथैव च। आहार्योथाजमीढश्च ऋषभो वलिरेव च
purukutso'tha māndhātā ambarīṣastathaiva ca| āhāryothājamīḍhaśca ṛṣabho valireva ca
Purukutsa, then Māndhātā, and likewise Ambarīṣa; Āhārya, then Ajamīḍha, and Ṛṣabha and Vali too.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.100
पृषदश्वो विरूपश्च कण्वश्चैवाथ मुद्गलः। युवनाश्वः पौरुकुत्सस्त्रसद्दस्युः सदस्युमान्
pṛṣadaśvo virūpaśca kaṇvaścaivātha mudgalaḥ| yuvanāśvaḥ paurukutsastrasaddasyuḥ sadasyumān
Pṛṣadaśva and Virūpa, and Kaṇva, then Mudgala; Yuvanāśva, Paurukutsa, Trasaddasyu, Sadasyumān.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.101
उतथ्यश्च भरद्वाजस्तथा वाजश्रवा अपि । आयाप्यश्च सुवित्तिश्च वामदेवस्तथैव च
utathyaśca bharadvājastathā vājaśravā api | āyāpyaśca suvittiśca vāmadevastathaiva ca
Utathya and Bharadvāja, and likewise Vājaśravas too; Āyāpya and Suvitti, and Vāmadeva as well.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.102
औगजो बृहदुक्थश्च ऋषिर्दीर्घतपास्तथा। कक्षीवांश्च त्रयस्त्रिंशत् स्मृता अङ्गिरसो वराः। एते मन्त्रकृतः सर्वे काश्यपांस्तु निबोधत
augajo bṛhadukthaśca ṛṣirdīrghatapāstathā| kakṣīvāṃśca trayastriṃśat smṛtā aṅgiraso varāḥ| ete mantrakṛtaḥ sarve kāśyapāṃstu nibodhata
Augaja and Bṛhduktha, and the seer Dīrghatapas likewise, and Kakṣīvān — these thirty-three are remembered as the foremost Aṅgirases. All these are makers of mantras; now learn of the Kāśyapas.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.103
काश्यपश्चैव वत्सारो विभ्रमो रैभ्य एव च। असितो देवलश्चैव षडेते ब्रह्मवादिनः
kāśyapaścaiva vatsāro vibhramo raibhya eva ca| asito devalaścaiva ṣaḍete brahmavādinaḥ
Kāśyapa himself, and Vatsāra, Vibhrama and Raibhya, Asita and Devala — these six are expounders of the Veda (brahman).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.104
अत्रिरर्च्चिसनश्चैव श्यामावांश्चाथ निष्ठुरः। वल्गूतको मुनिर्द्धीमांस्तथा पूर्वातिथिश्च यः। इत्येते चात्रयः प्रोक्ता मन्त्रकारा महर्षयः
atrirarccisanaścaiva śyāmāvāṃścātha niṣṭhuraḥ| valgūtako munirddhīmāṃstathā pūrvātithiśca yaḥ| ityete cātrayaḥ proktā mantrakārā maharṣayaḥ
Atri and Arcisana, and Śyāmāvān, then Niṣṭhura, the wise sage Valgūtaka, and he who is Pūrvātithi — these are declared to be the Ātreyas, great seers and makers of mantras.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.105
वसिष्ठश्चैव शक्तिश्च तथैव च पराशरः। चतुर्थ इन्द्रप्रमतिः पञ्चमस्तु भरद्वसुः
vasiṣṭhaścaiva śaktiśca tathaiva ca parāśaraḥ| caturtha indrapramatiḥ pañcamastu bharadvasuḥ
Vasiṣṭha and Śakti, and likewise Parāśara; the fourth is Indrapramati, and the fifth Bharadvasu.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.106
षष्ठस्तु मैत्रावरुणाः कुण्डिनः सप्तमस्तथा। सुद्युम्नश्चाष्टमश्चैव नवमोऽथ बृहस्पतिः। दशमस्तु भरद्वाजौ मन्त्रब्राह्मणकारकाः
ṣaṣṭhastu maitrāvaruṇāḥ kuṇḍinaḥ saptamastathā| sudyumnaścāṣṭamaścaiva navamo'tha bṛhaspatiḥ| daśamastu bharadvājau mantrabrāhmaṇakārakāḥ
The sixth are the Maitrāvaruṇas, the seventh Kuṇḍina, the eighth Sudyumna, then the ninth Bṛhaspati, and the tenth the two Bharadvājas — (all) makers of mantra and brāhmaṇa.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 59.107
एते चैव हि कर्तारो विधर्मध्वंसकारिणः। लक्षणं ब्रह्मणश्चैतद्विहितं सर्वशाखिनाम्
ete caiva hi kartāro vidharmadhvaṃsakāriṇaḥ| lakṣaṇaṃ brahmaṇaścaitadvihitaṃ sarvaśākhinām
And these indeed are the authors who destroy what is contrary to dharma; this is the definition of the brāhmaṇa (portion), laid down for (the followers of) all the branches (of the Veda).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.108
हेतुर्हितेः स्मृतो धातोर्यन्निहन्त्युदितम्परैः। अथ वार्थपरि प्राप्तेर्हिनोतेर्गतिकर्मणः
heturhiteḥ smṛto dhātoryannihantyuditamparaiḥ| atha vārthapari prāpterhinotergatikarmaṇaḥ
"Cause" (hetu) is held to come from the root hi, in that it strikes down what has been stated by opponents; or else, from the sense of attainment, from hinoti, whose action is going.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.109
तथा निर्वचनं ब्रूयाद्वाक्यार्थस्यावधारणम् । निन्दां तामाहुराचार्या यद्दोषन्निन्द्यते वचः
tathā nirvacanaṃ brūyādvākyārthasyāvadhāraṇam | nindāṃ tāmāhurācāryā yaddoṣannindyate vacaḥ
So too one should state the etymology (nirvacana): it is the fixing of the sense of a sentence. Censure (nindā) the teachers call that speech by which a fault is blamed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.110
प्रषूर्वाच्छंसतेर्धातोः प्रशसां गुणवत्तया। इदन्त्विदमिदं नेदमित्यनिश्चित्य संशयः
praṣūrvācchaṃsaterdhātoḥ praśasāṃ guṇavattayā| idantvidamidaṃ nedamityaniścitya saṃśayaḥ
Praise (praśaṃsā) is from the root śaṃs with the prefix pra, by reason of (declaring) the presence of merit. "Is it this? this or not this?" — such not-having-determined is doubt (saṃśaya).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.111
इदमेव विधातव्यमित्ययं विधिरुच्यते । अन्यस्यान्यस्य चोक्तत्वाद्बुधैः परकृतिः स्मृता
idameva vidhātavyamityayaṃ vidhirucyate | anyasyānyasya coktatvādbudhaiḥ parakṛtiḥ smṛtā
"Just this is to be done" — this is called an injunction (vidhi). And because one thing and another is stated, the wise hold it to be reference to another's practice (parakṛti).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.112
यो ह्यत्यन्ततरोक्तश्च पुराकल्पः स उच्यते। पुराविक्रान्तवाचित्वात् पुराकल्पस्य कल्पना
yo hyatyantataroktaśca purākalpaḥ sa ucyate| purāvikrāntavācitvāt purākalpasya kalpanā
And what is spoken of as belonging to the very distant (past), that is called ancient usage (purākalpa); because it speaks of exploits of old, purākalpa is so conceived.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.113
मन्त्रब्राह्मणकल्पैस्तु निगमैः शुद्धविस्तरैः । अनिश्चित्य कृतामाहुर्व्यवधारणकल्पनाम्
mantrabrāhmaṇakalpaistu nigamaiḥ śuddhavistaraiḥ | aniścitya kṛtāmāhurvyavadhāraṇakalpanām
But (the exposition) made without (final) determination, by means of mantras, brāhmaṇas and kalpas, and by texts of plain extent, they call the setting-out of a distinction (vyavadhāraṇa-kalpanā).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.114
यथा हीदं तथा तद्वै इदं वापि तथैव तत्। इत्येष ह्युपदेशोऽयं दशमो ब्राह्मणस्य तु
yathā hīdaṃ tathā tadvai idaṃ vāpi tathaiva tat| ityeṣa hyupadeśo'yaṃ daśamo brāhmaṇasya tu
"As this is, so indeed is that," or "this too is just like that" — this is that instruction (upadeśa), the tenth (feature) of a brāhmaṇa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.115
इत्येतद्ब्राह्मणस्यादौ विहितं लक्षणं बुधः । तस्य तद्वृत्तिरुद्दिष्टा व्याख्याप्यनुपदं द्विजैः
ityetadbrāhmaṇasyādau vihitaṃ lakṣaṇaṃ budhaḥ | tasya tadvṛttiruddiṣṭā vyākhyāpyanupadaṃ dvijaiḥ
Thus this definition, laid down at the beginning for the brāhmaṇa (portion), (is known to) the wise; its application is indicated, and is to be explained step by step by the twice-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.116
मन्त्राणां कल्पनं चैव विधिदृष्टेषु कर्मसु। मन्त्रो मन्त्रयतेर्धातोर्ब्राह्मणो ब्रह्मणोऽवनात्
mantrāṇāṃ kalpanaṃ caiva vidhidṛṣṭeṣu karmasu| mantro mantrayaterdhātorbrāhmaṇo brahmaṇo'vanāt
And the arranging of the mantras in the rites prescribed by injunction: "mantra" is from the root mantrayate (to deliberate), and "brāhmaṇa" from the protecting of brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 59.117
अल्पाक्षरमसन्दिग्धं सारवद्विश्वतोमुखम्। अस्तोभमनवद्यञ्च सूत्रं सूत्रविदो विदुः
alpākṣaramasandigdhaṃ sāravadviśvatomukham| astobhamanavadyañca sūtraṃ sūtravido viduḥ
Those who know sūtras know a sūtra to be of few syllables, free of ambiguity, pithy, facing every way, without filler-words, and faultless.
AI translation rendered from the Sanskrit, not a published edition