32 - Yugas and Classes of People: Lineage of Sages

*This chapter corresponds to Va.P.Ch.59. 

1. This chapter records the belief that there has been a continuous deterioration in height or physical built and other capacities of all the subjects of creation, be they gods, man or serpents. Archaeological excavations have not substantiated this belief.

Suta said: 

1. Learn from me the different subjects viz. Asuras, Serpents, Gandharvas, Pishachas, Yakshas and Rakshasas, that are born in (different) Yugas.

2-4. Understand in which Yuga their nativity takes place and how long do they live. 

The Pishachas, the Asuras, the Gandharvas, the Yakshas, the Rakshasas and the Serpents who are born in the Kruta Yuga have their height and girth equal. 

The height of the joyous divine beings is ninety-six Angulas according to the measure of their own figures. It has become so due to the nourishment (?) It is taken as their natural measure. 

5-7. Human beings existing in the Sandhyamshaka are shorter by seven times seven Angulas than the height of the Devas and Asuras (?) 

The height of Devas and Asuras in hundred and fifty-eight Angulas is remembered by those born in the Kali age. 

It is remembered by persons born in Kali (that their height) from head to foot is eighty-four Angulas of their own fingers. 

8. This height of human beings becomes reduced in the Yugamshaka (transitional period between two Yugas) in all the Yuga periods past and future. 

9-10a. Man is regarded to be eight spans high with his own fingers as unit. 

He who is nine spans high from head to foot and has arms extending as far as the knees is worshipped even by the Devas (gods). 

10b-11a. By means of the same activity* (?) the increase and decrease in the different Yugas of the height of cows, horses, elephants, buffaloes and immobile beings, should be understood.

*For Karmanaitena here-of, Va.P/59-10 reads Kramenaitena 'in this serial order.'

11b-12a. The hump of the cattle is seventy-six Angulas high. The height of elephants is declared as hundred and eight Angulas in full.

12b. The height of trees is remembered as a thousand Angulas without forty Angulas and fifty Yavas. ** 

            ** One Yava=1/4 Angula. 

Therefore, the height of trees=1000-40+12½=947½ Angulas.

13-14a. The constitution of the bodies of the Devas is similar to that of the body of human beings. It is realised, if we ponder over reality. 

The body that has nothing else to excel it in intellect is called the body of the Devas. So also, that which has something to excel it is called human body. Thus, have been described the living beings divine and human. 

146-15. The body of Devas is said to be endowed with the excellence of intelligence. Similarly, the body of human beings is also possessed of excellences (of intelligence and others). 

16-19. The beings-animals, birds and immobile ones are useful ones. For example—the cows, the goats, the sheep, the horses, the elephants, the birds and the trees-these are useful in holy rites. Hence, they are worthy of Yajnas in every respect. They are born in the abodes of gods. Hence, they are of the same form. 

The auspicious forms of the Devas are such as could enjoy as they wished. They became happy with those charming beings mobile and immobile and befitting their own forms and magnitude. Henceforth, I shall narrate the remaining ones called as sats and Sadhus (good ones). 

20. The word Sat indicates the Brahman.¹ Those who possess it are called Sants due to their similarity with the Brahman.

1. VV. 20-26 give the characteristics of saints, sadhus and knowers of Dharma.

21 Those who neither become angry nor are too over joyed in regard to those ten objects of (ten) sense-organs (i.e., five pertaining to the sense-organs and five to the organs of physical activity) and eight varieties of causes--are called jitatmans (those who have conquered their own selves). 

22. Inasmuch as Brahmanas, Kshattriyas and Vaishyas are engaged in general religious rites as well as in special rites, they are the twice-born castes. 

23. One who adheres to the religious duties prescribed for one's caste and stage of life and one who is happy in practising the path to heaven (?) is called a knower of Dharma (Dharmajna) due to his knowledge of the Dharma as enjoined in Shruti (Vadas) and Smrutis. 

24. A religious student who works for the welfare of his preceptor is called Sadhu (good one) because he strives for the achievement of learning. A house-holder is called Sadhu because he gathers together the requisites for his house-hold. 

25. A Vaikhanasa (forest-hermit) is declared as Sadhu because he achieves power of penance in the forest. The striving recluse is remembered as Sadhu because he accumulates and achieves Yogic power. 

26. Thus the religious student, the householder, the forest-dwelling hermit and the recluse are all called as Sadhus because they achieve the Dharmas of their respective stages of life. 

27. Neither the Devas nor the Pitrus, neither the sages nor the human beings understand the point “This is Dharma— "This is not", because of different points of view (?) 

28. The words Dharma and Adharma mentioned here refer to the rites.¹ Auspicious rite is remembered as Dharma. Inauspicious rite is declared as Adharma.

1. VV. 28--30 and 33-36 explain the concept of Dharma and what is Shrauta and Smarta Dharma? A detailed elucidation of various virtues constituting Dharma are given in VV. 43-57.

29. The root Dhru is used in the sense of Dharana (Holding, Sustaining) and (Dharma means that which sustains us). In the sense of Adharana (non-sustenance) and Amahatva (Non-greatness) the word Adharma is mentioned. 

30. That Dharma which takes us to what we desire (and what is good for us) is taught by the preceptors. It is also taught by the preceptors that Adharma has adverse and undesirable fruits. 

31. They call these persons Acharyas² (preceptors) viz.-- old men devoid of greadiness, Self-possessed persons devoid of arrogance and straight-forward persons who have been educated and well disciplined.

2. VV. 31-32 mention the qualifications of an Acharya (preceptor).

32. He himself practices (Dharma). He establishes the code of good behaviour and he gathers together (and masters) the various scriptural texts— he is therefore, called Acharya. 

33-34. Two types of Dharma have been laid down by Brahmanas conversant with Dharma viz. Shrauta and Smarta. 

Shrauta Dharma pertains to marriage rites as well as (adoption of) Agnihotra worship.

The Smarta Dharma pertains to the conduct of life of people of different castes and stages of life, Yamas (controls of the sense-organs) and Niyamas (observances). After learning from the previous persons (or after instructing the previous ones) the seven sages expounded the Shrauta Dharma. 

35. The Ruk, Yajus and the Saman constitute the Shruti. They are the limbs of the Veda. It was after remembering the code of conduct of life in the previous Manvantara that Manu expounded his Smruti. 

36. Hence, Smarta Dharma is declared as the Dharma that differentiates the castes and stages of life. These different types of Dharma are called Shishtachara. 

37-39. The word Shishta is derived from the word Shesha (Remainder). They call what remains by the word Shishta. 

Those righteous persons who survived in the Manvantara and continued to stay were Manu and the seven sages. They remained there for sustaining the worlds. Those who remain for the sake of Dharma are called Shishtas. In every yuga, this Dharma has been practised very well by the Shishtas (survivors) viz. Manu and others who have already been referred to by me before. 

40. The study of the three Vedas, agricultural operation, administration of justice, performance of sacrifice, special duties of the people of different castes and stages of life are practised by Shishtas again and again. 

41-43a. Since they have been practised by the previous persons, they are Shishtachara and righteous activity as well.¹

1. VV. 37-43 give a peculiar definition of Shishtas and explanation of Shishtachara. The identification of Shishtachara with Dharma is in V. 57. Manu XII.109 and Vasishtha. VI. 143 define shishtachara differently.

The following eight meritorious activities also are characteristically Shishtachara viz. charitable offerings, truthfulness, austerity, knowledge, learning, sacrifice, renunciation (of the world) and departure from one's household and sympathy. Since the Shishtas (the remaining ones, or the well-disciplined ones), Manu and the seven sages practise these in all the Manvantaras, they are, therefore, declared as Shishtachara. 

43b-44. It should be known that a Dharma is called Shrauta if it is traced to the Shruti. It is called Smarta if it is traced to the Smruti. That which refers to sacrifice and Vedas, is called Shrauta Dharma and that which concerns the activities and duties of the people of different castes of life is called Smarta. 

I shall mention the characteristic features of Dharma with regard to each part. 

45. This is the characteristic sign of truthfulness viz. After seeing an event and on being asked, he (a person) does not conceal the fact and states it exactly as it has happened. 

46. Celibacy, chanting of Mantras, vow of silence and observance of fast-these constitute the form of Tapas (Penance). It is extremely terrible and very difficult to achieve. 

47. The collection of sacrificial materials, Havis (ghee) offerings, Ruk, Saman and Yajur Mantras, Rutviks (sacrificial priests) and Dakshinas (monetary gifts and fees) is called Yajna. 

48. The perfect vision of impartiality between oneself and all living beings whether for welfare or distress—is remembered as Daya (Mercy, Sympathy). 

49. If a person, on being scolded or struck does not scold or strike in retaliation either verbally, mentally or physically-this attitude is remembered as Titiksha (forbearance) and Kshama (patience). 

50. Refraining from taking other man's belongings well protected by their owners but abandoned in their excitement, is glorified as Alobha (absence of greed). 

51. Non-indulgence in sexual intercourse, absence of thought thereof, avoidance of prattling about it, receding from all activities (connected with it is Brahmacharya (celibacy). It is called a penance without any vulnerable point.

52. If man's sense-organs do not function falsely either for his own sake or for others' sake that is the sign of Shama (Quiescence and Restraint of passions). 

53. If a person is obstructed (and hence disappointed) in regard to the object of sense-organs (i.e., five sense-organs and five organs of action) or eight-fold causes, but he does not become infuriated, he is considered to be Jitatman (one who has conquered his own self). 

54. If a person feels that he must give away unto a deserving person whatever is desired most by him, or the money that has come down to him duly and justly, that is the characteristic sign of Dana (charitable offering). 

55-56a. Dana is of three types, Kanishtha (base) Jyeshtha (superior) and Madhyama (middling). Among them, that which is conducive to salvation is the superior one. That which is only for the sake of achieving ones' own selfish ends is the base one. Sharing (of one's possessions) with all living beings out of sympathy is the middling. 

56b-57a. The Dharma regarding the discipline of the four castes and stages of life is laid down by the Shrutis and Smrutis. What is not antagonistic to Shishtachara (the practice of well-disciplined cultured people) is also Dharma, approved by good learned men.

57b-58. Absence of hatred toward what is not liked by one, approval of what is (desirable and) desired, and turning away from pleasure, excessive agony and distress is Viraktata (absence of passion).

Relinquishing of all committed actions along with the omitted ones is called Sannyasa (Renunciation). 

59-61a. (Defective Text). Giving up of both auspicious and inauspicious activities is called Nyasa or (Relinquishment. Unmanifest particular things are Vikaras (Transformations) in the matter of insentient objects (?) Perfect understanding of the distinctness of the sentient and the insentient, is called Jnana (Knowledge). These are remembered as the characteristic features of different parts of Dharma by sages conversant with the principles of Dharma, in the previous Svayambhuva Manvantara.

61b-62. I shall describe unto you the procedure of Manvantara as well as Chaturhotra and Chaturvidya (Holy rites). 

Different Shruti is assigned to different Manvantara. 

63-65a. Ruk, Yajus and Saman (arc assigned to different Manvantaras) in the same manner as deities are assigned. In spite of the procedure of annihilation of all living beings, Shatarudriya, the procedure of Hotra as well as Stotra (Hymn, Prayer) function as before. 

The Stotra is of four types: Dravyastotra (Eulogy of materials), Guna-Stotra (Eulogy of quality) Phala-stotra (Eulogy of fruit) and the fourth one Abhijanaka-Stotra (Eulogy of Abhijanas). 

65b. In ail the Manvantaras, Brahma sets in motion the four types of Stotras in regard to the Devas even as they come into being. Thus, the origin of the collections of Mantras is of four types. 

66-68. As the sages perform the severe and extremely difficult penance, the Mantras of different Vedas-Atharva, Ruk, Yajus and Saman appear before them severally in the same manner as in the previous Manvantaras. They appear in five ways viz.--owing to non-contendedness, owing to fear, owing to misery (pain), owing to happiness and owing to grief. 

69. These Mantras appear before the sages casually because of the supreme) vision of the sages named Taraka (that which redeems). I shall state the Rushitva (state of sage hood) of the sages along with the characteristics. 

70. Among the past and future ones, it is said (that) there are five types of sages. Hence, I shall recount the origin of the sages.¹

1. The following verses (VV 71-73) describe the process of evolution of the universe to explain how sages (the Seven Sages-Saptarshis) came into being in a new Kalpa.

71-73. When the Gunas were in (a state of) equilibrium, when there was the annihilation of everything, when there was no classification of the Vedas, when everything was full of darkness and it could not be indicated or specified particularly (the pradhana) unintelligently functions for the sake of Chetana (Sentient one). It functions through the intellect of the sentient one and through consciousness (?) Both of them function like the fish and the water. The Sattva* (? Tattva) presided over by the sentient one functions in the nature (Gunas).

*Va. P. 59.66b reads tattvani 'the principles'.

74. On account of the cause, its effect functions in the same way. The object functions due to the subject. The Artha (meaning) functions due to its (state of possessing an Artha). 

75. Within the time (?) when it should take place the Bhedas (differences) of the nature of Karana** (sense-organ) become realised. Then Mahat and other principles manifest themselves gradually.

**The obscurity of the verse is due to the reading Karanatmaka. If emended as Karanatmaka as in the identical verse in Va P. 59.68a, it means ‘differences of the nature of cause’ became explicit etc.

76. The Ahamkara (Ego) was evolved out of Mahat and form it the Bhutas (Elements) and the Indriyas (sense-organs) were born. The different Bhutas were mutually born out of the elements. 

77-82. The effect and the cause *** (sense-organs) suddenly get transformed itself. Just as the sparks and particles come out of the fire-brand simultaneously, so also the Kshetrajnas (Individual Souls) come out of their Material cause at the same time.

*** Karana emended as Karana as in Va P.59.69c. The word Karana 'Sense-organs' obscures the meaning implied in the next line.

Just as the glow-worm is suddenly seen in blinding dark ness so also the transformed (Kshetrajna) from the unmanifest shines like the glow-worm. It is great and embodied. The (all) knower became stationed there itself at the entrance to the Dvarashala. (Hall of entry) where the great and embodied one was present. Beyond the vast expanse of darkness, the Mahat is perceived on account of its disparity. The Shruti says— "He stationed himself there. The learned one (the knowing one) was stationed at the end of Tamas (darkness)". 

When it (the Avyakta transformed itself, Buddhi (Intellect) appeared in four ways viz. Jnana (Knowledge) Vairagya (Absence of attachment), Aishvarya (Prosperity, masterliness) and Dharma (Virtue). These should be known as conducive to the final emancipation of man. 

83-86. He is called Mahatman (the great Soul) by good people, because it is the transformation of the body* (?)

*A comparison of Bd.P. VV. 75-85 hereof with Va P.39.69-77 shows that the lines in the Bd. P. are confused and disconnectedly mixed up. Hence the obscurity.

Since he lies within the body, he is called Purusha. Due to his knowledge of the Kshetra (field, body) he is called Kshetrajna. Since he lies within intelligently, he is of the nature of consciousness. The non-sentient Vyakta-Vyakta (manifest-cum nonmanifest) is encompassed for the sake of achievement (?). 

Thus, the Kshetrajna (individual Soul) is Vivrutta (trans formed one) and it is equipped with the knowledge of the Ksetra (field, i.e., the body). 

Simultaneously with Vivrutti (transformation) the Rushi himself excessively activises (Param arshayate) Avyakta (the unmanifest one). Therefore, it has the Paramarshitva (the state of being a great sage). 

87. It is from the root rushi that means "to go" that the name has been derived at the outset. It is considered that it has rushita (the rushi-hood) as it is self-born.¹

1. VV. 87-90 give the derivation of the term 'rushi' and 'maharshi'

88-90. They are born of God himself; they are the mental sons of Brahma. 

Since on being born, the great Mahat principle was surrounded by them, since those self-possessed persons went round the Mahat principle by means of their good qualities, hence they are called Maharshis. They are the supreme viewers (seers) of the Buddhi (Intellect). They are the sons of Ishvaras (gods) both mind-born as well as bosom-born. They go beyond (or get under control) Ahamkara (Ego) and penance. Hence, they are Rushis. 

91. Hence, the seven sages are called sages because they see the principle of Bhutadi (Ahankara). The Rushikas, the sons of sages, are those born of the womb after sexual intercourse. 

92. The Tanmatras (subtle elements) and Satya (the reality) are also realised by those sages of great prowess. Hence, those seven sages are the seers of the ultimate truth.

93. They are the sons of Rushikas. They should be known as sons of sages since they realise (Rushanti) the Ruta (The great truth of the cosmos) and the particularities (Visheshas) factually. 

94-95.¹ Hence, those seven sages also are called sages because they see the vast extent of the Shruti. The following are the five classes of sages having the knowledge of the particular Atmans viz. (1) Avyaktatman (the Unmenifest Atman) (2) Mahan Atman (the Soul called Mahat) (3) Ahamkaratman (the Atman of the cosmic Ego) (4) Bhutatman (the Atman of the living beings or elements) and (5) Indriyatman (The Alman of the Sense Organs), listen to them by their names.

1. VV. 94-103 give the various divisions of Sages as Maharshis, Rushikas, Ishvaras.

96-97. Bhrugu, Marichi, Atri, Angiras, Pulaha, Kratu, Manu, Daksha, Vasishta and Pulastya. These ten were mentally born of God Brahma. They are themselves masterly and powerful ones. Since they are considered as supreme as well as sages, they are Maharshis. 

98-100. The following sages are the sons of Ishvaras, Understand them. Kavya (Shukra), Bruhaspati, Kashyapa, Chyavana, Utathya, Vamadeva, Apasya, Ushija, Kardama, Vishravas, Shakti, Valakhilyas and Arvata. These sages are said to have attained the state of sages by means of penance. Understand Rushikas, the sons of sages born of womb. 

101-103. Vatsara, Nagruhu, Bharadvaja, Dirghatamas, Bruhaduktha, Sharadvata, Vajashravas, Shuchi, Vashyashva, Parashara, Dadhica, Shamshapa, Raja (King) Vaishrvana-these are called Rushikas. They attained sage-hood on account of their truthfulness. They are remembered as Ishvaras, Rushis and Rushikas. 

104-106.² All these are the composers (seers) of Mantras, Understand them entirely; Bhrugu, Kavya (Shukra), Pracetas, Ruchika, Atmavan, Aurva, Jamadagni, Vida, Sarasvata, Arshtishena, Yudhajit, Vitahavya, Suvarchas, Vainya, Pruthu, Divodasa, Badhyashva, Grutsa and Shaunaka. These nineteen sages are Bhrugus (i.e., the descendants of Bhrugu). They are expounders of Mantras.

2. VV. 104-122 give the list of the Sages who are composers or seers of Mantras. They are divided according to their families viz. that of Bhrugu (19) Angiras (34) Kashyapa (6) Vasishtha (7) Kushika (13). Three Brahmishthas (viz. Agastya, Drudhayu and Vidmavaha), two Kshatriya Kings (viz. Manu and Pururavas), three Vaishyas (viz. Bhalandana, Vatsa and Samkila). It may be noted that these seers of Mantras are Brahmanas, Kshattriyas and Vaishyas and their number is 93 and not 90 as given in V.122.

107-111. The following are the thirty-three excellent members of the family of Angiras viz. Angiras, Vaidyaga, Bharadvaja, Bashkali, Rutavaka, Garga, Shini, Sankruti, Purukutsa, Mandhata, Ambarisha, Yuvanashva, Paurakutsa, Trasaddasyu, Dasyuman, Aharya, Ajamidha, Tukshaya, Kapi, Vrushadarbha, Virupashva, Kanva, Mudgala, Utathya, Sanadvaja, Vajashravas, Ayasya, Chakravartin, Vamadeva, Asija. Bruhaduktha, Dirghatamas and Kakshivan. 

112-114. All these are composers of Mantras. Understand the Kashyapas. (Sages of Kashyapa group): Kashyapa, Vatsara, Naidhruva, Raibhya, Asita and Devala—these six are the expounders of Brahman. 

Atri, Arvasana, Shyavashva, Gavishthira. Avihotra, Dhiman and Purvatithi--these are called Atris. They are great sages and composers of Mantras. 

115-116. Vasishtha, Sakti, Parashara, the fourth one Indrapramati, the fifth one Bharadvasu, the sixth one Maitravaruni and the seventh one Kundina—these seven members of the family of Vasishtha should be known as expounders of Brahman. 

117-122. Vishvamitra, (the son of Gadhi), Devarata, Udgala, Madhucchandas the learned, the other sage Aghamarshana, Ashtaka, Lohita, Kata, Kola, Devashravas, Renu, Purana and Dhananjaya--these thirteen righteous persons should be known as the excellent members of the Kushika family. 

Agastya, Drudhayu and Vidhmavaha-these three sages are Brahmishthas (fully engrossed in the meditation on Brahman and having excellent penance and of excellent reputation, 

Manu the son of Vivasvan (Sun) and King Pururavas the son of Ila, these two excellent Kshatriyas should be known as expounders of Mantras. 

Bhalandana, Vatsa and Samkila—these three are composers of Mantras and are remembered as the most excellent ones among Vaishyas.

Thus, the Mantras composed by the sages are said to be ninety. The sages are Brahmanas, Kshatriyas and Vaishyas. Understand the Rushiputras sons of sages).