Sūta said: He passed a period of time equal to a thousand Yugas as his night. At the end of the night, Brahmā creates the universe through the cause (potentiality) of creation.

Sūta said: At that time, in that vast expanse of water, Brahmā became wind and moved about (in that ocean) enveloped in darkness when the mobile and the immobile beings had (already) perished (and became non-existent).

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Sūta said: They are (called) Giris because they had been swallowed. They arc Śiloccaya because they had moved about (Ayana).

Sūta said: They are (called) Giris because they had been swallowed. They arc Śiloccaya because they had moved about (Ayana).

Sūta said: They are (called) Giris because they had been swallowed. They arc Śiloccaya because they had moved about (Ayana).

Sūta said: In heaven etc. they are enveloped in splendour naturally and not otherwise. The seven continents and oceans encircle one another. They are situated after surrounding one another naturally.

Sūta said: In heaven etc. they are enveloped in splendour naturally and not otherwise. The seven continents and oceans encircle one another. They are situated after surrounding one another naturally.

Sūta said: In heaven etc. they are enveloped in splendour naturally and not otherwise. The seven continents and oceans encircle one another. They are situated after surrounding one another naturally.

Sūta said: In heaven etc. they are enveloped in splendour naturally and not otherwise. The seven continents and oceans encircle one another. They are situated after surrounding one another naturally.

Sūta said: In heaven etc. they are enveloped in splendour naturally and not otherwise. The seven continents and oceans encircle one another. They are situated after surrounding one another naturally.

Sūta said: In heaven etc. they are enveloped in splendour naturally and not otherwise. The seven continents and oceans encircle one another. They are situated after surrounding one another naturally.

Sūta said: After creating the souls for the abodes, he created the period of Yugas namely Kṛta, Tretā, Dvāpara and Tiṣya (i.e. Kali).

Sūta said: At the beginning of the Kalpa, he created the subjects at the outset. Those subjects of the previous Kalpa have been recounted to you by me.

Sūta said: In that Kalpa that was being dissolved (i.e. terminated), the subjects were burnt by the fire. Those that had not reached Tapo-loka and those that remained on the earth, return at the time of the subsequent creation for the sake of being visible. Those subjects who stay there for being visible, do so for the sake of subsequent creation.

Sūta said: In that Kalpa that was being dissolved (i.e. terminated), the subjects were burnt by the fire. Those that had not reached Tapo-loka and those that remained on the earth, return at the time of the subsequent creation for the sake of being visible. Those subjects who stay there for being visible, do so for the sake of subsequent creation.

Sūta said: Being created, they exist for the sake of their progeny. They are regarded as having achieved the four Puruṣā-rthas viz.: Dharma, Artha, Kāma and Mokṣa.

Sūta said: The Devas, the Pitṛs and the human beings (are created) in order; thereafter, they equipped themselves with penance; they filled the abodes at the outset.

Sūta said: Indeed, those human beings become Brāhmaṇas and souls of spiritual achievement. Due to their Karman contaminated by the faults of hatred and too much of attachment they went to heaven (?)

Sūta said: While returning in an embodied state, they are born in every Yuga. With the remnants of the fruits of their Karman, (they are born again and again); they are well known as Tadātmakas (? Identified with them).

Sūta said: The people bound by the advent of (a new) Kalpa are born from the Janaloka. That which is their cause in the waters is indicated by means of the Karman(?). From the Janaloka, they are born through auspicious and inauspicious Karmans. They assume physical bodies of diverse forms, in the different species.

Sūta said: The people bound by the advent of (a new) Kalpa are born from the Janaloka. That which is their cause in the waters is indicated by means of the Karman(?). From the Janaloka, they are born through auspicious and inauspicious Karmans. They assume physical bodies of diverse forms, in the different species.

Sūta said: The subjects beginning with the Devas and ending with the immobile beings are born (influencing) themselves mutually. Their pure (or sanctified) Karmans usually predominated.

Sūta said: Therefore, they attained only those names and features (which they had before). Again and again they are born with names and forms in the (different) Kalpas.

Sūta said: Thereafter, is the creation of Brahmā who is desirous of creating the Upasṛṣṭi (subsidiary creation). Even as he was meditating on those subjects, since he was of truthful meditation, a thousand couples came out of his mouth. It is but natural that they were people of great brilliance with the Sattva quality predominant.

Sūta said: Thereafter, is the creation of Brahmā who is desirous of creating the Upasṛṣṭi (subsidiary creation). Even as he was meditating on those subjects, since he was of truthful meditation, a thousand couples came out of his mouth. It is but natural that they were people of great brilliance with the Sattva quality predominant.

Sūta said: He created another thousand couples through his eyes. All of them had the Rajas quality predominant. They were Śuṣmins (lustrous ones) and Amarṣins (intolerant).

Sūta said: He created a thousand (couples) of Asats (not good ones) from his arms. Dominated as they were from Rajas and Tamas, they are remembered as gṛha-śila (attached to houses).

Sūta said: The couples alone gave birth frequently till the end of their lives. Kūṭakas (? deceitful ones) and Akūṭakas (non-deceitful) are born (of those couples) who are mortals (about to die). Since after generating the family, they abandoned their bodies. Even since then there is the occurrence of copulation in this Kalpa.

Sūta said: The couples alone gave birth frequently till the end of their lives. Kūṭakas (? deceitful ones) and Akūṭakas (non-deceitful) are born (of those couples) who are mortals (about to die). Since after generating the family, they abandoned their bodies. Even since then there is the occurrence of copulation in this Kalpa.

Sūta said: In the Kṛta age, it is by mental meditation that pure objects of senses such as Śabda (sound and others) each of which is of five characteristics (became available).

Sūta said: Thus with mental emotions, those subjects without progeny stay dear (?) So also the families were born with which this universe was filled up.

Sūta said: They resort to rivers, lakes and oceans as well as to mountains. Then those subjects have very little pleasure in that war(?) but they move in it.

Sūta said: They say that the earth with Rasa (juice, water,) is their food. Desirous of mental siddhis those subjects move about as they please.

Sūta said: In the Kṛtayuga, the subjects (human beings etc.) had equal length of life, happiness and beauty. In the first Yuga, at the beginning of the Kalpa, there was no Dharma and Adharma.

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Sūta said: There were neither animals nor birds. There were no reptiles then. There were no plants etc. There were no drunkards, mad and furious persons. This is the manner of Dharma.

Sūta said: For their sustenance, there were flowers and fruits along with bulbous roots. The time was entirely and exclusively pleasant; it was neither too hot nor too chill.

Sūta said: Whatever they desire is achieved everywhere and for ever. By their meditations, everything grows up from the nether worlds through the earth.

Sūta said: (The vegetation) caused strength and fineness of complexion unto them. It destroyed their sickness and old age, Those subjects had stable (everlasting) youth with their bodies not requiring purificatory rites.

Sūta said: In their case, even without copulation subjects (progeny) are born through mere mental conception. The birth and features are the same (in regard to everyone). They are on a par (with one another) and they are pleased and happy.

Sūta said: At that time, there is truthfulness, absence of greed, satisfaction, happiness and self-control. In regard to beauty, longevity, aesthetic accomplishments and other activities, all of them are devoid of any mutual difference.

Sūta said: The sustenance of the subjects was (abuddhipūrvika) without any conscious intellectual effort. Since the door is open (i.e. there are facilities to auspicious and evil activities) there is lack of conscious effort.

Sūta said: At that time there was no systematic classification of castes and stages of life. There were no thieves. They used to deal with one another without any intimate desire or hatred.

Sūta said: In the Kṛta yuga, all the subjects are born with equal beauty, features and span of life. They are devoid of inferiority and superiority. Usually they are happy, they are free from sorrow.

Sūta said: They have neither gain nor loss; neither friends nor enemies; no likes or dislikes. Since they are devoid of desire, their sense-object functions mentally. They do not violently injure mutually nor do they favour one another then.

Sūta said: They have neither gain nor loss; neither friends nor enemies; no likes or dislikes. Since they are devoid of desire, their sense-object functions mentally. They do not violently injure mutually nor do they favour one another then.

Sūta said: In the Kṛtayuga, knowledge is the greatest thing. In the Tretā, it is said to be the institution of Yajña (sacrifice) (as the greatest thing). In the Dvāpara, war began to function; and in the Kaliyuga, it is stealth alone.

Sūta said: The Kṛta Yuga is characterised by Sattva quality; the Tretā Yuga by Rajas quality, the Dvāpara by (a mixture of) Rajas and Tamas qualities, while the Kali, (only) by Tamas quality. Thus the situation of the Guṇas in the Yugas should be known.

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Translation not available.

Sūta said: When the junction has passed away, there was mental progeny. The achievement of spirituality was in another Yuga called Tretā, next to Kṛta.

Sūta said: The eight mental Siddhis that had been recounted (as existent) by me in the beginning of the creation, become reduced gradually.

Sūta said: In the beginning of the Kalpa, there is one single mental Siddhi, in the Kṛta Yuga, in all the Manvantaras in accordance with the division of the four Yugas.

Sūta said: The origin of Karmasiddhi (achievement of Karman) in Kṛta is brought about by the conduct of the people of different castes and stages of life (?). The Sandhyā (junction) of the Kṛta is reduced by a quarter (?)

Sūta said: These parts of the junctions of Kṛta take up the three (? other parts) and those Yuga Dharmas as well as penance, learning, strength and longevity decrease and decline.

Sūta said: When the Kṛta yuga and its transitional pan have passed, O excellent sages, it is the beginning of Tretā yuga along with its parts.

Sūta said: When the part of Kṛta yuga has passed off and those seven (? siddhis) remained lingering at the beginning of the Tretā yuga that had begun to function in the early pan of the Kalpa, the (one remaining) Siddhi perishes due to efflux of time and not otherwise; when that Siddhi disappeared another Siddhi was born.

Sūta said: When the part of Kṛta yuga has passed off and those seven (? siddhis) remained lingering at the beginning of the Tretā yuga that had begun to function in the early pan of the Kalpa, the (one remaining) Siddhi perishes due to efflux of time and not otherwise; when that Siddhi disappeared another Siddhi was born.

Sūta said: (Defective) Parts of waters returned (to the firmament) in the form of clouds. From the thundering clouds the showering of rain began to function.

Sūta said: When the surface of the earth had been perfected (watered) by that rain occurring only once the subjects came into being. Thereupon, the trees became designated as their abodes.

Sūta said: All kinds of worldly enjoyment of those subjects emanated from them (the trees). In the beginning of the Tretā yuga, the subjects maintained themselves with them.

Sūta said: (Defective) then, after the lapse of a great deal of time, due to their own change, they had a sudden emotion in the form of a great desire for close contact.

Sūta said: In the case of women (of the modern days) menstruation occurs till the end of their life (?) But then (i.e. in the Tretā yuga), that did not take place on account of the power of the Yuga.

Sūta said: But in the case of those women (of later days), the menstrual flow began to function month by month. As a consequence thereof, sexual intercourse also takes place then.

Sūta said: They had the physical contact every month because of their emotional feelings at that time. When there is no menstrual flow at the proper time, the conception took place. On account of their contrary nature (?), all those trees designated as their abodes and evolved at that time, perish thereafter.

Sūta said: They had the physical contact every month because of their emotional feelings at that time. When there is no menstrual flow at the proper time, the conception took place. On account of their contrary nature (?), all those trees designated as their abodes and evolved at that time, perish thereafter.

Sūta said: When they had perished, the subjects became bewildered and agitated in all their sense-organs. They began to meditate on their Siddhi. They were truthful in their meditation then.

Sūta said: Those trees designated as their abodes appeared in front of them. They yielded clothes, fruits and ornaments. Similarly, honey of great potency of metaphysical significance was produced in every leafy cup. It was accompanied by the juice of the Gandharvas(?). [Gandharvāṇām rasānvitam in Bd.P. It should be Gandha-varṇa-rasānvitam. ]

Sūta said: Those trees designated as their abodes appeared in front of them. They yielded clothes, fruits and ornaments. Similarly, honey of great potency of metaphysical significance was produced in every leafy cup. It was accompanied by the juice of the Gandharvas(?). [Gandharvāṇām rasānvitam in Bd.P. It should be Gandha-varṇa-rasānvitam. ]

Sūta said: Those subjects maintained themselves with that at the beginning of Tretā yuga. With that Siddhi they became hale, hearty and well-nourished. They were free from feverish ailments.

Sūta said: Thereafter, on other occasions also, the subjects became overwhelmed by greed thus, once again. They seized the trees and took by force the nectar and honey.

Sūta said: On account of this misdemeanour on their part brought about by their covetousness, the Kalpa trees (wish-yielding trees) perished here and there along with the Lord(?)

Sūta said: When that achievement (Siddhi) was reduced to a very little quantity with the passage of time, they maintained themselves with this. Their Dvandvas (rivalries or mutual opposites) rose up tremendously.

Sūta said: The chillness, the wind and the sunshine were severe. Therefore they were much tormented. Being afflicted by the mutually opposed pairs of feelings and reactions, they bewailed their wounds (?)

Sūta said: (Defective) they had been vexed in their minds when formerly they had no abodes. They were wandering about as they pleased. After building houses to remedy the (evil effects of) Dvandvas (like heat and cold), they stayed in the abodes as they pleased as they could secure. (When they had no abodes) they resorted to difficult passages in mountains and on rivers (?) dripping with honey, in plains and even in (hilly) regions where water was available. They lived as they pleased and as much as they could enjoy. They began to build those abodes in order to ward off cold (blizzards) and hot (winds). Thereafter, they built hamlets and cities.

Sūta said: (Defective) they had been vexed in their minds when formerly they had no abodes. They were wandering about as they pleased. After building houses to remedy the (evil effects of) Dvandvas (like heat and cold), they stayed in the abodes as they pleased as they could secure. (When they had no abodes) they resorted to difficult passages in mountains and on rivers (?) dripping with honey, in plains and even in (hilly) regions where water was available. They lived as they pleased and as much as they could enjoy. They began to build those abodes in order to ward off cold (blizzards) and hot (winds). Thereafter, they built hamlets and cities.

Sūta said: (Defective) they had been vexed in their minds when formerly they had no abodes. They were wandering about as they pleased. After building houses to remedy the (evil effects of) Dvandvas (like heat and cold), they stayed in the abodes as they pleased as they could secure. (When they had no abodes) they resorted to difficult passages in mountains and on rivers (?) dripping with honey, in plains and even in (hilly) regions where water was available. They lived as they pleased and as much as they could enjoy. They began to build those abodes in order to ward off cold (blizzards) and hot (winds). Thereafter, they built hamlets and cities.

Sūta said: (Defective) they had been vexed in their minds when formerly they had no abodes. They were wandering about as they pleased. After building houses to remedy the (evil effects of) Dvandvas (like heat and cold), they stayed in the abodes as they pleased as they could secure. (When they had no abodes) they resorted to difficult passages in mountains and on rivers (?) dripping with honey, in plains and even in (hilly) regions where water was available. They lived as they pleased and as much as they could enjoy. They began to build those abodes in order to ward off cold (blizzards) and hot (winds). Thereafter, they built hamlets and cities.

Sūta said: They built villages and cities with their due shares, extent and dimensions and built other settlements as well, in accordance with their knowledge. After measuring with their own fingers (in the beginning), they made thereafter other units also for the sake of measurement.

Sūta said: They built villages and cities with their due shares, extent and dimensions and built other settlements as well, in accordance with their knowledge. After measuring with their own fingers (in the beginning), they made thereafter other units also for the sake of measurement.

Sūta said: (Defective) with Aṅgulas (finger-width) as the basis they made the units, Pradeśa, Hasta, Kiṣku and Dhanus. Ten joints of the fingers (Aṅgulas) constitute what is called Pradeśa. The space delimited by the tips of the extended thumb and index finger is called Pradeśa. The same with (the tip of the extended) middle finger is remembered as Tāla. The same with (the tip of the extended) ring finger is Gokarṇa. The same with (the tip of the extended) small finger is called Vitasti. It has twelve Aṅgulas.

Sūta said: (Defective) with Aṅgulas (finger-width) as the basis they made the units, Pradeśa, Hasta, Kiṣku and Dhanus. Ten joints of the fingers (Aṅgulas) constitute what is called Pradeśa. The space delimited by the tips of the extended thumb and index finger is called Pradeśa. The same with (the tip of the extended) middle finger is remembered as Tāla. The same with (the tip of the extended) ring finger is Gokarṇa. The same with (the tip of the extended) small finger is called Vitasti. It has twelve Aṅgulas.

Sūta said: (Defective) with Aṅgulas (finger-width) as the basis they made the units, Pradeśa, Hasta, Kiṣku and Dhanus. Ten joints of the fingers (Aṅgulas) constitute what is called Pradeśa. The space delimited by the tips of the extended thumb and index finger is called Pradeśa. The same with (the tip of the extended) middle finger is remembered as Tāla. The same with (the tip of the extended) ring finger is Gokarṇa. The same with (the tip of the extended) small finger is called Vitasti. It has twelve Aṅgulas.

Sūta said: (Defective) with Aṅgulas (finger-width) as the basis they made the units, Pradeśa, Hasta, Kiṣku and Dhanus. Ten joints of the fingers (Aṅgulas) constitute what is called Pradeśa. The space delimited by the tips of the extended thumb and index finger is called Pradeśa. The same with (the tip of the extended) middle finger is remembered as Tāla. The same with (the tip of the extended) ring finger is Gokarṇa. The same with (the tip of the extended) small finger is called Vitasti. It has twelve Aṅgulas.

Sūta said: (Defective) with Aṅgulas (finger-width) as the basis they made the units, Pradeśa, Hasta, Kiṣku and Dhanus. Ten joints of the fingers (Aṅgulas) constitute what is called Pradeśa. The space delimited by the tips of the extended thumb and index finger is called Pradeśa. The same with (the tip of the extended) middle finger is remembered as Tāla. The same with (the tip of the extended) ring finger is Gokarṇa. The same with (the tip of the extended) small finger is called Vitasti. It has twelve Aṅgulas.

Sūta said: Eight thousand Dhanus make one Yojana as determined by them. With this Tojana (as the unit of measurement) settlements (i.e. colonies) were made thereafter.

Sūta said: Among the four (types of) fortresses, three are natural and the fourth (type of) fort is artificial. I shall mention its decisive features.

Sūta said: It has a thick elevated rampart (esp. a surrounding wall elevated on a ṃound of earth) with cavities (or openings). It is surrounded with a moat on all sides. It has a beautiful front-door and a gynaeceum in which girls are kept.

Sūta said: (Defective text) The moats two Hastas in breadth are excellent in the case of the Kumārīpura. The total breadth of the current of water in (the moat) may be eight, nine or ten (?).

Sūta said: (I shall mention) the girth and length of hamlets, cities, and villages entirely as well as those of the three types of (natural) forts viz. mountains, waters (i.e. rivers) and waste-lands such as deserts etc., and the artificial forts as well. The diameter shall be half a Yojana. Its length shall be one and one eighth Yojanas.

Sūta said: (I shall mention) the girth and length of hamlets, cities, and villages entirely as well as those of the three types of (natural) forts viz. mountains, waters (i.e. rivers) and waste-lands such as deserts etc., and the artificial forts as well. The diameter shall be half a Yojana. Its length shall be one and one eighth Yojanas.

Sūta said: The extent of a Pura (city) shall be half of the maximum length(?). There must be a river(?) flowing to its east or north. It should be divided into a hypotenum and segments. It must be laid out in the shape of a spread fan.

Sūta said: A city that is long, diamond-shaped or circular is not praiseworthy. A city endowed with the symmetrical parts and quadrangles and heaven-like, commendable was made by them.

Sūta said: The Vāstu (site of a building; dwelling place) that is not more than twenty four Hastas is short; that of one hundred and eight (Hastas) is great. In this matter they praise the middle one and the short one which has no (wooden structure).

Sūta said: The chief settlement should be eight hundred Kiṣkus. The hamlet should be of half the diameter of the city. The Pāna (? Drinking place) shall be above it(?).

Sūta said: The hamlet shall be a Yojana (about 12 km) from the city and the village shall be half a Yojana from the hamlet. The outermost boundary shall be two Krośas (1 Krośa = 3 kms). The boundary of a field is four Dhanus.

Sūta said: The pathway along the quarters (i.e. East-west and North-south) was made twenty Dhanus wide by them. The road in the village was also twenty Dhanus (wide). The path in the boundary was only ten Dhanus (wide).

Sūta said: The glorious royal road was made ten Dhanus wide. The movement of (traffic of) men, horses, chariots and elephants (shall be) without any hindrance.

Sūta said: The branch-streets were measured by them (and made) four Dhanus (wide). The roads joining the high-ways shall be three Dhanus (wide) and their branches two Dhanus wide.

Sūta said: (Defective text) The Jaṅghāpatha (? the thigh-road) has four Pāḍas width; the passage between rows of houses is three quarters (wide). Dhṛtimārga (? path of courage) if more than one sixth. The Padika (Foot-Path?) is remembered thus in due order.

Sūta said: The enclosure for excrement is a quarter all round. After those places have been made, the houses and dwellings (should be constructed).

Sūta said: They thought over it again and again about the trees designated as their houses as to how they were before, and began to build like them.

Sūta said: The branches of trees have gone down. Others have gone this way. Still others have gone up. In the same way, some have gone obliquely.

Sūta said: With their intellect, they have observed carefully how the branches have gone. Apartments were constructed by them in the same way. Hence they (the apartments) are remembered as Śālās.

Sūta said: Thus Sālās (apartments, dwellings) became well-known from the branches. So also the abodes. Therefore they are remembered as Śālās. That is remembered as their Śālātva (state of being a Śālā).

Sūta said: Since people are delighted therein (Prasīdanti), they are designated as Prāsādas (palaces). Therefore, the abodes, apartments and palaces are designated as Prāsādas.

Sūta said: When the wish-yielding Kalpa trees perished along with the honey,(the subjects) attached by the Dvandvas (mutual opposed pairs of feelings etc.) began to think about the means of agriculture and other occupations for livelihood.

Sūta said: The subjects created were seen agitated due to exhaustion and sorrow. Thereafter, the Siddhi appeared in front of them in the Tretā yuga.

Sūta said: Another (type of) rain became the means of achieving all objects for them. The waters of the rain were sweet and were as much as they wished for.

Sūta said: Thus a (new) way of life and conduct began to function during the creation of the second type of rain. Due to the contact of the earth with the small collections of water that gathered together on the surface of the earth, the medicinal herbs began to grow. Those medicinal herbs began to put forth blossoms, roots and fruits.

Sūta said: Thus a (new) way of life and conduct began to function during the creation of the second type of rain. Due to the contact of the earth with the small collections of water that gathered together on the surface of the earth, the medicinal herbs began to grow. Those medicinal herbs began to put forth blossoms, roots and fruits.

Sūta said: The fourteen (types of lands in) villages and forests (began to flourish) without being ploughed and without the seeds being sown. The trees and the bushes put forth flowers and fruits at the proper seasons.

Sūta said: In the Tretā yuga, medicinal herbs and plants began to appear themselves on the earth. In the beginning of the Tretā yuga, the subjects sustained themselves with those plants and herbs.

Sūta said: Thereafter, due to the inevitability of affairs and due to the Tretā yuga those subjects began to have passion and covetousness for ever.

Sūta said: Then, they forcibly seized rivers, fields, mountains, trees, bushes and medicinal herbs as much as they could (in accordance with their strength).

Sūta said: Previously I have already explained to you about the spiritually enlightened souls in the Kṛtayuga. They were born as mental sons of Brahmā and they had come here (to the earth) from the Janaloka. They were quiescent lustrous Karmins (devoted to the pursuit of holy rites) and (unhappy and dejected). Returning from there (i.e. Janaloka), they were born again in the Tretā yuga.

Sūta said: Previously I have already explained to you about the spiritually enlightened souls in the Kṛtayuga. They were born as mental sons of Brahmā and they had come here (to the earth) from the Janaloka. They were quiescent lustrous Karmins (devoted to the pursuit of holy rites) and (unhappy and dejected). Returning from there (i.e. Janaloka), they were born again in the Tretā yuga.

Sūta said: In the previous births, due to the glory of their auspiciousness (i.e. meritorious acts) as well as sins they were conceived as Brāhmaṇas, Kṣatriyas, Vaiśyas, Śūdras and malicious people.

Sūta said: Then (among them some became) powerful, truthful in conduct, non-violent, devoid of greed and persons who had conquered their selves. They used to abide by those that were remembered (? Smṛti texts?). They never accepted charity. Their tasks were carried out by those who were weaker than they. They (these weaker people) approached them speaking to them (?)

Sūta said: Then (among them some became) powerful, truthful in conduct, non-violent, devoid of greed and persons who had conquered their selves. They used to abide by those that were remembered (? Smṛti texts?). They never accepted charity. Their tasks were carried out by those who were weaker than they. They (these weaker people) approached them speaking to them (?)

Sūta said: Those others who were less brilliant than they, remained serving them. Thus when they were mutually related and also resorted to each other, due to that fault the medicinal herbs diminished much then. Like sands they perished on being held in the fists.

Sūta said: Those others who were less brilliant than they, remained serving them. Thus when they were mutually related and also resorted to each other, due to that fault the medicinal herbs diminished much then. Like sands they perished on being held in the fists.

Sūta said: Then due to the power of the Yuga, the fourteen, (types of people, animals etc.) villages and forests began to pluck (and destroy) the flowers, fruits and roots (of those trees). Then, when they perished the subjects became perplexed. All of them were overwhelmed with hunger; then they went to the self-born (deity i.e. Brahmā).

Sūta said: Then due to the power of the Yuga, the fourteen, (types of people, animals etc.) villages and forests began to pluck (and destroy) the flowers, fruits and roots (of those trees). Then, when they perished the subjects became perplexed. All of them were overwhelmed with hunger; then they went to the self-born (deity i.e. Brahmā).

Sūta said: In the beginning of Tretā yuga, those subjects desired for some means of livelihood. The self-born lord Brahmā knew their desire. He pondered over this (situation) by means of his vision that can see everything directly. He understood, that the medicinal herbs have been devoured (i.e, drawn within) by the earth. He made them grow once again.

Sūta said: In the beginning of Tretā yuga, those subjects desired for some means of livelihood. The self-born lord Brahmā knew their desire. He pondered over this (situation) by means of his vision that can see everything directly. He understood, that the medicinal herbs have been devoured (i.e, drawn within) by the earth. He made them grow once again.

Sūta said: After making the Sumeru mountain (as) the calf, he milked this earth in the form of a cow that yielded seeds on the surface of the earth in the form of the milk.

Sūta said: The lord made those seeds grow as the medicinal herbs (and other plants) that ended when the fruits became ripe. (That is, the plants yielded fruits but once and then they perished) they are the group of seventeen.

Sūta said: The following types of seventeen grains and pulses constitute the group of seventeen, viz.. Rice, barley, wheat, Bengal-gram, gingelly Priyaṅgu (Long pepper), Udāra (?), Koraduṣṭa (a kind of grain eaten by the poor people i.e. Kodrava), Vāmaka (?), the black gram, the green gram, the Masūra (dāl), Nīvāra (rice), the horse-gram, the Harika (?) and the Caraka (?).

Sūta said: The following types of seventeen grains and pulses constitute the group of seventeen, viz.. Rice, barley, wheat, Bengal-gram, gingelly Priyaṅgu (Long pepper), Udāra (?), Koraduṣṭa (a kind of grain eaten by the poor people i.e. Kodrava), Vāmaka (?), the black gram, the green gram, the Masūra (dāl), Nīvāra (rice), the horse-gram, the Harika (?) and the Caraka (?).

Translation not available.

Translation not available.

Sūta said: All these fourteen varieties (of medicinal herbs and plants) peculiar to villages and forests grew at the beginning of the first Tretā yuga. They are not grown by ploughing.

Sūta said: The trees, hedges, creepers, winding plants, spreading creepers and (various) species of grasses yielded roots, fruits, shoots etc. unto them. They plucked their fruits.

Sūta said: Those seeds which were milked out of the earth formerly by the self-bora lord, began to grow as medicinal herbs putting forth flowers and fruits at the proper seasons.

Sūta said: When, the medicinal herbs created before did not grow and flourish again, he made means of livelihood for them by means of agricultural occupations.

Sūta said: The self-born lord (blessed them) with the power of working with their own hands and achieving great results. Thenceforth, the medicinal herbs became Kṛṣṭapacyas (ploughed and grown).

Sūta said: After achieving his purpose in the matter of agricultural occupation, the Prajāpati (lord of the subjects i.e. god Brahmā established the bounds of decency by means of which they protected one another.

Sūta said: Among them some were very powerful and they seized the realm. He established them as Kṣatriyas and it was their duty to protect others.

Sūta said: (Defective). All those subjects who had been created will be worshipping you. ‘Tell the truth in accordance with the fact’. Those (subjects) who said this were the Brāhmaṇas.

Sūta said: Some stood by in the activity of protecting others who were weak. They destroyed Kīṭas (worms). They were established on the earth. The people call them Vaiśyas and cultivators of soil. They were the achievers of livelihood. Those who were engaged in the service (of others), those who ran errands and served others, were devoid of brilliance and deficient in virility. (Since they were deficient they served others). He called them Śūdras. Lord Brahmā ordained and prescribed their respective duties and holy rites.

Sūta said: Some stood by in the activity of protecting others who were weak. They destroyed Kīṭas (worms). They were established on the earth. The people call them Vaiśyas and cultivators of soil. They were the achievers of livelihood. Those who were engaged in the service (of others), those who ran errands and served others, were devoid of brilliance and deficient in virility. (Since they were deficient they served others). He called them Śūdras. Lord Brahmā ordained and prescribed their respective duties and holy rites.

Sūta said: Some stood by in the activity of protecting others who were weak. They destroyed Kīṭas (worms). They were established on the earth. The people call them Vaiśyas and cultivators of soil. They were the achievers of livelihood. Those who were engaged in the service (of others), those who ran errands and served others, were devoid of brilliance and deficient in virility. (Since they were deficient they served others). He called them Śūdras. Lord Brahmā ordained and prescribed their respective duties and holy rites.

Sūta said: Although the establishment of the classification into the four castes had been made by him (Lord Brahmā), the subjects, out of delusion, did not conform to those rules.

Sūta said: The subjects who lived in accordance with the duties of the (different) castes became antagonistic to one another. Lord Brahmā understood everything factually.

Sūta said: He ordained that meeting out punishments, maintenance of armies and waging wars should be the means of sustenance for the Kṣatriyas. Performance of Yajñas, teaching of the Vedas and acceptance of charitable and monetary gifts—lord Brahmā prescribed these as the holy duties and rites for those Brāhmaṇas. Breeding of cattle, carrying on trading activities and cultivation of the soil—he granted these to the Vaiśyas.

Sūta said: He ordained that meeting out punishments, maintenance of armies and waging wars should be the means of sustenance for the Kṣatriyas. Performance of Yajñas, teaching of the Vedas and acceptance of charitable and monetary gifts—lord Brahmā prescribed these as the holy duties and rites for those Brāhmaṇas. Breeding of cattle, carrying on trading activities and cultivation of the soil—he granted these to the Vaiśyas.

Sūta said: Again he ordained that arts and crafts should be the means of livelihood for the Śūdras.

Sūta said: Again he ordained that arts and crafts should be the means of livelihood for the Śūdras.

Sūta said: Again he ordained that arts and crafts should be the means of livelihood for the Śūdras.

Sūta said: The world belonging to Indra is the abode of Kṣatriyas who never flee from the battlefield. The abode of the Vaiśyas who sustain themselves by their respective duties is the Māruta world (i.e. the world belonging to the wind god).

Sūta said: The abode of the Śūdras who abide by their duty of rendering service is the world belonging to the Gandharvas. These are the abodes (after death) of the people of the different castes who remain good and maintain the conduct of life befitting their respective station in life.

Sūta said: When this mode of disciplined life of the four castes had been well-established, the people of the different castes strictly adhered to the duties of their respective castes because they were afraid of punishment otherwise. Then, after the castes had been established, he stabilised the stages of life.

Sūta said: The Lord established as before the following four Āśramas (stages in life) viz. the householder, the celibate religious student, the forest hermit and the ascetic.

Sūta said: (Defective text) the people of the four castes performed the duties of the respective castes. After doing their duties they erected their residences and maintained their stages of life and then enjoyed themselves.

Sūta said: Brahmā established those Āśramas. He directed and guided those who swerved from these and recounted righteous virtues to them.

Sūta said: He instructed them in the methods of self-restraint, observances, and controls of sense-organs etc.

Sūta said: He instructed them in the methods of self-restraint, observances, and controls of sense-organs etc.

Sūta said: The following are the duties of the householder in brief: Marriage, maintenance of sacrificial fire, hospitability to guests, performance of Yajñas and continuation of his race (procreation).

Sūta said: The duties of the religious student are as follows: He must wear the girdle (of the muñja grass) and hold the staff. He must wear the skin of an antelope. He must sleep on the ground. He must serve his preceptor. He must beg for alms. He must be eager to acquire learning.

Sūta said: These are the duties of the forest hermits; wearing barks and leaves or skins of antelope (for clothes), maintaining themselves by means of roots, fruits and medicinal herbs found in the forests, bathing both at dawn and dusk and performance of Homa.

Sūta said: The duties of the mendicant (recluse) are as follows: He must beg for alms when the noise of pestles has died down. He must not steal. He must maintain cleanliness. He must not err or be elated. He must refrain from sexual intercourse. He must have mercy on all living beings. He must have forbearance. He must listen to the instructions of the preceptor. He must serve the preceptor. He must be truthful. This righteous conduct of ten items (as enumerated above) was laid down by the self-born lord as the duty of a recluse.

Sūta said: The duties of the mendicant (recluse) are as follows: He must beg for alms when the noise of pestles has died down. He must not steal. He must maintain cleanliness. He must not err or be elated. He must refrain from sexual intercourse. He must have mercy on all living beings. He must have forbearance. He must listen to the instructions of the preceptor. He must serve the preceptor. He must be truthful. This righteous conduct of ten items (as enumerated above) was laid down by the self-born lord as the duty of a recluse.

Sūta said: Five of them pertain to Bhikṣus viz.: begging, knowledge (of vedas) and religious vows.

Sūta said: There are eighty-eight thousand sages who live in perpetual celibacy. The place remembered as their is alone the abode of those who live with their preceptor (i.e. Brahmacārins).

Sūta said: The place remembered as the abode of the seven sages (the great Bear) is (assigned as) that of the forest-dwellers. The world of Prajāpati is the abode of house-holders and Brahma’s abode is that of the ascetics.

Sūta said: (Defective text)The abode of the Yogins has not been created (?) without conquering them, it does not exist (?) Those abodes of the persons of different stages of life are indeed in the abode of Brahmā.

Sūta said: Only four paths have been created as Devayānas (paths of the Devas). Only four paths are remembered as Pítṭyānas (paths of the manes).

Sūta said: Formerly, in the first Manvantara (these had been created) by Brahmā who administered the worlds. Ravi (the sun) is remembered as the entrance to those paths that (are known as) Devayānas. The moon (Candramas) is mentioned as the entrance of Pitṛyānas.

Sūta said: Thus even though the castes and stages of life had been clearly defined, the subjects adhering to the duties of the different castes did not flourish. Then, in the middle of Tretā yuga he evolved another mental creation from the bodies of his own self and similar to himself.

Sūta said: Thus even though the castes and stages of life had been clearly defined, the subjects adhering to the duties of the different castes did not flourish. Then, in the middle of Tretā yuga he evolved another mental creation from the bodies of his own self and similar to himself.

Sūta said: In that first Tretāyuga, when it gradually reached its middle period he began to create mental progeny other than (what was before).

Sūta said: Then the same lord created the subjects with predominating Sattva and Rajas qualities. They had the pursuit of virtue (Dharma), wealth, love and liberation and they accomplished their professions for livelihood.

Sūta said: They were the Devas, the Pitṛs, the sages and the Manus (i.e. human beings?) In regard to their characteristics they were in accordance with the respective Yugas. By these, the subjects (in the universe) flourished.

Sūta said: (Defective) Formerly, I had mentioned to you about those people who in the previous Kalpa resorted to Janaloka. As when he meditated upon them, all these created beings, approached him for the purpose of being born (again). In the course of Manvantaras, they were first junior-most (?) They were well-renowned by the people of their race (?). They had all the faculties of cleverness or otherwise, unimpaired. They had minor calamities due to the defect of the fruits of their own activities. Those who were present consisted of Devas, Asuras, Pitṛs Yakṣas, Gandharvas, human beings, Rākṣasas, Piśācas, animals, birds, reptiles, trees, worms of hells etc. For the sake of food of the subjects, he created Vidātmans (knowing souls) (?)

Sūta said: (Defective) Formerly, I had mentioned to you about those people who in the previous Kalpa resorted to Janaloka. As when he meditated upon them, all these created beings, approached him for the purpose of being born (again). In the course of Manvantaras, they were first junior-most (?) They were well-renowned by the people of their race (?). They had all the faculties of cleverness or otherwise, unimpaired. They had minor calamities due to the defect of the fruits of their own activities. Those who were present consisted of Devas, Asuras, Pitṛs Yakṣas, Gandharvas, human beings, Rākṣasas, Piśācas, animals, birds, reptiles, trees, worms of hells etc. For the sake of food of the subjects, he created Vidātmans (knowing souls) (?)

Sūta said: (Defective) Formerly, I had mentioned to you about those people who in the previous Kalpa resorted to Janaloka. As when he meditated upon them, all these created beings, approached him for the purpose of being born (again). In the course of Manvantaras, they were first junior-most (?) They were well-renowned by the people of their race (?). They had all the faculties of cleverness or otherwise, unimpaired. They had minor calamities due to the defect of the fruits of their own activities. Those who were present consisted of Devas, Asuras, Pitṛs Yakṣas, Gandharvas, human beings, Rākṣasas, Piśācas, animals, birds, reptiles, trees, worms of hells etc. For the sake of food of the subjects, he created Vidātmans (knowing souls) (?)

Sūta said: (Defective) Formerly, I had mentioned to you about those people who in the previous Kalpa resorted to Janaloka. As when he meditated upon them, all these created beings, approached him for the purpose of being born (again). In the course of Manvantaras, they were first junior-most (?) They were well-renowned by the people of their race (?). They had all the faculties of cleverness or otherwise, unimpaired. They had minor calamities due to the defect of the fruits of their own activities. Those who were present consisted of Devas, Asuras, Pitṛs Yakṣas, Gandharvas, human beings, Rākṣasas, Piśācas, animals, birds, reptiles, trees, worms of hells etc. For the sake of food of the subjects, he created Vidātmans (knowing souls) (?)

Sūta said: (Defective) Formerly, I had mentioned to you about those people who in the previous Kalpa resorted to Janaloka. As when he meditated upon them, all these created beings, approached him for the purpose of being born (again). In the course of Manvantaras, they were first junior-most (?) They were well-renowned by the people of their race (?). They had all the faculties of cleverness or otherwise, unimpaired. They had minor calamities due to the defect of the fruits of their own activities. Those who were present consisted of Devas, Asuras, Pitṛs Yakṣas, Gandharvas, human beings, Rākṣasas, Piśācas, animals, birds, reptiles, trees, worms of hells etc. For the sake of food of the subjects, he created Vidātmans (knowing souls) (?)

Sūta said: (Defective) Formerly, I had mentioned to you about those people who in the previous Kalpa resorted to Janaloka. As when he meditated upon them, all these created beings, approached him for the purpose of being born (again). In the course of Manvantaras, they were first junior-most (?) They were well-renowned by the people of their race (?). They had all the faculties of cleverness or otherwise, unimpaired. They had minor calamities due to the defect of the fruits of their own activities. Those who were present consisted of Devas, Asuras, Pitṛs Yakṣas, Gandharvas, human beings, Rākṣasas, Piśācas, animals, birds, reptiles, trees, worms of hells etc. For the sake of food of the subjects, he created Vidātmans (knowing souls) (?)