The Laws of Manu: Chapter 1
1. The great sages approached Manu, who was seated with a collected mind, and,
having duly worshipped him, spoke as follows:
2. 'Deign, divine one, to declare to us precisely and in due order the sacred
laws of each of the (four chief) castes (varna) and of the intermediate ones.
3. 'For thou, O Lord, alone knowest the purport, (i.e.) the rites, and the
knowledge of the soul, (taught) in this whole ordinance of the Self-existent (Svayambhu),
which is unknowable and unfathomable.'
4. He, whose power is measureless, being thus asked by the high-minded great
sages, duly honoured them, and answered, 'Listen!'
5. This (universe) existed in the shape of Darkness, unperceived, destitute of
distinctive marks, unattainable by reasoning, unknowable, wholly immersed, as it
were, in deep sleep.
6. Then the divine Self-existent (Svayambhu, himself) indiscernible, (but)
making (all) this, the great elements and the rest, discernible, appeared with
irresistible (creative) power, dispelling the darkness.
7. He who can be perceived by the internal organ (alone), who is subtile,
indiscernible, and eternal, who contains all created beings and is
inconceivable, shone forth of his own (will).
8. He, desiring to produce beings of many kinds from his own body, first with a
thought created the waters, and placed his seed in them.
9. That (seed) became a golden egg, in brilliancy equal to the sun; in that
(egg) he himself was born as Brahman, the progenitor of the whole world.
10. The waters are called nârâh, (for) the waters are, indeed, the offspring of
Nara; as they were his first residence (ayana), he thence is named Nârâyana.
11. From that (first) cause, which is indiscernible, eternal, and both real and
unreal, was produced that male (Purusha), who is famed in this world (under the
appellation of) Brahman.
12. The divine one resided in that egg during a whole year, then he himself by
his thought (alone) divided it into two halves;
13. And out of those two halves he formed heaven and earth, between them the
middle sphere, the eight points of the horizon, and the eternal abode of the
waters.
14. From himself (âtmanah) he also drew forth the mind, which is both real and
unreal, likewise from the mind egoism, which possesses the function of
self-consciousness (and is) lordly;
15. Moreover, the great one, the soul, and all (products) affected by the three
qualities, and, in their order, the five organs which perceive the objects of
sensation.
16. But, joining minute particles even of those six, which possess measureless
power, with particles of himself, he created all beings.
17. Because those six (kinds of) minute particles, which form the (creator's)
frame, enter (â-sri) these (creatures), therefore the wise call his frame
sarira,
(the body.)
18. That the great elements enter, together with their functions and the mind,
through its minute parts the framer of all beings, the imperishable one.
19. But from minute body(-framing) particles of these seven very powerful
Purushas springs this (world), the perishable from the imperishable.
20. Among them each succeeding (element) acquires the quality of the preceding
one, and whatever place (in the sequence) each of them occupies, even so many
qualities it is declared to possess.
21. But in the beginning he assigned their several names, actions, and
conditions to all (created beings), even according to the words of the Veda.
22. He, the Lord, also created the class of the gods, who are endowed with life,
and whose nature is action; and the subtile class of the Sâdhyas, and the
eternal sacrifice.
23. But from fire, wind, and the sun he drew forth the threefold eternal Veda,
called Rik, Yagus, and Sâman, for the due performance of the sacrifice.
24. Time and the divisions of time, the lunar mansions and the planets, the
rivers, the oceans, the mountains, plains, and uneven ground.
25. Austerity, speech, pleasure, desire, and anger, this whole creation he
likewise produced, as he desired to call these beings into existence.
26. Moreover, in order to distinguish actions, he separated merit from demerit,
and he caused the creatures to be affected by the pairs (of opposites), such as
pain and pleasure.
27. But with the minute perishable particles of the five (elements) which have
been mentioned, this whole (world) is framed in due order.
28. But to whatever course of action the Lord at first appointed each (kind of
beings), that alone it has spontaneously adopted in each succeeding creation.
29. Whatever he assigned to each at the (first) creation, noxiousness or
harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that
clung (afterwards) spontaneously to it.
30. As at the change of the seasons each season of its own accord assumes its
distinctive marks, even so corporeal beings (resume in new births) their
(appointed) course of action.
31. But for the sake of the prosperity of the worlds he caused the
Brahmana, the Kshatriya, the Vaisya, and the Sudra to proceed from his mouth, his arms, his
thighs, and his feet.
32. Dividing his own body, the Lord became half male and half female; with that
(female) he produced Virâg.
33. But know me, O most holy among the twice-born, to be the creator of this
whole (world), whom that male, Virâg, himself produced, having performed
austerities.
34. Then I, desiring to produce created beings, performed very difficult
austerities, and (thereby) called into existence ten great sages, lords of
created beings,
35. Marîki, Atri, Angiras, Pulastya, Pulaha, Kratu, Praketas, Vasishtha, Bhrigu,
and Nârada.
36. They created seven other Manus possessing great brilliancy, gods and classes
of gods and great sages of measureless power,
37. Yakshas (the servants of Kubera, the demons called)
Râkshasas and Pisâkas,
Gandharvas (or musicians of the gods), Apsarases (the dancers of the gods),
Asuras, (the snake-deities called) Nâgas and Sarpas, (the bird-deities called)
Suparnas and the several classes of the manes,
38. Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect
rainbows, falling meteors, supernatural noises, comets, and heavenly lights of
many kinds,
39 (Horse-faced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer,
men, and carnivorous beasts with two rows of teeth,
40. Small and large worms and beetles, moths, lice, flies, bugs, all stinging
and biting insects and the several kinds of immovable things.
41. Thus was this whole (creation), both the immovable and the movable, produced
by those high-minded ones by means of austerities and at my command, (each
being) according to (the results of) its actions.
42. But whatever act is stated (to belong) to (each of) those creatures here
below, that I will truly declare to you, as well as their order in respect to
birth.
43. Cattle, deer, carnivorous beasts with two rows of teeth, Râkshasas,
Pisâkas,
and men are born from the womb.
44. From eggs are born birds, snakes, crocodiles, fishes, tortoises, as well as
similar terrestrial and aquatic (animals).
45. From hot moisture spring stinging and biting insects, lice, flies, bugs, and
all other (creatures) of that kind which are produced by heat.
46. All plants, propagated by seed or by slips, grow from shoots; annual plants
(are those) which, bearing many flowers and fruits, perish after the ripening of
their fruit;
47. (Those trees) which bear fruit without flowers are called
vanaspati (lords
of the forest); but those which bear both flowers and fruit are called vriksha.
48. But the various plants with many stalks, growing from one or several roots,
the different kinds of grasses, the climbing plants and the creepers spring all
from seed or from slips.
49. These (plants) which are surrounded by multiform Darkness, the result of
their acts (in former existences), possess internal consciousness and experience
pleasure and pain.
50. The (various) conditions in this always terrible and constantly changing
circle of births and deaths to which created beings are subject, are stated to
begin with (that of) Brahman, and to end with (that of) these (just mentioned
immovable creatures).
51. When he whose power is incomprehensible, had thus produced the universe
and men, he disappeared in himself, repeatedly suppressing one period by means
of the other.
52. When that divine one wakes, then this world stirs; when he slumbers
tranquilly, then the universe sinks to sleep.
53. But when he reposes in calm sleep, the corporeal beings whose nature is
action, desist from their actions and mind becomes inert.
54. When they are absorbed all at once in that great soul, then he who is the
soul of all beings sweetly slumbers, free from all care and occupation.
55. When this (soul) has entered darkness, it remains for a long time united
with the organs (of sensation), but performs not its functions; it then leaves
the corporeal frame.
56. When, being clothed with minute particles (only), it enters into vegetable
or animal seed, it then assumes, united (with the fine body), a (new) corporeal
frame.
57. Thus he, the imperishable one, by (alternately) waking and slumbering,
incessantly revivifies and destroys this whole movable and immovable (creation).
58. But he having composed these Institutes (of the sacred law), himself taught
them, according to the rule, to me alone in the beginning; next I (taught them)
to Marîki and the other sages.
59. Bhrigu, here, will fully recite to you these Institutes; for that sage
learned the whole in its entirety from me.
60. Then that great sage Bhrigu, being thus addressed by Manu, spoke, pleased in
his heart, to all the sages, 'Listen!'
61. Six other high-minded, very powerful Manus, who belong to the race of this
Manu, the descendant of the Self-existent (Svayambhu), and who have severally
produced created beings,
62. (Are) Svârokisha, Auttami, Tâmasa,
Raivata, Kâkshusha, possessing great
lustre, and the son of Vivasvat.
63. These seven very glorious Manus, the first among whom is Svâyambhuva,
produced and protected this whole movable and immovable (creation), each during
the period (allotted to him).
64. Eighteen nimeshas (twinklings of the eye, are one
kâshthâ), thirty kâshthâs
one kalâ, thirty kalâs one muhûrta, and as many (muhûrtas) one day and night.
65. The sun divides days and nights, both human and divine, the night (being
intended) for the repose of created beings and the day for exertion.
66. A month is a day and a night of the manes, but the division is according to
fortnights. The dark (fortnight) is their day for active exertion, the bright
(fortnight) their night for sleep.
67. A year is a day and a night of the gods; their division is (as follows): the
half year during which the sun progresses to the north will be the day, that
during which it goes southwards the night.
68. But hear now the brief (description of) the duration of a night and a day of
Brahman and of the several ages (of the world, yuga) according to their order.
69. They declare that the Krita age (consists of) four thousand years (of the
gods); the twilight preceding it consists of as many hundreds, and the twilight
following it of the same number.
70. In the other three ages with their twilights preceding and following, the
thousands and hundreds are diminished by one (in each).
71. These twelve thousand (years) which thus have been just mentioned as the
total of four (human) ages, are called one age of the gods.
72. But know that the sum of one thousand ages of the gods (makes) one day of
Brahman, and that his night has the same length.
73. Those (only, who) know that the holy day of Brahman, indeed, ends after (the
completion of) one thousand ages (of the gods) and that his night lasts as long,
(are really) men acquainted with (the length of) days and nights.
74. At the end of that day and night he who was asleep, awakes and, after
awaking, creates mind, which is both real and unreal.
75. Mind, impelled by (Brahman's) desire to create, performs the work of
creation by modifying itself, thence ether is produced; they declare that sound
is the quality of the latter.
76. But from ether, modifying itself, springs the pure, powerful wind, the
vehicle of all perfumes; that is held to possess the quality of touch.
77. Next from wind modifying itself, proceeds the brilliant light, which
illuminates and dispels darkness; that is declared to possess the quality of
colour;
78. And from light, modifying itself, (is produced) water, possessing the
quality of taste, from water earth which has the quality of smell; such is the
creation in the beginning.
79. The before-mentioned age of the gods, (or) twelve thousand (of their years),
being multiplied by seventy-one, (constitutes what) is here named the period of
a Manu (Manvantara).
80. The Manvantaras, the creations and destructions (of the world, are)
numberless; sporting, as it were, Brahman repeats this again and again.
81. In the Krita age Dharma is four-footed and entire, and (so is) Truth; nor
does any gain accrue to men by unrighteousness.
82. In the other (three ages), by reason of (unjust) gains (âgama), Dharma is
deprived successively of one foot, and through (the prevalence of) theft,
falsehood, and fraud the merit (gained by men) is diminished by one fourth (in
each).
83. (Men are) free from disease, accomplish all their aims, and live four
hundred years in the Krita age, but in the Treta and (in each of) the succeeding
(ages) their life is lessened by one quarter.
84. The life of mortals, mentioned in the Veda, the desired results of
sacrificial rites and the (supernatural) power of embodied (spirits) are fruits
proportioned among men according to (the character of) the age.
85. One set of duties (is prescribed) for men in the Krita age, different ones
in the Treta and in the Dvapara, and (again) another (set) in the Kali, in a
proportion as (those) ages decrease in length.
86. In the Krita age the chief (virtue) is declared to be (the performance of)
austerities, in the Treta (divine) knowledge, in the Dvapara (the performance
of) sacrifices, in the Kali liberality alone.
87. But in order to protect this universe He, the most resplendent one, assigned
separate (duties and) occupations to those who sprang from his mouth, arms,
thighs, and feet.
88. To Brahmanas he assigned teaching and studying (the Veda), sacrificing for
their own benefit and for others, giving and accepting (of alms).
89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer
sacrifices, to study (the Veda), and to abstain from attaching himself to
sensual pleasures;
90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study
(the Veda), to trade, to lend money, and to cultivate land.
91. One occupation only the lord prescribed to the Sudra, to serve meekly even
these (other) three castes.
92. Man is stated to be purer above the navel (than below); hence the
Self-existent (Svayambhu) has declared the purest (part) of him (to be) his
mouth.
93. As the Brahmana sprang from (Brahman's) mouth, as he was the first-born, and
as he possesses the Veda, he is by right the lord of this whole creation.
94. For the Self-existent (Svayambhu), having performed austerities, produced
him first from his own mouth, in order that the offerings might be conveyed to
the gods and manes and that this universe might be preserved.
95. What created being can surpass him, through whose mouth the gods continually
consume the sacrificial viands and the manes the offerings to the dead?
96. Of created beings the most excellent are said to be those which are
animated; of the animated, those which subsist by intelligence; of the
intelligent, mankind; and of men, the Brahmanas;
97. Of Brahmanas, those learned (in the Veda); of the learned, those who
recognise (the necessity and the manner of performing the prescribed duties); of
those who possess this knowledge, those who perform them; of the performers,
those who know the Brahman.
98. The very birth of a Brahmana is an eternal incarnation of the sacred law;
for he is born to (fulfil) the sacred law, and becomes one with Brahman.
99. A Brahmana, coming into existence, is born as the highest on earth, the lord
of all created beings, for the protection of the treasury of the law.
100. Whatever exists in the world is, the property of the Brahmana; on account
of the excellence of his origin The Brahmana is, indeed, entitled to all.
101. The Brahmana eats but his own food, wears but his own apparel, bestows but
his own in alms; other mortals subsist through the benevolence of the Brahmana.
102. In order to clearly settle his duties those of the other (castes) according
to their order, wise Manu sprung from the Self-existent, composed these
Institutes (of the sacred Law).
103. A learned Brahmana must carefully study them, and he must duly instruct his
pupils in them, but nobody else (shall do it).
104. A Brahmana who studies these Institutes (and) faithfully fulfils the duties
(prescribed therein), is never tainted by sins, arising from thoughts, words, or
deeds.
105. He sanctifies any company (which he may enter), seven ancestors and seven
descendants, and he alone deserves (to possess) this whole earth.
106. (To study) this (work) is the best means of securing welfare, it increases
understanding, it procures fame and long life, it (leads to) supreme bliss.
107. In this (work) the sacred law has been fully stated as well as the good and
bad qualities of (human) actions and the immemorial rule of conduct, (to be
followed) by all the four castes (varna).
108. The rule of conduct is transcendent law, whether it be taught in the
revealed texts or in the sacred tradition; hence a twice-born man who possesses
regard for himself, should be always careful to (follow) it.
109. A Brahmana who departs from the rule of conduct, does not reap the fruit of
the Veda, but he who duly follows it, will obtain the full reward.
110. The sages who saw that the sacred law is thus grounded on the rule of
conduct, have taken good conduct to be the most excellent root of all austerity.
111. The creation of the universe, the rule of the sacraments, the ordinances of
studentship, and the respectful behaviour (towards Gurus), the most excellent
rule of bathing (on return from the teacher's house),
112. (The law of) marriage and the description of the (various) marriage-rites,
the regulations for the great sacrifices and the eternal rule of the funeral
sacrifices,
113. The description of the modes of (gaining) subsistence and the duties of a
Snataka, (the rules regarding) lawful and forbidden food, the purification of
men and of things,
114. The laws concerning women, (the law) of hermits, (the manner of gaining)
final emancipation and (of) renouncing the world, the whole duty of a king and
the manner of deciding lawsuits,
115. The rules for the examination of witnesses, the laws concerning husband and
wife, the law of (inheritance and) division, (the law concerning) gambling and
the removal of (men nocuous like) thorns,
116. (The law concerning) the behaviour of Vaisyas and
Sudras, the origin of the
mixed castes, the law for all castes in times of distress and the law of
penances,
117. The threefold course of transmigrations, the result of (good or bad)
actions, (the manner of attaining) supreme bliss and the examination of the good
and bad qualities of actions,
118. The primeval laws of countries, of castes (gati), of families, and the
rules concerning heretics and companies (of traders and the like)--(all that)
Manu has declared in these Institutes.
119. As Manu, in reply to my questions, formerly promulgated these Institutes,
even so learn ye also the (whole work) from me.
From: The Laws of Manu. Translated by G. Bühler. Vol. XXV of The Sacred Books of the East. F. Max Müller, editor. Oxford: Clarendon Press, 1886, 1-28.