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Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

啶氞い啷佮し啷嵿お啶距い啷� 啶膏�曕げ啷� 啶оぐ啷嵿ぎ啶� 啶膏い啷嵿く啶� 啶氞�堗�� 啶曕�冟い啷� 啶�啷佮�椸�� 啷�
啶ㄠぞ啶оぐ啷嵿ぎ啷囙ぃ啶距�椸ぎ啶� 啶曕ざ啷嵿�氞た啶ㄠ�� 啶�啶ㄠ�佮し啷嵿く啶距え啷� 啶�啷嵿ぐ啶む�� 啶掂ぐ啷嵿い啶む�� 啷� 啷�啷� 啷�

catu峁�p膩t sakalo dharma岣� satya峁� caiva k峁泃e yuge |
n膩dharme峁嚹乬ama岣� ka艣cin manu峁�y膩n prati vartate || 81 ||

In the 碍峁泃补 Cycle Virtue exists in its perfect form, with all its four feet; and so does Truth;鈥擭o benefit accrues to men by vice鈥�(81).

 

Medh膩tithi鈥檚 commentary (尘补苍耻产丑腻峁�y补):

Virtue is that which has 鈥渇our feet.鈥� What constitutes 鈥榲irtue鈥� is the action of sacrifice and the like; and as this latter is something to he performed, it has no body; hence the word 鈥榝eet鈥� in the text cannot be taken as denoting the part of a body; it stands for 鈥榩art鈥� or 鈥榝actor.鈥� As a matter of fact, Virtue has no body, either like men or like birds and animals. Hence what is meant by Virtue having all its 鈥榝our feet鈥� is that it is equipped with all its four factors. The meaning of the text thus is that such virtue as is perfect and equipped with its four factors existed in the 碍峁泃补 颁测肠濒别.鈥摆The 鈥�four factors鈥� are now illustrated]鈥擜t the sacrifice, when it is in course of performance, there are four priests鈥攙iz., the 鈥�贬辞迟峁�,鈥� the 鈥�Brahman,鈥� the 鈥�鲍诲驳腻迟峁�鈥� and the 鈥�Adhvaryu鈥�;鈥攐f the performers there are four castes, or four life-stages. 鈥�Virtue鈥� as it is described in the Veda was performed during that cycle in its entire and perfect form; i.e., it was not deficient in even the smallest factor, and it was not wanting in any of its details. The number 鈥榝our鈥� is applicable to Virtue in many ways. For instance, in the case of the action of 鈥榞iving鈥� also, there is the giver, the thing given, the recipient and his satisfaction. Or the 鈥榝our factors鈥� of Virtue may be sacrifice, charity, austerity, and knowledge. This would he in accordance with what is going to be described in verse 86 as regards 鈥楢usterity鈥� being the chief virtue in the 碍峁泃补 age.

Or, the term 鈥�Dharma鈥� 鈥�Virtue鈥� in the text, may be taken as standing for the words descriptive of Virtue; and of such words the 鈥榝our feet鈥� are the four kinds of words鈥擭ouns, Verbs, Prepositions and Indeclinables. This is thus declared in 峁欢惫别诲补 1.164.45鈥斺�楾here are four words contained in speech, these the wise Br膩hma峁嘺s know鈥欌赌�(in this passage) the epithet 鈥�尘补苍墨蝉颈峁嘺岣�,鈥� 鈥�wise,鈥� stands for those 鈥榳ho are of powerful minds,鈥� i.e., learned, virtuous;鈥�(the passage goes on) 鈥榯hese, placed in the cave, do not appear to view,鈥欌赌�i.e., are not perceptible鈥斺�榯he fourth speech people speak鈥欌赌攖he fourth, people versed in the Veda speak. The meaning of this passage is that鈥斺�榠n the beginning, no Vedic sentence was hidden from view, nor was any Vedic Rescensional Text lost, while now a days, much has become lost.鈥�

鈥�So does truth,鈥欌赌攖hat is, truth also exsists in its perfect form. Though truth also, being what is prescribed in the Veda, is a 鈥榲irtue鈥� (and as such already included in the latter term), yet it has been separately mentioned with a view to show its special importance, or to indicate that it forms the basis of all virtues, the performance of 鈥榲irtue鈥� in its entire form is based upon truth; and those who are untruthful, perform, for the purpose of gaining popularity, only a part of what constitutes 鈥榲irtue鈥� and ignore the rest of it.

鈥�By vice鈥欌赌�i.e., by following the prohibited path ,鈥斺��no benefit鈥欌赌攊n the shape of either learning or wealth,鈥斺��accrues鈥欌赌攃omes鈥攖o the performer; this is by virtue of the special character of the age. (During that age) men do not acquire learning, nor do they earn wealth, by vicious means. Learning and wealth are the means by which virtuous acts are performed; hence when it is said that these are pure, what is meant is that this is what tends to virtue being performed in its entire and perfect form鈥�(81).

Explanatory notes by Ganganath Jha

Dharma with its 鈥榝our feet鈥� is a common idea in Hinduism. In VIII. 16 we have the picture of Dharma as a 鈥榖ull鈥�; its 鈥榝our feet鈥� have been variously identified:鈥�(a) according to Medh膩tithi, they represent the four principal sacrificial priests鈥�Adhvaryu, 贬辞迟峁�, Brahman and 鲍诲驳腻迟峁�;鈥�(b) he also suggests, along with Nandana, that they may stand for the four castes;鈥�(c) they have been held by Medh膩tithi, Kull奴ka and N膩r膩ya峁嘺 to stand for the four means of acquiring merit鈥�Tapas, J帽膩na, Yaj帽a and 顿腻苍补;鈥�(d) and last, they have been identified by Medh膩tithi with the four kinds of speech described in 峁欢惫别诲补 1.164.45鈥斺�楾hree being hidden in the cave and the fourth being spoken by men.鈥�

鈥�Satyam鈥欌赌擳hough included in 鈥�Dharma,鈥� this has been mentioned separately, for the purpose of showing its special importance. The 础辫补谤腻谤办补 (p. 1012) quotes the first line of this verse as showing the diverse character of the various cycles.鈥擳he verse is quoted in the V墨ramitrodaya鈥擯ar墨bh膩峁Ｄ�, p. 50.

 

Comparative notes by various authors

(Verse 81-86)

惭补丑腻产丑腻谤补迟补, 12.231.23-28.鈥�(Same as Manu.)