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

啶掂�囙う啷嬥�曕�嵿い啶�啶距く啷佮ぐ啷嵿ぎ啶班�嵿い啷嵿く啶距え啶距ぎ啶距ざ啶苦し啶多�嵿�氞�堗さ 啶曕ぐ啷嵿ぎ啶｀ぞ啶�啷� 啷�
啶�啶侧え啷嵿い啷嵿く啶ㄠ�佮く啷佮�椸�� 啶侧�嬥�曕�� 啶�啷嵿ぐ啶�啶距さ啶多�嵿�� 啶多ぐ啷�啶班た啶｀ぞ啶�啷� 啷� 啷�啷� 啷�

vedoktam膩yurmarty膩n膩m膩艣i峁�a艣caiva karma峁嚹乵 |
phalantyanuyuga峁� loke prabh膩va艣ca 艣ar墨ri峁嚹乵 || 84 ||

The full age of mortals spoken of in the Veda, the results of actions and the powers of embodied beings,鈥攁re obtained in accordance with the character of the Cycle.鈥�(84)

 

惭别诲丑腻迟颈迟丑颈鈥檚 commentary (尘补苍耻产丑腻峁�y补):

Some people offer the following explanation:鈥擶hat is meant 鈥�the age spoken of in the Veda鈥� is the age of a thousand years and so forth, which is indicated by the Veda prescribing such rites as are mentioned as extending over 鈥榯housand years鈥�; and this age is 鈥�obtained鈥�, reached, only in accordance with the nature of the Cycle, and not in all Cycle; for instance, now-a-days no one ever lives for 鈥榯housand years鈥� he who lives long, lives for a hundred years.

There are others who do not accept this explanation, and for the following reasons:鈥擨t has been decided (under M墨m膩ms膩-Sutras 6. 7.31-40) that when the term 鈥榶ear鈥� occurs in the Veda in connection with the long sacrificial sessions, it stands for 鈥榙ays鈥�; so that if something else (in the shape of years) were taken as enjoined, then there would he an inconsistency, and this would lead to the 鈥榮plitting of the sentence鈥�;鈥攖he text in connection with the subject is in the form 鈥�pa帽capa帽c??hatah t峁泇峁泃a岣� samvatsar膩岣�鈥�, 鈥榯he fifty-five trios, years鈥� (literally); now hero what is definitely indicated by the context is that the term 鈥榯rio鈥� stands for the three days of the ??惫腻尘补测补苍补 Sacrifice; so that it is in regard to these that the particular number (Fifty-five) is laid down; under the circumstances, if the sentence, by virtue of the term 鈥�厂补尘惫补迟蝉补谤腻岣�鈥�, 鈥榶ears鈥�, were taken as laying down the further unknown fact? the said (trios) being 鈥榶ears鈥�,鈥攖hen there would be a?it in the sentence; in order to avoid this, it becomes necessary to take one or the other of the words as merely reite??ive (not injunctive);鈥拢辞飞

as regards the term 鈥�Samvatsara鈥�, 鈥榶ear鈥�, we find that, on the basis of diverse calculations, known as the 鈥�Saura鈥�, the 鈥�厂腻惫补苍补鈥� and so forth, it is often used in a sense other than that of a collection of exactly three hundred and sixty day; so that it is only right that this term (and not the term 鈥�fifty-five鈥�) should be taken figuratively, as being descriptive of 鈥�days鈥�.

Others again argue as follows:鈥擜mong the Mantra and 础谤迟丑补惫腻诲补 texts of the Veda we find such egressions as鈥斺�楾he gods live for a hundred years鈥�, 鈥榯he man鈥檚 life is of hundred years鈥�, and so forth,鈥攚here the term 鈥榟undred鈥� is found used in the sense of 鈥�many鈥� and 鈥榤an鈥� is purely indefinite; hence the meaning (of our text,) is that 鈥榤en are short-lived or long-lived according to the Cycle鈥�.鈥擨f the verse were taken in its literal sense, it would mean that during Kali all men live for a hundred years, and this would not be true],鈥擮r, it may mean that the exact extent of 鈥榝ull age鈥欌赌攚hich is found mentioned as the result of sacrifices performed by the man desiring full age鈥攂eing nowhere defined the extent should be taken as determined by the character of the particular Cycle.

鈥�Results鈥欌赌攊.e., the things desired as results. described in the Veda, proceeding from acts performed with a purpose.鈥擳hough 鈥榝ull age鈥� also is a desired result, yet it has been mentioned separately in view of its importance; as declared in such words as鈥斺�楩ull age is the highest desirable object鈥�.

鈥�Power鈥欌赌攊.e. the superphysio faculties, consisting in being equipped with 补峁噄尘腻 (the faculty of becoming as small as one likes) and such other faculties鈥�,鈥攐r in the form of ability to pronounce effective curses, as? bestowing effective boons

鈥�Are obtained in accordance with the character of the Cycle鈥欌赌攖his has to be construed with all (three phrases)鈥�(84).

 

Explanatory notes by Ganganath Jha

惭别诲丑腻迟颈迟丑颈 (p. 39, l. 5)鈥斺��顿墨谤驳丑补蝉补迟谤别峁�u鈥欌赌擲ec M墨m膩峁僺膩-S奴tra 6.7.31-40 and 艢abara on 6.7.7鈥�

yadi pa帽ca pa帽膩艣ata岣� 鈥榯riv峁泃a岣�鈥� (i. e., the three days of the 骋补惫腻尘补测补苍补), na sa峁僾atsar膩岣� | yadi sa峁僾atsar膩岣� 鈥榯riv峁泃a岣モ��, na pa帽capa帽c膩艣ata岣� | tasm膩t virodh膩danyatarad 驳补耻峁嘺m |

This is the virodha mentioned by 惭别诲丑腻迟颈迟丑颈 in line (6] Which of the two is to be taken as 驳补耻峁嘺 is explained by 艢abara on 6.7.38, where the conclusion is that the term 蝉补峁僾补迟蝉补谤补 should be regarded as 驳补耻峁嘺.

惭别诲丑腻迟颈迟丑颈 ( p. 39, l. 12 )鈥�艢ata艣abda艣ca bahun膩masu p膩峁環ita岣�鈥欌赌�e.g., Kau峁Ｄ玹aki Upani峁�ad 2. 11; 莫艣膩 Upani峁�ad 2; Mah膩nar膩ya峁嘺 Upani峁�ad 6,鈥攊n addition to the passages quoted by 惭别诲丑腻迟颈迟丑颈 himself.

 

Comparative notes by various authors

(Verse 81-86)

See Comparative notes for Verse 1.81 (Dharma in the K峁泃a-yuga).