Shloka 80
Adhyaya 49 — Primordial Human Creation, the Rise of Desire, and the Origins of Settlements, Measures, and Agriculture
सप्तर्षीणां तु यत् स्थानं स्मृतं तद्वै वनौकसाम् ।
प्राजापत्यं गृहस्थानां न्यासिनां ब्रह्मणः क्षयम् ।
योगिनाममृतं स्थानमिति वै स्थानकल्पना ॥
saptarṣīṇāṃ tu yat sthānaṃ smṛtaṃ tad vai vanaukasām | prājāpatyaṃ gṛhasthānāṃ nyāsināṃ brahmaṇaḥ kṣayam | yoginām amṛtaṃ sthānam iti vai sthāna-kalpanā ||
والمقامُ الذي أُعلِن للسبعةِ من الحكماء (الريشي السبعة) هو بعينه المقامُ المعلن لسُكّان الغابة. وعالمُ براجابتي لأهل البيت؛ وأمّا الزاهدون المتخلّون (نياسين) فلهم الانحلال في برهمن؛ وأمّا اليوغيون فلهم المقامُ الخالد. هكذا يكون تعيينُ المصائر.
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FAQs
The Purāṇa ranks life-paths by their intended ends: household life gains a divine realm through duty; forest-life shares the sage-like ideal; renunciation aims at Brahman-absorption; yoga culminates in ‘deathless’ realization. Conduct and inner aim must match.
This is primarily mokṣa-oriented dharma teaching (conduct and fruits). It is adjacent to Purāṇic cosmology (loka taxonomy) but not a direct sarga/pratisarga/vaṃśa/manvantara account.
The sequence encodes a graded interiorization: from social duty (gṛhastha) to withdrawal (vana) to identity-release (nyāsa) to immortality-consciousness (yoga). ‘Brahmaṇaḥ kṣaya’ signifies the extinguishing of separative individuality in the Absolute.