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महाभारतः       mahābhārataḥ - book-12, chapter-181

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भृगुरुवाच ।
असृजद्ब्राह्मणानेव पूर्वं ब्रह्मा प्रजापतिः ।
आत्मतेजोभिनिर्वृत्तान्भास्कराग्निसमप्रभान् ॥१॥
1. bhṛguruvāca ,
asṛjadbrāhmaṇāneva pūrvaṁ brahmā prajāpatiḥ ,
ātmatejobhinirvṛttānbhāskarāgnisamaprabhān.
1. bhṛguḥ uvāca asṛjat brāhmaṇān eva pūrvaṃ brahmā
prajāpatiḥ ātmatejobhinirvṛttān bhāskarāgnisamaprabhān
1. bhṛguḥ uvāca pūrvaṃ brahmā prajāpatiḥ ātmatejobhinirvṛttān
bhāskarāgnisamaprabhān brāhmaṇān eva asṛjat
1. Bhrigu said: Formerly, Brahmā, the creator (Prajāpati), created only the Brahmins, who were manifested from his own divine brilliance (ātma-tejas) and shone with a splendor equal to that of the sun and fire.
ततः सत्यं च धर्मं च तपो ब्रह्म च शाश्वतम् ।
आचारं चैव शौचं च स्वर्गाय विदधे प्रभुः ॥२॥
2. tataḥ satyaṁ ca dharmaṁ ca tapo brahma ca śāśvatam ,
ācāraṁ caiva śaucaṁ ca svargāya vidadhe prabhuḥ.
2. tataḥ satyam ca dharmam ca tapaḥ brahma ca śāśvatam
ācāram ca eva śaucam ca svargāya vidadhe prabhuḥ
2. prabhuḥ tataḥ satyam ca dharmam ca tapaḥ ca śāśvatam
brahma ca ācāram ca eva śaucam ca svargāya vidadhe
2. Thereafter, the Lord established truth, and the natural law (dharma), and austerity (tapas), and eternal sacred knowledge (brahman), as well as good conduct and purity, all for the sake of heaven.
देवदानवगन्धर्वदैत्यासुरमहोरगाः ।
यक्षराक्षसनागाश्च पिशाचा मनुजास्तथा ॥३॥
3. devadānavagandharvadaityāsuramahoragāḥ ,
yakṣarākṣasanāgāśca piśācā manujāstathā.
3. devadānavagandharvadaityāsuramahoragāḥ
yakṣarākṣasanāgāḥ ca piśācāḥ manujāḥ tathā
3. devadānavagandharvadaityāsuramahoragāḥ
yakṣarākṣasanāgāḥ ca piśācāḥ manujāḥ tathā
3. Devas, Danavas, Gandharvas, Daityas, Asuras, great serpents, Yakshas, Rakshasas, Nagas, Pisacas, and also humans.
ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्च द्विजसत्तम ।
ये चान्ये भूतसंघानां संघास्तांश्चापि निर्ममे ॥४॥
4. brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāśca dvijasattama ,
ye cānye bhūtasaṁghānāṁ saṁghāstāṁścāpi nirmame.
4. brāhmaṇāḥ kṣatriyāḥ vaiśyāḥ śūdrāḥ ca dvijasattama
ye ca anye bhūtasaṃghānām saṃghāḥ tān ca api nirmame
4. dvijasattama brāhmaṇāḥ kṣatriyāḥ vaiśyāḥ ca śūdrāḥ ca
ye ca anye bhūtasaṃghānām saṃghāḥ tān ca api nirmame
4. O best of the twice-born, he created Brahmins, Kshatriyas, Vaishyas, and Shudras; and also those other groups among the hosts of beings.
ब्राह्मणानां सितो वर्णः क्षत्रियाणां तु लोहितः ।
वैश्यानां पीतको वर्णः शूद्राणामसितस्तथा ॥५॥
5. brāhmaṇānāṁ sito varṇaḥ kṣatriyāṇāṁ tu lohitaḥ ,
vaiśyānāṁ pītako varṇaḥ śūdrāṇāmasitastathā.
5. brāhmaṇānām sitaḥ varṇaḥ kṣatriyāṇām tu lohitaḥ
vaiśyānām pītakaḥ varṇaḥ śūdrāṇām asitaḥ tathā
5. brāhmaṇānām varṇaḥ sitaḥ,
kṣatriyāṇām tu lohitaḥ,
vaiśyānām varṇaḥ pītakaḥ,
tathā śūdrāṇām asitaḥ
5. The color of Brahmins is white, that of Kshatriyas is red; the color of Vaishyas is yellow, and similarly, that of Shudras is black.
भरद्वाज उवाच ।
चातुर्वर्ण्यस्य वर्णेन यदि वर्णो विभज्यते ।
सर्वेषां खलु वर्णानां दृश्यते वर्णसंकरः ॥६॥
6. bharadvāja uvāca ,
cāturvarṇyasya varṇena yadi varṇo vibhajyate ,
sarveṣāṁ khalu varṇānāṁ dṛśyate varṇasaṁkaraḥ.
6. bharadvāja uvāca cāturvarṇyasya varṇena yadi varṇaḥ
vibhajyate sarveṣām khalu varṇānām dṛśyate varṇasaṅkaraḥ
6. yadi cāturvarṇyasya varṇena varṇaḥ vibhajyate
sarveṣām varṇānām khalu varṇasaṅkaraḥ dṛśyate
6. Bhāradvāja said: If social divisions are to be made based on outward appearance, then an intermixture of social divisions (varṇasaṅkara) is indeed observed among all.
कामः क्रोधो भयं लोभः शोकश्चिन्ता क्षुधा श्रमः ।
सर्वेषां नः प्रभवति कस्माद्वर्णो विभज्यते ॥७॥
7. kāmaḥ krodho bhayaṁ lobhaḥ śokaścintā kṣudhā śramaḥ ,
sarveṣāṁ naḥ prabhavati kasmādvarṇo vibhajyate.
7. kāmaḥ krodhaḥ bhayam lobhaḥ śokaḥ cintā kṣudhā śramaḥ
sarveṣām naḥ prabhavati kasmāt varṇaḥ vibhajyate
7. kāmaḥ krodhaḥ bhayam lobhaḥ śokaḥ cintā kṣudhā śramaḥ
sarveṣām naḥ prabhavati kasmāt varṇaḥ vibhajyate
7. Desire, anger, fear, greed, sorrow, anxiety, hunger, and fatigue - all these arise in us all. Why, then, are social classes divided?
स्वेदमूत्रपुरीषाणि श्लेष्मा पित्तं सशोणितम् ।
तनुः क्षरति सर्वेषां कस्माद्वर्णो विभज्यते ॥८॥
8. svedamūtrapurīṣāṇi śleṣmā pittaṁ saśoṇitam ,
tanuḥ kṣarati sarveṣāṁ kasmādvarṇo vibhajyate.
8. svedamūtrapurīṣāṇi śleṣmā pittam saśoṇitam
tanuḥ kṣarati sarveṣām kasmāt varṇaḥ vibhajyate
8. sarveṣām tanuḥ svedamūtrapurīṣāṇi śleṣmā pittam
saśoṇitam kṣarati kasmāt varṇaḥ vibhajyate
8. Sweat, urine, feces, phlegm, bile, and blood - the body excretes these from all beings. Why, then, are social classes divided?
जङ्गमानामसंख्येयाः स्थावराणां च जातयः ।
तेषां विविधवर्णानां कुतो वर्णविनिश्चयः ॥९॥
9. jaṅgamānāmasaṁkhyeyāḥ sthāvarāṇāṁ ca jātayaḥ ,
teṣāṁ vividhavarṇānāṁ kuto varṇaviniścayaḥ.
9. jaṅgamānām asaṃkhyeyāḥ sthāvarāṇām ca jātayaḥ
teṣām vividhavarṇānām kutaḥ varṇaviniścayaḥ
9. jaṅgamānām ca sthāvarāṇām asaṃkhyeyāḥ jātayaḥ
teṣām vividhavarṇānām kutaḥ varṇaviniścayaḥ
9. There are innumerable species of moving beings and also of stationary beings. How, then, can a determination of their kind be made, considering their diverse forms and colors?
भृगुरुवाच ।
न विशेषोऽस्ति वर्णानां सर्वं ब्राह्ममिदं जगत् ।
ब्रह्मणा पूर्वसृष्टं हि कर्मभिर्वर्णतां गतम् ॥१०॥
10. bhṛguruvāca ,
na viśeṣo'sti varṇānāṁ sarvaṁ brāhmamidaṁ jagat ,
brahmaṇā pūrvasṛṣṭaṁ hi karmabhirvarṇatāṁ gatam.
10. bhṛguḥ uvāca na viśeṣaḥ asti varṇānām sarvam brāhmam idam
jagat brahmaṇā pūrvasṛṣṭam hi karmabhiḥ varṇatām gatam
10. bhṛguḥ uvāca varṇānām viśeṣaḥ na asti idam sarvam jagat
brāhmam hi brahmaṇā pūrvasṛṣṭam karmabhiḥ varṇatām gatam
10. Bhṛgu said: There is no distinction among the social classes (varṇas); this entire world is divine. Indeed, it was originally created by Brahmā, but it attained differentiation into classes through actions (karma).
कामभोगप्रियास्तीक्ष्णाः क्रोधनाः प्रियसाहसाः ।
त्यक्तस्वधर्मा रक्ताङ्गास्ते द्विजाः क्षत्रतां गताः ॥११॥
11. kāmabhogapriyāstīkṣṇāḥ krodhanāḥ priyasāhasāḥ ,
tyaktasvadharmā raktāṅgāste dvijāḥ kṣatratāṁ gatāḥ.
11. kāma-bhoga-priyāḥ tīkṣṇāḥ krodhanāḥ priya-sāhasāḥ
tyakta-svadharmāḥ rakta-aṅgāḥ te dvijāḥ kṣatratām gatāḥ
11. te dvijāḥ kāma-bhoga-priyāḥ tīkṣṇāḥ krodhanāḥ
priya-sāhasāḥ tyakta-svadharmāḥ rakta-aṅgāḥ kṣatratām gatāḥ
11. Those twice-born (dvija) who are fond of sensual pleasures, fierce, prone to anger, fond of daring acts, who have abandoned their own inherent duty (svadharma), and whose bodies display passion, attain the state of being a warrior (kṣatra-hood).
गोषु वृत्तिं समाधाय पीताः कृष्युपजीविनः ।
स्वधर्मं नानुतिष्ठन्ति ते द्विजा वैश्यतां गताः ॥१२॥
12. goṣu vṛttiṁ samādhāya pītāḥ kṛṣyupajīvinaḥ ,
svadharmaṁ nānutiṣṭhanti te dvijā vaiśyatāṁ gatāḥ.
12. goṣu vṛttim samādhāya pītāḥ kṛṣi-upajīvinaḥ
svadharmam na anutiṣṭhanti te dvijāḥ vaiśyatām gatāḥ
12. te dvijāḥ goṣu vṛttim samādhāya pītāḥ kṛṣi-upajīvinaḥ
svadharmam na anutiṣṭhanti vaiśyatām gatāḥ
12. Those twice-born (dvija) who adopt a livelihood based on cattle, are yellow-colored, live by agriculture, and do not perform their own inherent duty (svadharma), attain the state of being a merchant/farmer (vaiśya-hood).
हिंसानृतप्रिया लुब्धाः सर्वकर्मोपजीविनः ।
कृष्णाः शौचपरिभ्रष्टास्ते द्विजाः शूद्रतां गताः ॥१३॥
13. hiṁsānṛtapriyā lubdhāḥ sarvakarmopajīvinaḥ ,
kṛṣṇāḥ śaucaparibhraṣṭāste dvijāḥ śūdratāṁ gatāḥ.
13. hiṃsā-anṛta-priyāḥ lubdhāḥ sarva-karma-upajīvinaḥ
kṛṣṇāḥ śauca-paribhraṣṭāḥ te dvijāḥ śūdratām gatāḥ
13. te dvijāḥ hiṃsā-anṛta-priyāḥ lubdhāḥ sarva-karma-upajīvinaḥ
kṛṣṇāḥ śauca-paribhraṣṭāḥ śūdratām gatāḥ
13. Those twice-born (dvija) who are fond of violence and falsehood, greedy, subsist by any kind of work, are dark-colored, and have fallen from purity (śauca), attain the state of being a laborer (śūdra-hood).
इत्येतैः कर्मभिर्व्यस्ता द्विजा वर्णान्तरं गताः ।
धर्मो यज्ञक्रिया चैषां नित्यं न प्रतिषिध्यते ॥१४॥
14. ityetaiḥ karmabhirvyastā dvijā varṇāntaraṁ gatāḥ ,
dharmo yajñakriyā caiṣāṁ nityaṁ na pratiṣidhyate.
14. iti etaiḥ karmabhiḥ vyastāḥ dvijāḥ varṇāntaram gatāḥ
dharmaḥ yajñakriyā ca eṣām nityam na pratiṣidhyate
14. etaiḥ karmabhiḥ iti vyastāḥ dvijāḥ varṇāntaram gatāḥ
eṣām dharmaḥ ca yajñakriyā nityam na pratiṣidhyate
14. Displaced by these actions (karma), the twice-born (dvija) have moved into different social classes (varṇa). Nevertheless, their intrinsic nature (dharma) and the performance of sacrifices (yajña-kriyā) are never forbidden.
वर्णाश्चत्वार एते हि येषां ब्राह्मी सरस्वती ।
विहिता ब्रह्मणा पूर्वं लोभात्त्वज्ञानतां गताः ॥१५॥
15. varṇāścatvāra ete hi yeṣāṁ brāhmī sarasvatī ,
vihitā brahmaṇā pūrvaṁ lobhāttvajñānatāṁ gatāḥ.
15. varṇāḥ catvāraḥ ete hi yeṣām brāhmī sarasvatī
vihitā brahmaṇā pūrvam lobhāt tu ajñānatām gatāḥ
15. hi ete catvāraḥ varṇāḥ yeṣām brāhmī sarasvatī
pūrvam brahmaṇā vihitā tu lobhāt ajñānatām gatāḥ
15. Indeed, these are the four social classes (varṇa) for whom the sacred knowledge (brāhmī sarasvatī) was formerly ordained by Brahmā. But due to greed, they have fallen into ignorance.
ब्राह्मणा धर्मतन्त्रस्थास्तपस्तेषां न नश्यति ।
ब्रह्म धारयतां नित्यं व्रतानि नियमांस्तथा ॥१६॥
16. brāhmaṇā dharmatantrasthāstapasteṣāṁ na naśyati ,
brahma dhārayatāṁ nityaṁ vratāni niyamāṁstathā.
16. brāhmaṇāḥ dharmatantrasthāḥ tapaḥ teṣām na naśyati
brahma dhārayatām nityam vratāni niyamān tathā
16. dharmatantrasthāḥ brāhmaṇāḥ teṣām tapaḥ na naśyati
nityam brahma vratāni tathā niyamān dhārayatām
16. For Brahmins who are established in the system of natural law (dharma), their austerity (tapas) does not perish. This holds true for those who constantly uphold the sacred knowledge (brahman), along with their vows and observances.
ब्रह्म चैतत्पुरा सृष्टं ये न जानन्त्यतद्विदः ।
तेषां बहुविधास्त्वन्यास्तत्र तत्र हि जातयः ॥१७॥
17. brahma caitatpurā sṛṣṭaṁ ye na jānantyatadvidaḥ ,
teṣāṁ bahuvidhāstvanyāstatra tatra hi jātayaḥ.
17. brahma ca etat purā sṛṣṭam ye na jānanti atadvidaḥ
teṣām bahuvidhāḥ tu anyāḥ tatra tatra hi jātayaḥ
17. ca etat brahma purā sṛṣṭam ye atadvidaḥ na jānanti
teṣām tu tatra tatra hi bahuvidhāḥ anyāḥ jātayaḥ
17. And this sacred knowledge (brahman), revealed long ago - those who do not know it are indeed not its true knowers. For them, there are certainly many varied births and species found in different places.
पिशाचा राक्षसाः प्रेता बहुधा म्लेच्छजातयः ।
प्रनष्टज्ञानविज्ञानाः स्वच्छन्दाचारचेष्टिताः ॥१८॥
18. piśācā rākṣasāḥ pretā bahudhā mlecchajātayaḥ ,
pranaṣṭajñānavijñānāḥ svacchandācāraceṣṭitāḥ.
18. piśācāḥ rākṣasāḥ pretāḥ bahudhā mlecchajātayaḥ
pranaṣṭajñānavijñānāḥ svacchandācāraceṣṭitāḥ
18. piśācāḥ rākṣasāḥ pretāḥ mlecchajātayaḥ bahudhā
pranaṣṭajñānavijñānāḥ svacchandācāraceṣṭitāḥ
18. Goblins (piśācāḥ), demons (rākṣasāḥ), ghosts (pretāḥ), and various Mleccha races are those whose knowledge and wisdom are completely lost, and whose conduct and actions are driven by unrestrained self-will.
प्रजा ब्राह्मणसंस्काराः स्वधर्मकृतनिश्चयाः ।
ऋषिभिः स्वेन तपसा सृज्यन्ते चापरे परैः ॥१९॥
19. prajā brāhmaṇasaṁskārāḥ svadharmakṛtaniścayāḥ ,
ṛṣibhiḥ svena tapasā sṛjyante cāpare paraiḥ.
19. prajāḥ brāhmaṇasaṃskārāḥ svadharmakṛtaniścayāḥ
ṛṣibhiḥ svena tapasā sṛjyante ca apare paraiḥ
19. prajāḥ brāhmaṇasaṃskārāḥ svadharmakṛtaniścayāḥ
ṛṣibhiḥ svena tapasā sṛjyante ca apare paraiḥ
19. Some beings, who possess the purificatory rites (saṃskāra) of brahmins and are resolute in their own intrinsic nature (dharma), are created by sages through their own spiritual discipline (tapas). And other beings are created by others.
आदिदेवसमुद्भूता ब्रह्ममूलाक्षयाव्यया ।
सा सृष्टिर्मानसी नाम धर्मतन्त्रपरायणा ॥२०॥
20. ādidevasamudbhūtā brahmamūlākṣayāvyayā ,
sā sṛṣṭirmānasī nāma dharmatantraparāyaṇā.
20. ādidevassamudbhūtā brahmamūlākṣayāvyayā sā
sṛṣṭiḥ mānasī nāma dharmatantraparāyaṇā
20. sā sṛṣṭiḥ ādidevassamudbhūtā brahmamūlākṣayāvyayā
mānasī nāma dharmatantraparāyaṇā
20. That creation, which originates from the Primeval God (ādideva), has Brahman (brahman) as its root, is imperishable and immutable. It is indeed known as mental (mānasī) creation and is entirely dedicated to the system of natural law (dharma).