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महाभारतः       mahābhārataḥ - book-12, chapter-182

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भरद्वाज उवाच ।
ब्राह्मणः केन भवति क्षत्रियो वा द्विजोत्तम ।
वैश्यः शूद्रश्च विप्रर्षे तद्ब्रूहि वदतां वर ॥१॥
1. bharadvāja uvāca ,
brāhmaṇaḥ kena bhavati kṣatriyo vā dvijottama ,
vaiśyaḥ śūdraśca viprarṣe tadbrūhi vadatāṁ vara.
1. bharadvāja uvāca brāhmaṇaḥ kena bhavati kṣatriyaḥ vā
dvijottama vaiśyaḥ śūdraḥ ca viprarṣe tat brūhi vadatām vara
1. bharadvāja uvāca dvijottama viprarṣe vadatām vara kena
brāhmaṇaḥ vā kṣatriyaḥ vaiśyaḥ ca śūdraḥ bhavati tat brūhi
1. Bharadvaja said: 'O foremost among the twice-born, by what means does one become a Brahmin, a Kshatriya, a Vaishya, or a Shudra? Please explain that, O sage among Brahmins, O best of speakers.'
भृगुरुवाच ।
जातकर्मादिभिर्यस्तु संस्कारैः संस्कृतः शुचिः ।
वेदाध्ययनसंपन्नः षट्सु कर्मस्ववस्थितः ॥२॥
2. bhṛguruvāca ,
jātakarmādibhiryastu saṁskāraiḥ saṁskṛtaḥ śuciḥ ,
vedādhyayanasaṁpannaḥ ṣaṭsu karmasvavasthitaḥ.
2. bhṛguḥ uvāca jātakarmādibhiḥ yaḥ tu saṃskāraiḥ saṃskṛtaḥ
śuciḥ vedādhyayanasaṃpannaḥ ṣaṭsu karmasu avasthitaḥ
2. bhṛguḥ uvāca yaḥ tu jātakarmādibhiḥ saṃskāraiḥ saṃskṛtaḥ,
śuciḥ,
vedādhyayanasaṃpannaḥ,
ṣaṭsu karmasu avasthitaḥ
2. Bhṛgu said: "Whoever is pure, purified by the sacred rites (saṃskāra) such as the birth ceremony, accomplished in the study of the Vedas, and established in the six duties (karma)..."
शौचाचारस्थितः सम्यग्विघसाशी गुरुप्रियः ।
नित्यव्रती सत्यपरः स वै ब्राह्मण उच्यते ॥३॥
3. śaucācārasthitaḥ samyagvighasāśī gurupriyaḥ ,
nityavratī satyaparaḥ sa vai brāhmaṇa ucyate.
3. śaucācārasthitaḥ samyak vighasāśī gurupriyaḥ
nityavratī satyaparaḥ sa vai brāhmaṇaḥ ucyate
3. saḥ vai brāhmaṇaḥ ucyate,
(yaḥ) śaucācārasthitaḥ samyak vighasāśī gurupriyaḥ nityavratī satyaparaḥ
3. ...who is truly established in purity and good conduct, partakes of remnants, is dear to his guru, observes vows regularly, and is devoted to truth - he indeed is called a Brahmin.
सत्यं दानं दमोऽद्रोह आनृशंस्यं क्षमा घृणा ।
तपश्च दृश्यते यत्र स ब्राह्मण इति स्मृतः ॥४॥
4. satyaṁ dānaṁ damo'droha ānṛśaṁsyaṁ kṣamā ghṛṇā ,
tapaśca dṛśyate yatra sa brāhmaṇa iti smṛtaḥ.
4. satyam dānam damaḥ adrohaḥ ānṛśaṃsyam kṣamā ghṛṇā
tapaḥ ca dṛśyate yatra saḥ brāhmaṇaḥ iti smṛtaḥ
4. yatra satyam,
dānam,
damaḥ,
adrohaḥ,
ānṛśaṃsyam,
kṣamā,
ghṛṇā,
ca tapaḥ dṛśyate,
saḥ iti brāhmaṇaḥ smṛtaḥ
4. Where truth, charity (dāna), self-control, non-malice, compassion, forgiveness, pity, and austerity (tapas) are seen, he is remembered as a Brahmin.
क्षत्रजं सेवते कर्म वेदाध्ययनसंमतः ।
दानादानरतिर्यश्च स वै क्षत्रिय उच्यते ॥५॥
5. kṣatrajaṁ sevate karma vedādhyayanasaṁmataḥ ,
dānādānaratiryaśca sa vai kṣatriya ucyate.
5. kṣatrajam sevate karma vedādhyayanasaṃmataḥ
dānādānaratiḥ yaḥ ca sa vai kṣatriyaḥ ucyate
5. yaḥ ca kṣatrajam karma sevate,
(yaḥ) vedādhyayanasaṃmataḥ,
(yaḥ) dānādānaratiḥ,
saḥ vai kṣatriyaḥ ucyate
5. And whoever performs duties (karma) pertaining to a Kshatriya, is devoted to Vedic study, and delights in giving and taking - he indeed is called a Kshatriya.
कृषिगोरक्ष्यवाणिज्यं यो विशत्यनिशं शुचिः ।
वेदाध्ययनसंपन्नः स वैश्य इति संज्ञितः ॥६॥
6. kṛṣigorakṣyavāṇijyaṁ yo viśatyaniśaṁ śuciḥ ,
vedādhyayanasaṁpannaḥ sa vaiśya iti saṁjñitaḥ.
6. kṛṣigorakṣyavāṇijyam yaḥ viśati aniśam śuciḥ
vedādhyayanasaṃpannaḥ saḥ vaiśyaḥ iti saṃjñitaḥ
6. yaḥ aniśam kṛṣigorakṣyavāṇijyam viśati śuciḥ
vedādhyayanasaṃpannaḥ saḥ vaiśyaḥ iti saṃjñitaḥ
6. One who consistently engages in agriculture, cattle-rearing, and commerce, who is pure, and accomplished in Vedic study, is designated as a Vaishya.
सर्वभक्षरतिर्नित्यं सर्वकर्मकरोऽशुचिः ।
त्यक्तवेदस्त्वनाचारः स वै शूद्र इति स्मृतः ॥७॥
7. sarvabhakṣaratirnityaṁ sarvakarmakaro'śuciḥ ,
tyaktavedastvanācāraḥ sa vai śūdra iti smṛtaḥ.
7. sarvabhakṣaratiḥ nityam sarvakarmakaraḥ aśuciḥ
tyaktavedaḥ tu anācāraḥ saḥ vai śūdraḥ iti smṛtaḥ
7. nityam sarvabhakṣaratiḥ sarvakarmakaraḥ aśuciḥ
tyaktavedaḥ tu anācāraḥ saḥ vai śūdraḥ iti smṛtaḥ
7. One who constantly delights in all kinds of food, performs all tasks, is impure, has abandoned the Vedas, and lacks proper conduct, is indeed considered a Shudra.
शूद्रे चैतद्भवेल्लक्ष्यं द्विजे चैतन्न विद्यते ।
न वै शूद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ॥८॥
8. śūdre caitadbhavellakṣyaṁ dvije caitanna vidyate ,
na vai śūdro bhavecchūdro brāhmaṇo na ca brāhmaṇaḥ.
8. śūdre ca etat bhavet lakṣyam dvije ca etat na vidyate
na vai śūdraḥ bhavet śūdraḥ brāhmaṇaḥ na ca brāhmaṇaḥ
8. ca etat lakṣyam śūdre bhavet ca etat dvije na vidyate
na vai śūdraḥ śūdraḥ bhavet ca brāhmaṇaḥ na brāhmaṇaḥ
8. And these characteristics should be the distinguishing marks for a Shudra, but they are not found in a Dvija (twice-born). Indeed, a Shudra does not become a Shudra (by mere birth), nor does a Brahmin become a Brahmin (by mere birth).
सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः ।
एतत्पवित्रं ज्ञातव्यं तथा चैवात्मसंयमः ॥९॥
9. sarvopāyaistu lobhasya krodhasya ca vinigrahaḥ ,
etatpavitraṁ jñātavyaṁ tathā caivātmasaṁyamaḥ.
9. sarvopāyaiḥ tu lobhasya krodhasya ca vinigrahaḥ
etat pavitram jñātavyam tathā ca eva ātmasaṃyamaḥ
9. tu sarvopāyaiḥ lobhasya ca krodhasya vinigrahaḥ
tathā ca eva ātmasaṃyamaḥ etat pavitram jñātavyam
9. Indeed, the complete suppression of greed and anger by all means, and similarly, self-control (ātmasaṃyama), should be understood as purifying.
नित्यं क्रोधात्तपो रक्षेच्छ्रियं रक्षेत मत्सरात् ।
विद्यां मानावमानाभ्यामात्मानं तु प्रमादतः ॥१०॥
10. nityaṁ krodhāttapo rakṣecchriyaṁ rakṣeta matsarāt ,
vidyāṁ mānāvamānābhyāmātmānaṁ tu pramādataḥ.
10. nityam krodhāt tapaḥ rakṣet śriyam rakṣeta matsarāt
vidyām mānāvamānābhyām ātmānam tu pramādataḥ
10. nityam tapaḥ krodhāt rakṣet śriyam matsarāt rakṣeta
vidyām mānāvamānābhyām ātmānam tu pramādataḥ
10. One should always protect one's spiritual discipline (tapas) from anger, prosperity (śrī) from envy, knowledge from both honor and dishonor, and one's self (ātman) from negligence.
यस्य सर्वे समारम्भा निराशीर्बन्धनास्त्विह ।
त्यागे यस्य हुतं सर्वं स त्यागी स च बुद्धिमान् ॥११॥
11. yasya sarve samārambhā nirāśīrbandhanāstviha ,
tyāge yasya hutaṁ sarvaṁ sa tyāgī sa ca buddhimān.
11. yasya sarve samārambhāḥ nirāśīrbandhanāḥ tu iha
tyāge yasya hutam sarvam saḥ tyāgī saḥ ca buddhimān
11. iha yasya sarve samārambhāḥ nirāśīrbandhanāḥ santi
yasya ca tyāge sarvam hutam saḥ tyāgī saḥ ca buddhimān
11. The one whose all undertakings in this world are free from the bonds of desire, and by whom everything is offered in renunciation (tyāga), he is a true renunciant, and he is truly wise.
अहिंस्रः सर्वभूतानां मैत्रायणगतश्चरेत् ।
अविस्रम्भे न गन्तव्यं विस्रम्भे धारयेन्मनः ॥१२॥
12. ahiṁsraḥ sarvabhūtānāṁ maitrāyaṇagataścaret ,
avisrambhe na gantavyaṁ visrambhe dhārayenmanaḥ.
12. ahiṃsraḥ sarvabhūtānām maitrāyaṇagataḥ caret
avisrambhe na gantavyam visrambhe dhārayet manaḥ
12. ahiṃsraḥ sarvabhūtānām maitrāyaṇagataḥ caret
avisrambhe na gantavyam visrambhe manaḥ dhārayet
12. One should conduct oneself without harming any creatures and always be engaged in benevolence. One should not proceed with distrust, but rather keep one's mind firm in trust.
परिग्रहान्परित्यज्य भवेद्बुद्ध्या जितेन्द्रियः ।
अशोकं स्थानमातिष्ठेदिह चामुत्र चाभयम् ॥१३॥
13. parigrahānparityajya bhavedbuddhyā jitendriyaḥ ,
aśokaṁ sthānamātiṣṭhediha cāmutra cābhayam.
13. parigrahān parityajya bhavet buddhyā jitendriyaḥ
aśokam sthānam ātiṣṭhet iha ca amutra ca abhayam
13. parigrahān parityajya buddhyā jitendriyaḥ bhavet
iha ca amutra ca aśokam abhayam sthānam ātiṣṭhet
13. Having renounced possessions and attachments, one should become a master of the senses by means of wisdom. One should abide in a sorrowless state, attaining both safety in this world and fearlessness in the next.
तपोनित्येन दान्तेन मुनिना संयतात्मना ।
अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना ॥१४॥
14. taponityena dāntena muninā saṁyatātmanā ,
ajitaṁ jetukāmena bhāvyaṁ saṅgeṣvasaṅginā.
14. taponityena dāntena muninā saṃyatātmanā
ajitaṃ jetukāmena bhāvyaṃ saṅgeṣu asaṅginā
14. taponityena dāntena saṃyatātmanā muninā
ajitaṃ jetukāmena saṅgeṣu asaṅginā bhāvyaṃ
14. A sage (muni) who is ever devoted to asceticism (tapas), self-controlled, with a disciplined self (ātman), and wishing to conquer that which is unconquered, should be unattached in all associations.
इन्द्रियैर्गृह्यते यद्यत्तत्तद्व्यक्तमिति स्थितिः ।
अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम् ॥१५॥
15. indriyairgṛhyate yadyattattadvyaktamiti sthitiḥ ,
avyaktamiti vijñeyaṁ liṅgagrāhyamatīndriyam.
15. indriyaiḥ gṛhyate yat yat tat tat vyaktam iti
sthitiḥ avyaktam iti vijñeyam liṅgagrāhyam atīndriyam
15. yat yat indriyaiḥ gṛhyate tat tat vyaktam iti
sthitiḥ atīndriyam liṅgagrāhyam avyaktam iti vijñeyam
15. Whatever is grasped by the senses, that is defined as manifest. That which is beyond the senses and perceptible only through signs or inferences should be known as unmanifest.
मनः प्राणे निगृह्णीयात्प्राणं ब्रह्मणि धारयेत् ।
निर्वाणादेव निर्वाणो न च किंचिद्विचिन्तयेत् ।
सुखं वै ब्राह्मणो ब्रह्म स वै तेनाधिगच्छति ॥१६॥
16. manaḥ prāṇe nigṛhṇīyātprāṇaṁ brahmaṇi dhārayet ,
nirvāṇādeva nirvāṇo na ca kiṁcidvicintayet ,
sukhaṁ vai brāhmaṇo brahma sa vai tenādhigacchati.
16. manaḥ prāṇe nigṛhṇīyāt prāṇaṃ brahmaṇi
dhārayet nirvāṇāt eva nirvāṇaḥ na
ca kiñcit vicintayet sukham vai
brāhmaṇaḥ brahma saḥ vai tena adhigacchati
16. manaḥ prāṇe nigṛhṇīyāt prāṇaṃ brahmaṇi
dhārayet nirvāṇāt eva nirvāṇaḥ ca
kiñcit na vicintayet brāhmaṇaḥ sukham
brahma vai saḥ tena vai adhigacchati
16. One should restrain the mind in the vital breath (prāṇa) and fix the vital breath (prāṇa) in Brahman. Through this cessation, one becomes liberated (nirvāṇa), and one should not contemplate anything else. Indeed, a true Brahmin (knower of Brahman) is Brahman itself, and by that (Brahman), he verily attains bliss.
शौचेन सततं युक्तस्तथाचारसमन्वितः ।
सानुक्रोशश्च भूतेषु तद्द्विजातिषु लक्षणम् ॥१७॥
17. śaucena satataṁ yuktastathācārasamanvitaḥ ,
sānukrośaśca bhūteṣu taddvijātiṣu lakṣaṇam.
17. śaucena satatam yuktaḥ tathā ācārasamanvitaḥ
sānukrośaḥ ca bhūteṣu tat dvijātiṣu lakṣaṇam
17. śaucena satatam yuktaḥ tathā ācārasamanvitaḥ
ca bhūteṣu sānukrośaḥ tat dvijātiṣu lakṣaṇam
17. Constantly endowed with purity, possessing good conduct, and compassionate towards all beings – this is considered a characteristic among the twice-born (dvija).