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महाभारतः       mahābhārataḥ - book-12, chapter-60

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वैशंपायन उवाच ।
ततः पुनः स गाङ्गेयमभिवाद्य पितामहम् ।
प्राञ्जलिर्नियतो भूत्वा पर्यपृच्छद्युधिष्ठिरः ॥१॥
1. vaiśaṁpāyana uvāca ,
tataḥ punaḥ sa gāṅgeyamabhivādya pitāmaham ,
prāñjalirniyato bhūtvā paryapṛcchadyudhiṣṭhiraḥ.
1. vaiśampāyana uvāca tataḥ punaḥ sa gāṅgeyam abhivādya
pitāmaham prāñjaliḥ niyataḥ bhūtvā paryapṛcchat yudhiṣṭhiraḥ
1. vaiśampāyana uvāca tataḥ punaḥ sa yudhiṣṭhiraḥ gāṅgeyam
pitāmaham abhivādya prāñjaliḥ niyataḥ bhūtvā paryapṛcchat
1. Vaiśaṃpāyana said: Then, again, Yudhishthira, having saluted Gaṅgeya (Bhishma), his paternal grandfather, with folded hands and being self-controlled, questioned him.
के धर्माः सर्ववर्णानां चातुर्वर्ण्यस्य के पृथक् ।
चतुर्णामाश्रमाणां च राजधर्माश्च के मताः ॥२॥
2. ke dharmāḥ sarvavarṇānāṁ cāturvarṇyasya ke pṛthak ,
caturṇāmāśramāṇāṁ ca rājadharmāśca ke matāḥ.
2. ke dharmāḥ sarvavarṇānām cāturvarṇyasya ke pṛthak
caturṇām āśramāṇām ca rājadharmāḥ ca ke matāḥ
2. sarvavarṇānām ke dharmāḥ cāturvarṇyasya ke pṛthak caturṇām
āśramāṇām ca ke (dharmāḥ) rājadharmāḥ ca ke matāḥ
2. What are the intrinsic natures (dharma) for all social classes (varṇas)? What are the distinct intrinsic natures (dharma) for the four social classes (cāturvarṇya)? And what are considered the duties (dharma) for the four stages of life (āśramas), and what are the duties (dharma) of kings?
केन स्विद्वर्धते राष्ट्रं राजा केन विवर्धते ।
केन पौराश्च भृत्याश्च वर्धन्ते भरतर्षभ ॥३॥
3. kena svidvardhate rāṣṭraṁ rājā kena vivardhate ,
kena paurāśca bhṛtyāśca vardhante bharatarṣabha.
3. kena svit vardhate rāṣṭram rājā kena vivardhate
kena paurāḥ ca bhṛtyāḥ ca vardhante bharatarṣabha
3. O bharatarṣabha,
kena svit rāṣṭram vardhate kena rājā vivardhate kena paurāḥ ca bhṛtyāḥ ca vardhante
3. By what means does the kingdom (rāṣṭra) prosper? By what means does the king prosper? By what means do the citizens and servants prosper, O best of the Bharatas?
कोशं दण्डं च दुर्गं च सहायान्मन्त्रिणस्तथा ।
ऋत्विक्पुरोहिताचार्यान्कीदृशान्वर्जयेन्नृपः ॥४॥
4. kośaṁ daṇḍaṁ ca durgaṁ ca sahāyānmantriṇastathā ,
ṛtvikpurohitācāryānkīdṛśānvarjayennṛpaḥ.
4. kośam daṇḍam ca durgam ca sahāyān mantriṇaḥ
tathā ṛtvikpurohitācāryān kīdṛśān varjayet nṛpaḥ
4. nṛpaḥ kīdṛśān kośam daṇḍam ca durgam ca sahāyān
mantriṇaḥ tathā ṛtvikpurohitācāryān varjayet
4. What kind of treasury, army, fort, allies, ministers, and ritual priests (ṛtvik), household priests (purohita), and teachers should a king avoid?
केषु विश्वसितव्यं स्याद्राज्ञां कस्यांचिदापदि ।
कुतो वात्मा दृढो रक्ष्यस्तन्मे ब्रूहि पितामह ॥५॥
5. keṣu viśvasitavyaṁ syādrājñāṁ kasyāṁcidāpadi ,
kuto vātmā dṛḍho rakṣyastanme brūhi pitāmaha.
5. keṣu viśvasitavyam syāt rājñām kasyāñcit āpadi |
kutaḥ vā ātmā dṛḍhaḥ rakṣyaḥ tat me brūhi pitāmaha
5. he pitāmaha kasyāñcit āpadi rājñām keṣu viśvasitavyam
syāt vā kutaḥ dṛḍhaḥ ātmā rakṣyaḥ tat me brūhi
5. In whom should kings place their trust during any calamity? And how should one's self (ātman) be firmly protected? Please tell me that, O Grandfather.
भीष्म उवाच ।
नमो धर्माय महते नमः कृष्णाय वेधसे ।
ब्राह्मणेभ्यो नमस्कृत्वा धर्मान्वक्ष्यामि शाश्वतान् ॥६॥
6. bhīṣma uvāca ,
namo dharmāya mahate namaḥ kṛṣṇāya vedhase ,
brāhmaṇebhyo namaskṛtvā dharmānvakṣyāmi śāśvatān.
6. bhīṣmaḥ uvāca | namaḥ dharmāya mahate namaḥ kṛṣṇāya vedhase
| brāhmaṇebhyaḥ namaskṛtvā dharmān vakṣyāmi śāśvatān
6. bhīṣmaḥ uvāca mahate dharmāya namaḥ vedhase kṛṣṇāya
namaḥ brāhmaṇebhyaḥ namaskṛtvā śāśvatān dharmān vakṣyāmi
6. Bhishma said: "Salutations to the great natural law (dharma)! Salutations to Krishna, the ordainer of the universe! Having bowed to the Brahmins, I will declare the eternal principles of righteousness (dharma)."
अक्रोधः सत्यवचनं संविभागः क्षमा तथा ।
प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥७॥
7. akrodhaḥ satyavacanaṁ saṁvibhāgaḥ kṣamā tathā ,
prajanaḥ sveṣu dāreṣu śaucamadroha eva ca.
7. akrodhaḥ satyavacanam saṃvibhāgaḥ kṣamā tathā
| prajanaḥ sveṣu dāreṣu śaucam adrohaḥ eva ca
7. akrodhaḥ satyavacanam saṃvibhāgaḥ kṣamā tathā
prajanaḥ sveṣu dāreṣu śaucam adrohaḥ eva ca
7. Non-anger, truthful speech, equitable sharing, and forgiveness, along with procreation with one's own wives, purity, and non-malice.
आर्जवं भृत्यभरणं नवैते सार्ववर्णिकाः ।
ब्राह्मणस्य तु यो धर्मस्तं ते वक्ष्यामि केवलम् ॥८॥
8. ārjavaṁ bhṛtyabharaṇaṁ navaite sārvavarṇikāḥ ,
brāhmaṇasya tu yo dharmastaṁ te vakṣyāmi kevalam.
8. ārjavam bhṛtyabharaṇam nava ete sārvavarṇikāḥ |
brāhmaṇasya tu yaḥ dharmaḥ tam te vakṣyāmi kevalam
8. ārjavam bhṛtyabharaṇam ete nava sārvavarṇikāḥ tu
brāhmaṇasya yaḥ dharmaḥ tam te kevalam vakṣyāmi
8. Uprightness and the maintenance of servants – these nine qualities are applicable to all social classes (varṇa). However, I will now explain exclusively to you the specific duties (dharma) of a Brahmin.
दममेव महाराज धर्ममाहुः पुरातनम् ।
स्वाध्यायोऽध्यापनं चैव तत्र कर्म समाप्यते ॥९॥
9. damameva mahārāja dharmamāhuḥ purātanam ,
svādhyāyo'dhyāpanaṁ caiva tatra karma samāpyate.
9. damam eva mahārāja dharmam āhuḥ purātanam |
svādhyāyaḥ adhyāpanam ca eva tatra karma samāpyate
9. mahārāja,
damam eva purātanam dharmam āhuḥ.
svādhyāyaḥ ca adhyāpanam eva tatra karma samāpyate.
9. O great king, they declare self-control (dama) to be the ancient natural law (dharma). Through self-study (svādhyāya) and teaching, one's duty (karma) in this matter is accomplished.
तं चेद्वित्तमुपागच्छेद्वर्तमानं स्वकर्मणि ।
अकुर्वाणं विकर्माणि शान्तं प्रज्ञानतर्पितम् ॥१०॥
10. taṁ cedvittamupāgacchedvartamānaṁ svakarmaṇi ,
akurvāṇaṁ vikarmāṇi śāntaṁ prajñānatarpitam.
10. tam cet vittam upāgacchet vartamānam svakarmaṇi
| akurvāṇam vikarmāṇi śāntam prajñānatarpitam
10. cet vittam tam upāgacchet,
[yaḥ] svakarmaṇi vartamānam,
vikarmāṇi akurvāṇam,
śāntam,
prajñānatarpitam.
10. If wealth (vitta) should come to such a person - one who is engaged in their own duty (karma), not performing improper actions, who is peaceful and content through spiritual wisdom (prajñāna).
कुर्वीतापत्यसंतानमथो दद्याद्यजेत च ।
संविभज्य हि भोक्तव्यं धनं सद्भिरितीष्यते ॥११॥
11. kurvītāpatyasaṁtānamatho dadyādyajeta ca ,
saṁvibhajya hi bhoktavyaṁ dhanaṁ sadbhiritīṣyate.
11. kurvīta apatyasaṃtānam atha u dadyāt yajeta ca |
saṃvibhajya hi bhoktavyam dhanam sadbhiḥ iti īṣyate
11. [saḥ] apatyasaṃtānam kurvīta,
atha u dadyāt ca yajeta.
hi,
dhanam saṃvibhajya bhoktavyam,
iti sadbhiḥ īṣyate.
11. He should produce offspring, then he should give (dāna) and perform Vedic rituals (yajña). Indeed, wealth should be enjoyed only after it has been distributed; thus it is desired by the righteous.
परिनिष्ठितकार्यस्तु स्वाध्यायेनैव ब्राह्मणः ।
कुर्यादन्यन्न वा कुर्यान्मैत्रो ब्राह्मण उच्यते ॥१२॥
12. pariniṣṭhitakāryastu svādhyāyenaiva brāhmaṇaḥ ,
kuryādanyanna vā kuryānmaitro brāhmaṇa ucyate.
12. pariniṣṭhitakāryaḥ tu svādhyāyena eva brāhmaṇaḥ |
kuryāt anyat na vā kuryāt maitraḥ brāhmaṇaḥ ucyate
12. tu brāhmaṇaḥ svādhyāyena eva pariniṣṭhitakāryaḥ,
anyat na vā kuryāt.
saḥ maitraḥ brāhmaṇaḥ ucyate.
12. However, a Brahmin (brāhmaṇa) whose primary duty (karma) is fulfilled solely through self-study (svādhyāya) - he may or may not perform other actions. Such a Brahmin (brāhmaṇa) is considered 'friendly' or 'benevolent' (maitra).
क्षत्रियस्यापि यो धर्मस्तं ते वक्ष्यामि भारत ।
दद्याद्राजा न याचेत यजेत न तु याजयेत् ॥१३॥
13. kṣatriyasyāpi yo dharmastaṁ te vakṣyāmi bhārata ,
dadyādrājā na yāceta yajeta na tu yājayet.
13. kṣatriyasya api yaḥ dharmaḥ tam te vakṣyāmi
bhārata dadyāt rājā na yāceta yajeta na tu yājayet
13. bhārata,
te kṣatriyasya api yaḥ dharmaḥ,
tam vakṣyāmi.
rājā dadyāt,
na yāceta; yajeta,
na tu yājayet.
13. O Bhārata, I will explain to you that intrinsic nature (dharma) which also belongs to a Kṣatriya. A king should give, not beg; he should perform Vedic rituals (yajña), but not officiate them for others.
नाध्यापयेदधीयीत प्रजाश्च परिपालयेत् ।
नित्योद्युक्तो दस्युवधे रणे कुर्यात्पराक्रमम् ॥१४॥
14. nādhyāpayedadhīyīta prajāśca paripālayet ,
nityodyukto dasyuvadhe raṇe kuryātparākramam.
14. na adhyāpayet adhīyīta prajāḥ ca paripālayet
nitya udyuktaḥ dasyuvadhe raṇe kuryāt parākramam
14. na adhyāpayet,
adhīyīta; ca prajāḥ paripālayet.
nitya-udyuktaḥ dasyuvadhe raṇe parākramam kuryāt.
14. He should not teach, but he should study; and he should protect his subjects. Constantly engaged in the destruction of bandits, he should display valor in battle.
ये च क्रतुभिरीजानाः श्रुतवन्तश्च भूमिपाः ।
य एवाहवजेतारस्त एषां लोकजित्तमाः ॥१५॥
15. ye ca kratubhirījānāḥ śrutavantaśca bhūmipāḥ ,
ya evāhavajetārasta eṣāṁ lokajittamāḥ.
15. ye ca kratubhiḥ ījānāḥ śrutavantaḥ ca bhūmipāḥ
ye eva āhavajetāraḥ te eṣām lokajittamāḥ
15. ye bhūmipāḥ ca kratubhiḥ ījānāḥ ca śrutavantaḥ
ye eva āhavajetāraḥ te eṣām lokajittamāḥ
15. And those kings who perform Vedic rituals (yajña), who are learned, and who are indeed victorious in battle - these are the best among those who conquer worlds.
अविक्षतेन देहेन समराद्यो निवर्तते ।
क्षत्रियो नास्य तत्कर्म प्रशंसन्ति पुराविदः ॥१६॥
16. avikṣatena dehena samarādyo nivartate ,
kṣatriyo nāsya tatkarma praśaṁsanti purāvidaḥ.
16. avikṣatena dehena samarāt yaḥ nivartate
kṣatriyaḥ na asya tat karma praśaṃsanti purāvidaḥ
16. yaḥ kṣatriyaḥ avikṣatena dehena samarāt nivartate,
asya tat karma purāvidaḥ na praśaṃsanti.
16. The Kṣatriya who returns from battle with an uninjured body – ancient scholars do not praise that action (karma) of his.
वधं हि क्षत्रबन्धूनां धर्ममाहुः प्रधानतः ।
नास्य कृत्यतमं किंचिदन्यद्दस्युनिबर्हणात् ॥१७॥
17. vadhaṁ hi kṣatrabandhūnāṁ dharmamāhuḥ pradhānataḥ ,
nāsya kṛtyatamaṁ kiṁcidanyaddasyunibarhaṇāt.
17. vadham hi kṣatrabandhūnām dharmam āhuḥ pradhānataḥ
| na asya kṛtyatamam kiṃcit anyat dasyunibarhaṇāt
17. hi kṣatrabandhūnām vadham dharmam pradhānataḥ āhuḥ
asya dasyunibarhaṇāt anyat kṛtyatamam kiṃcit na
17. Indeed, they declare the killing of unworthy Kṣatriyas (kṣatrabandhu) to be a primary duty (dharma). For such a ruler, there is nothing more important than the extermination of bandits.
दानमध्ययनं यज्ञो योगः क्षेमो विधीयते ।
तस्माद्राज्ञा विशेषेण योद्धव्यं धर्ममीप्सता ॥१८॥
18. dānamadhyayanaṁ yajño yogaḥ kṣemo vidhīyate ,
tasmādrājñā viśeṣeṇa yoddhavyaṁ dharmamīpsatā.
18. dānam adhyayanam yajñaḥ yogaḥ kṣemaḥ vidhīyate |
tasmāt rājñā viśeṣeṇa yoddhavyam dharmam īpsatā
18. dānam adhyayanam yajñaḥ yogaḥ kṣemaḥ vidhīyate
tasmāt dharmam īpsatā rājñā viśeṣeṇa yoddhavyam
18. Giving (dāna), study, Vedic ritual (yajña), disciplined practice (yoga), and the protection of welfare are prescribed (for a ruler). Therefore, a king, especially one who desires to uphold natural law (dharma), must fight.
स्वेषु धर्मेष्ववस्थाप्य प्रजाः सर्वा महीपतिः ।
धर्मेण सर्वकृत्यानि समनिष्ठानि कारयेत् ॥१९॥
19. sveṣu dharmeṣvavasthāpya prajāḥ sarvā mahīpatiḥ ,
dharmeṇa sarvakṛtyāni samaniṣṭhāni kārayet.
19. sveṣu dharmeṣu avasthāpya prajāḥ sarvāḥ mahīpatiḥ
| dharmeṇa sarvakṛtyāni samaniṣṭhāni kārayet
19. mahīpatiḥ prajāḥ sarvāḥ sveṣu dharmeṣu avasthāpya
dharmeṇa sarvakṛtyāni samaniṣṭhāni kārayet
19. Having established all the subjects in their respective intrinsic natures (dharma), the ruler should cause all tasks to be performed justly, in accordance with natural law (dharma).
परिनिष्ठितकार्यः स्यान्नृपतिः परिपालनात् ।
कुर्यादन्यन्न वा कुर्यादैन्द्रो राजन्य उच्यते ॥२०॥
20. pariniṣṭhitakāryaḥ syānnṛpatiḥ paripālanāt ,
kuryādanyanna vā kuryādaindro rājanya ucyate.
20. pariniṣṭhitakāryaḥ syāt nṛpatiḥ paripālanāt |
kuryāt anyat na vā kuryāt aindraḥ rājanyaḥ ucyate
20. nṛpatiḥ paripālanāt pariniṣṭhitakāryaḥ syāt anyat kuryāt na vā kuryāt (iti vā),
rājanyaḥ aindraḥ ucyate
20. A ruler should be one whose duties are fulfilled through protection. Whether he performs other actions or not, a Kṣatriya (rājanya) is declared to be (a manifestation of) Indra.
वैश्यस्यापीह यो धर्मस्तं ते वक्ष्यामि भारत ।
दानमध्ययनं यज्ञः शौचेन धनसंचयः ॥२१॥
21. vaiśyasyāpīha yo dharmastaṁ te vakṣyāmi bhārata ,
dānamadhyayanaṁ yajñaḥ śaucena dhanasaṁcayaḥ.
21. vaiśyasya api iha yaḥ dharmaḥ tam te vakṣyāmi
bhārata dānam adhyayanaṃ yajñaḥ śaucena dhanasañcayaḥ
21. bhārata iha vaiśyasya yaḥ dharmaḥ tam te vakṣyāmi
dānam adhyayanaṃ yajñaḥ śaucena dhanasañcayaḥ
21. O Bhārata, I will now explain to you the intrinsic nature (dharma) that pertains to a Vaiśya. It consists of charity (dāna), study, Vedic ritual (yajña), and the accumulation of wealth through pure means.
पितृवत्पालयेद्वैश्यो युक्तः सर्वपशूनिह ।
विकर्म तद्भवेदन्यत्कर्म यद्यत्समाचरेत् ।
रक्षया स हि तेषां वै महत्सुखमवाप्नुयात् ॥२२॥
22. pitṛvatpālayedvaiśyo yuktaḥ sarvapaśūniha ,
vikarma tadbhavedanyatkarma yadyatsamācaret ,
rakṣayā sa hi teṣāṁ vai mahatsukhamavāpnuyāt.
22. pitṛvat pālayet vaiśyaḥ yuktaḥ
sarvapaśūn iha vikarma tat bhavet anyat
karma yat yat samācaret rakṣayā saḥ
hi teṣāṃ vai mahat sukham avāpnuyāt
22. iha yuktaḥ vaiśyaḥ sarvapaśūn
pitṛvat pālayet yat yat anyat karma
samācaret tat vikarma bhavet saḥ
hi teṣāṃ vai mahat sukham avāpnuyāt
22. A Vaiśya, diligently engaged, should protect all animals in this world as a father would. Any other action (karma) he performs would be an improper deed (vikarma). Indeed, by their protection, he would certainly attain great happiness.
प्रजापतिर्हि वैश्याय सृष्ट्वा परिददे पशून् ।
ब्राह्मणाय च राज्ञे च सर्वाः परिददे प्रजाः ॥२३॥
23. prajāpatirhi vaiśyāya sṛṣṭvā paridade paśūn ,
brāhmaṇāya ca rājñe ca sarvāḥ paridade prajāḥ.
23. prajāpatiḥ hi vaiśyāya sṛṣṭvā paridade paśūn
brāhmaṇāya ca rājñe ca sarvāḥ paridade prajāḥ
23. hi prajāpatiḥ sṛṣṭvā paśūn vaiśyāya paridade
ca brāhmaṇāya ca rājñe sarvāḥ prajāḥ paridade
23. Indeed, Prajāpati, having created the animals, handed them over to the Vaiśya. And to the Brāhmaṇa and to the king, he handed over all living beings (prajāḥ).
तस्य वृत्तिं प्रवक्ष्यामि यच्च तस्योपजीवनम् ।
षण्णामेकां पिबेद्धेनुं शताच्च मिथुनं हरेत् ॥२४॥
24. tasya vṛttiṁ pravakṣyāmi yacca tasyopajīvanam ,
ṣaṇṇāmekāṁ pibeddhenuṁ śatācca mithunaṁ haret.
24. tasya vṛttim pravakṣyāmi yat ca tasya upajīvanam
ṣaṇṇām ekāṃ pibet dhenum śatāt ca mithunam haret
24. tasya vṛttim ca tasya yat upajīvanam pravakṣyāmi
ṣaṇṇām dhenum ekāṃ pibet ca śatāt mithunam haret
24. I will explain his means of livelihood and his subsistence. From every six cows, he should take the produce (milk) of one. And from every hundred (cattle), he should take a pair (male and female).
लये च सप्तमो भागस्तथा शृङ्गे कला खुरे ।
सस्यस्य सर्वबीजानामेषा सांवत्सरी भृतिः ॥२५॥
25. laye ca saptamo bhāgastathā śṛṅge kalā khure ,
sasyasya sarvabījānāmeṣā sāṁvatsarī bhṛtiḥ.
25. laye ca saptamaḥ bhāgaḥ tathā śṛṅge kalā khure
sasyasya sarvabījānām eṣā sāṃvatsarī bhṛtiḥ
25. eṣā sasyasya sarvabījānām sāṃvatsarī bhṛtiḥ ca
laye saptamaḥ bhāgaḥ tathā śṛṅge kalā khure
25. This is the annual tax on crops and all seeds: a seventh share from the produce, and similarly, a sixteenth part on the horns and hooves (of animals).
न च वैश्यस्य कामः स्यान्न रक्षेयं पशूनिति ।
वैश्ये चेच्छति नान्येन रक्षितव्याः कथंचन ॥२६॥
26. na ca vaiśyasya kāmaḥ syānna rakṣeyaṁ paśūniti ,
vaiśye cecchati nānyena rakṣitavyāḥ kathaṁcana.
26. na ca vaiśyasya kāmaḥ syāt na rakṣeyam paśūn iti
vaiśye cet icchati na anyena rakṣitavyāḥ kathaṃcana
26. vaiśyasya na ca "na paśūn rakṣeyam" iti kāmaḥ syāt
cet vaiśye icchati na anyena kathaṃcana rakṣitavyāḥ
26. A Vaiśya should not harbor the desire, 'I will not protect cattle.' If a Vaiśya desires (to protect them), then by no means should they (the cattle) be protected by anyone else.
शूद्रस्यापि हि यो धर्मस्तं ते वक्ष्यामि भारत ।
प्रजापतिर्हि वर्णानां दासं शूद्रमकल्पयत् ॥२७॥
27. śūdrasyāpi hi yo dharmastaṁ te vakṣyāmi bhārata ,
prajāpatirhi varṇānāṁ dāsaṁ śūdramakalpayat.
27. śūdrasya api hi yaḥ dharmaḥ tam te vakṣyāmi bhārata
prajāpatiḥ hi varṇānām dāsam śūdram akalpayat
27. bhārata hi yaḥ dharmaḥ śūdrasya api tam te vakṣyāmi
hi prajāpatiḥ varṇānām śūdram dāsam akalpayat
27. Indeed, O Bhārata, I will tell you the intrinsic nature (dharma) that applies even to a Śūdra; for Prajāpati indeed ordained the Śūdra as a servant of the (other) social classes (varṇa).
तस्माच्छूद्रस्य वर्णानां परिचर्या विधीयते ।
तेषां शुश्रूषणाच्चैव महत्सुखमवाप्नुयात् ॥२८॥
28. tasmācchūdrasya varṇānāṁ paricaryā vidhīyate ,
teṣāṁ śuśrūṣaṇāccaiva mahatsukhamavāpnuyāt.
28. tasmāt śūdrasya varṇānām paricaryā vidhīyate
teṣām śuśrūṣaṇāt ca eva mahat sukham avāpnuyāt
28. tasmāt śūdrasya varṇānām paricaryā vidhīyate
ca eva teṣām śuśrūṣaṇāt mahat sukham avāpnuyāt
28. Therefore, the duty of service (paricaryā) to the (other) social classes (varṇa) is prescribed for a Śūdra. And indeed, by diligently serving them, one would achieve great happiness.
शूद्र एतान्परिचरेत्त्रीन्वर्णाननसूयकः ।
संचयांश्च न कुर्वीत जातु शूद्रः कथंचन ॥२९॥
29. śūdra etānparicarettrīnvarṇānanasūyakaḥ ,
saṁcayāṁśca na kurvīta jātu śūdraḥ kathaṁcana.
29. śūdraḥ etān paricaret trīn varṇān anasūyakaḥ
saṃcayān ca na kurvīta jātu śūdraḥ kathaṃcana
29. anasūyakaḥ śūdraḥ etān trīn varṇān paricaret
śūdraḥ jātu kathaṃcana ca saṃcayān na kurvīta
29. A śūdra should serve these three classes (varṇas) without envy. A śūdra should never, by any means, make accumulations of wealth.
पापीयान्हि धनं लब्ध्वा वशे कुर्याद्गरीयसः ।
राज्ञा वा समनुज्ञातः कामं कुर्वीत धार्मिकः ॥३०॥
30. pāpīyānhi dhanaṁ labdhvā vaśe kuryādgarīyasaḥ ,
rājñā vā samanujñātaḥ kāmaṁ kurvīta dhārmikaḥ.
30. pāpīyān hi dhanaṃ labdhvā vaśe kuryāt garīyasaḥ
rājñā vā samanuñātaḥ kāmaṃ kurvīta dhārmikaḥ
30. hi pāpīyān dhanaṃ labdhvā garīyasaḥ vaśe kuryāt
vā dhārmikaḥ rājñā samanuñātaḥ kāmaṃ kurvīta
30. Indeed, a very sinful person, having obtained wealth, might bring even the superior ones under his control. But a righteous person (dhārmika), if permitted by the king, may act freely (acquire wealth).
तस्य वृत्तिं प्रवक्ष्यामि यच्च तस्योपजीवनम् ।
अवश्यभरणीयो हि वर्णानां शूद्र उच्यते ॥३१॥
31. tasya vṛttiṁ pravakṣyāmi yacca tasyopajīvanam ,
avaśyabharaṇīyo hi varṇānāṁ śūdra ucyate.
31. tasya vṛttiṃ pravakṣyāmi yat ca tasya upajīvanam
avaśyabharaṇīyaḥ hi varṇānāṃ śūdraḥ ucyate
31. tasya vṛttiṃ ca yat tasya upajīvanam (tat)
pravakṣyāmi hi śūdraḥ varṇānām avaśyabharaṇīyaḥ ucyate
31. I shall declare his (the śūdra's) livelihood and his means of subsistence, for the śūdra is indeed declared to be one who must be maintained by the (other) classes (varṇas).
छत्रं वेष्टनमौशीरमुपानद्व्यजनानि च ।
यातयामानि देयानि शूद्राय परिचारिणे ॥३२॥
32. chatraṁ veṣṭanamauśīramupānadvyajanāni ca ,
yātayāmāni deyāni śūdrāya paricāriṇe.
32. chatram veṣṭanam auśīram upānat vyajanāni
ca yātayāmāni deyāni śūdrāya paricāriṇe
32. chatram veṣṭanam auśīram upānat vyajanāni
ca yātayāmāni paricāriṇe śūdrāya deyāni
32. Umbrellas, turbans, uśīra-mats (or other uśīra products), shoes, and fans – these worn-out items are to be given to the serving śūdra.
अधार्याणि विशीर्णानि वसनानि द्विजातिभिः ।
शूद्रायैव विधेयानि तस्य धर्मधनं हि तत् ॥३३॥
33. adhāryāṇi viśīrṇāni vasanāni dvijātibhiḥ ,
śūdrāyaiva vidheyāni tasya dharmadhanaṁ hi tat.
33. adhāryāṇi viśīrṇāni vasanāni dvijātibhiḥ
śūdrāya eva vidheyāni tasya dharmadhanam hi tat
33. viśīrṇāni adhāryāṇi vasanāni dvijātibhiḥ
śūdrāya eva vidheyāni tat hi tasya dharmadhanam
33. Worn-out and tattered garments, which are unfit for the twice-born, should certainly be given only to a śūdra, because that is his rightful property (dharma).
यश्च कश्चिद्द्विजातीनां शूद्रः शुश्रूषुराव्रजेत् ।
कल्प्यां तस्य तु तेनाहुर्वृत्तिं धर्मविदो जनाः ।
देयः पिण्डोऽनपेताय भर्तव्यौ वृद्धदुर्बलौ ॥३४॥
34. yaśca kaściddvijātīnāṁ śūdraḥ śuśrūṣurāvrajet ,
kalpyāṁ tasya tu tenāhurvṛttiṁ dharmavido janāḥ ,
deyaḥ piṇḍo'napetāya bhartavyau vṛddhadurbalau.
34. yaḥ ca kaścit dvijātīnām śūdraḥ śuśrūṣuḥ
āvrajet kalpyām tasya tu tena āhuḥ
vṛttim dharmavidaḥ janāḥ deyaḥ piṇḍaḥ
anapetāya bhartavyau vṛddhadurbalau
34. yaḥ ca kaścit śūdraḥ dvijātīnām śuśrūṣuḥ
āvrajet tasya kalpyām vṛttim tu
tena dharmavidaḥ janāḥ āhuḥ piṇḍaḥ
anapetāya deyaḥ वृद्धदुर्बलौ भर्तव्यौ
34. If any śūdra approaches the twice-born desiring to serve, then those who understand natural law (dharma) declare that a suitable livelihood should be assigned to him. A portion of food should be given to one who has not abandoned his duties, and the old and weak among them should be maintained.
शूद्रेण च न हातव्यो भर्ता कस्यांचिदापदि ।
अतिरेकेण भर्तव्यो भर्ता द्रव्यपरिक्षये ।
न हि स्वमस्ति शूद्रस्य भर्तृहार्यधनो ह्यसौ ॥३५॥
35. śūdreṇa ca na hātavyo bhartā kasyāṁcidāpadi ,
atirekeṇa bhartavyo bhartā dravyaparikṣaye ,
na hi svamasti śūdrasya bhartṛhāryadhano hyasau.
35. śūdreṇa ca na hātavyaḥ bhartā kasyāṃcit
āpadi atirekeṇa bhartavyaḥ bhartā
dravyaparakṣaye na hi svam asti
śūdrasya bhartṛhāryadhanaḥ hi asau
35. śūdreṇa ca bhartā kasyāṃcit āpadi na
hātavyaḥ dravyaparakṣaye bhartā
atirekeṇa bhartavyaḥ hi śūdrasya svam
na asti hi asau bhartṛhāryadhanaḥ
35. A master (bhartā) should not be abandoned by a śūdra in any calamity. On the contrary, the master should be supported with exceptional care even when wealth is depleted. For indeed, a śūdra possesses no property of his own; he is one whose wealth can be taken by his master (bhartṛhāryadhana).
उक्तस्त्रयाणां वर्णानां यज्ञस्त्रय्यैव भारत ।
स्वाहाकारनमस्कारौ मन्त्रः शूद्रे विधीयते ॥३६॥
36. uktastrayāṇāṁ varṇānāṁ yajñastrayyaiva bhārata ,
svāhākāranamaskārau mantraḥ śūdre vidhīyate.
36. uktaḥ trayāṇām varṇānām yajñaḥ trayyā eva bhārata
svāhākāranamaskārau mantraḥ śūdre vidhīyate
36. bhārata trayāṇām varṇānām yajñaḥ trayyā eva
uktaḥ śūdre svāhākāranamaskārau mantraḥ vidhīyate
36. O Bhārata, the sacrificial ritual (yajña) for the three social classes (varṇas) is declared only by the triple Veda. For a śūdra, the sacred utterance (mantra) consists of "Svāhā" and "Namas" (i.e., making offerings with "Svāhā" and bowing with "Namas") and is prescribed.
ताभ्यां शूद्रः पाकयज्ञैर्यजेत व्रतवान्स्वयम् ।
पूर्णपात्रमयीमाहुः पाकयज्ञस्य दक्षिणाम् ॥३७॥
37. tābhyāṁ śūdraḥ pākayajñairyajeta vratavānsvayam ,
pūrṇapātramayīmāhuḥ pākayajñasya dakṣiṇām.
37. tābhyām śūdraḥ pākayajñaiḥ yajeta vratavān svayam
pūrṇapātramayīm āhuḥ pākayajñasya dakṣiṇām
37. śūdraḥ vratavān svayam tābhyām pākayajñaiḥ yajeta
pūrṇapātramayīm pākayajñasya dakṣiṇām āhuḥ
37. A śūdra, being disciplined, should himself perform domestic Vedic fire rituals (homa) with these (methods). They declare that a full vessel is the prescribed ritual fee (dakṣiṇā) for the domestic Vedic fire ritual (homa).
शूद्रः पैजवनो नाम सहस्राणां शतं ददौ ।
ऐन्द्राग्नेन विधानेन दक्षिणामिति नः श्रुतम् ॥३८॥
38. śūdraḥ paijavano nāma sahasrāṇāṁ śataṁ dadau ,
aindrāgnena vidhānena dakṣiṇāmiti naḥ śrutam.
38. śūdraḥ paijavanaḥ nāma sahasrāṇām śatam dadau
aindrāgneṇa vidhānena dakṣiṇām iti naḥ śrutam
38. śūdraḥ paijavanaḥ nāma aindrāgneṇa vidhānena
sahasrāṇām śatam dakṣiṇām dadau iti naḥ śrutam
38. A śūdra named Paijavana gave a hundred thousand (cows or coins) as the sacrificial fee (dakṣiṇā), following the ritual method (vidhāna) dedicated to Indra and Agni. Thus have we heard.
अतो हि सर्ववर्णानां श्रद्धायज्ञो विधीयते ।
दैवतं हि महच्छ्रद्धा पवित्रं यजतां च यत् ॥३९॥
39. ato hi sarvavarṇānāṁ śraddhāyajño vidhīyate ,
daivataṁ hi mahacchraddhā pavitraṁ yajatāṁ ca yat.
39. ataḥ hi sarvavarṇānām śraddhāyajñaḥ vidhīyate
daivatam hi mahat śraddhā pavitram yajatām ca yat
39. ataḥ hi sarvavarṇānām śraddhāyajñaḥ vidhīyate hi
mahat śraddhā daivatam ca yat yajatām pavitram
39. Therefore, indeed, a ritual (yajña) of faith (śraddhā) is prescribed for all social classes, for great faith (śraddhā) is indeed divine, and that which purifies the performers of Vedic rituals (yajña).
दैवतं परमं विप्राः स्वेन स्वेन परस्परम् ।
अयजन्निह सत्रैस्ते तैस्तैः कामैः सनातनैः ॥४०॥
40. daivataṁ paramaṁ viprāḥ svena svena parasparam ,
ayajanniha satraiste taistaiḥ kāmaiḥ sanātanaiḥ.
40. daivataṃ paramam viprāḥ svena svena parasparam
ayajan iha satraiḥ te taiḥ taiḥ kāmaiḥ sanātanaiḥ
40. viprāḥ te iha svena svena parasparam taiḥ taiḥ
sanātanaiḥ kāmaiḥ satraiḥ paramaṃ daivataṃ ayajan
40. O Brahmins, here, each of them, by their own methods, worshipped the supreme deity mutually with various eternal desires through (Vedic) rituals (yajñas).
संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः ।
देवानामपि ये देवा यद्ब्रूयुस्ते परं हि तत् ।
तस्माद्वर्णैः सर्वयज्ञाः संसृज्यन्ते न काम्यया ॥४१॥
41. saṁsṛṣṭā brāhmaṇaireva triṣu varṇeṣu sṛṣṭayaḥ ,
devānāmapi ye devā yadbrūyuste paraṁ hi tat ,
tasmādvarṇaiḥ sarvayajñāḥ saṁsṛjyante na kāmyayā.
41. saṃsṛṣṭāḥ brāhmaṇaiḥ eva triṣu varṇeṣu
sṛṣṭayaḥ devānām api ye devāḥ yat
brūyuḥ te param hi tat tasmāt varṇaiḥ
sarvayajñāḥ saṃsṛjyante na kāmyayā
41. triṣu varṇeṣu sṛṣṭayaḥ brāhmaṇaiḥ eva
saṃsṛṣṭāḥ ye devānām api devāḥ yat
te brūyuḥ tat hi param tasmāt varṇaiḥ
sarvayajñāḥ na kāmyayā saṃsṛjyante
41. The generations within the three social classes (varṇa) are indeed established by Brahmins. What those gods – who are themselves gods even to other gods – declare, that is truly supreme. Therefore, all Vedic rituals (yajña) are performed by the social classes not out of selfish desire.
ऋग्यजुःसामवित्पूज्यो नित्यं स्याद्देववद्द्विजः ।
अनृग्यजुरसामा तु प्राजापत्य उपद्रवः ॥४२॥
42. ṛgyajuḥsāmavitpūjyo nityaṁ syāddevavaddvijaḥ ,
anṛgyajurasāmā tu prājāpatya upadravaḥ.
42. ṛgyajuḥsāmavit pūjyaḥ nityam syāt devavat
dvijaḥ anṛgyajurasāmā tu prājāpatyaḥ upadravaḥ
42. ṛgyajuḥsāmavit dvijaḥ nityam devavat pūjyaḥ
syāt tu anṛgyajurasāmā prājāpatyaḥ upadravaḥ
42. A twice-born (dvija) who knows the Rig, Yajur, and Sama Vedas should always be revered like a god. However, one who does not know the Rig, Yajur, and Sama Vedas is a nuisance (upadrava), merely a creation of Prajāpati.
यज्ञो मनीषया तात सर्ववर्णेषु भारत ।
नास्य यज्ञहनो देवा ईहन्ते नेतरे जनाः ।
तस्मात्सर्वेषु वर्णेषु श्रद्धायज्ञो विधीयते ॥४३॥
43. yajño manīṣayā tāta sarvavarṇeṣu bhārata ,
nāsya yajñahano devā īhante netare janāḥ ,
tasmātsarveṣu varṇeṣu śraddhāyajño vidhīyate.
43. yajñaḥ manīṣayā tāta sarvavarṇeṣu
bhārata na asya yajñahanaḥ devāḥ
īhante na itare janāḥ tasmāt
sarveṣu varṇeṣu śraddhāyajñaḥ vidhīyate
43. tāta bhārata sarvavarṇeṣu yajñaḥ manīṣayā [asti].
asya yajñahanaḥ devāḥ na īhante,
na itare janāḥ [īhante].
tasmāt sarveṣu varṇeṣu śraddhāyajñaḥ vidhīyate.
43. O dear one, O Bharata, a (Vedic) ritual (yajña) with wisdom is found in all social classes. Neither the gods who obstruct this (yajña) nor other people desire it. Therefore, a (Vedic) ritual (yajña) characterized by faith (śraddhā) is ordained for all social classes.
स्वं दैवतं ब्राह्मणाः स्वेन नित्यं परान्वर्णानयजन्नेवमासीत् ।
आरोचिता नः सुमहान्स धर्मः सृष्टो ब्रह्मणा त्रिषु वर्णेषु दृष्टः ॥४४॥
44. svaṁ daivataṁ brāhmaṇāḥ svena nityaṁ; parānvarṇānayajannevamāsīt ,
ārocitā naḥ sumahānsa dharmaḥ; sṛṣṭo brahmaṇā triṣu varṇeṣu dṛṣṭaḥ.
44. svam daivatam brāhmaṇāḥ svena nityam
parān varṇān ayajan evam āsīt
ārocitāḥ naḥ sumahān saḥ dharmaḥ
sṛṣṭaḥ brahmaṇā triṣu varṇeṣu dṛṣṭaḥ
44. brāhmaṇāḥ svena nityam svam daivatam
parān varṇān na ayajan evam āsīt
naḥ ārocitāḥ sumahān saḥ dharmaḥ
brahmaṇā sṛṣṭaḥ triṣu varṇeṣu dṛṣṭaḥ
44. Brahmins consistently worshipped their own divine principle (daivatam) by themselves and did not worship other social classes (varṇa). This was the established custom. It has been made known to us that that very great natural law (dharma), created by Brahmā and observed among the three classes, is to be seen.
तस्माद्वर्णा ऋजवो जातिधर्माः संसृज्यन्ते तस्य विपाक एषः ।
एकं साम यजुरेकमृगेका विप्रश्चैकोऽनिश्चयस्तेषु दृष्टः ॥४५॥
45. tasmādvarṇā ṛjavo jātidharmāḥ; saṁsṛjyante tasya vipāka eṣaḥ ,
ekaṁ sāma yajurekamṛgekā; vipraścaiko'niścayasteṣu dṛṣṭaḥ.
45. tasmāt varṇāḥ ṛjavaḥ jātidharmāḥ
saṃsṛjyante tasya vipākaḥ eṣaḥ
ekam sāma yajuḥ ekam ṛk ekā vipraḥ
ca ekaḥ aniścayaḥ teṣu dṛṣṭaḥ
45. tasmāt ṛjavaḥ jātidharmāḥ varṇāḥ
saṃsṛjyante tasya eṣaḥ vipākaḥ
ekam sāma ekam yajuḥ ekā ṛk ca
ekaḥ vipraḥ teṣu aniścayaḥ dṛṣṭaḥ
45. Therefore, the classes (varṇas) whose intrinsic nature (dharma) is straightforward and determined by birth are brought into existence. This is the result (vipāka) of that. There is one Sāma [Veda], one Yajus [Veda], and one Ṛk [Veda]; and there is one Brahmin (vipra), yet an uncertainty is observed concerning them.
अत्र गाथा यज्ञगीताः कीर्तयन्ति पुराविदः ।
वैखानसानां राजेन्द्र मुनीनां यष्टुमिच्छताम् ॥४६॥
46. atra gāthā yajñagītāḥ kīrtayanti purāvidaḥ ,
vaikhānasānāṁ rājendra munīnāṁ yaṣṭumicchatām.
46. atra gāthāḥ yajñagītāḥ kīrtayanti purāvidaḥ
vaikhānasānām rājendra munīnām yaṣṭum icchitām
46. rājendra,
atra purāvidaḥ vaikhānasānām munīnām yaṣṭum icchitām yajñagītāḥ gāthāḥ kīrtayanti.
46. O King (rājendra), here, scholars of ancient lore (purāvidaḥ) recite verses (gāthāḥ) that celebrate (Vedic) rituals (yajñas), specifically those of the Vaikhānasa ascetics (munīnām) who desired to perform them.
उदितेऽनुदिते वापि श्रद्दधानो जितेन्द्रियः ।
वह्निं जुहोति धर्मेण श्रद्धा वै कारणं महत् ॥४७॥
47. udite'nudite vāpi śraddadhāno jitendriyaḥ ,
vahniṁ juhoti dharmeṇa śraddhā vai kāraṇaṁ mahat.
47. udite anudite vā api śraddadhānaḥ jitendriyaḥ
vahniṃ juhoti dharmeṇa śraddhā vai kāraṇam mahat
47. udite vā anudite api śraddadhānaḥ jitendriyaḥ
dharmeṇa vahniṃ juhoti śraddhā vai mahat kāraṇam
47. Whether the sun has risen or not, one who is endowed with faith (śraddhā) and has controlled their senses (jitendriyaḥ) offers oblations into the fire (vahniṃ) in accordance with the natural law (dharma). For indeed, faith (śraddhā) is a great cause.
यत्स्कन्नमस्य तत्पूर्वं यदस्कन्नं तदुत्तरम् ।
बहूनि यज्ञरूपाणि नानाकर्मफलानि च ॥४८॥
48. yatskannamasya tatpūrvaṁ yadaskannaṁ taduttaram ,
bahūni yajñarūpāṇi nānākarmaphalāni ca.
48. yat skannam asya tat pūrvam yat askannam tat
uttaram bahūni yajñarūpāṇi nānākarmaphalāni ca
48. asya yat skannam,
tat pūrvam; yat askannam,
tat uttaram.
bahūni yajñarūpāṇi nānākarmaphalāni ca [santi].
48. Whatever is deficient in a (Vedic ritual) (yajña) is considered the initial (or less perfect) part, and whatever is complete is the subsequent (or superior) part. There are indeed many forms of these (Vedic) rituals (yajñas), yielding diverse results of actions (karma).
तानि यः संविजानाति ज्ञाननिश्चयनिश्चितः ।
द्विजातिः श्रद्धयोपेतः स यष्टुं पुरुषोऽर्हति ॥४९॥
49. tāni yaḥ saṁvijānāti jñānaniścayaniścitaḥ ,
dvijātiḥ śraddhayopetaḥ sa yaṣṭuṁ puruṣo'rhati.
49. tāni yaḥ saṃvijānāti jñānaniścayaniścitaḥ
dvijātiḥ śraddhayopetaḥ sa yaṣṭuṃ puruṣaḥ arhati
49. yaḥ tāni saṃvijānāti,
jñānaniścayaniścitaḥ śraddhayopetaḥ dvijātiḥ sa puruṣaḥ yaṣṭuṃ arhati
49. A twice-born (dvijāti) who thoroughly understands those principles, whose conviction is firm through knowledge, and who is endowed with faith (śraddhā), that person is indeed worthy to perform a Vedic ritual (yajña).
स्तेनो वा यदि वा पापो यदि वा पापकृत्तमः ।
यष्टुमिच्छति यज्ञं यः साधुमेव वदन्ति तम् ॥५०॥
50. steno vā yadi vā pāpo yadi vā pāpakṛttamaḥ ,
yaṣṭumicchati yajñaṁ yaḥ sādhumeva vadanti tam.
50. stenaḥ vā yadi vā pāpaḥ yadi vā pāpakṛttamaḥ
yaṣṭum icchati yajñaṃ yaḥ sādhum eva vadanti tam
50. yaḥ stenaḥ vā yadi vā pāpaḥ yadi vā pāpakṛttamaḥ (san) yajñaṃ yaṣṭum icchati,
tam sādhum eva vadanti
50. Even if he is a thief, or a sinner, or the worst perpetrator of evil, whoever desires to perform a Vedic ritual (yajña), they indeed call him good.
ऋषयस्तं प्रशंसन्ति साधु चैतदसंशयम् ।
सर्वथा सर्ववर्णैर्हि यष्टव्यमिति निश्चयः ।
न हि यज्ञसमं किंचित्त्रिषु लोकेषु विद्यते ॥५१॥
51. ṛṣayastaṁ praśaṁsanti sādhu caitadasaṁśayam ,
sarvathā sarvavarṇairhi yaṣṭavyamiti niścayaḥ ,
na hi yajñasamaṁ kiṁcittriṣu lokeṣu vidyate.
51. ṛṣayaḥ taṃ praśaṃsanti sādhu ca etat
asaṃśayam sarvathā sarvavarṇaiḥ
hi yaṣṭavyam iti niścayaḥ na hi
yajñasamaṃ kiṃcit triṣu lokeṣu vidyate
51. ṛṣayaḥ taṃ praśaṃsanti,
ca etat sādhu asaṃśayam.
hi sarvathā sarvavarṇaiḥ yaṣṭavyam iti niścayaḥ.
hi triṣu lokeṣu yajñasamaṃ kiṃcit na vidyate
51. Sages praise him, and this (calling him good) is certainly righteous. Indeed, it is the firm conclusion that Vedic ritual (yajña) should be performed by all social classes (varṇa) in every way, for truly, nothing equal to Vedic ritual (yajña) exists in the three worlds.
तस्माद्यष्टव्यमित्याहुः पुरुषेणानसूयता ।
श्रद्धापवित्रमाश्रित्य यथाशक्ति प्रयच्छता ॥५२॥
52. tasmādyaṣṭavyamityāhuḥ puruṣeṇānasūyatā ,
śraddhāpavitramāśritya yathāśakti prayacchatā.
52. tasmāt yaṣṭavyam iti āhuḥ puruṣeṇa anasūyatā
śraddhāpavitram āśritya yathāśakti prayacchata
52. tasmāt puruṣeṇa anasūyatā śraddhāpavitram
āśritya yathāśakti prayacchata yaṣṭavyam iti āhuḥ
52. Therefore, they declare that a person should perform Vedic ritual (yajña) without envy, resorting to pure faith (śraddhā), and offering according to his ability.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225

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