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महाभारतः       mahābhārataḥ - book-13, chapter-49

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युधिष्ठिर उवाच ।
ब्रूहि पुत्रान्कुरुश्रेष्ठ वर्णानां त्वं पृथक्पृथक् ।
कीदृश्यां कीदृशाश्चापि पुत्राः कस्य च के च ते ॥१॥
1. yudhiṣṭhira uvāca ,
brūhi putrānkuruśreṣṭha varṇānāṁ tvaṁ pṛthakpṛthak ,
kīdṛśyāṁ kīdṛśāścāpi putrāḥ kasya ca ke ca te.
1. yudhiṣṭhira uvāca brūhi putrān kuruśreṣṭha varṇānām tvam
pṛthak pṛthak kīdṛśyām kīdṛśāḥ ca api putrāḥ kasya ca ke ca te
1. yudhiṣṭhira uvāca kuruśreṣṭha tvam varṇānām putrān pṛthak
pṛthak brūhi kīdṛśyām ca api kīdṛśāḥ putrāḥ kasya ca ke ca te
1. Yudhishthira said: "O best among the Kurus, please explain to me, individually, about the children of the different social classes (varṇa). What kind of children are born from what kind of woman, and who are they, and to whom do they belong?"
विप्रवादाः सुबहुशः श्रूयन्ते पुत्रकारिताः ।
अत्र नो मुह्यतां राजन्संशयं छेत्तुमर्हसि ॥२॥
2. vipravādāḥ subahuśaḥ śrūyante putrakāritāḥ ,
atra no muhyatāṁ rājansaṁśayaṁ chettumarhasi.
2. vipravādāḥ subahuśaḥ śrūyante putrakāritāḥ atra
naḥ muhyatām rājan saṃśayam chettum arhasi
2. rājan subahuśaḥ putrakāritāḥ vipravādāḥ śrūyante
atra naḥ muhyatām tvam saṃśayam chettum arhasi
2. Many disputes are heard concerning sons. O King, you ought to dispel our doubt here, lest we become confused.
भीष्म उवाच ।
आत्मा पुत्रस्तु विज्ञेयस्तस्यानन्तरजश्च यः ।
नियुक्तजश्च विज्ञेयः सुतः प्रसृतजस्तथा ॥३॥
3. bhīṣma uvāca ,
ātmā putrastu vijñeyastasyānantarajaśca yaḥ ,
niyuktajaśca vijñeyaḥ sutaḥ prasṛtajastathā.
3. Bhīṣmaḥ uvāca | ātmā putraḥ tu vijñeyaḥ tasya anantarajaḥ
ca yaḥ | niyukta-jaḥ ca vijñeyaḥ sutaḥ prasṛta-jaḥ tathā
3. Bhīṣmaḥ uvāca ātmā putraḥ tu vijñeyaḥ yaḥ tasya anantarajaḥ
ca niyukta-jaḥ ca vijñeyaḥ tathā prasṛta-jaḥ sutaḥ
3. Bhishma said: "The son born of oneself (ātman) should be known; and also he who is born immediately afterwards. Furthermore, the son born by appointment (niyoga) should also be recognized, as well as the son born of a maiden (prasṛtaja)."
पतितस्य च भार्यायां भर्त्रा सुसमवेतया ।
तथा दत्तकृतौ पुत्रावध्यूढश्च तथापरः ॥४॥
4. patitasya ca bhāryāyāṁ bhartrā susamavetayā ,
tathā dattakṛtau putrāvadhyūḍhaśca tathāparaḥ.
4. patitasya ca bhāryāyām bhartrā susamavetayā |
tathā datta-kṛtau putrau adhyūḍhaḥ ca tathā aparaḥ
4. patitasya bhāryāyām ca (putraḥ)
(bhāryāyām) bhartrā susamavetayā
tathā datta-kṛtau putrau (jñeyau)
tathā aparaḥ adhyūḍhaḥ ca (jñeyaḥ)
4. And (the son born) in the wife of a fallen man, by a husband (or kinsman) properly united with her. Likewise, the two sons, the adopted (datta) and the made (kṛtrima). And similarly, another (son), the son of a woman married while pregnant (adhiyūḍha).
षडपध्वंसजाश्चापि कानीनापसदास्तथा ।
इत्येते ते समाख्यातास्तान्विजानीहि भारत ॥५॥
5. ṣaḍapadhvaṁsajāścāpi kānīnāpasadāstathā ,
ityete te samākhyātāstānvijānīhi bhārata.
5. ṣaṭ apadhvaṃsajāḥ ca api kānīna-apasadāḥ tathā
| iti ete te samākhyātāḥ tān vijānīhi Bhārata
5. tathā ca api ṣaṭ apadhvaṃsajāḥ tathā kānīna-apasadāḥ
ca iti ete te samākhyātāḥ Bhārata tān vijānīhi
5. And also the six sons born of disgrace (apadhvaṃsaja), as well as the maiden's sons (kānīna) and other degenerate (apasada) ones. Thus, these have been enumerated to you. Know them thoroughly, O Bhārata.
युधिष्ठिर उवाच ।
षडपध्वंसजाः के स्युः के वाप्यपसदास्तथा ।
एतत्सर्वं यथातत्त्वं व्याख्यातुं मे त्वमर्हसि ॥६॥
6. yudhiṣṭhira uvāca ,
ṣaḍapadhvaṁsajāḥ ke syuḥ ke vāpyapasadāstathā ,
etatsarvaṁ yathātattvaṁ vyākhyātuṁ me tvamarhasi.
6. Yudhiṣṭhiraḥ uvāca | ṣaṭ
apadhvaṃsajāḥ ke syuḥ ke vā api apasadāḥ
tathā | etat sarvam yathā-tattvam
vyākhyātum me tvam arhasi
6. Yudhiṣṭhiraḥ uvāca ṣaṭ apadhvaṃsajāḥ
ke syuḥ? tathā ke vā api
apasadāḥ (syuḥ)? tvam etat sarvam
yathā-tattvam me vyākhyātum arhasi
6. Yudhishthira said: "Who are these six sons born of disgrace (apadhvaṃsaja)? And who, furthermore, are these degenerate (apasada) ones? You ought to explain all of this to me truthfully."
भीष्म उवाच ।
त्रिषु वर्णेषु ये पुत्रा ब्राह्मणस्य युधिष्ठिर ।
वर्णयोश्च द्वयोः स्यातां यौ राजन्यस्य भारत ॥७॥
7. bhīṣma uvāca ,
triṣu varṇeṣu ye putrā brāhmaṇasya yudhiṣṭhira ,
varṇayośca dvayoḥ syātāṁ yau rājanyasya bhārata.
7. bhīṣmaḥ uvāca triṣu varṇeṣu ye putrāḥ brāhmaṇasya
yudhiṣṭhira varṇayoḥ ca dvayoḥ syātām yau rājanyasya bhārata
7. bhīṣmaḥ uvāca he yudhiṣṭhira he
bhārata ye putrāḥ brāhmaṇasya
triṣu varṇeṣu (jāyante) ca yau
rājanyasya dvayoḥ varṇayoḥ syātām
7. Bhishma said: "O Yudhishthira, O scion of Bharata, (I shall now explain) those sons who are born to a brahmin from women of the three (lower) social classes (varṇas), and also the two (types of sons) who may be born to a kshatriya from women of the two (lower) social classes (varṇas)."
एको द्विवर्ण एवाथ तथात्रैवोपलक्षितः ।
षडपध्वंसजास्ते हि तथैवापसदाञ्शृणु ॥८॥
8. eko dvivarṇa evātha tathātraivopalakṣitaḥ ,
ṣaḍapadhvaṁsajāste hi tathaivāpasadāñśṛṇu.
8. ekaḥ dvivarṇaḥ eva atha tathā atra eva upalakṣitaḥ
ṣaṭ apadhvaṃsajāḥ te hi tathā eva apasadān śṛṇu
8. ekaḥ dvivarṇaḥ eva atha tathā atra eva upalakṣitaḥ
te hi ṣaṭ apadhvaṃsajāḥ tathā eva apasadān śṛṇu
8. One (type of mixed offspring) is indeed thus identified here as a 'two-class' (dvivarṇa) person. Moreover, listen now to those six who are born of degradation (apadhvaṃsajāḥ), and similarly, to the outcasts (apasadas).
चण्डालो व्रात्यवेनौ च ब्राह्मण्यां क्षत्रियासु च ।
वैश्यायां चैव शूद्रस्य लक्ष्यन्तेऽपसदास्त्रयः ॥९॥
9. caṇḍālo vrātyavenau ca brāhmaṇyāṁ kṣatriyāsu ca ,
vaiśyāyāṁ caiva śūdrasya lakṣyante'pasadāstrayaḥ.
9. caṇḍālaḥ vrātyavenau ca brāhmaṇyām kṣatriyāsu ca
vaiśyāyām ca eva śūdrasya lakṣyante apasadāḥ trayaḥ
9. śūdrasya brāhmaṇyām kṣatriyāsu ca vaiśyāyām ca eva
(putrāḥ) caṇḍālaḥ vrātyavenau ca trayaḥ apasadāḥ lakṣyante
9. The Caṇḍāla, the Vrātya, and the Veṇa are identified as the three outcasts (apasadas) born to a śūdra man from a brahmin woman, a kshatriya woman, and a vaishya woman respectively.
मागधो वामकश्चैव द्वौ वैश्यस्योपलक्षितौ ।
ब्राह्मण्यां क्षत्रियायां च क्षत्रियस्यैक एव तु ॥१०॥
10. māgadho vāmakaścaiva dvau vaiśyasyopalakṣitau ,
brāhmaṇyāṁ kṣatriyāyāṁ ca kṣatriyasyaika eva tu.
10. māgadhaḥ vāmakaḥ ca eva dvau vaiśyasya upalakṣitau
brāhmaṇyām kṣatriyāyām ca kṣatriyasy ekaḥ eva tu
10. māgadhaḥ vāmakaḥ ca eva dvau vaiśyasya brāhmaṇyām
kṣatriyāyām ca upalakṣitau kṣatriyasy tu ekaḥ eva (putraḥ)
10. The Māgadha and also the Vāmaka, these two, are identified as (sons) of a vaiśya (man, born) from a brahmin woman and a kshatriya woman (respectively). However, only one (such mixed offspring) of a kshatriya (man) (is specified here).
ब्राह्मण्यां लक्ष्यते सूत इत्येतेऽपसदाः स्मृताः ।
पुत्ररेतो न शक्यं हि मिथ्या कर्तुं नराधिप ॥११॥
11. brāhmaṇyāṁ lakṣyate sūta ityete'pasadāḥ smṛtāḥ ,
putrareto na śakyaṁ hi mithyā kartuṁ narādhipa.
11. brāhmaṇyām lakṣyate sūtaḥ iti ete apasadāḥ smṛtāḥ
putraretas na śakyam hi mithyā kartum narādhipa
11. brāhmaṇyām sūtaḥ lakṣyate iti ete apasadāḥ smṛtāḥ
narādhipa putraretas hi mithyā kartum na śakyam
11. When a Sūta (child of a Kṣatriya father and Brāhmaṇa mother) is observed to be born to a Brāhmaṇa woman, such individuals are regarded as degraded. Indeed, O king, the generative seed (semen) that produces a son cannot be falsified.
युधिष्ठिर उवाच ।
क्षेत्रजं केचिदेवाहुः सुतं केचित्तु शुक्रजम् ।
तुल्यावेतौ सुतौ कस्य तन्मे ब्रूहि पितामह ॥१२॥
12. yudhiṣṭhira uvāca ,
kṣetrajaṁ kecidevāhuḥ sutaṁ kecittu śukrajam ,
tulyāvetau sutau kasya tanme brūhi pitāmaha.
12. yudhiṣṭhira uvāca kṣetrajām kecit eva āhuḥ sutam kecit tu
śukrajam tulyau etau sutau kasya tat me brūhi pitāmaha
12. yudhiṣṭhira uvāca kecit kṣetrajām sutam eva āhuḥ kecit tu
śukrajam pitāmaha kasya etau tulyau sutau tat me brūhi
12. Yudhiṣṭhira said: 'Some indeed declare a son to be 'kṣetraja' (born from the wife's womb), while others say he is 'śukraja' (born from the husband's semen). To whom do these two types of sons belong as equals? Please tell me that, O grandfather.'
भीष्म उवाच ।
रेतजो वा भवेत्पुत्रस्त्यक्तो वा क्षेत्रजो भवेत् ।
अध्यूढः समयं भित्त्वेत्येतदेव निबोध मे ॥१३॥
13. bhīṣma uvāca ,
retajo vā bhavetputrastyakto vā kṣetrajo bhavet ,
adhyūḍhaḥ samayaṁ bhittvetyetadeva nibodha me.
13. bhīṣma uvāca retajaḥ vā bhavet putraḥ tyaktaḥ vā kṣetrajaḥ
bhavet adhyūḍhaḥ samayam bhittvā iti etat eva nibodha me
13. bhīṣma uvāca putraḥ retajaḥ vā bhavet tyaktaḥ vā kṣetrajaḥ
vā bhavet samayam bhittvā adhyūḍhaḥ iti etat eva me nibodha
13. Bhīṣma said: 'A son may be one born from semen (retaja), or an abandoned son (tyakta), or one born from the wife's womb (kṣetraja), or one acquired by violating an agreement. Understand this from me.'
युधिष्ठिर उवाच ।
रेतोजं विद्म वै पुत्रं क्षेत्रजस्यागमः कथम् ।
अध्यूढं विद्म वै पुत्रं हित्वा च समयं कथम् ॥१४॥
14. yudhiṣṭhira uvāca ,
retojaṁ vidma vai putraṁ kṣetrajasyāgamaḥ katham ,
adhyūḍhaṁ vidma vai putraṁ hitvā ca samayaṁ katham.
14. yudhiṣṭhira uvāca retojam vidma vai putram kṣetrajasy āgamaḥ
katham adhyūḍham vidma vai putram hitvā ca samayam katham
14. yudhiṣṭhira uvāca retojam putram vai vidma kṣetrajasy āgamaḥ
katham ca adhyūḍham putram vai vidma samayam hitvā katham
14. Yudhiṣṭhira said: 'We indeed know the son born from semen (retaja), but how is the rule or definition for the field-born son (kṣetraja)? And as for the son acquired by violating an agreement (adhyūḍha), how is he understood?'
भीष्म उवाच ।
आत्मजं पुत्रमुत्पाद्य यस्त्यजेत्कारणान्तरे ।
न तत्र कारणं रेतः स क्षेत्रस्वामिनो भवेत् ॥१५॥
15. bhīṣma uvāca ,
ātmajaṁ putramutpādya yastyajetkāraṇāntare ,
na tatra kāraṇaṁ retaḥ sa kṣetrasvāmino bhavet.
15. bhīṣma uvāca ātmajam putram utpādya yaḥ tyajet kāraṇāntare
na tatra kāraṇam retaḥ saḥ kṣetrasvāminaḥ bhavet
15. bhīṣma uvāca yaḥ ātmajam putram kāraṇāntare utpādya
tyajet tatra retaḥ kāraṇam na saḥ kṣetrasvāminaḥ bhavet
15. Bhīṣma said: If one begets an offspring (ātmaja), a son, and then abandons him for some other reason, the semen is not the deciding factor there; that child belongs to the owner of the field (kṣetra).
पुत्रकामो हि पुत्रार्थे यां वृणीते विशां पते ।
तत्र क्षेत्रं प्रमाणं स्यान्न वै तत्रात्मजः सुतः ॥१६॥
16. putrakāmo hi putrārthe yāṁ vṛṇīte viśāṁ pate ,
tatra kṣetraṁ pramāṇaṁ syānna vai tatrātmajaḥ sutaḥ.
16. putrakāmaḥ hi putrārthe yām vṛṇīte viśām pate tatra
kṣetram pramāṇam syāt na vai tatra ātmajaḥ sutaḥ
16. viśām pate hi putrakāmaḥ putrārthe yām vṛṇīte tatra
kṣetram pramāṇam syāt tatra vai ātmajaḥ sutaḥ na
16. O lord of the people (viśāmpate), when a man desirous of a son indeed takes a wife for the sake of progeny, then the 'field' (kṣetra) is the decisive factor; not indeed is the son born from semen considered truly his own offspring (ātmaja) in that context.
अन्यत्र क्षेत्रजः पुत्रो लक्ष्यते भरतर्षभ ।
न ह्यात्मा शक्यते हन्तुं दृष्टान्तोपगतो ह्यसौ ॥१७॥
17. anyatra kṣetrajaḥ putro lakṣyate bharatarṣabha ,
na hyātmā śakyate hantuṁ dṛṣṭāntopagato hyasau.
17. anyatra kṣetrajaḥ putraḥ lakṣyate bharatarṣabha na
hi ātmā śakyate hantum dṛṣṭānta upagataḥ hi asau
17. bharatarṣabha anyatra kṣetrajaḥ putraḥ lakṣyate hi
ātmā hantum na śakyate hi asau dṛṣṭānta upagataḥ
17. O best of the Bhāratas (bharatarṣabha), in other situations, a son born from the 'field' (kṣetraja) is recognized. Indeed, the inherent essence (ātman) cannot be destroyed, for this (principle) is cited as an illustration.
कश्चिच्च कृतकः पुत्रः संग्रहादेव लक्ष्यते ।
न तत्र रेतः क्षेत्रं वा प्रमाणं स्याद्युधिष्ठिर ॥१८॥
18. kaścicca kṛtakaḥ putraḥ saṁgrahādeva lakṣyate ,
na tatra retaḥ kṣetraṁ vā pramāṇaṁ syādyudhiṣṭhira.
18. kaścit ca kṛtakaḥ putraḥ saṃgrahāt eva lakṣyate na
tatra retaḥ kṣetram vā pramāṇam syāt yudhiṣṭhira
18. yudhiṣṭhira ca kaścit kṛtakaḥ putraḥ saṃgrahāt eva
lakṣyate tatra retaḥ vā kṣetram pramāṇam na syāt
18. O Yudhiṣṭhira, furthermore, some adopted son (kṛtaka putra) is recognized merely by formal acceptance. In that instance, neither semen nor the 'field' (kṣetra) serves as the decisive authority.
युधिष्ठिर उवाच ।
कीदृशः कृतकः पुत्रः संग्रहादेव लक्ष्यते ।
शुक्रं क्षेत्रं प्रमाणं वा यत्र लक्ष्येत भारत ॥१९॥
19. yudhiṣṭhira uvāca ,
kīdṛśaḥ kṛtakaḥ putraḥ saṁgrahādeva lakṣyate ,
śukraṁ kṣetraṁ pramāṇaṁ vā yatra lakṣyeta bhārata.
19. yudhiṣṭhiraḥ uvāca kīdṛśaḥ kṛtakaḥ putraḥ saṃgrahāt eva
lakṣyate śukraṃ kṣetraṃ pramāṇaṃ vā yatra lakṣyeta bhārata
19. Yudhishthira said, 'O Bhārata, what kind of adopted son is recognized merely through acceptance? And where are the seed (śukra) or the field (kṣetra) considered to be the decisive evidence?'
भीष्म उवाच ।
मातापितृभ्यां संत्यक्तं पथि यं तु प्रलक्षयेत् ।
न चास्य मातापितरौ ज्ञायेते स हि कृत्रिमः ॥२०॥
20. bhīṣma uvāca ,
mātāpitṛbhyāṁ saṁtyaktaṁ pathi yaṁ tu pralakṣayet ,
na cāsya mātāpitarau jñāyete sa hi kṛtrimaḥ.
20. bhīṣmaḥ uvāca mātāpitṛbhyām saṃtyaktam pathi yam tu
pralakṣayet na ca asya mātāpitarau jñāyete saḥ hi kṛtrimaḥ
20. Bhishma said, 'He whom one might observe on the road, abandoned by his mother and father, and whose parents are unknown - he is indeed an adopted son (kṛtrima).'
अस्वामिकस्य स्वामित्वं यस्मिन्संप्रतिलक्षयेत् ।
सवर्णस्तं च पोषेत सवर्णस्तस्य जायते ॥२१॥
21. asvāmikasya svāmitvaṁ yasminsaṁpratilakṣayet ,
savarṇastaṁ ca poṣeta savarṇastasya jāyate.
21. asvāmikasya svāmitvam yasmin sampratilakṣayet
savarṇaḥ tam ca poṣeta savarṇaḥ tasya jāyate
21. That [child] in whom one should clearly observe the assumption of proprietorship over an ownerless person, and whom a person of the same social class (savarṇa) should raise - that [child] becomes [a member] of that same social class (savarṇa).
युधिष्ठिर उवाच ।
कथमस्य प्रयोक्तव्यः संस्कारः कस्य वा कथम् ।
देया कन्या कथं चेति तन्मे ब्रूहि पितामह ॥२२॥
22. yudhiṣṭhira uvāca ,
kathamasya prayoktavyaḥ saṁskāraḥ kasya vā katham ,
deyā kanyā kathaṁ ceti tanme brūhi pitāmaha.
22. yudhiṣṭhiraḥ uvāca katham asya prayoktavyaḥ saṃskāraḥ kasya
vā katham deyā kanyā katham ca iti tat me brūhi pitāmaha
22. Yudhishthira said, 'How should his purification rite (saṃskāra) be performed? And to whom [does he belong], or in what manner? And how should a daughter be given to him [in marriage]? Tell me that, O Grandsire.'
भीष्म उवाच ।
आत्मवत्तस्य कुर्वीत संस्कारं स्वामिवत्तथा ॥२३॥
23. bhīṣma uvāca ,
ātmavattasya kurvīta saṁskāraṁ svāmivattathā.
23. bhīṣma uvāca ātmanavat tasya
kurvīta saṃskāram svāmivat tathā
23. bhīṣma uvāca: tasya saṃskāram
ātmanavat tathā svāmivat kurvīta
23. Bhishma said: One should perform the purifying ritual (saṃskāra) for him as if it were for oneself, and similarly, as if it were for one's own master.
त्यक्तो मातापितृभ्यां यः सवर्णं प्रतिपद्यते ।
तद्गोत्रवर्णतस्तस्य कुर्यात्संस्कारमच्युत ॥२४॥
24. tyakto mātāpitṛbhyāṁ yaḥ savarṇaṁ pratipadyate ,
tadgotravarṇatastasya kuryātsaṁskāramacyuta.
24. tyaktaḥ mātāpitṛbhyām yaḥ savarṇam pratipadyate
tat gotravarṇataḥ tasya kuryāt saṃskāram acyuta
24. acyuta,
yaḥ mātāpitṛbhyām tyaktaḥ savarṇam pratipadyate,
tasya tat gotravarṇataḥ saṃskāram kuryāt
24. O Acyuta, for one who has been abandoned by his mother and father, and who is adopted by a person of the same social class (varṇa), one should perform the purifying ritual (saṃskāra) according to the lineage (gotra) and social class (varṇa) of that adopting person.
अथ देया तु कन्या स्यात्तद्वर्णेन युधिष्ठिर ।
संस्कर्तुं मातृगोत्रं च मातृवर्णविनिश्चये ॥२५॥
25. atha deyā tu kanyā syāttadvarṇena yudhiṣṭhira ,
saṁskartuṁ mātṛgotraṁ ca mātṛvarṇaviniścaye.
25. atha deyā tu kanyā syāt tat varṇena yudhiṣṭhira
saṃskartum mātṛgotram ca mātṛvarṇaviniścaye
25. yudhiṣṭhira,
atha tu kanyā tat varṇena deyā syāt; mātṛgotram ca mātṛvarṇaviniścaye saṃskartum
25. O Yudhiṣṭhira, if a daughter is to be given in marriage, she should be given to a man of that same social class (varṇa). The purifying ritual (saṃskāra) should be performed according to the mother's lineage (gotra) and the determination of the mother's social class (varṇa).
कानीनाध्यूढजौ चापि विज्ञेयौ पुत्रकिल्बिषौ ।
तावपि स्वाविव सुतौ संस्कार्याविति निश्चयः ॥२६॥
26. kānīnādhyūḍhajau cāpi vijñeyau putrakilbiṣau ,
tāvapi svāviva sutau saṁskāryāviti niścayaḥ.
26. kānīnādhyūḍhajau ca api vijñeyau putrakilbiṣau
tau api svau iva sutau saṃskāryau iti niścayaḥ
26. kānīnādhyūḍhajau ca api putrakilbiṣau vijñeyau.
tau api svau sutau iva saṃskāryau iti niścayaḥ
26. Both the son born to an unmarried girl (kānīna) and the son born to a woman before her husband's second marriage ceremony (adhyūḍhaja) are to be known as sons, albeit with minor faults. Nevertheless, these two should also undergo the purifying ritual (saṃskāra) just like one's own legitimate sons; this is the established rule.
क्षेत्रजो वाप्यपसदो येऽध्यूढास्तेषु चाप्यथ ।
आत्मवद्वै प्रयुञ्जीरन्संस्कारं ब्राह्मणादयः ॥२७॥
27. kṣetrajo vāpyapasado ye'dhyūḍhāsteṣu cāpyatha ,
ātmavadvai prayuñjīransaṁskāraṁ brāhmaṇādayaḥ.
27. kṣetrajáḥ vā api apasadáḥ ye adhyūḍhā́ḥ teṣu ca api
átha ātmávat vaí prayunjīran saṃskāráṃ brāhmaṇā́dayaḥ
27. brāhmaṇā́dayaḥ kṣetrajáḥ api vā apasadáḥ api átha ye
adhyūḍhā́ḥ teṣu ca ātmávat vaí saṃskāráṃ prayunjīran
27. Brahmins and other high castes should certainly perform the purificatory rites (saṃskāra) for a son born to one's wife by another man (kṣetraja), or for a degraded son (apasada), and even for those who are married to such individuals, treating them as if they were their own.
धर्मशास्त्रेषु वर्णानां निश्चयोऽयं प्रदृश्यते ।
एतत्ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि ॥२८॥
28. dharmaśāstreṣu varṇānāṁ niścayo'yaṁ pradṛśyate ,
etatte sarvamākhyātaṁ kiṁ bhūyaḥ śrotumicchasi.
28. dharmaśāstreṣu varṇānām niścayaḥ ayam pradṛśyate
etat te sarvam ākhyātam kim bhūyaḥ śrotum icchasi
28. ayam niścayaḥ dharmaśāstreṣu varṇānām pradṛśyate
etat sarvam te ākhyātam kim bhūyaḥ śrotum icchasi
28. This is the established determination concerning the social classes (varṇa) evident in the treatises on natural law (dharmaśāstra). All this has been explained to you; what more do you wish to hear?