मनु-स्मृतिः
manu-smṛtiḥ
-
chapter-10
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अधीयीरंस्त्रयो वर्णाः स्वकर्मस्था द्विजातयः ।
प्रब्रूयाद ब्राह्मणस्त्वेषां नेतराविति निश्चयः ॥१॥
प्रब्रूयाद ब्राह्मणस्त्वेषां नेतराविति निश्चयः ॥१॥
1. adhīyīraṁstrayo varṇāḥ svakarmasthā dvijātayaḥ ,
prabrūyād brāhmaṇastveṣāṁ netarāviti niścayaḥ.
prabrūyād brāhmaṇastveṣāṁ netarāviti niścayaḥ.
1.
adhīyīran trayaḥ varṇāḥ svakarmasthāḥ dvijātayaḥ
prabrūyāt brāhmaṇaḥ tu eṣām na itarau iti niścayaḥ
prabrūyāt brāhmaṇaḥ tu eṣām na itarau iti niścayaḥ
1.
trayaḥ svakarmasthāḥ dvijātayaḥ varṇāḥ adhīyīran tu brāhmaṇaḥ eṣām prabrūyāt,
itarau na iti niścayaḥ
itarau na iti niścayaḥ
1.
The three twice-born social classes (varṇas), who are established in their own duties, should study. But it is a brahmin who should teach them, not the other two (classes); this is the definite rule.
सर्वेषां ब्राह्मणो विद्याद वृत्त्युपायान यथाविधि ।
प्रब्रूयादितरेभ्यश्च स्वयं चैव तथा भवेत ॥२॥
प्रब्रूयादितरेभ्यश्च स्वयं चैव तथा भवेत ॥२॥
2. sarveṣāṁ brāhmaṇo vidyād vṛttyupāyān yathāvidhi ,
prabrūyāditarebhyaśca svayaṁ caiva tathā bhavet.
prabrūyāditarebhyaśca svayaṁ caiva tathā bhavet.
2.
sarveṣām brāhmaṇaḥ vidyāt vṛttyupāyān yathāvidhi
prabrūyāt itarebhyaḥ ca svayam ca eva tathā bhavet
prabrūyāt itarebhyaḥ ca svayam ca eva tathā bhavet
2.
brāhmaṇaḥ sarveṣām vṛttyupāyān yathāvidhi vidyāt
ca itarebhyaḥ prabrūyāt ca svayam tathā eva bhavet
ca itarebhyaḥ prabrūyāt ca svayam tathā eva bhavet
2.
A brahmin should properly understand the means of livelihood for all (social classes). He should instruct others in these and should himself live accordingly.
वैशेष्यात प्रकृतिश्रैष्ठ्यान्नियमस्य च धारणात ।
संस्कारस्य विशेषाच्च वर्णानां ब्राह्मणः प्रभुः ॥३॥
संस्कारस्य विशेषाच्च वर्णानां ब्राह्मणः प्रभुः ॥३॥
3. vaiśeṣyāt prakṛtiśraiṣṭhyānniyamasya ca dhāraṇāt ,
saṁskārasya viśeṣācca varṇānāṁ brāhmaṇaḥ prabhuḥ.
saṁskārasya viśeṣācca varṇānāṁ brāhmaṇaḥ prabhuḥ.
3.
vaiśeṣyāt prakṛtiśraiṣṭhyāt niyamasyaca dhāraṇāt
saṃskārasya viśeṣāt ca varṇānām brāhmaṇaḥ prabhuḥ
saṃskārasya viśeṣāt ca varṇānām brāhmaṇaḥ prabhuḥ
3.
brāhmaṇaḥ varṇānām prabhuḥ vaiśeṣyāt prakṛtiśraiṣṭhyāt
ca niyamasyaca dhāraṇāt ca saṃskārasya viśeṣāt
ca niyamasyaca dhāraṇāt ca saṃskārasya viśeṣāt
3.
Due to his special quality, the superiority of his intrinsic nature (prakṛti), the upholding of natural law (dharma), and the distinctiveness of his purificatory rites (saṃskāra), the brahmin is the master of the (other) social classes.
ब्राह्मणः क्षत्रियो वैश्यस्त्रयो वर्णा द्विजातयः ।
चतुर्थ एकजातिस्तु शूद्रो नास्ति तु पञ्चमः ॥४॥
चतुर्थ एकजातिस्तु शूद्रो नास्ति तु पञ्चमः ॥४॥
4. brāhmaṇaḥ kṣatriyo vaiśyastrayo varṇā dvijātayaḥ ,
caturtha ekajātistu śūdro nāsti tu pañcamaḥ.
caturtha ekajātistu śūdro nāsti tu pañcamaḥ.
4.
brāhmaṇaḥ kṣatriyaḥ vaiśyaḥ trayaḥ varṇāḥ dvijātayaḥ
caturthaḥ ekajātiḥ tu śūdraḥ na asti tu pañcamaḥ
caturthaḥ ekajātiḥ tu śūdraḥ na asti tu pañcamaḥ
4.
brāhmaṇaḥ kṣatriyaḥ vaiśyaḥ trayaḥ varṇāḥ dvijātayaḥ
caturthaḥ śūdraḥ tu ekajātiḥ pañcamaḥ tu na asti
caturthaḥ śūdraḥ tu ekajātiḥ pañcamaḥ tu na asti
4.
The brahmin, the kshatriya, and the vaishya are the three social classes known as the "twice-born" (dvija). The fourth is the shudra, who is "once-born"; there is no fifth class.
सर्ववर्णेषु तुल्यासु पत्नीष्वक्षतयोनिषु ।
आनुलोम्येन संभूता जात्या ज्ञेयास्त एव ते ॥५॥
आनुलोम्येन संभूता जात्या ज्ञेयास्त एव ते ॥५॥
5. sarvavarṇeṣu tulyāsu patnīṣvakṣatayoniṣu ,
ānulomyena saṁbhūtā jātyā jñeyāsta eva te.
ānulomyena saṁbhūtā jātyā jñeyāsta eva te.
5.
sarvavarṇeṣu tulyāsu patnīṣu akṣatayoniṣu
anulomyena saṃbhūtāḥ jātyā jñeyāḥ te eva te
anulomyena saṃbhūtāḥ jātyā jñeyāḥ te eva te
5.
sarvavarṇeṣu tulyāsu akṣatayoniṣu patnīṣu
anulomyena saṃbhūtāḥ te eva jātyā te jñeyāḥ
anulomyena saṃbhūtāḥ te eva jātyā te jñeyāḥ
5.
Children born through the proper order (anuloma) from wives of the same social class and whose physical purity is unblemished, among all social classes, are indeed to be known by their birth (jāti).
स्त्रीष्वनन्तरजातासु द्विजैरुत्पादितान सुतान ।
सदृशानेव तानाहुर्मातृदोषविगर्हितान ॥६॥
सदृशानेव तानाहुर्मातृदोषविगर्हितान ॥६॥
6. strīṣvanantarajātāsu dvijairutpāditān sutān ,
sadṛśāneva tānāhurmātṛdoṣavigarhitān.
sadṛśāneva tānāhurmātṛdoṣavigarhitān.
6.
strīṣu anantarajātāsu dvijaiḥ utpāditān
sutān sadṛśān eva tān āhuḥ mātṛdoṣavigarhitan
sutān sadṛśān eva tān āhuḥ mātṛdoṣavigarhitan
6.
dvijaiḥ anantarajātāsu strīṣu utpāditān
sutān tān sadṛśān eva mātṛdoṣavigarhitan āhuḥ
sutān tān sadṛśān eva mātṛdoṣavigarhitan āhuḥ
6.
Sons begotten by twice-born men upon women of the immediately succeeding social class are declared to be similar (to the father), yet they are censured due to the mother's lower status.
अनन्तरासु जातानां विधिरेष सनातनः ।
द्व्येकान्तरासु जातानां धर्म्यं विद्यादिमं विधिम ॥७॥
द्व्येकान्तरासु जातानां धर्म्यं विद्यादिमं विधिम ॥७॥
7. anantarāsu jātānāṁ vidhireṣa sanātanaḥ ,
dvyekāntarāsu jātānāṁ dharmyaṁ vidyādimaṁ vidhim.
dvyekāntarāsu jātānāṁ dharmyaṁ vidyādimaṁ vidhim.
7.
anantarāsu jātānām vidhiḥ eṣaḥ sanātanaḥ
dvyekāntarāsu jātānām dharmyam vidyāt imam vidhim
dvyekāntarāsu jātānām dharmyam vidyāt imam vidhim
7.
anantarāsu jātānām eṣaḥ vidhiḥ sanātanaḥ
dvyekāntarāsu jātānām imam vidhim dharmyam vidyāt
dvyekāntarāsu jātānām imam vidhim dharmyam vidyāt
7.
This is the eternal rule for those born to women of the immediately succeeding social class. One should understand this rule as being in accordance with natural law (dharma) for those born to women separated by two social classes.
ब्राह्मणाद वैश्यकन्यायामम्बष्ठो नाम जायते ।
निषादः शूद्रकन्यायां यः पारशव उच्यते ॥८॥
निषादः शूद्रकन्यायां यः पारशव उच्यते ॥८॥
8. brāhmaṇād vaiśyakanyāyāmambaṣṭho nāma jāyate ,
niṣādaḥ śūdrakanyāyāṁ yaḥ pāraśava ucyate.
niṣādaḥ śūdrakanyāyāṁ yaḥ pāraśava ucyate.
8.
brāhmaṇāt vaiśyakanyāyām ambaṣṭhaḥ nāma jāyate
niṣādaḥ śūdrakanyāyām yaḥ pāraśavaḥ ucyate
niṣādaḥ śūdrakanyāyām yaḥ pāraśavaḥ ucyate
8.
brāhmaṇāt vaiśyakanyāyām ambaṣṭhaḥ nāma jāyate.
yaḥ niṣādaḥ śūdrakanyāyām (jāyate saḥ) pāraśavaḥ ucyate.
yaḥ niṣādaḥ śūdrakanyāyām (jāyate saḥ) pāraśavaḥ ucyate.
8.
From a brāhmaṇa, in a vaiśya maiden, a son named Ambaṣṭha is born. In a śūdra maiden, a Niṣāda is born, who is also called Pāraśava.
क्षत्रियात्शूद्रकन्यायां क्रूराचारविहारवान ।
क्षत्रशूद्रवपुर्जन्तुरुग्रो नाम प्रजायते ॥९॥
क्षत्रशूद्रवपुर्जन्तुरुग्रो नाम प्रजायते ॥९॥
9. kṣatriyātśūdrakanyāyāṁ krūrācāravihāravān ,
kṣatraśūdravapurjanturugro nāma prajāyate.
kṣatraśūdravapurjanturugro nāma prajāyate.
9.
kṣatriyāt śūdrakanyāyām krūrācāravihāravān
kṣatraśūdravapuḥ jantuḥ ugraḥ nāma prajāyate
kṣatraśūdravapuḥ jantuḥ ugraḥ nāma prajāyate
9.
kṣatriyāt śūdrakanyāyām krūrācāravihāravān
kṣatraśūdravapuḥ ugraḥ nāma jantuḥ prajāyate
kṣatraśūdravapuḥ ugraḥ nāma jantuḥ prajāyate
9.
From a kṣatriya, in a śūdra maiden, a being with cruel conduct and behavior, having the form/nature of a kṣatriya and a śūdra, named Ugra, is born.
विप्रस्य त्रिषु वर्णेषु नृपतेर्वर्णयोर्द्वयोः ।
वैश्यस्य वर्णे चैकस्मिन षडेतेऽपसदाः स्मृताः ॥१०॥
वैश्यस्य वर्णे चैकस्मिन षडेतेऽपसदाः स्मृताः ॥१०॥
10. viprasya triṣu varṇeṣu nṛpatervarṇayordvayoḥ ,
vaiśyasya varṇe caikasmin ṣaḍete'pasadāḥ smṛtāḥ.
vaiśyasya varṇe caikasmin ṣaḍete'pasadāḥ smṛtāḥ.
10.
viprasya triṣu varṇeṣu nṛpateḥ varṇayoḥ dvayoḥ
vaiśyasya varṇe ca ekasmin ṣaṭ ete apasadāḥ smṛtāḥ
vaiśyasya varṇe ca ekasmin ṣaṭ ete apasadāḥ smṛtāḥ
10.
viprasya triṣu varṇeṣu nṛpateḥ dvayoḥ varṇayoḥ
vaiśyasya ca ekasmin varṇe ṣaṭ ete apasadāḥ smṛtāḥ
vaiśyasya ca ekasmin varṇe ṣaṭ ete apasadāḥ smṛtāḥ
10.
Children born to a brahmin man from women of the three lower classes, to a king from women of the two lower classes, and to a vaiśya from a woman of the one lower class - these six are considered degraded.
क्षत्रियाद विप्रकन्यायां सूतो भवति जातितः ।
वैश्यान मागधवैदेहौ राजविप्राङ्गनासुतौ ॥११॥
वैश्यान मागधवैदेहौ राजविप्राङ्गनासुतौ ॥११॥
11. kṣatriyād viprakanyāyāṁ sūto bhavati jātitaḥ ,
vaiśyān māgadhavaidehau rājaviprāṅganāsutau.
vaiśyān māgadhavaidehau rājaviprāṅganāsutau.
11.
kṣatriyāt viprakanyāyām sūtaḥ bhavati jātitaḥ
vaiśyāt māgadhavaidehau rāja-vipra-aṅganā-sutau
vaiśyāt māgadhavaidehau rāja-vipra-aṅganā-sutau
11.
kṣatriyāt viprakanyāyām jātitaḥ sūtaḥ bhavati
vaiśyāt rāja-vipra-aṅganā-sutau māgadhavaidehau
vaiśyāt rāja-vipra-aṅganā-sutau māgadhavaidehau
11.
From a kṣatriya man with a brahmin maiden, a sūta is born by lineage. From a vaiśya man, the Māgadha and Vaideha are born as sons from royal (kṣatriya) and brahmin women, respectively.
शूद्रादायोगवः क्षत्ता चण्डालश्चाधमो नृणाम ।
वैश्यराजन्यविप्रासु जायन्ते वर्णसङ्कराः ॥१२॥
वैश्यराजन्यविप्रासु जायन्ते वर्णसङ्कराः ॥१२॥
12. śūdrādāyogavaḥ kṣattā caṇḍālaścādhamo nṛṇām ,
vaiśyarājanyaviprāsu jāyante varṇasaṅkarāḥ.
vaiśyarājanyaviprāsu jāyante varṇasaṅkarāḥ.
12.
śūdrāt āyogavaḥ kṣattā caṇḍālaḥ ca adhamaḥ nṛṇām
vaiśya-rājanya-viprāsu jāyante varṇasaṅkarāḥ
vaiśya-rājanya-viprāsu jāyante varṇasaṅkarāḥ
12.
śūdrāt āyogavaḥ kṣattā ca caṇḍālaḥ nṛṇām adhamaḥ
vaiśya-rājanya-viprāsu jāyante varṇasaṅkarāḥ
vaiśya-rājanya-viprāsu jāyante varṇasaṅkarāḥ
12.
From a śūdra man, the Āyogava (with a vaiśya woman), the Kṣattā (with a royal woman), and the Caṇḍāla (with a brahmin woman) – the last of whom is the lowest among men – are born from vaiśya, royal (kṣatriya), and brahmin women, respectively. Thus, mixed castes (varṇasaṅkara) are born.
एकान्तरे त्वानुलोम्यादम्बष्ठोग्रौ यथा स्मृतौ ।
क्षत्तृवैदेहकौ तद्वत प्रातिलोम्येऽपि जन्मनि ॥१३॥
क्षत्तृवैदेहकौ तद्वत प्रातिलोम्येऽपि जन्मनि ॥१३॥
13. ekāntare tvānulomyādambaṣṭhograu yathā smṛtau ,
kṣattṛvaidehakau tadvat prātilomye'pi janmani.
kṣattṛvaidehakau tadvat prātilomye'pi janmani.
13.
ekāntare tu ānulomyāt ambaṣṭha-ugrau yathā smṛtau
kṣattṛ-vaidehakau tadvat prātilomye api janmani
kṣattṛ-vaidehakau tadvat prātilomye api janmani
13.
yathā tu ānulomyāt ekāntare ambaṣṭha-ugrau smṛtau
kṣattṛ-vaidehakau tadvat prātilomye api janmani
kṣattṛ-vaidehakau tadvat prātilomye api janmani
13.
Indeed, just as the Ambaṣṭha and Ugra are traditionally recognized as born from unions where one caste is skipped in the natural (anuloma) order, so too are the Kṣattṛ and Vaidehaka born similarly from unions skipping one caste in the inverse (pratiloma) order.
पुत्रा येऽनन्तरस्त्रीजाः क्रमेणोक्ता द्विजन्मनाम ।
ताननन्तरनाम्नस्तु मातृदोषात प्रचक्षते ॥१४॥
ताननन्तरनाम्नस्तु मातृदोषात प्रचक्षते ॥१४॥
14. putrā ye'nantarastrījāḥ krameṇoktā dvijanmanām ,
tānanantaranāmnastu mātṛdoṣāt pracakṣate.
tānanantaranāmnastu mātṛdoṣāt pracakṣate.
14.
putrāḥ ye anantarastrījāḥ krameṇa uktāḥ dvijanmanām
tān anantaranāmnaḥ tu mātṛdoṣāt pracakṣate
tān anantaranāmnaḥ tu mātṛdoṣāt pracakṣate
14.
ye putrāḥ dvijanmanām anantarastrījāḥ krameṇa
uktāḥ tān tu mātṛdoṣāt anantaranāmnaḥ pracakṣate
uktāḥ tān tu mātṛdoṣāt anantaranāmnaḥ pracakṣate
14.
The sons who are declared, in sequential order, as being born to men of the twice-born (dvija) castes from women of the immediately subsequent (lower) caste are, due to the imperfection of the mother's lineage, known by the name of that immediately subsequent (caste).
ब्राह्मणादुग्रकन्यायामावृतो नाम जायते ।
आभीरोऽम्बष्ठकन्यायामायोगव्यां तु धिग्वणः ॥१५॥
आभीरोऽम्बष्ठकन्यायामायोगव्यां तु धिग्वणः ॥१५॥
15. brāhmaṇādugrakanyāyāmāvṛto nāma jāyate ,
ābhīro'mbaṣṭhakanyāyāmāyogavyāṁ tu dhigvaṇaḥ.
ābhīro'mbaṣṭhakanyāyāmāyogavyāṁ tu dhigvaṇaḥ.
15.
brāhmaṇāt ugrakanyāyām āvṛtaḥ nāma jāyate
ābhīraḥ ambaṣṭhakanyāyām āyogavyām tu dhigvaṇaḥ
ābhīraḥ ambaṣṭhakanyāyām āyogavyām tu dhigvaṇaḥ
15.
brāhmaṇāt ugrakanyāyām āvṛtaḥ nāma jāyate
ābhīraḥ ambaṣṭhakanyāyām āyogavyām tu dhigvaṇaḥ
ābhīraḥ ambaṣṭhakanyāyām āyogavyām tu dhigvaṇaḥ
15.
From a brāhmaṇa man, with an Ugra woman, a son named Āvṛta is born. Similarly, with an Ambaṣṭha woman, an Ābhīra is born; and with an Āyogava woman, a Dhigvaṇa is indeed born.
आयोगवश्च क्षत्ता च चण्डालश्चाधमो नृणाम ।
प्रातिलोम्येन जायन्ते शूद्रादपसदास्त्रयः ॥१६॥
प्रातिलोम्येन जायन्ते शूद्रादपसदास्त्रयः ॥१६॥
16. āyogavaśca kṣattā ca caṇḍālaścādhamo nṛṇām ,
prātilomyena jāyante śūdrādapasadāstrayaḥ.
prātilomyena jāyante śūdrādapasadāstrayaḥ.
16.
āyogavaḥ ca kṣattā ca caṇḍālaḥ ca adhamaḥ nṛṇām
prātilomyena jāyante śūdrāt apasadāḥ trayaḥ
prātilomyena jāyante śūdrāt apasadāḥ trayaḥ
16.
āyogavaḥ ca kṣattā ca caṇḍālaḥ ca nṛṇām adhamaḥ
trayaḥ apasadāḥ śūdrāt prātilomyena jāyante
trayaḥ apasadāḥ śūdrāt prātilomyena jāyante
16.
The Āyogava, the Kṣattā, and the Caṇḍāla, who are the lowest among humans, are born as these three degraded offspring from a śūdra man through *pratiloma* unions (prātilomyena).
वैश्यान मागधवैदेहौ क्षत्रियात सूत एव तु ।
प्रतीपमेते जायन्ते परेऽप्यपसदास्त्रयः ॥१७॥
प्रतीपमेते जायन्ते परेऽप्यपसदास्त्रयः ॥१७॥
17. vaiśyān māgadhavaidehau kṣatriyāt sūta eva tu ,
pratīpamete jāyante pare'pyapasadāstrayaḥ.
pratīpamete jāyante pare'pyapasadāstrayaḥ.
17.
vaiśyāt māgadhavaiadehau kṣatriyāt sūtaḥ eva tu
pratīpam ete jāyante pare api apasadāḥ trayaḥ
pratīpam ete jāyante pare api apasadāḥ trayaḥ
17.
vaiśyāt māgadhavaiadehau kṣatriyāt sūtaḥ eva tu
ete pare api trayaḥ apasadāḥ pratīpam jāyante
ete pare api trayaḥ apasadāḥ pratīpam jāyante
17.
From a Vaiśya man, the Māgadha and Vaideha are born; and from a Kṣatriya man, indeed, the Sūta. These three other degraded ones are also born in a *pratiloma* (reverse) manner.
जातो निषादात्शूद्रायां जात्या भवति पुक्कसः ।
शूद्राज जातो निषाद्यां तु स वै कुक्कुटकः स्मृतः ॥१८॥
शूद्राज जातो निषाद्यां तु स वै कुक्कुटकः स्मृतः ॥१८॥
18. jāto niṣādātśūdrāyāṁ jātyā bhavati pukkasaḥ ,
śūdrāj jāto niṣādyāṁ tu sa vai kukkuṭakaḥ smṛtaḥ.
śūdrāj jāto niṣādyāṁ tu sa vai kukkuṭakaḥ smṛtaḥ.
18.
jātaḥ niṣādāt śūdrāyām jātyā bhavati pukkasaḥ
śūdrāt jātaḥ niṣādyām tu sa vai kukkuṭakaḥ smṛtaḥ
śūdrāt jātaḥ niṣādyām tu sa vai kukkuṭakaḥ smṛtaḥ
18.
niṣādāt śūdrāyām jātaḥ jātyā pukkasaḥ bhavati tu
śūdrāt niṣādyām jātaḥ sa vai kukkuṭakaḥ smṛtaḥ
śūdrāt niṣādyām jātaḥ sa vai kukkuṭakaḥ smṛtaḥ
18.
A person born from a niṣāda man and a śūdrā woman becomes, by birth, a pukkasa. However, one born from a śūdra man and a niṣādī woman is indeed known as a kukkuṭaka.
क्षत्तुर्जातस्तथोग्रायां श्वपाक इति कीर्त्यते ।
वैदेहकेन त्वम्बष्ठ्यामुत्पन्नो वेण उच्यते ॥१९॥
वैदेहकेन त्वम्बष्ठ्यामुत्पन्नो वेण उच्यते ॥१९॥
19. kṣatturjātastathogrāyāṁ śvapāka iti kīrtyate ,
vaidehakena tvambaṣṭhyāmutpanno veṇa ucyate.
vaidehakena tvambaṣṭhyāmutpanno veṇa ucyate.
19.
kṣattuḥ jātaḥ tathā ugrāyām śvapākaḥ iti kīrtyate
vaidehakena tu ambaṣṭhyām utpannaḥ veṇaḥ ucyate
vaidehakena tu ambaṣṭhyām utpannaḥ veṇaḥ ucyate
19.
tathā kṣattuḥ ugrāyām jātaḥ śvapākaḥ iti kīrtyate
tu vaidehakena ambaṣṭhyām utpannaḥ veṇaḥ ucyate
tu vaidehakena ambaṣṭhyām utpannaḥ veṇaḥ ucyate
19.
Similarly, one born from a kṣattṛ man in an ugrā woman is called a śvapāka. But one born from a vaidehaka man in an ambaṣṭhī woman is said to be a veṇa.
द्विजातयः सवर्णासु जनयन्त्यव्रतांस्तु यान ।
तान सावित्रीपरिभ्रष्टान व्रात्यानिति विनिर्दिशेत ॥२०॥
तान सावित्रीपरिभ्रष्टान व्रात्यानिति विनिर्दिशेत ॥२०॥
20. dvijātayaḥ savarṇāsu janayantyavratāṁstu yān ,
tān sāvitrīparibhraṣṭān vrātyāniti vinirdiśet.
tān sāvitrīparibhraṣṭān vrātyāniti vinirdiśet.
20.
dvijātayaḥ savarṇāsu janayanti avratān tu yān
tān sāvitrīparibhraṣṭān vrātyān iti vinirdiśet
tān sāvitrīparibhraṣṭān vrātyān iti vinirdiśet
20.
dvijātayaḥ savarṇāsu yān avratān tu sāvitrīparibhraṣṭān janayanti,
tān vrātyān iti vinirdiśet
tān vrātyān iti vinirdiśet
20.
Those whom the twice-born (dvijātayaḥ) beget in women of their own class, but who disregard their sacred vows and are thus excluded from the sāvitrī initiation, one should designate those individuals as vrātyas.
व्रात्यात तु जायते विप्रात पापात्मा भूर्जकण्टकः ।
आवन्त्यवाटधानौ च पुष्पधः शैख एव च ॥२१॥
आवन्त्यवाटधानौ च पुष्पधः शैख एव च ॥२१॥
21. vrātyāt tu jāyate viprāt pāpātmā bhūrjakaṇṭakaḥ ,
āvantyavāṭadhānau ca puṣpadhaḥ śaikha eva ca.
āvantyavāṭadhānau ca puṣpadhaḥ śaikha eva ca.
21.
vrātyāt tu jāyate viprāt pāpātmā bhūrjakaṇṭakaḥ
āvantyavāṭadhānau ca puṣpadhaḥ śaikaḥ eva ca
āvantyavāṭadhānau ca puṣpadhaḥ śaikaḥ eva ca
21.
tu vrātyāt viprāt pāpātmā bhūrjakaṇṭakaḥ ca
āvantyavāṭadhānau ca puṣpadhaḥ ca eva śaikaḥ jāyate
āvantyavāṭadhānau ca puṣpadhaḥ ca eva śaikaḥ jāyate
21.
However, from a vrātya brāhmaṇa are born the Pāpātmā, the Bhūrjakaṇṭaka, and also the Āvantya and Vāṭadhāna, and the Puṣpadha, and indeed the Śaika.
झल्लो मल्लश्च राजन्याद व्रात्यात्निच्छिविरेव च ।
नटश्च करणश्चैव खसो द्रविड एव च ॥२२॥
नटश्च करणश्चैव खसो द्रविड एव च ॥२२॥
22. jhallo mallaśca rājanyād vrātyātnicchivireva ca ,
naṭaśca karaṇaścaiva khaso draviḍa eva ca.
naṭaśca karaṇaścaiva khaso draviḍa eva ca.
22.
jhallaḥ mallaḥ ca rājanyāt vrātyāt nicchiviḥ eva
ca naṭaḥ ca karaṇaḥ ca eva khasaḥ draviḍaḥ eva ca
ca naṭaḥ ca karaṇaḥ ca eva khasaḥ draviḍaḥ eva ca
22.
rājanyāt vrātyāt jhallaḥ ca mallaḥ ca nicchiviḥ eva ca
naṭaḥ ca karaṇaḥ ca eva khasaḥ ca draviḍaḥ eva ca (jāyate)
naṭaḥ ca karaṇaḥ ca eva khasaḥ ca draviḍaḥ eva ca (jāyate)
22.
From a fallen (vrātya) kṣatriya (rājanya) are born the Jhallah, Mallah, Nicchivi, Naṭa, Karaṇa, Khasa, and Draviḍa.
वैश्यात तु जायते व्रात्यात सुधन्वाऽचार्य एव च ।
कारुषश्च विजन्मा च मैत्रः सात्वत एव च ॥२३॥
कारुषश्च विजन्मा च मैत्रः सात्वत एव च ॥२३॥
23. vaiśyāt tu jāyate vrātyāt sudhanvā'cārya eva ca ,
kāruṣaśca vijanmā ca maitraḥ sātvata eva ca.
kāruṣaśca vijanmā ca maitraḥ sātvata eva ca.
23.
vaiśyāt tu jāyate vrātyāt sudhanvā ācāryaḥ eva
ca kāruṣaḥ ca vijanmā ca maitraḥ sātvataḥ eva ca
ca kāruṣaḥ ca vijanmā ca maitraḥ sātvataḥ eva ca
23.
tu vaiśyāt vrātyāt sudhanvā (ca) ācāryaḥ eva ca
kāruṣaḥ ca vijanmā ca maitraḥ ca sātvataḥ eva ca jāyate
kāruṣaḥ ca vijanmā ca maitraḥ ca sātvataḥ eva ca jāyate
23.
But from a fallen (vrātya) *vaiśya* are born the Sudhanvan, the *ācārya*, the Kāruṣa, the Vijanman, the Maitra, and the Sātvata.
व्यभिचारेण वर्णानामवेद्यावेदनेन च ।
स्वकर्मणां च त्यागेन जायन्ते वर्णसङ्कराः ॥२४॥
स्वकर्मणां च त्यागेन जायन्ते वर्णसङ्कराः ॥२४॥
24. vyabhicāreṇa varṇānāmavedyāvedanena ca ,
svakarmaṇāṁ ca tyāgena jāyante varṇasaṅkarāḥ.
svakarmaṇāṁ ca tyāgena jāyante varṇasaṅkarāḥ.
24.
vyabhicāreṇa varṇānām avedyāvedanena ca
svakarmaṇām ca tyāgena jāyante varṇasaṅkarāḥ
svakarmaṇām ca tyāgena jāyante varṇasaṅkarāḥ
24.
varṇānām vyabhicāreṇa ca avedyāvedanena ca
svakarmaṇām tyāgena ca varṇasaṅkarāḥ jāyante
svakarmaṇām tyāgena ca varṇasaṅkarāḥ jāyante
24.
Through promiscuity among the social classes (varṇa), through marrying those who should not be married, and through the abandonment of one's own prescribed duties, mixed classes (varṇasaṅkara) are born.
सङ्कीर्णयोनयो ये तु प्रतिलोमानुलोमजाः ।
अन्योन्यव्यतिषक्ताश्च तान प्रवक्ष्याम्यशेषतः ॥२५॥
अन्योन्यव्यतिषक्ताश्च तान प्रवक्ष्याम्यशेषतः ॥२५॥
25. saṅkīrṇayonayo ye tu pratilomānulomajāḥ ,
anyonyavyatiṣaktāśca tān pravakṣyāmyaśeṣataḥ.
anyonyavyatiṣaktāśca tān pravakṣyāmyaśeṣataḥ.
25.
saṅkīrṇayonayaḥ ye tu pratilomānulomajāḥ
anyonyavyatiṣaktāḥ ca tān pravakṣyāmi aśeṣataḥ
anyonyavyatiṣaktāḥ ca tān pravakṣyāmi aśeṣataḥ
25.
tu ye saṅkīrṇayonayaḥ pratilomānulomajāḥ ca
anyonyavyatiṣaktāḥ ca tān aśeṣataḥ pravakṣyāmi
anyonyavyatiṣaktāḥ ca tān aśeṣataḥ pravakṣyāmi
25.
Now, those who are of mixed origins (saṅkīrṇayoni), born from both irregular (pratiloma) and regular (anuloma) unions, and are intermingled with one another - I shall fully describe them.
सूतो वैदेहकश्चैव चण्डालश्च नराधमः ।
मागधः तथाऽयोगव एव च क्षत्रजातिश्च ॥२६॥
मागधः तथाऽयोगव एव च क्षत्रजातिश्च ॥२६॥
26. sūto vaidehakaścaiva caṇḍālaśca narādhamaḥ ,
māgadhaḥ tathā'yogava eva ca kṣatrajātiśca.
māgadhaḥ tathā'yogava eva ca kṣatrajātiśca.
26.
sūtaḥ vaidehakaḥ ca eva caṇḍālaḥ ca narādhamaḥ
māgadhaḥ tathā ayogavaḥ eva ca kṣatrajātiḥ ca
māgadhaḥ tathā ayogavaḥ eva ca kṣatrajātiḥ ca
26.
sūtaḥ vaidehakaḥ ca eva caṇḍālaḥ ca narādhamaḥ
māgadhaḥ tathā ayogavaḥ eva ca kṣatrajātiḥ ca
māgadhaḥ tathā ayogavaḥ eva ca kṣatrajātiḥ ca
26.
The sūta, the vaidehaka, and indeed the caṇḍāla, who is the lowest of men, along with the māgadha, and similarly the ayogava, and also the kṣatrajāti.
एते षट सदृशान वर्णाञ्जनयन्ति स्वयोनिषु ।
मातृजात्यां प्रसूयन्ते प्रवारासु च योनिषु ॥२७॥
मातृजात्यां प्रसूयन्ते प्रवारासु च योनिषु ॥२७॥
27. ete ṣaṭ sadṛśān varṇāñjanayanti svayoniṣu ,
mātṛjātyāṁ prasūyante pravārāsu ca yoniṣu.
mātṛjātyāṁ prasūyante pravārāsu ca yoniṣu.
27.
ete ṣaṭ sadṛśān varṇān janayanti svayoniṣu
mātṛjātyām prasūyante pravārāsu ca yoniṣu
mātṛjātyām prasūyante pravārāsu ca yoniṣu
27.
ete ṣaṭ svayoniṣu sadṛśān varṇān janayanti
mātṛjātyām ca pravārāsu yoniṣu prasūyante
mātṛjātyām ca pravārāsu yoniṣu prasūyante
27.
These six (mixed castes) beget individuals of similar classes within their own respective unions. (Their offspring) are born into the mother's lineage and also into superior lineages.
यथा त्रयाणां वर्णानां द्वयोरात्माऽस्य जायते ।
आनन्तर्यात स्वयोन्यां तु तथा बाह्येष्वपि क्रमात ॥२८॥
आनन्तर्यात स्वयोन्यां तु तथा बाह्येष्वपि क्रमात ॥२८॥
28. yathā trayāṇāṁ varṇānāṁ dvayorātmā'sya jāyate ,
ānantaryāt svayonyāṁ tu tathā bāhyeṣvapi kramāt.
ānantaryāt svayonyāṁ tu tathā bāhyeṣvapi kramāt.
28.
yathā trayāṇām varṇānām dvayoḥ ātmā asya jāyate
ānantaryāt svayonyām tu tathā bāhyeṣu api kramāt
ānantaryāt svayonyām tu tathā bāhyeṣu api kramāt
28.
yathā trayāṇām varṇānām dvayoḥ ātmā asya ānantaryāt
svayonyām jāyate tu tathā bāhyeṣu api kramāt
svayonyām jāyate tu tathā bāhyeṣu api kramāt
28.
Just as among the three classes, an offspring is born from the immediate union of two (different classes), establishing its own particular nature, so also, similarly, even among the external (mixed) castes, this happens in due succession.
ते चापि बाह्यान सुबहूंस्ततोऽप्यधिकदूषितान ।
परस्परस्य दारेषु जनयन्ति विगर्हितान ॥२९॥
परस्परस्य दारेषु जनयन्ति विगर्हितान ॥२९॥
29. te cāpi bāhyān subahūṁstato'pyadhikadūṣitān ,
parasparasya dāreṣu janayanti vigarhitān.
parasparasya dāreṣu janayanti vigarhitān.
29.
te ca api bāhyān subahūn tataḥ api adhika-dūṣitān
parasparasya dāreṣu janayanti vigarhitān
parasparasya dāreṣu janayanti vigarhitān
29.
te ca api parasparasya dāreṣu subahūn tataḥ
api adhika-dūṣitān bāhyān vigarhitān janayanti
api adhika-dūṣitān bāhyān vigarhitān janayanti
29.
And they, too, beget many more external (castes) who are even more defiled than themselves, by (unions with) each other's wives, giving rise to those who are utterly condemned.
यथैव शूद्रो ब्राह्मण्यां बाह्यं जन्तुं प्रसूयते ।
तथा बाह्यतरं बाह्यश्चातुर्वर्ण्ये प्रसूयते ॥३०॥
तथा बाह्यतरं बाह्यश्चातुर्वर्ण्ये प्रसूयते ॥३०॥
30. yathaiva śūdro brāhmaṇyāṁ bāhyaṁ jantuṁ prasūyate ,
tathā bāhyataraṁ bāhyaścāturvarṇye prasūyate.
tathā bāhyataraṁ bāhyaścāturvarṇye prasūyate.
30.
yathā eva śūdraḥ brāhmaṇyām bāhyam jantum prasūyate
tathā bāhyaḥ cāturvarṇye bāhyataram prasūyate
tathā bāhyaḥ cāturvarṇye bāhyataram prasūyate
30.
yathā eva śūdraḥ brāhmaṇyām bāhyam jantum prasūyate
tathā bāhyaḥ cāturvarṇye bāhyataram prasūyate
tathā bāhyaḥ cāturvarṇye bāhyataram prasūyate
30.
Just as a śūdra (man) begetting offspring with a brāhmaṇī (woman) produces an 'outsider' creature, similarly, an 'outsider' (man) begetting offspring with a woman of the four (principal) social classes (varṇas) produces an even greater 'outsider'.
प्रतिकूलं वर्तमाना बाह्या बाह्यतरान पुनः ।
हीना हीनान प्रसूयन्ते वर्णान पञ्चदशैव तु ॥३१॥
हीना हीनान प्रसूयन्ते वर्णान पञ्चदशैव तु ॥३१॥
31. pratikūlaṁ vartamānā bāhyā bāhyatarān punaḥ ,
hīnā hīnān prasūyante varṇān pañcadaśaiva tu.
hīnā hīnān prasūyante varṇān pañcadaśaiva tu.
31.
pratikūlam vartamānāḥ bāhyāḥ bāhyatarān punaḥ
hīnāḥ hīnān prasūyante varṇān pañcadaśa eva tu
hīnāḥ hīnān prasūyante varṇān pañcadaśa eva tu
31.
punaḥ vartamānāḥ bāhyāḥ pratikūlam bāhyatarān
hīnāḥ hīnān varṇān prasūyante pañcadaśa eva tu
hīnāḥ hīnān varṇān prasūyante pañcadaśa eva tu
31.
Furthermore, the 'outsider' women, acting contrary (to the established order), and the lower-class women repeatedly produce offspring who are even greater 'outsiders' and still lower categories, (thus creating) exactly fifteen (mixed) classes.
प्रसाधनोपचारज्ञमदासं दासजीवनम ।
सैरिन्ध्रं वागुरावृत्तिं सूते दस्युरयोगवे ॥३२॥
सैरिन्ध्रं वागुरावृत्तिं सूते दस्युरयोगवे ॥३२॥
32. prasādhanopacārajñamadāsaṁ dāsajīvanam ,
sairindhraṁ vāgurāvṛttiṁ sūte dasyurayogave.
sairindhraṁ vāgurāvṛttiṁ sūte dasyurayogave.
32.
prasādhanopacārajñam adāsam dāsajīvanam
sairindhram vāgurāvṛttim sūte dasyuḥ ayogave
sairindhram vāgurāvṛttim sūte dasyuḥ ayogave
32.
dasyuḥ ayogave prasādhanopacārajñam adāsam
dāsajīvanam vāgurāvṛttim sairindhram sūte
dāsajīvanam vāgurāvṛttim sairindhram sūte
32.
A dasyu (man) begets in an ayogavī (woman) a sairindhra, who is skilled in adornment and service, not a slave yet living a slave's life, and whose livelihood is that of a fowler (or hunter using nets).
मैत्रेयकं तु वैदेहो माधूकं संप्रसूयते ।
नॄन प्रशंसत्यजस्रं यो घण्टाताडोऽरुणोदये ॥३३॥
नॄन प्रशंसत्यजस्रं यो घण्टाताडोऽरुणोदये ॥३३॥
33. maitreyakaṁ tu vaideho mādhūkaṁ saṁprasūyate ,
nṝn praśaṁsatyajasraṁ yo ghaṇṭātāḍo'ruṇodaye.
nṝn praśaṁsatyajasraṁ yo ghaṇṭātāḍo'ruṇodaye.
33.
maitreyakam tu vaidehaḥ mādhūkam sampraṣūyate
nṝn praśaṃsati ajasram yaḥ ghaṇṭātāḍaḥ aruṇodaye
nṝn praśaṃsati ajasram yaḥ ghaṇṭātāḍaḥ aruṇodaye
33.
tu vaidehaḥ maitreyakam mādhūkam sampraṣūyate
yaḥ ghaṇṭātāḍaḥ aruṇodaye ajasram nṝn praśaṃsati
yaḥ ghaṇṭātāḍaḥ aruṇodaye ajasram nṝn praśaṃsati
33.
Indeed, a Vaideha (man) begets a Maitreyaka and a Mādhūka. The Maitreyaka is the one who, as a bell-ringer at dawn, constantly praises people.
निषादो मार्गवं सूते दासं नौकर्मजीविनम ।
कैवर्तमिति यं प्राहुरार्यावर्तनिवासिनः ॥३४॥
कैवर्तमिति यं प्राहुरार्यावर्तनिवासिनः ॥३४॥
34. niṣādo mārgavaṁ sūte dāsaṁ naukarmajīvinam ,
kaivartamiti yaṁ prāhurāryāvartanivāsinaḥ.
kaivartamiti yaṁ prāhurāryāvartanivāsinaḥ.
34.
niṣādaḥ mārgavam sūte dāsam naukarmajīvinam
kaivartam iti yam prāhuḥ āryāvartanivāsinaḥ
kaivartam iti yam prāhuḥ āryāvartanivāsinaḥ
34.
niṣādaḥ mārgavam naukarmajīvinam dāsam sūte
āryāvartanivāsinaḥ yam iti kaivartam prāhuḥ
āryāvartanivāsinaḥ yam iti kaivartam prāhuḥ
34.
A niṣāda procreates a Mārgava, who is a servant living by boat-work. The inhabitants of Āryāvarta call him a Kaivarta (boatman).
मृतवस्त्रभृत्स्वनारीषु गर्हितान्नाशनासु च ।
भवन्त्यायोगवीष्वेते जातिहीनाः पृथक त्रयः ॥३५॥
भवन्त्यायोगवीष्वेते जातिहीनाः पृथक त्रयः ॥३५॥
35. mṛtavastrabhṛtsvanārīṣu garhitānnāśanāsu ca ,
bhavantyāyogavīṣvete jātihīnāḥ pṛthak trayaḥ.
bhavantyāyogavīṣvete jātihīnāḥ pṛthak trayaḥ.
35.
mṛtavastrabhtṛtsvanārīṣu garhita-anna-āśanāsu ca
bhavanti āyogavīṣu ete jātihīnāḥ pṛthak trayaḥ
bhavanti āyogavīṣu ete jātihīnāḥ pṛthak trayaḥ
35.
ete trayaḥ jātihīnāḥ,
mṛtavastrabhtṛtsvanārīṣu garhita-anna-āśanāsu ca āyogavīṣu pṛthak bhavanti
mṛtavastrabhtṛtsvanārīṣu garhita-anna-āśanāsu ca āyogavīṣu pṛthak bhavanti
35.
From Āyogavī women, who are one's own wives wearing clothes of the dead and consuming censured food, these three distinct caste-deficient (jātihīnāḥ) offspring are born.
कारावरो निषादात तु चर्मकारः प्रसूयते ।
वैदेहिकादन्ध्रमेदौ बहिर्ग्रामप्रतिश्रयौ ॥३६॥
वैदेहिकादन्ध्रमेदौ बहिर्ग्रामप्रतिश्रयौ ॥३६॥
36. kārāvaro niṣādāt tu carmakāraḥ prasūyate ,
vaidehikādandhramedau bahirgrāmapratiśrayau.
vaidehikādandhramedau bahirgrāmapratiśrayau.
36.
kārāvaraḥ niṣādāt tu carmakāraḥ prasūyate
vaidehikāt andhra-medau bahiḥ-grāma-pratiśrayau
vaidehikāt andhra-medau bahiḥ-grāma-pratiśrayau
36.
tu niṣādāt kārāvaraḥ carmakāraḥ prasūyate vaidehikāt
bahiḥ-grāma-pratiśrayau andhra-medau (prasūyate)
bahiḥ-grāma-pratiśrayau andhra-medau (prasūyate)
36.
Indeed, a Kārāvara, a leather-worker, is born from a niṣāda. From a Vaidehika are produced the Andhra and Meda, both of whom dwell outside the village.
चण्डालात पाण्डुसोपाकस्त्वक्सारव्यवहारवान ।
आहिण्डिको निषादेन वैदेह्यामेव जायते ॥३७॥
आहिण्डिको निषादेन वैदेह्यामेव जायते ॥३७॥
37. caṇḍālāt pāṇḍusopākastvaksāravyavahāravān ,
āhiṇḍiko niṣādena vaidehyāmeva jāyate.
āhiṇḍiko niṣādena vaidehyāmeva jāyate.
37.
caṇḍālāt pāṇḍusopākaḥ tvak-sāra-vyavahāra-vān
āhiṇḍikaḥ niṣādena vaidehyām eva jāyate
āhiṇḍikaḥ niṣādena vaidehyām eva jāyate
37.
caṇḍālāt tvak-sāra-vyavahāra-vān pāṇḍusopākaḥ
jāyate niṣādena vaidehyām eva āhiṇḍikaḥ jāyate
jāyate niṣādena vaidehyām eva āhiṇḍikaḥ jāyate
37.
From a Caṇḍāla is born the Pāṇḍusopāka, who works with bamboo. The Āhiṇḍika is indeed born from a niṣāda (father) and a Vaidehī (mother).
चण्डालेन तु सोपाको मूलव्यसनवृत्तिमान ।
पुक्कस्यां जायते पापः सदा सज्जनगर्हितः ॥३८॥
पुक्कस्यां जायते पापः सदा सज्जनगर्हितः ॥३८॥
38. caṇḍālena tu sopāko mūlavyasanavṛttimān ,
pukkasyāṁ jāyate pāpaḥ sadā sajjanagarhitaḥ.
pukkasyāṁ jāyate pāpaḥ sadā sajjanagarhitaḥ.
38.
caṇḍālena tu śvapākaḥ mūlavyasanavṛttimān
puṣkasyām jāyate pāpaḥ sadā sajjanagarhitaḥ
puṣkasyām jāyate pāpaḥ sadā sajjanagarhitaḥ
38.
tu caṇḍālena puṣkasyām śvapākaḥ mūlavyasanavṛttimān
pāpaḥ sajjanagarhitaḥ sadā jāyate
pāpaḥ sajjanagarhitaḥ sadā jāyate
38.
But from a caṇḍāla man, a śvapāka is born in a puṣkasī woman; he is one who lives by vicious deeds, is sinful, and is always despised by good people.
निषादस्त्री तु चण्डालात पुत्रमन्त्यावसायिनम ।
श्मशानगोचरं सूते बाह्यानामपि गर्हितम ॥३९॥
श्मशानगोचरं सूते बाह्यानामपि गर्हितम ॥३९॥
39. niṣādastrī tu caṇḍālāt putramantyāvasāyinam ,
śmaśānagocaraṁ sūte bāhyānāmapi garhitam.
śmaśānagocaraṁ sūte bāhyānāmapi garhitam.
39.
niṣādastrī tu caṇḍālāt putram antyāvasāyinam
śmaśānagocaram sūte bāhyānām api garhitam
śmaśānagocaram sūte bāhyānām api garhitam
39.
tu niṣādastrī caṇḍālāt putram antyāvasāyinam
śmaśānagocaram bāhyānām api garhitam sūte
śmaśānagocaram bāhyānām api garhitam sūte
39.
But a Niṣāda woman, from a caṇḍāla man, gives birth to a son, an antyāvasāyin, who frequents cremation grounds and is despised even by other outcastes.
सङ्करे जातयस्त्वेताः पितृमातृप्रदर्शिताः ।
प्रच्छन्ना वा प्रकाशा वा वेदितव्याः स्वकर्मभिः ॥४०॥
प्रच्छन्ना वा प्रकाशा वा वेदितव्याः स्वकर्मभिः ॥४०॥
40. saṅkare jātayastvetāḥ pitṛmātṛpradarśitāḥ ,
pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ.
pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ.
40.
saṅkare jātayaḥ tu etāḥ pitṛmātṛpradarśitāḥ
pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ
pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ
40.
saṅkare tu etāḥ jātayaḥ pitṛmātṛpradarśitāḥ
pracchannā vā prakāśā vā svakarmabhiḥ veditavyāḥ
pracchannā vā prakāśā vā svakarmabhiḥ veditavyāḥ
40.
Indeed, these mixed castes, whose origins are revealed by their parents, whether their status is concealed or evident, should be recognized by their own actions (karma) and occupations.
स्वजातिजानन्तरजाः षट सुता द्विजधर्मिणः ।
शूद्राणां तु सधर्माणः सर्वेऽपध्वंसजाः स्मृताः ॥४१॥
शूद्राणां तु सधर्माणः सर्वेऽपध्वंसजाः स्मृताः ॥४१॥
41. svajātijānantarajāḥ ṣaṭ sutā dvijadharmiṇaḥ ,
śūdrāṇāṁ tu sadharmāṇaḥ sarve'padhvaṁsajāḥ smṛtāḥ.
śūdrāṇāṁ tu sadharmāṇaḥ sarve'padhvaṁsajāḥ smṛtāḥ.
41.
svajātijanantarajāḥ ṣaṭ sutāḥ dvijadharmiṇaḥ
śūdrāṇām tu sadharmāṇaḥ sarve apadhvaṃsajāḥ smṛtāḥ
śūdrāṇām tu sadharmāṇaḥ sarve apadhvaṃsajāḥ smṛtāḥ
41.
svajātijanantarajāḥ ṣaṭ sutāḥ dvijadharmiṇaḥ (bhavanti).
tu sarve apadhvaṃsajāḥ śūdrāṇām sadharmāṇaḥ smṛtāḥ
tu sarve apadhvaṃsajāḥ śūdrāṇām sadharmāṇaḥ smṛtāḥ
41.
The six sons born from (parents of) their own varna or from immediate (anuloma) succession possess the social and religious duties (dharma) of the twice-born (dvija). However, all those born of degraded (pratiloma or irregular) unions are considered to have the same social and religious duties (dharma) as śūdras.
तपोबीजप्रभावैस्तु ते गच्छन्ति युगे युगे ।
उत्कर्षं चापकर्षं च मनुष्येष्विह जन्मतः ॥४२॥
उत्कर्षं चापकर्षं च मनुष्येष्विह जन्मतः ॥४२॥
42. tapobījaprabhāvaistu te gacchanti yuge yuge ,
utkarṣaṁ cāpakarṣaṁ ca manuṣyeṣviha janmataḥ.
utkarṣaṁ cāpakarṣaṁ ca manuṣyeṣviha janmataḥ.
42.
tapaḥ bīja prabhāvaiḥ tu te gacchanti yuge yuge
utkarṣam ca apakarṣam ca manuṣyeṣu iha janmataḥ
utkarṣam ca apakarṣam ca manuṣyeṣu iha janmataḥ
42.
te tapaḥ bīja prabhāvaiḥ tu yuge yuge iha manuṣyeṣu
utkarṣam ca apakarṣam ca janmataḥ gacchanti
utkarṣam ca apakarṣam ca janmataḥ gacchanti
42.
Due to the influence of austerity (tapas) and lineage, these individuals experience both advancement and decline among human beings in this world, age after age, from birth.
शनकैस्तु क्रियालोपादिमाः क्षत्रियजातयः ।
वृषलत्वं गता लोके ब्राह्मणादर्शनेन च ॥४३॥
वृषलत्वं गता लोके ब्राह्मणादर्शनेन च ॥४३॥
43. śanakaistu kriyālopādimāḥ kṣatriyajātayaḥ ,
vṛṣalatvaṁ gatā loke brāhmaṇādarśanena ca.
vṛṣalatvaṁ gatā loke brāhmaṇādarśanena ca.
43.
śanakaiḥ tu kriyālopa āt imāḥ kṣatriya jātayaḥ
vṛṣalatvam gatāḥ loke brāhmaṇa adarśanena ca
vṛṣalatvam gatāḥ loke brāhmaṇa adarśanena ca
43.
tu śanakaiḥ kriyālopāt brāhmaṇa adarśanena ca
imāḥ kṣatriya jātayaḥ loke vṛṣalatvam gatāḥ
imāḥ kṣatriya jātayaḥ loke vṛṣalatvam gatāḥ
43.
But gradually, due to the neglect of their rituals and the absence of Brahmins, these warrior (kṣatriya) communities in the world fell to the status of śūdras (vṛṣala).
पौण्ड्रकाश्चौड्रद्रविडाः काम्बोजा यवनाः शकाः ।
पारदापह्लवाश्चीनाः किराता दरदाः खशाः ॥४४॥
पारदापह्लवाश्चीनाः किराता दरदाः खशाः ॥४४॥
44. pauṇḍrakāścauḍradraviḍāḥ kāmbojā yavanāḥ śakāḥ ,
pāradāpahlavāścīnāḥ kirātā daradāḥ khaśāḥ.
pāradāpahlavāścīnāḥ kirātā daradāḥ khaśāḥ.
44.
pauṇḍrakāḥ ca auḍra draviḍāḥ kāmbojāḥ yavanāḥ śakāḥ
pārada pahlavāḥ ca cīnāḥ kirātāḥ daradāḥ khaśāḥ
pārada pahlavāḥ ca cīnāḥ kirātāḥ daradāḥ khaśāḥ
44.
pauṇḍrakāḥ ca auḍradraviḍāḥ kāmbojāḥ yavanāḥ śakāḥ
pāradapahlavāḥ ca cīnāḥ kirātāḥ daradāḥ khaśāḥ
pāradapahlavāḥ ca cīnāḥ kirātāḥ daradāḥ khaśāḥ
44.
The Pauṇḍrakas, the Auḍras, the Draviḍas, the Kāmbojas, the Yavanas, the Śakas, the Pāradas, the Pahlavas, the Cīnas, the Kirātas, the Daradas, and the Khaśas.
मुखबाहूरुपद्जानां या लोके जातयो बहिः ।
म्लेच्छवाचश्चार्यवाचः सर्वे ते दस्यवः स्मृताः ॥४५॥
म्लेच्छवाचश्चार्यवाचः सर्वे ते दस्यवः स्मृताः ॥४५॥
45. mukhabāhūrupadjānāṁ yā loke jātayo bahiḥ ,
mlecchavācaścāryavācaḥ sarve te dasyavaḥ smṛtāḥ.
mlecchavācaścāryavācaḥ sarve te dasyavaḥ smṛtāḥ.
45.
mukha bāhu ūru pad jānām yāḥ loke jātayaḥ bahiḥ
mleccha vācaḥ ca ārya vācaḥ sarve te dasyavaḥ smṛtāḥ
mleccha vācaḥ ca ārya vācaḥ sarve te dasyavaḥ smṛtāḥ
45.
yāḥ loke mukha bāhu ūru pad jānām bahiḥ jātayaḥ
mleccha vācaḥ ca ārya vācaḥ te sarve dasyavaḥ smṛtāḥ
mleccha vācaḥ ca ārya vācaḥ te sarve dasyavaḥ smṛtāḥ
45.
Those communities in the world which are outside (the system of) those born from the mouth, arms, thighs, and feet (i.e., the four varṇas), whether their speech is that of barbarians (mleccha) or that of noble people (ārya), all of them are considered plunderers (dasyu).
ये द्विजानामपसदा ये चापध्वंसजाः स्मृताः ।
ते निन्दितैर्वर्तयेयुर्द्विजानामेव कर्मभिः ॥४६॥
ते निन्दितैर्वर्तयेयुर्द्विजानामेव कर्मभिः ॥४६॥
46. ye dvijānāmapasadā ye cāpadhvaṁsajāḥ smṛtāḥ ,
te ninditairvartayeyurdvijānāmeva karmabhiḥ.
te ninditairvartayeyurdvijānāmeva karmabhiḥ.
46.
ye dvijānām apasadāḥ ye ca apadhvaṃsajāḥ smṛtāḥ
te ninditaiḥ vartayeyuḥ dvijānām eva karmabhiḥ
te ninditaiḥ vartayeyuḥ dvijānām eva karmabhiḥ
46.
ye dvijānām apasadāḥ,
ye ca apadhvaṃsajāḥ smṛtāḥ,
te dvijānām eva ninditaiḥ karmabhiḥ vartayeyuḥ.
ye ca apadhvaṃsajāḥ smṛtāḥ,
te dvijānām eva ninditaiḥ karmabhiḥ vartayeyuḥ.
46.
Those who are considered base among the twice-born (dvija), and those who are known to be born from degraded unions, should subsist by the censured occupations that are nevertheless associated with the twice-born themselves.
सूतानामश्वसारथ्यमम्बष्ठानां चिकित्सनम ।
वैदेहकानां स्त्रीकार्यं मागधानां वणिक्पथः ॥४७॥
वैदेहकानां स्त्रीकार्यं मागधानां वणिक्पथः ॥४७॥
47. sūtānāmaśvasārathyamambaṣṭhānāṁ cikitsanam ,
vaidehakānāṁ strīkāryaṁ māgadhānāṁ vaṇikpathaḥ.
vaidehakānāṁ strīkāryaṁ māgadhānāṁ vaṇikpathaḥ.
47.
sūtānām aśvasārathyam ambaṣṭhānām cikitsanam
vaidehakānām strīkāryam māgadhānām vaṇikpathaḥ
vaidehakānām strīkāryam māgadhānām vaṇikpathaḥ
47.
sūtānām aśvasārathyam; ambaṣṭhānām cikitsanam; vaidehakānām strīkāryam; māgadhānām vaṇikpathaḥ.
47.
Charioteering is for the Sūtas; healing is for the Ambaṣṭhas; activities related to women are for the Vaidehakas; and trade is the path for the Māgadhas.
मत्स्यघातो निषादानां त्वष्टिस्त्वायोगवस्य च ।
मेदान्ध्रचुञ्चुमद्गूनामारण्यपशुहिंसनम ॥४८॥
मेदान्ध्रचुञ्चुमद्गूनामारण्यपशुहिंसनम ॥४८॥
48. matsyaghāto niṣādānāṁ tvaṣṭistvāyogavasya ca ,
medāndhracuñcumadgūnāmāraṇyapaśuhiṁsanam.
medāndhracuñcumadgūnāmāraṇyapaśuhiṁsanam.
48.
matsyaghātaḥ niṣādānām tvaṣṭiḥ tu āyogavasya
ca medāndhracuñcumadgūnām āraṇyapaśuhiṃsanam
ca medāndhracuñcumadgūnām āraṇyapaśuhiṃsanam
48.
niṣādānām matsyaghātaḥ; āyogavasya ca tvaṣṭiḥ; medāndhracuñcumadgūnām āraṇyapaśuhiṃsanam.
48.
Fishing is for the Niṣādas; and carpentry for the Āyogavas; for the Medas, Andhras, Cuñcus, and Madgus, it is the hunting of wild animals.
क्षत्त्र्युग्रपुक्कसानां तु बिलौकोवधबन्धनम ।
धिग्वणानां चर्मकार्यं वेणानां भाण्डवादनम ॥४९॥
धिग्वणानां चर्मकार्यं वेणानां भाण्डवादनम ॥४९॥
49. kṣattryugrapukkasānāṁ tu bilaukovadhabandhanam ,
dhigvaṇānāṁ carmakāryaṁ veṇānāṁ bhāṇḍavādanam.
dhigvaṇānāṁ carmakāryaṁ veṇānāṁ bhāṇḍavādanam.
49.
kṣattryugrapukkasānām tu bilaukovadhabandhanam
dhigvaṇānām carmakāryam veṇānām bhāṇḍavādanam
dhigvaṇānām carmakāryam veṇānām bhāṇḍavādanam
49.
kṣattryugrapukkasānām tu bilaukovadhabandhanam; dhigvaṇānām carmakāryam; veṇānām bhāṇḍavādanam.
49.
For the Kṣattṛs, Ugras, and Pukkasas, it is the killing and trapping of burrowing animals; for the Dhigvaṇas, leather-work; and for the Veṇas, the playing of musical instruments.
चैत्यद्रुमश्मशानेषु शैलेषूपवनेषु च ।
वसेयुरेते विज्ञाता वर्तयन्तः स्वकर्मभिः ॥५०॥
वसेयुरेते विज्ञाता वर्तयन्तः स्वकर्मभिः ॥५०॥
50. caityadrumaśmaśāneṣu śaileṣūpavaneṣu ca ,
vaseyurete vijñātā vartayantaḥ svakarmabhiḥ.
vaseyurete vijñātā vartayantaḥ svakarmabhiḥ.
50.
caityadrumaśmaśāneṣu śaileṣu upavaneṣu ca
vaseyuḥ ete vijñātāḥ vartayantaḥ svakarmabhiḥ
vaseyuḥ ete vijñātāḥ vartayantaḥ svakarmabhiḥ
50.
ete vijñātāḥ svakarmabhiḥ vartayantaḥ
caityadrumaśmaśāneṣu śaileṣu upavaneṣu ca vaseyuḥ
caityadrumaśmaśāneṣu śaileṣu upavaneṣu ca vaseyuḥ
50.
These [individuals], recognized by their [assigned] occupations (karma), should dwell in sacred groves, cremation grounds, mountains, and gardens, sustaining themselves by their own deeds (karma).
चण्डालश्वपचानां तु बहिर्ग्रामात प्रतिश्रयः ।
अपपात्राश्च कर्तव्या धनमेषां श्वगर्दभम ॥५१॥
अपपात्राश्च कर्तव्या धनमेषां श्वगर्दभम ॥५१॥
51. caṇḍālaśvapacānāṁ tu bahirgrāmāt pratiśrayaḥ ,
apapātrāśca kartavyā dhanameṣāṁ śvagardabham.
apapātrāśca kartavyā dhanameṣāṁ śvagardabham.
51.
caṇḍālaśvapacānām tu bahiḥ grāmāt pratiśrayaḥ
apapātrāḥ ca kartavyāḥ dhanam eṣām śvagardabham
apapātrāḥ ca kartavyāḥ dhanam eṣām śvagardabham
51.
caṇḍālaśvapacānām tu pratiśrayaḥ grāmāt bahiḥ
apapātrāḥ ca kartavyāḥ eṣām dhanam śvagardabham
apapātrāḥ ca kartavyāḥ eṣām dhanam śvagardabham
51.
However, the dwelling place for caṇḍālas and śvapacas (dog-eaters) should be outside the village. They must be [regarded as] those whose vessels are discarded, and their possessions should be dogs and donkeys.
वासांसि मृतचैलानि भिन्नभाण्डेषु भोजनम ।
कार्ष्णायसमलङ्कारः परिव्रज्या च नित्यशः ॥५२॥
कार्ष्णायसमलङ्कारः परिव्रज्या च नित्यशः ॥५२॥
52. vāsāṁsi mṛtacailāni bhinnabhāṇḍeṣu bhojanam ,
kārṣṇāyasamalaṅkāraḥ parivrajyā ca nityaśaḥ.
kārṣṇāyasamalaṅkāraḥ parivrajyā ca nityaśaḥ.
52.
vāsāṃsi mṛtacailāni bhinnabhāṇḍeṣu bhojanam
kārṣṇāyasam alaṅkāraḥ parivrajyā ca nityaśaḥ
kārṣṇāyasam alaṅkāraḥ parivrajyā ca nityaśaḥ
52.
vāsāṃsi mṛtacailāni bhinnabhāṇḍeṣu bhojanam
kārṣṇāyasamalaṅkāraḥ parivrajyā ca nityaśaḥ
kārṣṇāyasamalaṅkāraḥ parivrajyā ca nityaśaḥ
52.
Their clothing should be garments taken from the dead, their food eaten in broken vessels. Their ornamentation should be black iron, and wandering (parivrajyā) for alms should be their constant practice.
न तैः समयमन्विच्छेत पुरुषो धर्ममाचरन ।
व्यवहारो मिथस्तेषां विवाहः सदृशैः सह ॥५३॥
व्यवहारो मिथस्तेषां विवाहः सदृशैः सह ॥५३॥
53. na taiḥ samayamanvicchet puruṣo dharmamācaran ,
vyavahāro mithasteṣāṁ vivāhaḥ sadṛśaiḥ saha.
vyavahāro mithasteṣāṁ vivāhaḥ sadṛśaiḥ saha.
53.
na taiḥ samayam anvicchet puruṣaḥ dharmam ācaran
vyavahāraḥ mithaḥ teṣām vivāhaḥ sadṛśaiḥ saha
vyavahāraḥ mithaḥ teṣām vivāhaḥ sadṛśaiḥ saha
53.
dharmam ācaran puruṣaḥ taiḥ samayam na anvicchet
teṣām vyavahāraḥ mithaḥ vivāhaḥ sadṛśaiḥ saha
teṣām vyavahāraḥ mithaḥ vivāhaḥ sadṛśaiḥ saha
53.
A person (puruṣa) practicing their own proper (dharma) should not seek any agreement with them. Their social dealings should be exclusively among themselves, and marriage should only be with those of similar status.
अन्नमेषां पराधीनं देयं स्याद भिन्नभाजने ।
रात्रौ न विचरेयुस्ते ग्रामेषु नगरेषु च ॥५४॥
रात्रौ न विचरेयुस्ते ग्रामेषु नगरेषु च ॥५४॥
54. annameṣāṁ parādhīnaṁ deyaṁ syād bhinnabhājane ,
rātrau na vicareyuste grāmeṣu nagareṣu ca.
rātrau na vicareyuste grāmeṣu nagareṣu ca.
54.
annam eṣām parādhīnam deyam syāt bhinnabhājane
rātrau na vicareyuḥ te grāmeṣu nagareṣu ca
rātrau na vicareyuḥ te grāmeṣu nagareṣu ca
54.
eṣām annam parādhīnam syāt bhinnabhājane deyam
te rātrau grāmeṣu nagareṣu ca na vicareyuḥ
te rātrau grāmeṣu nagareṣu ca na vicareyuḥ
54.
Their food should be dependent on others, and it should be given in broken vessels. They should not roam in villages and cities at night.
दिवा चरेयुः कार्यार्थं चिह्निता राजशासनैः ।
अबान्धवं शवं चैव निर्हरेयुरिति स्थितिः ॥५५॥
अबान्धवं शवं चैव निर्हरेयुरिति स्थितिः ॥५५॥
55. divā careyuḥ kāryārthaṁ cihnitā rājaśāsanaiḥ ,
abāndhavaṁ śavaṁ caiva nirhareyuriti sthitiḥ.
abāndhavaṁ śavaṁ caiva nirhareyuriti sthitiḥ.
55.
divā careyuḥ kāryārtham cihnitāḥ rājaśāsanaiḥ
abāndhavam śavam ca eva nirhareyuḥ iti sthitiḥ
abāndhavam śavam ca eva nirhareyuḥ iti sthitiḥ
55.
rājaśāsanaiḥ cihnitāḥ (te) divā kāryārtham careyuḥ
abāndhavam śavam ca eva nirhareyuḥ iti sthitiḥ
abāndhavam śavam ca eva nirhareyuḥ iti sthitiḥ
55.
By day they should move about for their work, marked by royal decree. Also, it is an established rule that they should remove uncremated corpses that have no relatives.
वध्यांश्च हन्युः सततं यथाशास्त्रं नृपाज्ञया ।
वध्यवासांसि गृह्णीयुः शय्याश्चाभरणानि च ॥५६॥
वध्यवासांसि गृह्णीयुः शय्याश्चाभरणानि च ॥५६॥
56. vadhyāṁśca hanyuḥ satataṁ yathāśāstraṁ nṛpājñayā ,
vadhyavāsāṁsi gṛhṇīyuḥ śayyāścābharaṇāni ca.
vadhyavāsāṁsi gṛhṇīyuḥ śayyāścābharaṇāni ca.
56.
vadhyān ca hanyuḥ satatam yathāśāstram nṛpājñayā
vadhyavāsāṃsi gṛhṇīyuḥ śayyāḥ ca ābharaṇāni ca
vadhyavāsāṃsi gṛhṇīyuḥ śayyāḥ ca ābharaṇāni ca
56.
(te) nṛpājñayā yathāśāstram vadhyān ca satatam hanyuḥ
(te) vadhyavāsāṃsi śayyāḥ ca ābharaṇāni ca gṛhṇīyuḥ
(te) vadhyavāsāṃsi śayyāḥ ca ābharaṇāni ca gṛhṇīyuḥ
56.
And they should constantly execute criminals according to the rules (śāstra), by the king's command. They should take possession of the garments of those executed, as well as their beds and ornaments.
वर्णापेतमविज्ञातं नरं कलुषयोनिजम ।
आर्यरूपमिवानार्यं कर्मभिः स्वैर्विभावयेत ॥५७॥
आर्यरूपमिवानार्यं कर्मभिः स्वैर्विभावयेत ॥५७॥
57. varṇāpetamavijñātaṁ naraṁ kaluṣayonijam ,
āryarūpamivānāryaṁ karmabhiḥ svairvibhāvayet.
āryarūpamivānāryaṁ karmabhiḥ svairvibhāvayet.
57.
varṇāpetam avijñātam naram kaluṣayonijam
āryarūpam iva anāryam karmabhiḥ svaiḥ vibhāvayet
āryarūpam iva anāryam karmabhiḥ svaiḥ vibhāvayet
57.
(kaścit) varṇāpetam avijñātam kaluṣayonijam āryarūpam
iva anāryam naram svaiḥ karmabhiḥ vibhāvayet
iva anāryam naram svaiḥ karmabhiḥ vibhāvayet
57.
One should discern a man who has fallen from his (social) class (varṇa), who is unknown, born of a defiled womb, and who, though appearing like an ārya, is actually a non-ārya, by his own actions (karma).
अनार्यता निष्ठुरता क्रूरता निष्क्रियात्मता ।
पुरुषं व्यञ्जयन्तीह लोके कलुषयोनिजम ॥५८॥
पुरुषं व्यञ्जयन्तीह लोके कलुषयोनिजम ॥५८॥
58. anāryatā niṣṭhuratā krūratā niṣkriyātmatā ,
puruṣaṁ vyañjayantīha loke kaluṣayonijam.
puruṣaṁ vyañjayantīha loke kaluṣayonijam.
58.
anāryatā niṣṭhuratā krūratā niṣkriyātmatā
puruṣam vyañjayanti iha loke kaluṣayonijam
puruṣam vyañjayanti iha loke kaluṣayonijam
58.
iha loke anāryatā niṣṭhuratā krūratā
niṣkriyātmatā kaluṣayonijam puruṣam vyañjayanti
niṣkriyātmatā kaluṣayonijam puruṣam vyañjayanti
58.
Ignobility, harshness, cruelty, and a lack of vigor reveal a person (puruṣa) in this world to be born of an impure origin.
पित्र्यं वा भजते शीलं मातुर्वोभयमेव वा ।
न कथं चन दुर्योनिः प्रकृतिं स्वां नियच्छति ॥५९॥
न कथं चन दुर्योनिः प्रकृतिं स्वां नियच्छति ॥५९॥
59. pitryaṁ vā bhajate śīlaṁ māturvobhayameva vā ,
na kathaṁ cana duryoniḥ prakṛtiṁ svāṁ niyacchati.
na kathaṁ cana duryoniḥ prakṛtiṁ svāṁ niyacchati.
59.
pitryam vā bhajate śīlam mātuḥ vā ubhayam eva vā
na katham cana duryoniḥ prakṛtim svām niyacchati
na katham cana duryoniḥ prakṛtim svām niyacchati
59.
duryoniḥ pitryam vā mātuḥ vā ubhayam eva vā śīlam
bhajate na katham cana svām prakṛtim niyacchati
bhajate na katham cana svām prakṛtim niyacchati
59.
A person adopts the character of the father, or the mother, or indeed both. One of ignoble origin can by no means control their own intrinsic nature (prakṛti).
कुले मुख्येऽपि जातस्य यस्य स्याद योनिसङ्करः ।
संश्रयत्येव तत्शीलं नरोऽल्पमपि वा बहु ॥६०॥
संश्रयत्येव तत्शीलं नरोऽल्पमपि वा बहु ॥६०॥
60. kule mukhye'pi jātasya yasya syād yonisaṅkaraḥ ,
saṁśrayatyeva tatśīlaṁ naro'lpamapi vā bahu.
saṁśrayatyeva tatśīlaṁ naro'lpamapi vā bahu.
60.
kule mukhye api jātasyā yasya syāt yonisaṅkaraḥ
saṁśrayati eva tat śīlam naraḥ alpam api vā bahu
saṁśrayati eva tat śīlam naraḥ alpam api vā bahu
60.
yasya mukhye kule api jātasyā yonisaṅkaraḥ syāt,
saḥ naraḥ alpam api vā bahu eva tat śīlam saṁśrayati.
saḥ naraḥ alpam api vā bahu eva tat śīlam saṁśrayati.
60.
Even for one born in a prominent family, if there is a mixing of lineages (yonisaṅkara), that person (nara) will certainly adopt that character, whether a little or a lot.
यत्र त्वेते परिध्वंसाज जायन्ते वर्णदूषकाः ।
राष्ट्रिकैः सह तद राष्ट्रं क्षिप्रमेव विनश्यति ॥६१॥
राष्ट्रिकैः सह तद राष्ट्रं क्षिप्रमेव विनश्यति ॥६१॥
61. yatra tvete paridhvaṁsāj jāyante varṇadūṣakāḥ ,
rāṣṭrikaiḥ saha tad rāṣṭraṁ kṣiprameva vinaśyati.
rāṣṭrikaiḥ saha tad rāṣṭraṁ kṣiprameva vinaśyati.
61.
yatra tu ete paridhvaṁsāt jāyante varṇadūṣakāḥ
rāṣṭrikaiḥ saha tat rāṣṭram kṣipram eva vinaśyati
rāṣṭrikaiḥ saha tat rāṣṭram kṣipram eva vinaśyati
61.
yatra tu ete varṇadūṣakāḥ paridhvaṁsāt jāyante,
tat rāṣṭram rāṣṭrikaiḥ saha kṣipram eva vinaśyati.
tat rāṣṭram rāṣṭrikaiḥ saha kṣipram eva vinaśyati.
61.
But where these corrupters of social order (varṇadūṣaka) arise from ruin, that nation (rāṣṭra), along with its inhabitants (rāṣṭrikā), quickly perishes.
ब्राह्मणार्थे गवार्थे वा देहत्यागोऽनुपस्कृतः ।
स्त्रीबालाभ्युपपत्तौ च बाह्यानां सिद्धिकारणम ॥६२॥
स्त्रीबालाभ्युपपत्तौ च बाह्यानां सिद्धिकारणम ॥६२॥
62. brāhmaṇārthe gavārthe vā dehatyāgo'nupaskṛtaḥ ,
strībālābhyupapattau ca bāhyānāṁ siddhikāraṇam.
strībālābhyupapattau ca bāhyānāṁ siddhikāraṇam.
62.
brāhmaṇārthe gavārthe vā dehatyāgaḥ anupaskṛtaḥ
strībālabhyupapattau ca bāhyānām siddhikāraṇam
strībālabhyupapattau ca bāhyānām siddhikāraṇam
62.
anupaskṛtaḥ dehatyāgaḥ brāhmaṇārthe gavārthe vā
strībālabhyupapattau ca bāhyānām siddhikāraṇam
strībālabhyupapattau ca bāhyānām siddhikāraṇam
62.
The pure relinquishing of one's body (self-sacrifice) for the sake of brahmins or cows, and for the protection of women and children, is a cause of spiritual accomplishment (siddhi) even for those who are considered outsiders.
अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः ।
एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन मनुः ॥६३॥
एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन मनुः ॥६३॥
63. ahiṁsā satyamasteyaṁ śaucamindriyanigrahaḥ ,
etaṁ sāmāsikaṁ dharmaṁ cāturvarṇye'bravīn manuḥ.
etaṁ sāmāsikaṁ dharmaṁ cāturvarṇye'bravīn manuḥ.
63.
ahiṃsā satyam asteyam śaucam indriyanigrahaḥ
etam sāmāsikam dharmam cāturvarṇye abravīt manuḥ
etam sāmāsikam dharmam cāturvarṇye abravīt manuḥ
63.
ahiṃsā satyam asteyam śaucam indriyanigrahaḥ
manuḥ etam sāmāsikam dharmam cāturvarṇye abravīt
manuḥ etam sāmāsikam dharmam cāturvarṇye abravīt
63.
Non-violence, truthfulness, non-stealing, purity, and control of the senses – Manu declared this to be the summary of natural law (dharma) for the four social orders.
शूद्रायां ब्राह्मणाज जातः श्रेयसा चेत प्रजायते ।
अश्रेयान श्रेयसीं जातिं गच्छत्या सप्तमाद युगात ॥६४॥
अश्रेयान श्रेयसीं जातिं गच्छत्या सप्तमाद युगात ॥६४॥
64. śūdrāyāṁ brāhmaṇāj jātaḥ śreyasā cet prajāyate ,
aśreyān śreyasīṁ jātiṁ gacchatyā saptamād yugāt.
aśreyān śreyasīṁ jātiṁ gacchatyā saptamād yugāt.
64.
śūdrāyām brāhmaṇāt jātaḥ śreyasā cet prajāyate
aśreyān śreyasīm jātim gacchati ā saptamāt yugāt
aśreyān śreyasīm jātim gacchati ā saptamāt yugāt
64.
brāhmaṇāt śūdrāyām jātaḥ cet śreyasā prajāyate
aśreyān śreyasīm jātim ā saptamāt yugāt gacchati
aśreyān śreyasīm jātim ā saptamāt yugāt gacchati
64.
If a son is born from a brahmin and a śūdra woman, and he is born with superior qualities (śreyasā), then such an inferior individual progressively attains a superior social order (jāti) by the seventh generation (yuga).
शूद्रो ब्राह्मणतामेति ब्राह्मणश्चैति शूद्रताम ।
क्षत्रियाज जातमेवं तु विद्याद वैश्यात तथैव च ॥६५॥
क्षत्रियाज जातमेवं तु विद्याद वैश्यात तथैव च ॥६५॥
65. śūdro brāhmaṇatāmeti brāhmaṇaścaiti śūdratām ,
kṣatriyāj jātamevaṁ tu vidyād vaiśyāt tathaiva ca.
kṣatriyāj jātamevaṁ tu vidyād vaiśyāt tathaiva ca.
65.
śūdraḥ brāhmaṇatām eti brāhmaṇaḥ ca eti śūdratām
kṣatriyāt jātam evam tu vidyāt vaiśyāt tathaiva ca
kṣatriyāt jātam evam tu vidyāt vaiśyāt tathaiva ca
65.
śūdraḥ brāhmaṇatām eti brāhmaṇaḥ ca śūdratām eti
tu evam kṣatriyāt jātam vaiśyāt tathaiva ca vidyāt
tu evam kṣatriyāt jātam vaiśyāt tathaiva ca vidyāt
65.
A śūdra attains the status (jāti) of a brahmin, and a brahmin similarly attains the status (jāti) of a śūdra. Thus, one should know that the same applies to those born from a kṣatriya, and likewise from a vaiśya.
अनार्यायां समुत्पन्नो ब्राह्मणात तु यदृच्छया ।
ब्राह्मण्यामप्यनार्यात तु श्रेयस्त्वं क्वेति चेद भवेत ॥६६॥
ब्राह्मण्यामप्यनार्यात तु श्रेयस्त्वं क्वेति चेद भवेत ॥६६॥
66. anāryāyāṁ samutpanno brāhmaṇāt tu yadṛcchayā ,
brāhmaṇyāmapyanāryāt tu śreyastvaṁ kveti ced bhavet.
brāhmaṇyāmapyanāryāt tu śreyastvaṁ kveti ced bhavet.
66.
anāryāyām samutpannaḥ brāhmaṇāt tu yadṛcchayā
brāhmaṇyām api anāryāt tu śreyastvam kva iti cet bhavet
brāhmaṇyām api anāryāt tu śreyastvam kva iti cet bhavet
66.
yadṛcchayā brāhmaṇāt anāryāyām samutpannaḥ (puruṣaḥ),
api (ca) anāryāt brāhmaṇyām (samutpannaḥ puruṣaḥ),
(iti cet bhavet,
) (tayoh) śreyastvam kva?
api (ca) anāryāt brāhmaṇyām (samutpannaḥ puruṣaḥ),
(iti cet bhavet,
) (tayoh) śreyastvam kva?
66.
If it is questioned, 'Where lies the superiority (śreyastvam) when one is born coincidentally from a brahmin father to a non-noble mother, or conversely, from a non-noble father to a brahmin mother?'
जातो नार्यामनार्यायामार्यादार्यो भवेद गुणैः ।
जातोऽप्यनार्यादार्यायामनार्य इति निश्चयः ॥६७॥
जातोऽप्यनार्यादार्यायामनार्य इति निश्चयः ॥६७॥
67. jāto nāryāmanāryāyāmāryādāryo bhaved guṇaiḥ ,
jāto'pyanāryādāryāyāmanārya iti niścayaḥ.
jāto'pyanāryādāryāyāmanārya iti niścayaḥ.
67.
jātaḥ nāryām anāryāyām āryāt āryaḥ bhavet guṇaiḥ
jātaḥ api anāryāt āryāyām anāryaḥ iti niścayaḥ
jātaḥ api anāryāt āryāyām anāryaḥ iti niścayaḥ
67.
āryāt anāryāyām nāryām jātaḥ (puruṣaḥ) guṇaiḥ āryaḥ bhavet.
anāryāt āryāyām (nāryām) jātaḥ api (puruṣaḥ) anāryaḥ (bhavati).
iti niścayaḥ.
anāryāt āryāyām (nāryām) jātaḥ api (puruṣaḥ) anāryaḥ (bhavati).
iti niścayaḥ.
67.
One born from a noble man to a non-noble woman becomes noble by virtue of their qualities. However, if one is born from a non-noble man to a noble woman, they are considered non-noble; this is the definitive conclusion.
तावुभावप्यसंस्कार्याविति धर्मो व्यवस्थितः ।
वैगुण्याज जन्मनः पूर्व उत्तरः प्रतिलोमतः ॥६८॥
वैगुण्याज जन्मनः पूर्व उत्तरः प्रतिलोमतः ॥६८॥
68. tāvubhāvapyasaṁskāryāviti dharmo vyavasthitaḥ ,
vaiguṇyāj janmanaḥ pūrva uttaraḥ pratilomataḥ.
vaiguṇyāj janmanaḥ pūrva uttaraḥ pratilomataḥ.
68.
tau ubhau api asaṃskāryau iti dharmaḥ vyavasthitaḥ
vaiguṇyāt janmanaḥ pūrvaḥ uttaraḥ pratilomataḥ
vaiguṇyāt janmanaḥ pūrvaḥ uttaraḥ pratilomataḥ
68.
iti (uktaṃ yat) tau ubhau api asaṃskāryau (bhavataḥ),
(saḥ eva) dharmaḥ vyavasthitaḥ.
pūrvaḥ (janmanaḥ) vaiguṇyāt (asaṃskāryaḥ),
uttaraḥ pratilomataḥ (asaṃskāryaḥ).
(saḥ eva) dharmaḥ vyavasthitaḥ.
pūrvaḥ (janmanaḥ) vaiguṇyāt (asaṃskāryaḥ),
uttaraḥ pratilomataḥ (asaṃskāryaḥ).
68.
Thus, the (dharma) natural law is established that both of them are unfit for sacred rites (saṃskāras). The former (child) is deemed unfit due to a defect in their birth, and the latter due to mixed parentage (pratilomataḥ), being born against the natural order.
सुबीजं चैव सुक्षेत्रे जातं संपद्यते यथा ।
तथाऽर्याज जात आर्यायां सर्वं संस्कारमर्हति ॥६९॥
तथाऽर्याज जात आर्यायां सर्वं संस्कारमर्हति ॥६९॥
69. subījaṁ caiva sukṣetre jātaṁ saṁpadyate yathā ,
tathā'ryāj jāta āryāyāṁ sarvaṁ saṁskāramarhati.
tathā'ryāj jāta āryāyāṁ sarvaṁ saṁskāramarhati.
69.
subījam ca eva sukṣetre jātam saṃpadyate yathā
tathā āryāt jātaḥ āryāyām sarvam saṃskāram arhati
tathā āryāt jātaḥ āryāyām sarvam saṃskāram arhati
69.
yathā subījam ca eva sukṣetre jātam saṃpadyate,
tathā āryāt āryāyām jātaḥ (puruṣaḥ) sarvam saṃskāram arhati.
tathā āryāt āryāyām jātaḥ (puruṣaḥ) sarvam saṃskāram arhati.
69.
Just as a good seed, sown in a good field, indeed thrives, similarly, one born from a noble man to a noble woman is worthy of all sacred rites (saṃskāras).
बीजमेके प्रशंसन्ति क्षेत्रमन्ये मनीषिणः ।
बीजक्षेत्रे तथैवान्ये तत्रैयं तु व्यवस्थितिः ॥७०॥
बीजक्षेत्रे तथैवान्ये तत्रैयं तु व्यवस्थितिः ॥७०॥
70. bījameke praśaṁsanti kṣetramanye manīṣiṇaḥ ,
bījakṣetre tathaivānye tatraiyaṁ tu vyavasthitiḥ.
bījakṣetre tathaivānye tatraiyaṁ tu vyavasthitiḥ.
70.
bījam eke praśaṃsanti kṣetram anye manīṣiṇaḥ |
bījakṣetre tathā eva anye tatra iyam tu vyavasthitiḥ
bījakṣetre tathā eva anye tatra iyam tu vyavasthitiḥ
70.
eke bījam praśaṃsanti anye manīṣiṇaḥ kṣetram tathā
eva anye bījakṣetre tatra tu iyam vyavasthitiḥ
eva anye bījakṣetre tatra tu iyam vyavasthitiḥ
70.
Some people praise the seed, while other thinkers praise the field. Likewise, still others praise both the seed and the field. Regarding this matter, the established rule is as follows.
अक्षेत्रे बीजमुत्सृष्टमन्तरैव विनश्यति ।
अबीजकमपि क्षेत्रं केवलं स्थण्डिलं भवेत ॥७१॥
अबीजकमपि क्षेत्रं केवलं स्थण्डिलं भवेत ॥७१॥
71. akṣetre bījamutsṛṣṭamantaraiva vinaśyati ,
abījakamapi kṣetraṁ kevalaṁ sthaṇḍilaṁ bhavet.
abījakamapi kṣetraṁ kevalaṁ sthaṇḍilaṁ bhavet.
71.
akṣetre bījam utsṛṣṭam antara eva vinaśyati |
abījakam api kṣetram kevalam sthaṇḍilam bhavet
abījakam api kṣetram kevalam sthaṇḍilam bhavet
71.
akṣetre utsṛṣṭam bījam antara eva vinaśyati
abījakam api kṣetram kevalam sthaṇḍilam bhavet
abījakam api kṣetram kevalam sthaṇḍilam bhavet
71.
A seed sown in an unsuitable field perishes immediately. Likewise, a field without seed becomes merely barren ground.
यस्माद बीजप्रभावेण तिर्यग्जा ऋषयोऽभवन ।
पूजिताश्च प्रशस्ताश्च तस्माद बीजं प्रशस्यते ॥७२॥
पूजिताश्च प्रशस्ताश्च तस्माद बीजं प्रशस्यते ॥७२॥
72. yasmād bījaprabhāveṇa tiryagjā ṛṣayo'bhavan ,
pūjitāśca praśastāśca tasmād bījaṁ praśasyate.
pūjitāśca praśastāśca tasmād bījaṁ praśasyate.
72.
yasmāt bījaprabhāveṇa tiryagjāḥ ṛṣayaḥ abhavan |
pūjitāḥ ca praśastāḥ ca tasmāt bījam praśasyate
pūjitāḥ ca praśastāḥ ca tasmāt bījam praśasyate
72.
yasmāt bījaprabhāveṇa tiryagjāḥ ṛṣayaḥ pūjitāḥ
ca praśastāḥ ca abhavan tasmāt bījam praśasyate
ca praśastāḥ ca abhavan tasmāt bījam praśasyate
72.
Because, by the influence of the seed, sages, even if born from lower species, became revered and praised, therefore, the seed is highly commended.
अनार्यमार्यकर्माणमार्यं चानार्यकर्मिणम ।
संप्रधार्याब्रवीद धाता न समौ नासमाविति ॥७३॥
संप्रधार्याब्रवीद धाता न समौ नासमाविति ॥७३॥
73. anāryamāryakarmāṇamāryaṁ cānāryakarmiṇam ,
saṁpradhāryābravīd dhātā na samau nāsamāviti.
saṁpradhāryābravīd dhātā na samau nāsamāviti.
73.
anāryam āryakarmāṇam āryam ca anāryakarmiṇam |
sampradhārya abravīt dhātā na samau na asamau iti
sampradhārya abravīt dhātā na samau na asamau iti
73.
dhātā anāryam āryakarmāṇam ca āryam anāryakarmiṇam
sampradhārya abravīt iti na samau na asamau
sampradhārya abravīt iti na samau na asamau
73.
The Creator, having thoroughly considered an ignoble person who performs noble deeds, and a noble person who performs ignoble deeds, declared: 'They are neither equal nor unequal.'
ब्राह्मणा ब्रह्मयोनिस्था ये स्वकर्मण्यवस्थिताः ।
ते सम्यगुपजीवेयुः षट कर्माणि यथाक्रमम ॥७४॥
ते सम्यगुपजीवेयुः षट कर्माणि यथाक्रमम ॥७४॥
74. brāhmaṇā brahmayonisthā ye svakarmaṇyavasthitāḥ ,
te samyagupajīveyuḥ ṣaṭ karmāṇi yathākramam.
te samyagupajīveyuḥ ṣaṭ karmāṇi yathākramam.
74.
brāhmaṇāḥ brahmayonīsthāḥ ye svakarmaṇi avasthitāḥ
te samyak upajīveyuḥ ṣaṭ karmāṇi yathākramam
te samyak upajīveyuḥ ṣaṭ karmāṇi yathākramam
74.
brāhmaṇāḥ ye brahmayonīsthāḥ svakarmaṇi avasthitāḥ
te ṣaṭ karmāṇi yathākramam samyak upajīveyuḥ
te ṣaṭ karmāṇi yathākramam samyak upajīveyuḥ
74.
Brahmins, who are established in the essence of the Vedas (brahman) and dedicated to their own appropriate actions (karma), should properly sustain themselves through the six duties in their prescribed order.
अध्यापनमध्ययनं यजनं याजनं तथा ।
दानं प्रतिग्रहश्चैव षट कर्माण्यग्रजन्मनः ॥७५॥
दानं प्रतिग्रहश्चैव षट कर्माण्यग्रजन्मनः ॥७५॥
75. adhyāpanamadhyayanaṁ yajanaṁ yājanaṁ tathā ,
dānaṁ pratigrahaścaiva ṣaṭ karmāṇyagrajanmanaḥ.
dānaṁ pratigrahaścaiva ṣaṭ karmāṇyagrajanmanaḥ.
75.
adhyāpanam adhyayanam yajanam yājanam tathā
dānam pratigrahaḥ ca eva ṣaṭ karmāṇi agrajanmanaḥ
dānam pratigrahaḥ ca eva ṣaṭ karmāṇi agrajanmanaḥ
75.
adhyāpanam adhyayanam yajanam yājanam tathā
dānam ca eva pratigrahaḥ agrajanmanaḥ ṣaṭ karmāṇi
dānam ca eva pratigrahaḥ agrajanmanaḥ ṣaṭ karmāṇi
75.
Teaching, studying, performing Vedic rituals (yajña), officiating Vedic rituals (yajña) for others, giving gifts, and receiving gifts - these are indeed the six duties of the twice-born (Brahmin).
षण्णां तु कर्मणामस्य त्रीणि कर्माणि जीविका ।
याजनाध्यापने चैव विशुद्धाच्च प्रतिग्रहः ॥७६॥
याजनाध्यापने चैव विशुद्धाच्च प्रतिग्रहः ॥७६॥
76. ṣaṇṇāṁ tu karmaṇāmasya trīṇi karmāṇi jīvikā ,
yājanādhyāpane caiva viśuddhācca pratigrahaḥ.
yājanādhyāpane caiva viśuddhācca pratigrahaḥ.
76.
ṣaṇṇām tu karmaṇām asya trīṇi karmāṇi jīvikā
yājanādhyāpane ca eva viśuddhāt ca pratigrahaḥ
yājanādhyāpane ca eva viśuddhāt ca pratigrahaḥ
76.
asya ṣaṇṇām karmaṇām tu trīṇi karmāṇi jīvikā
yājanādhyāpane ca eva viśuddhāt ca pratigrahaḥ
yājanādhyāpane ca eva viśuddhāt ca pratigrahaḥ
76.
But of these six duties, for him (the Brahmin), three are a means of livelihood: officiating Vedic rituals (yajña), teaching, and receiving gifts, specifically from a pure source.
त्रयो धर्मा निवर्तन्ते ब्राह्मणात क्षत्रियं प्रति ।
अध्यापनं याजनं च तृतीयश्च प्रतिग्रहः ॥७७॥
अध्यापनं याजनं च तृतीयश्च प्रतिग्रहः ॥७७॥
77. trayo dharmā nivartante brāhmaṇāt kṣatriyaṁ prati ,
adhyāpanaṁ yājanaṁ ca tṛtīyaśca pratigrahaḥ.
adhyāpanaṁ yājanaṁ ca tṛtīyaśca pratigrahaḥ.
77.
trayaḥ dharmāḥ nivartante brāhmaṇāt kṣatriyam
prati adhyāpanam yājanam ca tṛtīyaḥ ca pratigrahaḥ
prati adhyāpanam yājanam ca tṛtīyaḥ ca pratigrahaḥ
77.
trayaḥ dharmāḥ brāhmaṇāt kṣatriyam prati nivartante
adhyāpanam yājanam ca tṛtīyaḥ ca pratigrahaḥ
adhyāpanam yājanam ca tṛtīyaḥ ca pratigrahaḥ
77.
Three duties (dharma) recede from a Brahmin concerning a kṣatriya: teaching, officiating Vedic rituals (yajña), and receiving gifts, which is the third.
वैश्यं प्रति तथैवैते निवर्तेरन्निति स्थितिः ।
न तौ प्रति हि तान धर्मान मनुराह प्रजापतिः ॥७८॥
न तौ प्रति हि तान धर्मान मनुराह प्रजापतिः ॥७८॥
78. vaiśyaṁ prati tathaivaite nivarteranniti sthitiḥ ,
na tau prati hi tān dharmān manurāha prajāpatiḥ.
na tau prati hi tān dharmān manurāha prajāpatiḥ.
78.
vaiśyam prati tathā eva ete nivarteran iti sthitiḥ
na tau prati hi tān dharmān manuḥ āha prajāpatiḥ
na tau prati hi tān dharmān manuḥ āha prajāpatiḥ
78.
ete tathā eva vaiśyam prati nivarteran iti sthitiḥ
hi prajāpatiḥ manuḥ tān dharmān tau prati na āha
hi prajāpatiḥ manuḥ tān dharmān tau prati na āha
78.
These (principles) should apply to a vaiśya in the same way; this is the established rule. For indeed, Manu, the lord of creation, did not declare those (specific, higher) duties (dharma) for those two (classes – kṣatriyas and vaiśyas).
शस्त्रास्त्रभृत्त्वं क्षत्रस्य वणिक्पशुकृषिर्विषः ।
आजीवनार्थं धर्मस्तु दानमध्ययनं यजिः ॥७९॥
आजीवनार्थं धर्मस्तु दानमध्ययनं यजिः ॥७९॥
79. śastrāstrabhṛttvaṁ kṣatrasya vaṇikpaśukṛṣirviṣaḥ ,
ājīvanārthaṁ dharmastu dānamadhyayanaṁ yajiḥ.
ājīvanārthaṁ dharmastu dānamadhyayanaṁ yajiḥ.
79.
śastrāstrabhṛttvam kṣatrasya vaṇikpaśukṛṣiḥ viśaḥ
ājīvanārtham dharmaḥ tu dānam adhyayanam yajiḥ
ājīvanārtham dharmaḥ tu dānam adhyayanam yajiḥ
79.
kṣatrasya śastrāstrabhṛttvam viśaḥ vaṇikpaśukṛṣiḥ
ājīvanārtham tu dānam adhyayanam yajiḥ dharmaḥ
ājīvanārtham tu dānam adhyayanam yajiḥ dharmaḥ
79.
The bearing of weapons and missiles is for the kṣatriya. Trade, animal husbandry, and agriculture are the livelihood for the vaiśya. But giving, studying, and performing Vedic rituals (yajña) constitute the essential nature (dharma) (of the Brahmin).
वेदाभ्यासो ब्राह्मणस्य क्षत्रियस्य च रक्षणम ।
वार्ताकर्मैव वैश्यस्य विशिष्टानि स्वकर्मसु ॥८०॥
वार्ताकर्मैव वैश्यस्य विशिष्टानि स्वकर्मसु ॥८०॥
80. vedābhyāso brāhmaṇasya kṣatriyasya ca rakṣaṇam ,
vārtākarmaiva vaiśyasya viśiṣṭāni svakarmasu.
vārtākarmaiva vaiśyasya viśiṣṭāni svakarmasu.
80.
vedābhyāsaḥ brāhmaṇasya kṣatriyasya ca rakṣaṇam
vārtākarma eva vaiśyasya viśiṣṭāni svakarmasu
vārtākarma eva vaiśyasya viśiṣṭāni svakarmasu
80.
brāhmaṇasya vedābhyāsaḥ ca kṣatriyasya rakṣaṇam
vaiśyasya vārtākarma eva svakarmasu viśiṣṭāni
vaiśyasya vārtākarma eva svakarmasu viśiṣṭāni
80.
The study of the Vedas (vedābhyāsa) is for the brahmin, and protection is for the kṣatriya. The economic activities (vārtākarmā) are indeed for the vaiśya. These are the specific duties pertaining to their own responsibilities.
अजीवंस्तु यथोक्तेन ब्राह्मणः स्वेन कर्मणा ।
जीवेत क्षत्रियधर्मेण स ह्यस्य प्रत्यनन्तरः ॥८१॥
जीवेत क्षत्रियधर्मेण स ह्यस्य प्रत्यनन्तरः ॥८१॥
81. ajīvaṁstu yathoktena brāhmaṇaḥ svena karmaṇā ,
jīvet kṣatriyadharmeṇa sa hyasya pratyanantaraḥ.
jīvet kṣatriyadharmeṇa sa hyasya pratyanantaraḥ.
81.
ajīvan tu yathā uktena brāhmaṇaḥ svena karmaṇā
jīveta kṣatriyadharmeṇa saḥ hi asya pratyanantaraḥ
jīveta kṣatriyadharmeṇa saḥ hi asya pratyanantaraḥ
81.
tu brāhmaṇaḥ svena yathā uktena karmaṇā ajīvan
kṣatriyadharmeṇa jīveta hi saḥ asya pratyanantaraḥ
kṣatriyadharmeṇa jīveta hi saḥ asya pratyanantaraḥ
81.
But if a brahmin is not able to live by his own prescribed duties (karma), he should live by the essential nature (dharma) of a kṣatriya, for that (path) is indeed immediately next to his own.
उभाभ्यामप्यजीवंस्तु कथं स्यादिति चेद भवेत ।
कृषिगोरक्षमास्थाय जीवेद वैश्यस्य जीविकाम ॥८२॥
कृषिगोरक्षमास्थाय जीवेद वैश्यस्य जीविकाम ॥८२॥
82. ubhābhyāmapyajīvaṁstu kathaṁ syāditi ced bhavet ,
kṛṣigorakṣamāsthāya jīved vaiśyasya jīvikām.
kṛṣigorakṣamāsthāya jīved vaiśyasya jīvikām.
82.
ubhābhyām api ajīvan tu katham syāt iti cet bhavet
kṛṣi-gorakṣam āsthāya jīvet vaiśyasya jīvikām
kṛṣi-gorakṣam āsthāya jīvet vaiśyasya jīvikām
82.
cet ubhābhyām api ajīvan tu iti bhavet katham syāt
kṛṣi-gorakṣam āsthāya vaiśyasya jīvikām jīvet
kṛṣi-gorakṣam āsthāya vaiśyasya jīvikām jīvet
82.
If one is unable to sustain oneself by both (the prescribed occupations), how then should one live? If such a situation arises, one should adopt the livelihood of a vaiśya, by engaging in agriculture and cow-protection.
वैश्यवृत्त्याऽपि जीवंस्तु ब्राह्मणः क्षत्रियोऽपि वा ।
हिंसाप्रायां पराधीनां कृषिं यत्नेन वर्जयेत ॥८३॥
हिंसाप्रायां पराधीनां कृषिं यत्नेन वर्जयेत ॥८३॥
83. vaiśyavṛttyā'pi jīvaṁstu brāhmaṇaḥ kṣatriyo'pi vā ,
hiṁsāprāyāṁ parādhīnāṁ kṛṣiṁ yatnena varjayet.
hiṁsāprāyāṁ parādhīnāṁ kṛṣiṁ yatnena varjayet.
83.
vaiśya-vṛttyā api jīvan tu brāhmaṇaḥ kṣatriyaḥ api
vā hiṃsā-prāyām parādhīnām kṛṣim yatnena varjayet
vā hiṃsā-prāyām parādhīnām kṛṣim yatnena varjayet
83.
tu brāhmaṇaḥ vā api kṣatriyaḥ vaiśya-vṛttyā api
jīvan yatnena hiṃsā-prāyām parādhīnām kṛṣim varjayet
jīvan yatnena hiṃsā-prāyām parādhīnām kṛṣim varjayet
83.
But if a brāhmaṇa or even a kṣatriya lives by the livelihood of a vaiśya, they should carefully avoid agriculture, which mostly involves violence and is dependent on others.
कृषिं साधुइति मन्यन्ते सा वृत्तिः सद्विगर्हिताः ।
भूमिं भूमिशयांश्चैव हन्ति काष्ठमयोमुखम ॥८४॥
भूमिं भूमिशयांश्चैव हन्ति काष्ठमयोमुखम ॥८४॥
84. kṛṣiṁ sādhuiti manyante sā vṛttiḥ sadvigarhitāḥ ,
bhūmiṁ bhūmiśayāṁścaiva hanti kāṣṭhamayomukham.
bhūmiṁ bhūmiśayāṁścaiva hanti kāṣṭhamayomukham.
84.
kṛṣim sādhu iti manyante sā vṛttiḥ sad-vigarhitā
bhūmim bhūmi-śayān ca eva hanti kāṣṭhamaya-ayomukham
bhūmim bhūmi-śayān ca eva hanti kāṣṭhamaya-ayomukham
84.
manyante kṛṣim sādhu iti sā vṛttiḥ sad-vigarhitā
kāṣṭhamaya-ayomukham eva hanti bhūmim ca bhūmi-śayān ca
kāṣṭhamaya-ayomukham eva hanti bhūmim ca bhūmi-śayān ca
84.
Some people consider agriculture to be good, but that occupation is condemned by the virtuous (sat). For the wooden, iron-mouthed implement (the plough) injures the earth and, indeed, those living on the earth.
इदं तु वृत्तिवैकल्यात त्यजतो धर्मनैपुणम ।
विट्पण्यमुद्धृतोद्धारं विक्रेयं वित्तवर्धनम ॥८५॥
विट्पण्यमुद्धृतोद्धारं विक्रेयं वित्तवर्धनम ॥८५॥
85. idaṁ tu vṛttivaikalyāt tyajato dharmanaipuṇam ,
viṭpaṇyamuddhṛtoddhāraṁ vikreyaṁ vittavardhanam.
viṭpaṇyamuddhṛtoddhāraṁ vikreyaṁ vittavardhanam.
85.
idam tu vṛtti-vaikalyāt tyajataḥ dharma-naipuṇam
viṭ-paṇyam uddhṛta-uddhāram vikreyam vitta-vardhanam
viṭ-paṇyam uddhṛta-uddhāram vikreyam vitta-vardhanam
85.
tu idam vṛtti-vaikalyāt dharma-naipuṇam tyajataḥ
viṭ-paṇyam uddhṛta-uddhāram vitta-vardhanam vikreyam
viṭ-paṇyam uddhṛta-uddhāram vitta-vardhanam vikreyam
85.
But this (following rule applies) to one who, due to a deficiency in (their customary) livelihood, has to abandon the virtuous path (dharma). Such a person should engage in the trade of vaiśya goods, which are wealth-increasing and from which the original capital has been taken out (i.e., profitable goods).
सर्वान रसानपोहेत कृतान्नं च तिलैः सह ।
अश्मनो लवणं चैव पशवो ये च मानुषाः ॥८६॥
अश्मनो लवणं चैव पशवो ये च मानुषाः ॥८६॥
86. sarvān rasānapoheta kṛtānnaṁ ca tilaiḥ saha ,
aśmano lavaṇaṁ caiva paśavo ye ca mānuṣāḥ.
aśmano lavaṇaṁ caiva paśavo ye ca mānuṣāḥ.
86.
sarvān rasān apohet kṛtānnam ca tilaiḥ saha |
aśmanaḥ lavaṇam ca eva paśavaḥ ye ca mānuṣāḥ
aśmanaḥ lavaṇam ca eva paśavaḥ ye ca mānuṣāḥ
86.
sarvān rasān ca tilaiḥ saha kṛtānnam ca aśmanaḥ
lavaṇam ca eva paśavaḥ ye ca mānuṣāḥ apohet
lavaṇam ca eva paśavaḥ ye ca mānuṣāḥ apohet
86.
One should avoid all savory liquids and cooked food prepared with sesame seeds. Additionally, rock salt, animals, and human products [are to be avoided].
सर्वं च तान्तवं रक्तं शाणक्षौमाविकानि च ।
अपि चेत स्युररक्तानि फलमूले तथौषधीः ॥८७॥
अपि चेत स्युररक्तानि फलमूले तथौषधीः ॥८७॥
87. sarvaṁ ca tāntavaṁ raktaṁ śāṇakṣoṁāvikāni ca ,
api cet syuraraktāni phalamūle tathauṣadhīḥ.
api cet syuraraktāni phalamūle tathauṣadhīḥ.
87.
sarvam ca tāntavam raktam śāṇakṣaumāvikāni ca |
api cet syuḥ aratkāni phalamūle tathā auṣadhīḥ
api cet syuḥ aratkāni phalamūle tathā auṣadhīḥ
87.
ca sarvam raktam tāntavam ca śāṇakṣaumāvikāni
api cet aratkāni syuḥ tathā phalamūle auṣadhīḥ
api cet aratkāni syuḥ tathā phalamūle auṣadhīḥ
87.
One should avoid all dyed textiles, and those made of hemp, flax, and wool. Even if they are undyed, [they are to be avoided]. Likewise, fruits, roots, and herbs [should also be avoided].
अपः शस्त्रं विषं मांसं सोमं गन्धांश्च सर्वशः ।
क्षीरं क्षौद्रं दधि घृतं तैलं मधु गुडं कुशान ॥८८॥
क्षीरं क्षौद्रं दधि घृतं तैलं मधु गुडं कुशान ॥८८॥
88. apaḥ śastraṁ viṣaṁ māṁsaṁ somaṁ gandhāṁśca sarvaśaḥ ,
kṣīraṁ kṣaudraṁ dadhi ghṛtaṁ tailaṁ madhu guḍaṁ kuśān.
kṣīraṁ kṣaudraṁ dadhi ghṛtaṁ tailaṁ madhu guḍaṁ kuśān.
88.
apaḥ śastram viṣam māṃsam somam gandhān ca sarvaśaḥ |
kṣīram kṣaudram dadhi ghṛtam tailam madhu guḍam kuśān
kṣīram kṣaudram dadhi ghṛtam tailam madhu guḍam kuśān
88.
apaḥ śastram viṣam māṃsam somam ca sarvaśaḥ gandhān
kṣīram kṣaudram dadhi ghṛtam tailam madhu guḍam kuśān
kṣīram kṣaudram dadhi ghṛtam tailam madhu guḍam kuśān
88.
One should avoid waters, weapons, poison, meat, [soma], and all kinds of scents. [Also] milk, honey (kṣaudra), curds, clarified butter, oil, honey (madhu), jaggery, and [kuśa] grass.
आरण्यांश्च पशून सर्वान दंष्ट्रिणश्च वयांसि च ।
मद्यं नीलिं च लाक्षां च सर्वांश्चैकशफांस्तथा ॥८९॥
मद्यं नीलिं च लाक्षां च सर्वांश्चैकशफांस्तथा ॥८९॥
89. āraṇyāṁśca paśūn sarvān daṁṣṭriṇaśca vayāṁsi ca ,
madyaṁ nīliṁ ca lākṣāṁ ca sarvāṁścaikaśaphāṁstathā.
madyaṁ nīliṁ ca lākṣāṁ ca sarvāṁścaikaśaphāṁstathā.
89.
āraṇyān ca paśūn sarvān daṃṣṭriṇaḥ ca vayāṃsi ca |
madyam nīlim ca lākṣām ca sarvān ca ekaśafān tathā
madyam nīlim ca lākṣām ca sarvān ca ekaśafān tathā
89.
ca sarvān āraṇyān paśūn ca daṃṣṭriṇaḥ ca vayāṃsi
madyam ca nīlim ca lākṣām ca sarvān ekaśafān tathā
madyam ca nīlim ca lākṣām ca sarvān ekaśafān tathā
89.
And all wild animals, and those with fangs, and birds [are to be avoided]. Likewise, liquor, indigo, lac, and all single-hoofed animals [should also be avoided].
काममुत्पाद्य कृष्यां तु स्वयमेव कृषीवलः ।
विक्रीणीत तिलांशूद्रान धर्मार्थमचिरस्थितान ॥९०॥
विक्रीणीत तिलांशूद्रान धर्मार्थमचिरस्थितान ॥९०॥
90. kāmamutpādya kṛṣyāṁ tu svayameva kṛṣīvalaḥ ,
vikrīṇīta tilāṁśūdrān dharmārthamacirasthitān.
vikrīṇīta tilāṁśūdrān dharmārthamacirasthitān.
90.
kāmam utpādya kṛṣyām tu svayam eva kṛṣīvalaḥ
vikrīṇīta tilān śūdrān dharmārtham acirasthitān
vikrīṇīta tilān śūdrān dharmārtham acirasthitān
90.
kṛṣīvalaḥ svayam eva kāmam kṛṣyām tilān utpādya
tu acirasthitān śūdrān dharmārtham vikrīṇīta
tu acirasthitān śūdrān dharmārtham vikrīṇīta
90.
A farmer, having himself willingly cultivated sesame seeds in his field, should sell those freshly harvested sesame seeds to Śūdras for the sake of righteousness (dharma).
भोजनाभ्यञ्जनाद दानाद यदन्यत कुरुते तिलैः ।
कृमिभूतः श्वविष्ठायां पितृभिः सह मज्जति ॥९१॥
कृमिभूतः श्वविष्ठायां पितृभिः सह मज्जति ॥९१॥
91. bhojanābhyañjanād dānād yadanyat kurute tilaiḥ ,
kṛmibhūtaḥ śvaviṣṭhāyāṁ pitṛbhiḥ saha majjati.
kṛmibhūtaḥ śvaviṣṭhāyāṁ pitṛbhiḥ saha majjati.
91.
bhojana abhyañjanāt dānāt yat anyat kurute tilaiḥ
kṛmibhūtaḥ śvaviṣṭhāyām pitṛbhiḥ saha majjati
kṛmibhūtaḥ śvaviṣṭhāyām pitṛbhiḥ saha majjati
91.
yat bhojana abhyañjana dānāt anyat tilaiḥ kurute,
saḥ kṛmibhūtaḥ pitṛbhiḥ saha śvaviṣṭhāyām majjati
saḥ kṛmibhūtaḥ pitṛbhiḥ saha śvaviṣṭhāyām majjati
91.
If anyone uses sesame seeds for purposes other than offering them for food or anointing, that person becomes a worm and sinks with their ancestors into dog's excrement.
सद्यः पतति मांसेन लाक्षया लवणेन च ।
त्र्यहेण शूद्रो भवति ब्राह्मणः क्षीरविक्रयात ॥९२॥
त्र्यहेण शूद्रो भवति ब्राह्मणः क्षीरविक्रयात ॥९२॥
92. sadyaḥ patati māṁsena lākṣayā lavaṇena ca ,
tryaheṇa śūdro bhavati brāhmaṇaḥ kṣīravikrayāt.
tryaheṇa śūdro bhavati brāhmaṇaḥ kṣīravikrayāt.
92.
sadyaḥ patati māṃsena lākṣayā lavaṇena ca
tryaheṇa śūdraḥ bhavati brāhmaṇaḥ kṣīravikrayāt
tryaheṇa śūdraḥ bhavati brāhmaṇaḥ kṣīravikrayāt
92.
(janaḥ) māṃsena lākṣayā lavaṇena ca sadyaḥ patati.
brāhmaṇaḥ kṣīravikrayāt tryaheṇa śūdraḥ bhavati.
brāhmaṇaḥ kṣīravikrayāt tryaheṇa śūdraḥ bhavati.
92.
A person immediately falls into degradation by dealing in meat, lac, and salt. A Brahmin, from selling milk, becomes a śūdra within three days.
इतरेषां तु पण्यानां विक्रयादिह कामतः ।
ब्राह्मणः सप्तरात्रेण वैश्यभावं नियच्छति ॥९३॥
ब्राह्मणः सप्तरात्रेण वैश्यभावं नियच्छति ॥९३॥
93. itareṣāṁ tu paṇyānāṁ vikrayādiha kāmataḥ ,
brāhmaṇaḥ saptarātreṇa vaiśyabhāvaṁ niyacchati.
brāhmaṇaḥ saptarātreṇa vaiśyabhāvaṁ niyacchati.
93.
itareṣām tu paṇyānām vikrayāt iha kāmataḥ
brāhmaṇaḥ saptarātreṇa vaiśyabhāvam niyacchati
brāhmaṇaḥ saptarātreṇa vaiśyabhāvam niyacchati
93.
tu iha kāmataḥ itareṣām paṇyānām vikrayāt
brāhmaṇaḥ saptarātreṇa vaiśyabhāvam niyacchati
brāhmaṇaḥ saptarātreṇa vaiśyabhāvam niyacchati
93.
However, by willingly selling other marketable goods here, a Brahmin attains the status of a vaiśya within seven days.
रसा रसैर्निमातव्या न त्वेव लवणं रसैः ।
कृतान्नं च कृतान्नेन तिला धान्येन तत्समाः ॥९४॥
कृतान्नं च कृतान्नेन तिला धान्येन तत्समाः ॥९४॥
94. rasā rasairnimātavyā na tveva lavaṇaṁ rasaiḥ ,
kṛtānnaṁ ca kṛtānnena tilā dhānyena tatsamāḥ.
kṛtānnaṁ ca kṛtānnena tilā dhānyena tatsamāḥ.
94.
rasā rasaiḥ nimātavyā na tu eva lavaṇam rasaiḥ
kṛtānnam ca kṛtānnena tilā dhānyena tat samāḥ
kṛtānnam ca kṛtānnena tilā dhānyena tat samāḥ
94.
rasā rasaiḥ nimātavyā lavaṇam
rasaiḥ tu eva na (nimātavyam) kṛtānnam
ca kṛtānnena (nimātavyam)
tilā dhānyena tat samāḥ (nimātavyāḥ)
rasaiḥ tu eva na (nimātavyam) kṛtānnam
ca kṛtānnena (nimātavyam)
tilā dhānyena tat samāḥ (nimātavyāḥ)
94.
Liquids should be mixed with (other) liquids, but salt should certainly not be mixed with liquids. Cooked food should be mixed with cooked food, and sesame seeds with grains of their own kind.
जीवेदेतेन राजन्यः सर्वेणाप्यनयं गतः ।
न त्वेव ज्यायंसीं वृत्तिमभिमन्येत कर्हि चित ॥९५॥
न त्वेव ज्यायंसीं वृत्तिमभिमन्येत कर्हि चित ॥९५॥
95. jīvedetena rājanyaḥ sarveṇāpyanayaṁ gataḥ ,
na tveva jyāyaṁsīṁ vṛttimabhimanyeta karhi cit.
na tveva jyāyaṁsīṁ vṛttimabhimanyeta karhi cit.
95.
jīvet etena rājanyaḥ sarveṇa api anayam gataḥ na
tu eva jyāyaṃsīm vṛttim abhimanyeta karhi cit
tu eva jyāyaṃsīm vṛttim abhimanyeta karhi cit
95.
anayam gataḥ api rājanyaḥ etena sarveṇa jīvet tu
eva jyāyaṃsīm vṛttim karhi cit na abhimanyeta
eva jyāyaṃsīm vṛttim karhi cit na abhimanyeta
95.
A kṣatriya (rājanaya) may live by these means, even if he has fallen into dire circumstances (anayam gataḥ). But he should certainly never aspire to a superior livelihood.
यो लोभादधमो जात्या जीवेदुत्कृष्टकर्मभिः ।
तं राजा निर्धनं कृत्वा क्षिप्रमेव प्रवासयेत ॥९६॥
तं राजा निर्धनं कृत्वा क्षिप्रमेव प्रवासयेत ॥९६॥
96. yo lobhādadhamo jātyā jīvedutkṛṣṭakarmabhiḥ ,
taṁ rājā nirdhanaṁ kṛtvā kṣiprameva pravāsayet.
taṁ rājā nirdhanaṁ kṛtvā kṣiprameva pravāsayet.
96.
yaḥ lobhāt adhamaḥ jātyā jīvet utkṛṣṭa-karmabhiḥ
tam rājā nirdhanam kṛtvā kṣipram eva pravāsayet
tam rājā nirdhanam kṛtvā kṣipram eva pravāsayet
96.
yaḥ jātyā adhamaḥ lobhāt utkṛṣṭa-karmabhiḥ jīvet
tam rājā nirdhanam kṛtvā kṣipram eva pravāsayet
tam rājā nirdhanam kṛtvā kṣipram eva pravāsayet
96.
The one who, out of greed, though of an inferior social class (jāti) by birth, lives by the occupations (karma) of a superior class, him the king should quickly make penniless and then banish.
वरं स्वधर्मो विगुणो न पारक्यः स्वनुष्ठितः ।
परधर्मेण जीवन हि सद्यः पतति जातितः ॥९७॥
परधर्मेण जीवन हि सद्यः पतति जातितः ॥९७॥
97. varaṁ svadharmo viguṇo na pārakyaḥ svanuṣṭhitaḥ ,
paradharmeṇa jīvan hi sadyaḥ patati jātitaḥ.
paradharmeṇa jīvan hi sadyaḥ patati jātitaḥ.
97.
varam sva-dharmaḥ viguṇaḥ na pārakyaḥ su-anuṣṭhitaḥ
para-dharmeṇa jīvan hi sadyaḥ patati jātitaḥ
para-dharmeṇa jīvan hi sadyaḥ patati jātitaḥ
97.
viguṇaḥ sva-dharmaḥ varam su-anuṣṭhitaḥ pārakyaḥ na
(varam) hi para-dharmeṇa jīvan sadyaḥ jātitaḥ patati
(varam) hi para-dharmeṇa jīvan sadyaḥ jātitaḥ patati
97.
Better is one's own essential nature (svadharma), even if imperfectly pursued, than another's (dharma), though perfectly fulfilled. For by living according to another's essential nature (paradharma), one immediately falls from one's social class (jāti).
वैश्योऽजीवन स्वधर्मेण शूद्रवृत्त्याऽपि वर्तयेत ।
अनाचरन्नकार्याणि निवर्तेत च शक्तिमान ॥९८॥
अनाचरन्नकार्याणि निवर्तेत च शक्तिमान ॥९८॥
98. vaiśyo'jīvan svadharmeṇa śūdravṛttyā'pi vartayet ,
anācarannakāryāṇi nivarteta ca śaktimān.
anācarannakāryāṇi nivarteta ca śaktimān.
98.
vaiśyaḥ ajīvan svadharmeṇa śūdravṛttyā api
vartayeta anācaran akāryāṇi nivarteta ca śaktimān
vartayeta anācaran akāryāṇi nivarteta ca śaktimān
98.
vaiśyaḥ svadharmeṇa ajīvan śūdravṛttyā api
vartayeta akāryāṇi anācaran ca śaktimān nivarteta
vartayeta akāryāṇi anācaran ca śaktimān nivarteta
98.
A Vaiśya, if unable to live by his prescribed duties (dharma), may subsist even by the occupation of a śūdra, provided he does not engage in improper actions. And he should desist (from such a livelihood) when he becomes capable (of performing his own duties).
अशक्नुवंस्तु शुश्रूषां शूद्रः कर्तुं द्विजन्मनाम ।
पुत्रदारात्ययं प्राप्तो जीवेत कारुककर्मभिः ॥९९॥
पुत्रदारात्ययं प्राप्तो जीवेत कारुककर्मभिः ॥९९॥
99. aśaknuvaṁstu śuśrūṣāṁ śūdraḥ kartuṁ dvijanmanām ,
putradārātyayaṁ prāpto jīvet kārukakarmabhiḥ.
putradārātyayaṁ prāpto jīvet kārukakarmabhiḥ.
99.
aśaknuvan tu śuśrūṣām śūdraḥ kartum dvijanmanām
putradārātyayam prāptaḥ jīveta kārukakarmabhiḥ
putradārātyayam prāptaḥ jīveta kārukakarmabhiḥ
99.
śūdraḥ dvijanmanām śuśrūṣām kartum aśaknuvan tu
putradārātyayam prāptaḥ kārukakarmabhiḥ jīveta
putradārātyayam prāptaḥ kārukakarmabhiḥ jīveta
99.
But a śūdra, unable to render service to the twice-born, and facing dire emergency concerning his children and wife, may subsist by artisan's work.
यैः कर्मभिः प्रचरितैः शुश्रूष्यन्ते द्विजातयः ।
तानि कारुककर्माणि शिल्पानि विविधानि च ॥१००॥
तानि कारुककर्माणि शिल्पानि विविधानि च ॥१००॥
100. yaiḥ karmabhiḥ pracaritaiḥ śuśrūṣyante dvijātayaḥ ,
tāni kārukakarmāṇi śilpāni vividhāni ca.
tāni kārukakarmāṇi śilpāni vividhāni ca.
100.
yaiḥ karmabhiḥ pracaritaiḥ śuśrūṣyante dvijātayaḥ
tāni kārukakarmāṇi śilpāni vividhāni ca
tāni kārukakarmāṇi śilpāni vividhāni ca
100.
yaiḥ pracaritaiḥ karmabhiḥ dvijātayaḥ śuśrūṣyante
tāni kārukakarmāṇi ca vividhāni śilpāni
tāni kārukakarmāṇi ca vividhāni śilpāni
100.
Those actions by which the twice-born are served are artisan's works and various crafts.
वैश्यवृत्तिमनातिष्ठन ब्राह्मणः स्वे पथि स्थितः ।
अवृत्तिकर्षितः सीदन्निमं धर्मं समाचरेत ॥१०१॥
अवृत्तिकर्षितः सीदन्निमं धर्मं समाचरेत ॥१०१॥
101. vaiśyavṛttimanātiṣṭhan brāhmaṇaḥ sve pathi sthitaḥ ,
avṛttikarṣitaḥ sīdannimaṁ dharmaṁ samācaret.
avṛttikarṣitaḥ sīdannimaṁ dharmaṁ samācaret.
101.
vaiśyavṛttim anātiṣṭhan brāhmaṇaḥ sve pathi
sthitaḥ avṛttikarṣitaḥ sīdan imam dharmam samācaret
sthitaḥ avṛttikarṣitaḥ sīdan imam dharmam samācaret
101.
brāhmaṇaḥ vaiśyavṛttim anātiṣṭhan sve pathi
sthitaḥ avṛttikarṣitaḥ sīdan imam dharmam samācaret
sthitaḥ avṛttikarṣitaḥ sīdan imam dharmam samācaret
101.
A Brāhmin, even if not adopting the livelihood of a Vaiśya but remaining steadfast on his own path, should, if distressed by lack of livelihood and greatly suffering, follow this (emergency) code of conduct (dharma).
सर्वतः प्रतिगृह्णीयाद ब्राह्मणस्त्वनयं गतः ।
पवित्रं दुष्यतीत्येतद धर्मतो नोपपद्यते ॥१०२॥
पवित्रं दुष्यतीत्येतद धर्मतो नोपपद्यते ॥१०२॥
102. sarvataḥ pratigṛhṇīyād brāhmaṇastvanayaṁ gataḥ ,
pavitraṁ duṣyatītyetad dharmato nopapadyate.
pavitraṁ duṣyatītyetad dharmato nopapadyate.
102.
sarvataḥ pratigṛhṇīyāt brāhmaṇaḥ tu anayam gataḥ
pavitram duṣyati iti etat dharmataḥ na upapadyate
pavitram duṣyati iti etat dharmataḥ na upapadyate
102.
brāhmaṇaḥ anayam gataḥ tu sarvataḥ pratigṛhṇīyāt
etat pavitram duṣyati iti dharmataḥ na upapadyate
etat pavitram duṣyati iti dharmataḥ na upapadyate
102.
A brahmin who has fallen into a state of misfortune may accept gifts from any source. The idea that something pure (pavitram) becomes corrupted by this is not justified according to natural law (dharma).
नाध्यापनाद याजनाद वा गर्हिताद वा प्रतिग्रहात ।
दोषो भवति विप्राणां ज्वलनाम्बुसमा हि ते ॥१०३॥
दोषो भवति विप्राणां ज्वलनाम्बुसमा हि ते ॥१०३॥
103. nādhyāpanād yājanād vā garhitād vā pratigrahāt ,
doṣo bhavati viprāṇāṁ jvalanāmbusamā hi te.
doṣo bhavati viprāṇāṁ jvalanāmbusamā hi te.
103.
na adhyāpanāt yājanāt vā garhitāt vā pratigrahāt
doṣaḥ bhavati viprāṇām jvalanāmbusamāḥ hi te
doṣaḥ bhavati viprāṇām jvalanāmbusamāḥ hi te
103.
viprāṇām adhyāpanāt yājanāt vā garhitāt vā
pratigrahāt doṣaḥ na bhavati hi te jvalanāmbusamāḥ
pratigrahāt doṣaḥ na bhavati hi te jvalanāmbusamāḥ
103.
No fault arises for brahmins from teaching, or from officiating at censured Vedic rituals, or from accepting blameworthy gifts. For they are indeed comparable to fire and water.
जीवितात्ययमापन्नो योऽन्नमत्ति ततस्ततः ।
आकाशमिव पङ्केन न स पापेन लिप्यते ॥१०४॥
आकाशमिव पङ्केन न स पापेन लिप्यते ॥१०४॥
104. jīvitātyayamāpanno yo'nnamatti tatastataḥ ,
ākāśamiva paṅkena na sa pāpena lipyate.
ākāśamiva paṅkena na sa pāpena lipyate.
104.
jīvitātyayam āpannaḥ yaḥ annam atti tatastataḥ
ākāśam iva paṅkena na saḥ pāpena lipyate
ākāśam iva paṅkena na saḥ pāpena lipyate
104.
yaḥ jīvitātyayam āpannaḥ tatastataḥ annam
atti saḥ paṅkena ākāśam iva pāpena na lipyate
atti saḥ paṅkena ākāśam iva pāpena na lipyate
104.
Whoever, having fallen into danger to life, eats food from various sources, he is not tainted by sin, just as the sky is not smeared with mud.
अजीगर्तः सुतं हन्तुमुपासर्पद बुभुक्षितः ।
न चालिप्यत पापेन क्षुत्प्रतीकारमाचरन ॥१०५॥
न चालिप्यत पापेन क्षुत्प्रतीकारमाचरन ॥१०५॥
105. ajīgartaḥ sutaṁ hantumupāsarpad bubhukṣitaḥ ,
na cālipyata pāpena kṣutpratīkāramācaran.
na cālipyata pāpena kṣutpratīkāramācaran.
105.
ajīgartaḥ sutam hantum upāsarpat bubhukṣitaḥ
na ca alipyata pāpena kṣutpratīkāram ācaran
na ca alipyata pāpena kṣutpratīkāram ācaran
105.
bubhukṣitaḥ ajīgartaḥ sutam hantum upāsarpat
ca kṣutpratīkāram ācaran pāpena na alipyata
ca kṣutpratīkāram ācaran pāpena na alipyata
105.
Ajigarta, being hungry, approached to kill his son. Yet, he was not tainted by sin, as he was performing an act to remedy his hunger.
श्वमांसमिच्छनार्तोऽत्तुं धर्माधर्मविचक्षणः ।
प्राणानां परिरक्षार्थं वामदेवो न लिप्तवान ॥१०६॥
प्राणानां परिरक्षार्थं वामदेवो न लिप्तवान ॥१०६॥
106. śvamāṁsamicchanārto'ttuṁ dharmādharmavicakṣaṇaḥ ,
prāṇānāṁ parirakṣārthaṁ vāmadevo na liptavān.
prāṇānāṁ parirakṣārthaṁ vāmadevo na liptavān.
106.
śvamāṃsam icchan ārtaḥ attum dharmādharma-vicakṣaṇaḥ
prāṇānām parirakṣārtham vāmadevaḥ na liptavān
prāṇānām parirakṣārtham vāmadevaḥ na liptavān
106.
dharmādharma-vicakṣaṇaḥ vāmadevaḥ ārtaḥ śvamāṃsam
attum icchan prāṇānām parirakṣārtham na liptavān
attum icchan prāṇānām parirakṣārtham na liptavān
106.
The sage Vamadeva, though discerning between right and wrong (dharma and adharma), desiring to eat dog meat when distressed for the preservation of his life, was not tainted by that action.
भरद्वाजः क्षुधार्तस्तु सपुत्रो विजने वने ।
बह्वीर्गाः प्रतिजग्राह वृधोस्तक्ष्णो महातपाः ॥१०७॥
बह्वीर्गाः प्रतिजग्राह वृधोस्तक्ष्णो महातपाः ॥१०७॥
107. bharadvājaḥ kṣudhārtastu saputro vijane vane ,
bahvīrgāḥ pratijagrāha vṛdhostakṣṇo mahātapāḥ.
bahvīrgāḥ pratijagrāha vṛdhostakṣṇo mahātapāḥ.
107.
bharadvājaḥ kṣudhārtaḥ tu saputraḥ vijane vane
bahvīḥ gāḥ pratijagrāha vṛdhoḥ takṣṇaḥ mahātapāḥ
bahvīḥ gāḥ pratijagrāha vṛdhoḥ takṣṇaḥ mahātapāḥ
107.
mahātapāḥ bharadvājaḥ saputraḥ kṣudhārtaḥ tu
vijane vane vṛdhoḥ takṣṇaḥ bahvīḥ gāḥ pratijagrāha
vijane vane vṛdhoḥ takṣṇaḥ bahvīḥ gāḥ pratijagrāha
107.
The great ascetic (mahātapas) Bharadvaja, distressed by hunger with his son in a desolate forest, accepted many cows from Vṛdhu, the carpenter.
क्षुधार्तश्चात्तुमभ्यागाद विश्वामित्रः श्वजाघनीम ।
चण्डालहस्तादादाय धर्माधर्मविचक्षणः ॥१०८॥
चण्डालहस्तादादाय धर्माधर्मविचक्षणः ॥१०८॥
108. kṣudhārtaścāttumabhyāgād viśvāmitraḥ śvajāghanīm ,
caṇḍālahastādādāya dharmādharmavicakṣaṇaḥ.
caṇḍālahastādādāya dharmādharmavicakṣaṇaḥ.
108.
kṣudhārtaḥ ca attum abhyāgāt viśvāmitraḥ śvajāghanīm
caṇḍālahastāt ādāya dharmādharma-vicakṣaṇaḥ
caṇḍālahastāt ādāya dharmādharma-vicakṣaṇaḥ
108.
kṣudhārtaḥ ca dharmādharma-vicakṣaṇaḥ viśvāmitraḥ
caṇḍālahastāt śvajāghanīm ādāya attum abhyāgāt
caṇḍālahastāt śvajāghanīm ādāya attum abhyāgāt
108.
The sage Vishvamitra, distressed by hunger and discerning between right and wrong (dharma and adharma), came to eat a dog's thigh, taking it from the hand of a caṇḍāla.
प्रतिग्रहाद याजनाद वा तथैवाध्यापनादपि ।
प्रतिग्रहः प्रत्यवरः प्रेत्य विप्रस्य गर्हितः ॥१०९॥
प्रतिग्रहः प्रत्यवरः प्रेत्य विप्रस्य गर्हितः ॥१०९॥
109. pratigrahād yājanād vā tathaivādhyāpanādapi ,
pratigrahaḥ pratyavaraḥ pretya viprasya garhitaḥ.
pratigrahaḥ pratyavaraḥ pretya viprasya garhitaḥ.
109.
pratigrahāt yājanāt vā tathā eva adhyāpanāt api
pratigrahaḥ pratyavaraḥ pretya viprasya garhitaḥ
pratigrahaḥ pratyavaraḥ pretya viprasya garhitaḥ
109.
pratigrahāt yājanāt vā tathā eva adhyāpanāt api
pratigrahaḥ viprasya pretya pratyavaraḥ garhitaḥ
pratigrahaḥ viprasya pretya pratyavaraḥ garhitaḥ
109.
Among accepting gifts, officiating at rituals (yajña), or similarly even teaching, accepting gifts is the most inferior and is censured for a brahmin after death.
याजनाध्यापने नित्यं क्रियेते संस्कृतात्मनाम ।
प्रतिग्रहस्तु क्रियते शूद्रादप्यन्त्यजन्मनः ॥११०॥
प्रतिग्रहस्तु क्रियते शूद्रादप्यन्त्यजन्मनः ॥११०॥
110. yājanādhyāpane nityaṁ kriyete saṁskṛtātmanām ,
pratigrahastu kriyate śūdrādapyantyajanmanaḥ.
pratigrahastu kriyate śūdrādapyantyajanmanaḥ.
110.
yājanādhyāpane nityaṃ kriyete saṃskṛtātmanām
pratigrahaḥ tu kriyate śūdrāt api antyajanmanaḥ
pratigrahaḥ tu kriyate śūdrāt api antyajanmanaḥ
110.
saṃskṛtātmanām nityaṃ yājanādhyāpane kriyete tu
pratigrahaḥ śūdrāt api antyajanmanaḥ kriyate
pratigrahaḥ śūdrāt api antyajanmanaḥ kriyate
110.
Officiating at (Vedic rituals) (yajña) and teaching are always to be performed for those with purified inner selves (ātman). However, the acceptance of gifts is permissible even from a śūdra or a person of the lowest birth.
जपहोमैरपेत्येनो याजनाध्यापनैः कृतम ।
प्रतिग्रहनिमित्तं तु त्यागेन तपसैव च ॥१११॥
प्रतिग्रहनिमित्तं तु त्यागेन तपसैव च ॥१११॥
111. japahomairapetyeno yājanādhyāpanaiḥ kṛtam ,
pratigrahanimittaṁ tu tyāgena tapasaiva ca.
pratigrahanimittaṁ tu tyāgena tapasaiva ca.
111.
japahomaiḥ apetya enaḥ yājanādhyāpanaiḥ kṛtam
pratigrahanimittam tu tyāgena tapasā eva ca
pratigrahanimittam tu tyāgena tapasā eva ca
111.
yājanādhyāpanaiḥ kṛtam enaḥ japahomaiḥ apetya
tu pratigrahanimittam tyāgena tapasā eva ca
tu pratigrahanimittam tyāgena tapasā eva ca
111.
The sin committed through officiating at (Vedic rituals) (yajña) and teaching is removed by chanting (japa) and fire rituals (homa). However, that [sin] which is due to the acceptance of gifts is purified solely by renunciation and asceticism (tapas).
शिलौञ्छमप्याददीत विप्रोऽजीवन यतस्ततः ।
प्रतिग्रहात शिलः श्रेयांस्ततोऽप्युञ्छः प्रशस्यते ॥११२॥
प्रतिग्रहात शिलः श्रेयांस्ततोऽप्युञ्छः प्रशस्यते ॥११२॥
112. śilauñchamapyādadīta vipro'jīvan yatastataḥ ,
pratigrahāt śilaḥ śreyāṁstato'pyuñchaḥ praśasyate.
pratigrahāt śilaḥ śreyāṁstato'pyuñchaḥ praśasyate.
112.
śilauñcham api ādadīta vipraḥ ajīvan yataḥ tataḥ
pratigrahāt śilaḥ śreyān tataḥ api uñchaḥ praśasyate
pratigrahāt śilaḥ śreyān tataḥ api uñchaḥ praśasyate
112.
ajīvan vipraḥ yataḥ tataḥ śilauñcham api ādadīta
pratigrahāt śilaḥ śreyān tataḥ api uñchaḥ praśasyate
pratigrahāt śilaḥ śreyān tataḥ api uñchaḥ praśasyate
112.
A Brahmin, if unable to sustain himself, should accept fallen grains (śila) and picked-up grains (uñcha) from anywhere. Gleaning (śila) is superior to accepting gifts, and picking up grains (uñcha) is even more highly praised than that.
सीदद्भिः कुप्यमिच्छद्भिर्धने वा पृथिवीपतिः ।
याच्यः स्यात स्नातकैर्विप्रैरदित्संस्त्यागमर्हति ॥११३॥
याच्यः स्यात स्नातकैर्विप्रैरदित्संस्त्यागमर्हति ॥११३॥
113. sīdadbhiḥ kupyamicchadbhirdhane vā pṛthivīpatiḥ ,
yācyaḥ syāt snātakairviprairaditsaṁstyāgamarhati.
yācyaḥ syāt snātakairviprairaditsaṁstyāgamarhati.
113.
sīdadbhiḥ kupyam icchadbhiḥ dhane vā pṛthivīpatiḥ
yācyaḥ syāt snātakaiḥ vipraiḥ aditsan tyāgam arhati
yācyaḥ syāt snātakaiḥ vipraiḥ aditsan tyāgam arhati
113.
sīdadbhiḥ icchadbhiḥ kupyam dhane vā snātakaiḥ
vipraiḥ pṛthivīpatiḥ yācyaḥ syāt aditsan tyāgam arhati
vipraiḥ pṛthivīpatiḥ yācyaḥ syāt aditsan tyāgam arhati
113.
By Brahmins (vipra) who have completed their studies (snātaka), when they are in distress and desire wealth or other valuables, the king should be petitioned. If he is unwilling to give, he deserves to be forsaken.
अकृतं च कृतात क्षेत्राद गौरजाविकमेव च ।
हिरण्यं धान्यमन्नं च पूर्वं पूर्वमदोषवत ॥११४॥
हिरण्यं धान्यमन्नं च पूर्वं पूर्वमदोषवत ॥११४॥
114. akṛtaṁ ca kṛtāt kṣetrād gaurajāvikameva ca ,
hiraṇyaṁ dhānyamannaṁ ca pūrvaṁ pūrvamadoṣavat.
hiraṇyaṁ dhānyamannaṁ ca pūrvaṁ pūrvamadoṣavat.
114.
akṛtam ca kṛtāt kṣetrāt gauḥ ajāvikam eva ca
hiraṇyam dhānyam annam ca pūrvam pūrvam adoṣavat
hiraṇyam dhānyam annam ca pūrvam pūrvam adoṣavat
114.
akṛtam ca kṛtāt kṣetrāt gauḥ ajāvikam eva ca
hiraṇyam dhānyam annam ca; pūrvam pūrvam adoṣavat
hiraṇyam dhānyam annam ca; pūrvam pūrvam adoṣavat
114.
Regarding uncultivated land, and produce from cultivated land, as well as cows, goats, and sheep, gold, grain, and food, the one who possessed each of these first is without fault.
सप्त वित्तागमा धर्म्या दायो लाभः क्रयो जयः ।
प्रयोगः कर्मयोगश्च सत्प्रतिग्रह एव च ॥११५॥
प्रयोगः कर्मयोगश्च सत्प्रतिग्रह एव च ॥११५॥
115. sapta vittāgamā dharmyā dāyo lābhaḥ krayo jayaḥ ,
prayogaḥ karmayogaśca satpratigraha eva ca.
prayogaḥ karmayogaśca satpratigraha eva ca.
115.
sapta vittāgamāḥ dharmyāḥ dāyaḥ lābhaḥ krayaḥ
jayaḥ prayogaḥ karmayogaḥ ca satpratigrahaḥ eva ca
jayaḥ prayogaḥ karmayogaḥ ca satpratigrahaḥ eva ca
115.
sapta dharmyāḥ vittāgamāḥ dāyaḥ lābhaḥ krayaḥ
jayaḥ prayogaḥ karmayogaḥ ca satpratigrahaḥ eva ca
jayaḥ prayogaḥ karmayogaḥ ca satpratigrahaḥ eva ca
115.
There are seven lawful (dharma) means of acquiring wealth: inheritance, profit, purchase, conquest, investment, earning through labor (karma), and also accepting worthy gifts.
विद्या शिल्पं भृतिः सेवा गोरक्ष्यं विपणिः कृषिः ।
धृतिर्भैक्षं कुसीदं च दश जीवनहेतवः ॥११६॥
धृतिर्भैक्षं कुसीदं च दश जीवनहेतवः ॥११६॥
116. vidyā śilpaṁ bhṛtiḥ sevā gorakṣyaṁ vipaṇiḥ kṛṣiḥ ,
dhṛtirbhaikṣaṁ kusīdaṁ ca daśa jīvanahetavaḥ.
dhṛtirbhaikṣaṁ kusīdaṁ ca daśa jīvanahetavaḥ.
116.
vidyā śilpam bhṛtiḥ sevā gorakṣyam vipaṇiḥ kṛṣiḥ
dhṛtiḥ bhaikṣam kusīdam ca daśa jīvanahetavaḥ
dhṛtiḥ bhaikṣam kusīdam ca daśa jīvanahetavaḥ
116.
vidyā śilpam bhṛtiḥ sevā gorakṣyam vipaṇiḥ kṛṣiḥ
dhṛtiḥ bhaikṣam kusīdam ca daśa jīvanahetavaḥ
dhṛtiḥ bhaikṣam kusīdam ca daśa jīvanahetavaḥ
116.
Knowledge, skill, wages, service, cattle-rearing, trade, agriculture, steadfastness, begging, and usury are the ten means of livelihood.
ब्राह्मणः क्षत्रियो वाऽपि वृद्धिं नैव प्रयोजयेत ।
कामं तु खलु धर्मार्थं दद्यात पापीयसेऽल्पिकाम ॥११७॥
कामं तु खलु धर्मार्थं दद्यात पापीयसेऽल्पिकाम ॥११७॥
117. brāhmaṇaḥ kṣatriyo vā'pi vṛddhiṁ naiva prayojayet ,
kāmaṁ tu khalu dharmārthaṁ dadyāt pāpīyase'lpikām.
kāmaṁ tu khalu dharmārthaṁ dadyāt pāpīyase'lpikām.
117.
brāhmaṇaḥ kṣatriyaḥ vā api vṛddhim na eva prayojayet
kāmam tu khalu dharmārtham dadyāt pāpīyase alpikām
kāmam tu khalu dharmārtham dadyāt pāpīyase alpikām
117.
brāhmaṇaḥ kṣatriyaḥ vā api vṛddhim na eva prayojayet;
tu khalu kāmam dharmārtham pāpīyase alpikām dadyāt
tu khalu kāmam dharmārtham pāpīyase alpikām dadyāt
117.
A brāhmaṇa or even a kṣatriya should certainly not apply interest. However, for the sake of (dharma), he may indeed voluntarily give a small amount to a very wicked person.
चतुर्थमाददानोऽपि क्षत्रियो भागमापदि ।
प्रजा रक्षन परं शक्त्या किल्बिषात प्रतिमुच्यते ॥११८॥
प्रजा रक्षन परं शक्त्या किल्बिषात प्रतिमुच्यते ॥११८॥
118. caturthamādadāno'pi kṣatriyo bhāgamāpadi ,
prajā rakṣan paraṁ śaktyā kilbiṣāt pratimucyate.
prajā rakṣan paraṁ śaktyā kilbiṣāt pratimucyate.
118.
caturtham ādadānaḥ api kṣatriyaḥ bhāgam āpadi
prajāḥ rakṣan param śaktyā kilbiṣāt pratimucyate
prajāḥ rakṣan param śaktyā kilbiṣāt pratimucyate
118.
kṣatriyaḥ āpadi caturtham bhāgam ādadānaḥ api
prajāḥ param śaktyā rakṣan kilbiṣāt pratimucyate
prajāḥ param śaktyā rakṣan kilbiṣāt pratimucyate
118.
A kṣatriya, even when taking a fourth share (of produce/wealth) in times of emergency, is freed from any fault if he protects his subjects to the utmost of his ability.
स्वधर्मो विजयस्तस्य नाहवे स्यात पराङ्मुखः ।
शस्त्रेण वैश्यान रक्षित्वा धर्म्यमाहारयेद बलिम ॥११९॥
शस्त्रेण वैश्यान रक्षित्वा धर्म्यमाहारयेद बलिम ॥११९॥
119. svadharmo vijayastasya nāhave syāt parāṅmukhaḥ ,
śastreṇa vaiśyān rakṣitvā dharmyamāhārayed balim.
śastreṇa vaiśyān rakṣitvā dharmyamāhārayed balim.
119.
svadharmaḥ vijayaḥ tasya na āhave syāt parāṅmukhaḥ
śastreṇa vaiśyān rakṣitvā dharmyam āhārayet balim
śastreṇa vaiśyān rakṣitvā dharmyam āhārayet balim
119.
tasya svadharmaḥ vijayaḥ; āhave parāṅmukhaḥ na syāt.
śastreṇa vaiśyān rakṣitvā dharmyam balim āhārayet
śastreṇa vaiśyān rakṣitvā dharmyam balim āhārayet
119.
His inherent duty (svadharma) is victory; he should not turn away in battle. Having protected the Vaiśyas with his weapon, he should collect a lawful tribute.
धान्येऽष्टमं विशां शुल्कं विंशं कार्षापणावरम ।
कर्मोपकरणाः शूद्राः कारवः शिल्पिनस्तथा ॥१२०॥
कर्मोपकरणाः शूद्राः कारवः शिल्पिनस्तथा ॥१२०॥
120. dhānye'ṣṭamaṁ viśāṁ śulkaṁ viṁśaṁ kārṣāpaṇāvaram ,
karmopakaraṇāḥ śūdrāḥ kāravaḥ śilpinastathā.
karmopakaraṇāḥ śūdrāḥ kāravaḥ śilpinastathā.
120.
dhānye aṣṭamam viśām śulkam viṃśam kārṣāpaṇāvaram
karmopakaraṇāḥ śūdrāḥ kāravaḥ śilpinaḥ tathā
karmopakaraṇāḥ śūdrāḥ kāravaḥ śilpinaḥ tathā
120.
dhānye viśām aṣṭamam śulkam; viṃśam kārṣāpaṇāvaram.
karmopakaraṇāḥ śūdrāḥ,
kāravaḥ,
tathā śilpinaḥ
karmopakaraṇāḥ śūdrāḥ,
kāravaḥ,
tathā śilpinaḥ
120.
From agricultural produce, an eighth part is the tax for the Vaiśyas. On monetary profit, a twentieth part (is collected), or a minimum of one kārṣāpaṇa coin. Likewise, Śūdras (members of the laborer class) whose livelihood depends on their labor or tools, as well as artisans and craftsmen, are (subject to taxation).
शूद्रस्तु वृत्तिमाकाङ्क्षन क्षत्रमाराधयेद यदि ।
धनिनं वाऽप्युपाराध्य वैश्यं शूद्रो जिजीविषेत ॥१२१॥
धनिनं वाऽप्युपाराध्य वैश्यं शूद्रो जिजीविषेत ॥१२१॥
121. śūdrastu vṛttimākāṅkṣan kṣatramārādhayed yadi ,
dhaninaṁ vā'pyupārādhya vaiśyaṁ śūdro jijīviṣet.
dhaninaṁ vā'pyupārādhya vaiśyaṁ śūdro jijīviṣet.
121.
śūdraḥ tu vṛttim ākāṅkṣan kṣatram ārādhayet yadi
dhaninam vā api upārādhya vaiśyam śūdraḥ jijīviṣeta
dhaninam vā api upārādhya vaiśyam śūdraḥ jijīviṣeta
121.
yadi śūdraḥ tu vṛttim ākāṅkṣan jijīviṣeta,
(saḥ) kṣatram ārādhayet,
vā api dhaninam vaiśyam upārādhya (jijīviṣeta)
(saḥ) kṣatram ārādhayet,
vā api dhaninam vaiśyam upārādhya (jijīviṣeta)
121.
However, if a Śūdra, desiring a livelihood, wishes to subsist, he should serve a kṣatriya, or alternatively, having pleased a wealthy Vaiśya.
स्वर्गार्थमुभयार्थं वा विप्रानाराधयेत तु सः ।
जातब्राह्मणशब्दस्य सा ह्यस्य कृतकृत्यता ॥१२२॥
जातब्राह्मणशब्दस्य सा ह्यस्य कृतकृत्यता ॥१२२॥
122. svargārthamubhayārthaṁ vā viprānārādhayet tu saḥ ,
jātabrāhmaṇaśabdasya sā hyasya kṛtakṛtyatā.
jātabrāhmaṇaśabdasya sā hyasya kṛtakṛtyatā.
122.
svargārtham ubhayārtham vā viprān ārādhayeta tu
saḥ jātabrāhmaṇaśabdasya sā hi asya kṛtakṛtyatā
saḥ jātabrāhmaṇaśabdasya sā hi asya kṛtakṛtyatā
122.
saḥ tu svargārtham ubhayārtham vā viprān ārādhayeta
jātabrāhmaṇaśabdasya asya sā hi kṛtakṛtyatā
jātabrāhmaṇaśabdasya asya sā hi kṛtakṛtyatā
122.
Indeed, one should propitiate Brahmins (vipra) for the sake of heaven, or for both worldly and spiritual aims. For one who has attained the appellation (brāhmaṇa), that is truly his complete fulfillment (kṛtakṛtyatā).
विप्रसेवैव शूद्रस्य विशिष्टं कर्म कीर्त्यते ।
यदतोऽन्यद हि कुरुते तद भवत्यस्य निष्फलम ॥१२३॥
यदतोऽन्यद हि कुरुते तद भवत्यस्य निष्फलम ॥१२३॥
123. viprasevaiva śūdrasya viśiṣṭaṁ karma kīrtyate ,
yadato'nyad hi kurute tad bhavatyasya niṣphalam.
yadato'nyad hi kurute tad bhavatyasya niṣphalam.
123.
viprasevā eva śūdrasya viśiṣṭam karma kīrtyate yat
ataḥ anyat hi kurute tat bhavati asya niṣphalam
ataḥ anyat hi kurute tat bhavati asya niṣphalam
123.
śūdrasya viprasevā eva viśiṣṭam karma kīrtyate yat
ataḥ anyat hi kurute tat asya niṣphalam bhavati
ataḥ anyat hi kurute tat asya niṣphalam bhavati
123.
For a śūdra, service to Brahmins (vipra) alone is declared to be the excellent action (karma). Whatever else he does apart from this, that indeed becomes fruitless for him.
प्रकल्प्या तस्य तैर्वृत्तिः स्वकुटुम्बाद यथार्हतः ।
शक्तिं चावेक्ष्य दाक्ष्यं च भृत्यानां च परिग्रहम ॥१२४॥
शक्तिं चावेक्ष्य दाक्ष्यं च भृत्यानां च परिग्रहम ॥१२४॥
124. prakalpyā tasya tairvṛttiḥ svakuṭumbād yathārhataḥ ,
śaktiṁ cāvekṣya dākṣyaṁ ca bhṛtyānāṁ ca parigraham.
śaktiṁ cāvekṣya dākṣyaṁ ca bhṛtyānāṁ ca parigraham.
124.
prakalpyā tasya taiḥ vṛttiḥ svakuṭumbāt yathā arhataḥ
śaktim ca āvekṣya dākṣyam ca bhṛtyānām ca parigraham
śaktim ca āvekṣya dākṣyam ca bhṛtyānām ca parigraham
124.
taiḥ tasya vṛttiḥ svakuṭumbāt yathā arhataḥ प्रकल्प्या
śaktim ca dākṣyam ca bhṛtyānām parigraham ca āvekṣya
śaktim ca dākṣyam ca bhṛtyānām parigraham ca āvekṣya
124.
His livelihood (vṛtti) should be provided for him by those (Brahmins) from their own households, appropriately, after considering his capacity (śakti) and skill (dākṣya), and the number of dependents (bhṛtya) to be maintained.
उच्छिष्टमन्नं दातव्यं जीर्णानि वसनानि च ।
पुलाकाश्चैव धान्यानां जीर्णाश्चैव परिच्छदाः ॥१२५॥
पुलाकाश्चैव धान्यानां जीर्णाश्चैव परिच्छदाः ॥१२५॥
125. ucchiṣṭamannaṁ dātavyaṁ jīrṇāni vasanāni ca ,
pulākāścaiva dhānyānāṁ jīrṇāścaiva paricchadāḥ.
pulākāścaiva dhānyānāṁ jīrṇāścaiva paricchadāḥ.
125.
ucchiṣṭam annam dātavyam jīrṇāni vasanāni ca
pulākāḥ ca eva dhānyānām jīrṇāḥ ca eva paricchadāḥ
pulākāḥ ca eva dhānyānām jīrṇāḥ ca eva paricchadāḥ
125.
ucchiṣṭam annam dātavyam jīrṇāni vasanāni ca [dātavyam]
dhānyānām pulākāḥ ca eva jīrṇāḥ paricchadāḥ ca eva [dātavyāḥ]
dhānyānām pulākāḥ ca eva jīrṇāḥ paricchadāḥ ca eva [dātavyāḥ]
125.
Leftover (ucchiṣṭa) food should be given, along with worn-out clothes. Also, only the husks of grains (pulāka) and old household articles (paricchada).
न शूद्रे पातकं किं चिन्न च संस्कारमर्हति ।
नास्याधिकारो धर्मेऽस्ति न धर्मात प्रतिषेधनम ॥१२६॥
नास्याधिकारो धर्मेऽस्ति न धर्मात प्रतिषेधनम ॥१२६॥
126. na śūdre pātakaṁ kiṁ cinna ca saṁskāramarhati ,
nāsyādhikāro dharme'sti na dharmāt pratiṣedhanam.
nāsyādhikāro dharme'sti na dharmāt pratiṣedhanam.
126.
na śūdre pātakam kim cit na ca saṃskāram arhati na
asya adhikāraḥ dharme asti na dharmāt pratiṣedhanam
asya adhikāraḥ dharme asti na dharmāt pratiṣedhanam
126.
na śūdre kim cit pātakam asti ca na saṃskāram arhati
na asya dharme adhikāraḥ asti na dharmāt pratiṣedhanam
na asya dharme adhikāraḥ asti na dharmāt pratiṣedhanam
126.
A śūdra incurs no sin, nor is he entitled to purifying rites (saṃskāra). He has no right regarding the sacred law (dharma), yet there is no prohibition for him from (following the general principles of) the sacred law (dharma).
धर्मैप्सवस्तु धर्मज्ञाः सतां वृत्तमनुष्ठिताः ।
मन्त्रवर्ज्यं न दुष्यन्ति प्रशंसां प्राप्नुवन्ति च ॥१२७॥
मन्त्रवर्ज्यं न दुष्यन्ति प्रशंसां प्राप्नुवन्ति च ॥१२७॥
127. dharmaipsavastu dharmajñāḥ satāṁ vṛttamanuṣṭhitāḥ ,
mantravarjyaṁ na duṣyanti praśaṁsāṁ prāpnuvanti ca.
mantravarjyaṁ na duṣyanti praśaṁsāṁ prāpnuvanti ca.
127.
dharmaipsavaḥ tu dharmajñāḥ satām vṛttam anuṣṭhitāḥ
mantravaryjam na duṣyanti praśaṃsām prāpnuvanti ca
mantravaryjam na duṣyanti praśaṃsām prāpnuvanti ca
127.
tu dharmaipsavaḥ dharmajñāḥ satām vṛttam anuṣṭhitāḥ
mantravaryjam na duṣyanti ca praśaṃsām prāpnuvanti
mantravaryjam na duṣyanti ca praśaṃsām prāpnuvanti
127.
But those who desire the sacred law (dharma), are knowledgeable in the sacred law (dharma), and follow the conduct of virtuous people, do not incur fault - excluding (the use of Vedic) mantras (mantra) - and they attain praise.
यथा यथा हि सद्वृत्तमातिष्ठत्यनसूयकः ।
तथा तथैमं चामुं च लोकं प्राप्नोत्यनिन्दितः ॥१२८॥
तथा तथैमं चामुं च लोकं प्राप्नोत्यनिन्दितः ॥१२८॥
128. yathā yathā hi sadvṛttamātiṣṭhatyanasūyakaḥ ,
tathā tathaimaṁ cāmuṁ ca lokaṁ prāpnotyaninditaḥ.
tathā tathaimaṁ cāmuṁ ca lokaṁ prāpnotyaninditaḥ.
128.
yathā yathā hi sadvṛttam ātiṣṭhati anasūyakaḥ tathā
tathā enam ca amum ca lokam prāpnoti aninditaḥ
tathā enam ca amum ca lokam prāpnoti aninditaḥ
128.
hi yathā yathā anasūyakaḥ sadvṛttam ātiṣṭhati tathā
tathā aninditaḥ enam ca amum ca lokam prāpnoti
tathā aninditaḥ enam ca amum ca lokam prāpnoti
128.
Indeed, as a person free from envy consistently maintains good conduct, so, being unblamed, he attains both this world and the other world.
शक्तेनापि हि शूद्रेण न कार्यो धनसञ्चयः ।
शूद्रो हि धनमासाद्य ब्राह्मणानेव बाधते ॥१२९॥
शूद्रो हि धनमासाद्य ब्राह्मणानेव बाधते ॥१२९॥
129. śaktenāpi hi śūdreṇa na kāryo dhanasañcayaḥ ,
śūdro hi dhanamāsādya brāhmaṇāneva bādhate.
śūdro hi dhanamāsādya brāhmaṇāneva bādhate.
129.
śaktena api hi śūdreṇa na kāryaḥ dhanasañcayaḥ
śūdraḥ hi dhanam āsādya brāhmaṇān eva bādhate
śūdraḥ hi dhanam āsādya brāhmaṇān eva bādhate
129.
hi api śaktena śūdreṇa dhanasañcayaḥ na kāryaḥ
hi śūdraḥ dhanam āsādya brāhmaṇān eva bādhate
hi śūdraḥ dhanam āsādya brāhmaṇān eva bādhate
129.
Indeed, even an able śūdra should not accumulate wealth, for a śūdra, having obtained wealth, would certainly oppress brahmins.
एते चतुर्णां वर्णानामापद्धर्माः प्रकीर्तिताः ।
यान सम्यगनुतिष्ठन्तो व्रजन्ति परमं गतिम ॥१३०॥
यान सम्यगनुतिष्ठन्तो व्रजन्ति परमं गतिम ॥१३०॥
130. ete caturṇāṁ varṇānāmāpaddharmāḥ prakīrtitāḥ ,
yān samyaganutiṣṭhanto vrajanti paramaṁ gatim.
yān samyaganutiṣṭhanto vrajanti paramaṁ gatim.
130.
ete caturṇām varṇānām āpat-dharmāḥ prakīrtitāḥ
yān samyak anutiṣṭhantaḥ vrajanti paramam gatim
yān samyak anutiṣṭhantaḥ vrajanti paramam gatim
130.
caturṇām varṇānām ete āpat-dharmāḥ prakīrtitāḥ
yān samyak anutiṣṭhantaḥ paramam gatim vrajanti
yān samyak anutiṣṭhantaḥ paramam gatim vrajanti
130.
These rules of conduct (dharma) for times of distress have been declared for the four social classes. Those who properly observe them attain the supreme state.
एष धर्मविधिः कृत्स्नश्चातुर्वर्ण्यस्य कीर्तितः ।
अतः परं प्रवक्ष्यामि प्रायश्चित्तविधिं शुभम ॥१३१॥
अतः परं प्रवक्ष्यामि प्रायश्चित्तविधिं शुभम ॥१३१॥
131. eṣa dharmavidhiḥ kṛtsnaścāturvarṇyasya kīrtitaḥ ,
ataḥ paraṁ pravakṣyāmi prāyaścittavidhiṁ śubham.
ataḥ paraṁ pravakṣyāmi prāyaścittavidhiṁ śubham.
131.
eṣa dharma-vidhiḥ kṛtsnaḥ cāturvarṇyasya kīrtitaḥ
ataḥ param pravakṣyāmi prāyaścitta-vidhim śubham
ataḥ param pravakṣyāmi prāyaścitta-vidhim śubham
131.
eṣa kṛtsnaḥ dharma-vidhiḥ cāturvarṇyasya kīrtitaḥ
ataḥ param śubham prāyaścitta-vidhim pravakṣyāmi
ataḥ param śubham prāyaścitta-vidhim pravakṣyāmi
131.
This entire rule of conduct (dharma) has been declared for the four social classes. Hereafter, I will expound the auspicious method of expiation.