12.060
Library: Common and specific duties of each class of people.
vaiśampāyana uvāca॥
Vaiśampāyana said.
tataḥ punaḥ sa gāṅgeyama-bhivādya pitāmaham। prāñjalir-niyato bhūtvā paryapṛcchad-yudhiṣṭhiraḥ ॥12-60-1॥
Then, once more, Yudhiṣṭhira, with joined palms and self-control, respectfully asked Gāṅgeya, the grandsire, after offering his salutations.
ke dharmāḥ sarvavarṇānāṃ cāturvarṇyasya ke pṛthak| caturṇāmāśramāṇāṃ ca rājadharmāśca ke matāḥ ॥12-60-2॥
What are the dharmas of all the varṇas, and which are specific to the fourfold varṇa system? What are the respective duties of the four āśramas, and what are considered the kingly duties?
kena svid vardhate rāṣṭraṃ rājā kena vivardhate। kena paurāś ca bhṛtyāś ca vardhante bharatarṣabha ॥12-60-3॥
O best of the Bharatas, by what does the kingdom prosper, by what does the king flourish? By what do the citizens and servants thrive?
kośaṃ daṇḍaṃ ca durgaṃ ca sahāyān mantriṇas tathā। ṛtvik-purohita-ācāryān kīdṛśān varjayen nṛpaḥ ॥12-60-4॥
What kinds of treasuries, punishments, fortresses, allies, ministers, priests, chief priests, and teachers should a king avoid?
keṣu viśvasitavyaṃ syādrājñāṃ kasyāñcidāpadi। kuto vātmā dṛḍho rakṣyastanme brūhi pitāmaha ॥12-60-5॥
O grandsire, tell me: In whom should a king place trust in any calamity? Or, from where is the self firmly to be protected?
bhīṣma uvāca॥
Bhīṣma said.
namo dharmāya mahate namaḥ kṛṣṇāya vedhase। brāhmaṇebhyo namaskṛtvā dharmānvakṣyāmi śāśvatān ॥12-60-6॥
I offer my respects to the great Dharma and to Kṛṣṇa, the creator. After bowing to the Brāhmaṇas, I will now explain the eternal principles of dharma.
akrodhaḥ satyavacanaṃ saṃvibhāgaḥ kṣamā tathā। prajanaḥ sveṣu dāreṣu śaucamadroha eva ca ॥12-60-7॥
Absence of anger, speaking the truth, sharing with others, forgiveness, procreation with one's own wives, purity, and indeed, absence of malice—these are virtues.
ārjavaṃ bhṛtyabharaṇaṃ navaite sārvavarṇikāḥ। brāhmaṇasya tu yo dharmastaṃ te vakṣyāmi kevalam ॥12-60-8॥
Straightforwardness and maintenance of dependents are not duties common to all castes. But I shall now declare to you exclusively the duty that pertains to a Brāhmaṇa.
damam-eva mahārāja dharmam āhuḥ purātanam। svādhyāyo'dhyāpanaṃ caiva tatra karma samāpyate ॥12-60-9॥
O great king, self-restraint is said to be the ancient dharma. There, self-study and teaching are the actions that are accomplished.
taṃ ced vittam upāgacched vartamānaṃ svakarmaṇi। akurvāṇaṃ vikarmāṇi śāntaṃ prajñāntarpitam ॥12-60-10॥
If a person acquires wealth while engaged in his own duty, not performing wrongful acts, remaining peaceful and satisfied by wisdom, such a person is referred to here.
kurvītāpatyasantānamatho dadyādyajeta ca। saṃvibhajya hi bhoktavyaṃ dhanaṃ sadbhiriti iṣyate॥12-60-11॥
It is said that one should beget children, give in charity, and perform sacrifices; wealth should be enjoyed after distributing it among the virtuous.
pariniṣṭhitakāryastu svādhyāyenaiva brāhmaṇaḥ। kuryādanyanna vā kuryānmaitro brāhmaṇa ucyate ॥12-60-12॥
A Brāhmaṇa whose duties are fully accomplished should perform them only through self-study; if he does other things, he is called a friendly Brāhmaṇa.
kṣatriyasyāpi yo dharmastaṃ te vakṣyāmi bhārata। dadyādrājā na yāceta yajeta na tu yājayet ॥12-60-13॥
O Bhārata, I shall declare to you the duty of the kṣatriya as well. The king should give, not beg; he should perform sacrifices, but not cause others to perform sacrifices.
nādhyāpyedadhīyīta prajāś ca paripālayet। nityodyukto dasyuvadhe raṇe kuryāt parākramam ॥12-60-14॥
He should neither teach nor study, but should protect his subjects; he must always be ready to destroy robbers and show valour in battle.
ye ca kratubhir-ijānāḥ śrutavantaś ca bhūmipāḥ। ya evāhavajetāras te eṣāṃ lokajittamāḥ ॥12-60-15॥
Those who perform sacrifices, those kings who have heard the Veda, and those who are conquerors in battle—these are the greatest among world-conquerors.
avikṣatena dehena samarād yo nivartate। kṣatriyo nāsya tat karma praśaṁsanti purāvidaḥ ॥12-60-16॥
Those who return from battle with an uninjured body, the ancient knowers do not praise that act as worthy of a warrior.
vadhaṃ hi kṣatrabandhūnāṃ dharmam āhuḥ pradhānataḥ। nāsya kṛtyatamaṃ kiñcid anyad dasyunibarhaṇāt ॥12-60-17॥
It is said that, for kṣatriyas, slaying their kin is primarily their duty; there is no duty more important for him than the destruction of robbers.
dānamadhyayanaṃ yajño yogaḥ kṣemo vidhīyate। tasmādrājñā viśeṣeṇa yoddhavyaṃ dharmamīpsatā ॥12-60-18॥
Gift, study, sacrifice, discipline, and welfare are prescribed. Therefore, a king who desires righteousness must especially engage in battle.
sveṣu dharmeṣv avasthāpya prajāḥ sarvā mahīpatiḥ। dharmeṇa sarvakṛtyāni samaniṣṭhāni kārayet॥12-60-19॥
The king, having settled all his subjects in their respective duties, should ensure that all actions are properly performed in accordance with righteousness.
pariniṣṭhitakāryaḥ syān nṛpatiḥ paripālanāt। kuryād anyan na vā kuryād aindro rājanya ucyate ॥12-60-20॥
A king should be one whose duty is firmly established in protection; if he does anything else, he is called a royal person of Indra.
vaiśyasyāpīha yo dharmastaṃ te vakṣyāmi bhārata। dānamadhyayanaṃ yajñaḥ śaucena dhanasañcayaḥ ॥12-60-21॥
O Bhārata, I shall now declare to you the duties of the Vaiśya here: charity, study, sacrifice, purity, and the accumulation of wealth.
pitṛvat pālayed vaiśyo yuktaḥ sarvapaśūniha। vikarma tadbhaved anyat karma yadyat samācaret ॥ rakṣayā sa hi teṣāṃ vai mahatsukham avāpnuyāt ॥12-60-22॥
The Vaiśya, acting like a father, should protect all animals here; any other action he might perform would be improper. By protecting them, he indeed brings them great happiness.
prajāpatiḥ hi vaiśyāya sṛṣṭvā paridade paśūn। brāhmaṇāya ca rājñe ca sarvāḥ paridade prajāḥ ॥12-60-23॥
The progenitor, having created, gave animals to the Vaiśya; to the Brāhmaṇa and the king, he gave all the people.
tasya vṛttiṃ pravakṣyāmi yac ca tasyopajīvanam। ṣaṇṇām ekāṃ pibed dhenuṃ śatāc ca mithunaṃ haret ॥12-60-24॥
I shall explain his livelihood and his means of subsistence; from six cows, one may take the milk, and from a hundred, one may take a pair.
laye ca saptamo bhāgastathā śṛṅge kalā khure| sasyasya sarvabījānāmeṣā sāṃvatsarī bhṛtiḥ ॥12-60-25॥
During dissolution, the seventh part, likewise in the horn, the digit in the hoof; this is the annual nourishment of the crop and of all seeds.
na ca vaiśyasya kāmaḥ syānna rakṣeyaṃ paśūniti। vaiśye cecchati nānyena rakṣitavyāḥ kathaṃcana ॥12-60-26॥
A Vaiśya should not wish, 'I will not protect the cattle.' If the Vaiśya desires, the cattle should never be protected by anyone else.
śūdrasyāpi hi yo dharmastaṃ te vakṣyāmi bhārata। prajāpati rhi varṇānāṃ dāsaṃ śūdram akalpayat ॥12-60-27॥
O Bhārata, I shall declare to you the duty which is indeed of the Śūdra. Prajāpati indeed appointed the Śūdra as the servant of the classes.
tasmāc chūdrasya varṇānāṃ paricaryā vidhīyate। teṣāṃ śuśrūṣaṇāc caiva mahatsukham avāpnuyāt ॥12-60-28॥
Therefore, service to the castes is prescribed for the Śūdra. By serving them, he may indeed attain great happiness.
śūdra etān paricaret trīn varṇān anasūyakaḥ। sañcayāṁś ca na kurvīta jātu śūdraḥ kathañcana ॥12-60-29॥
A Śūdra, without envy, should serve the three castes; and a Śūdra should never accumulate wealth in any way.
pāpīyān hi dhanaṃ labdhvā vaśe kuryād garīyasaḥ। rājñā vā samanujñātaḥ kāmaṃ kurvīta dhārmikaḥ॥12-60-30॥
If a more sinful person acquires wealth, he should place it under the authority of a superior; or, if permitted by the king, a righteous person may act as he wishes.
tasya vṛttiṃ pravakṣyāmi yac ca tasyopajīvanam। avaśyabharaṇīyo hi varṇānāṃ śūdra ucyate ॥12-60-31॥
I shall now declare the livelihood and means of subsistence of the Śūdra, who is said to be necessarily maintained by the other classes.
chatraṃ veṣṭanam auśīram upāna-dvyajanāni ca। yātayāmāni deyāni śūdrāya paricāriṇe॥12-60-32॥
Umbrella, coverings, mats of reeds, footwear, two fans, and used items should be given to the Śūdra servant.
adhāryāṇi viśīrṇāni vasanāni dvijātibhiḥ। śūdrāyaiva vidheyāni tasya dharmadhanaṃ hi tat ॥12-60-33॥
Garments that are unfit to be worn and torn by the twice-born should be given only to a Śūdra; for that is considered his religious wealth.
yaś ca kaścid dvijātīnām śūdraḥ śuśrūṣur āvrajet। kalpyāṃ tasya tu tenāhur vṛttiṃ dharmavido janāḥ॥ deyaḥ piṇḍo'napetāya bhartavyau vṛddha-durbalau॥12-60-34॥
If any Śūdra, desirous of serving, approaches the twice-born, then those who know dharma say that a prescribed livelihood should be arranged for him. Food should be given to one who has not left, and the old and weak should be supported.
śūdreṇa ca na hātavyo bhartā kasyāñcidāpadi। atirekeṇa bhartavyo bhartā dravyaparikṣaye ॥ na hi svamasti śūdrasya bhartṛhāryadhano hyasau ॥12-60-35॥
A śūdra should not abandon her husband in any calamity. Even in excess, she should support her husband when wealth is lost. Indeed, a śūdra has nothing of her own; her wealth is to be taken away by her husband, for he is her lord.
uktastrayāṇāṃ varṇānāṃ yajñastrayyaiva bhārata। svāhākāranamaskārau mantraḥ śūdre vidhīyate ॥12-60-36॥
O Bhārata, sacrifice with the three Vedas is declared for the three classes only. For the Śūdra, the utterance 'svāhā' and acts of obeisance are prescribed as their mantra.
tābhyāṃ śūdraḥ pākayajñair yajeta vratavān svayam। pūrṇapātramayīm āhuḥ pākayajñasya dakṣiṇām ॥12-60-37॥
A Śūdra should himself, with observance of vows, perform pākayajñas by those two means. The gift for the pākayajña, they say, should consist of a full vessel.
śūdraḥ paijavano nāma sahasrāṇāṃ śataṃ dadau। aindrāgnena vidhānena dakṣiṇāmiti naḥ śrutam ॥12-60-38॥
It has been heard by us that the Śūdra named Pajvana's son gave a hundred out of thousands as a gift, by the procedure of the Indra-Agni rite.
ato hi sarvavarṇānāṃ śraddhāyajño vidhīyate। daivataṃ hi mahacchraddhā pavitraṃ yajatāṃ ca yat ॥12-60-39॥
Therefore, the sacrifice of faith is prescribed for all classes. Great faith is truly divine and pure, and it belongs to those who perform sacrifices.
daivataṃ paramaṃ viprāḥ svena svena parasparam। ayajann iha satrair te tais taiḥ kāmaiḥ sanātanaiḥ ॥12-60-40॥
Here, the Brāhmaṇas mutually worshipped the supreme divinity, each performing sacrifices with their own eternal desires.
saṁsṛṣṭā brāhmaṇaireva triṣu varṇeṣu sṛṣṭayaḥ। devānāmapi ye devā yadbrūyuste paraṁ hi tat॥ tasmādvarṇaiḥ sarvayajñāḥ saṁsṛjyante na kāmyayā॥12-60-41॥
Creations are indeed joined together by Brāhmaṇas among the three castes. Even among the gods, whatever those gods declare, that is truly supreme. Therefore, all sacrifices are performed by the castes, not out of desire.
ṛg-yajuḥ-sāma-vit-pūjyo nityaṃ syād-devavad-dvijaḥ। an-ṛg-yajur-sāmā tu prājāpatya upadravaḥ ॥12-60-42॥
A twice-born who is learned in the Ṛgveda, Yajurveda, and Sāmaveda should always be honored like a deity. However, one who lacks knowledge of these Vedas is considered a burden to Prajāpati.
yajño manīṣayā tāta sarvavarṇeṣu bhārata। nāsya yajñahano devā īhante netare janāḥ ॥ tasmātsarveṣu varṇeṣu śraddhāyajño vidhīyate ॥12-60-43॥
O Bhārata, sacrifice performed with wisdom, O dear, is for all castes. The gods do not desire the destroyer of sacrifice, nor do other people. Therefore, in all castes, the sacrifice performed with faith is prescribed.
svaṃ daivataṃ brāhmaṇāḥ svena nityaṃ; parān varṇān ayajan evam āsīt. ārocitā naḥ sumahān sa dharmaḥ; sṛṣṭo brahmaṇā triṣu varṇeṣu dṛṣṭaḥ ॥12-60-44॥
Brāhmaṇas always worshipped their own deity themselves and did not make other castes perform sacrifices; such was the practice. This very great dharma, declared to us, was created by Brahmā and observed among the three castes.
tasmād varṇā ṛjavo jātidharmāḥ; saṃsṛjyante tasya vipāka eṣaḥ. ekaṃ sāma yajur ekam ṛg ekā; vipraś caiko'niścayas teṣu dṛṣṭaḥ ॥12-60-45॥
Thus, from that arise the classes and their inherent natures; this is the result. There is one Sāma, one Yajur, one Ṛg; and one sage, but uncertainty is seen among them.
atra gāthā yajñagītāḥ kīrtayanti purāvidaḥ। vaikhānasānāṃ rājendra munīnāṃ yaṣṭumicchatām ॥12-60-46॥
O king, here the knowers of ancient times recite verses and sacrificial songs of the Vaikhānasa hermits and sages who desire to perform sacrifice.
udite'nudite vāpi śraddadhāno jitendriyaḥ। vahniṃ juhoti dharmeṇa śraddhā vai kāraṇaṃ mahat ॥12-60-47॥
Whether the fire is kindled or not, a person with faith and self-control offers oblations righteously; indeed, faith is the great cause.
yatskannamasya tatpūrvaṃ yadaskannaṃ taduttaram। bahūni yajñarūpāṇi nānākarmaphalāni ca ॥12-60-48॥
That which has fallen from this is prior; that which has not fallen is subsequent. There are many forms of sacrifice and various fruits of actions.
tāni yaḥ saṃvijānāti jñānaniścayaniścitaḥ। dvijātiḥ śraddhayopetaḥ sa yaṣṭuṃ puruṣo'rhati ॥12-60-49॥
He who, having understood those things with certainty through knowledge, and being a twice-born endowed with faith, is worthy to perform sacrifice.
steno vā yadi vā pāpo yadi vā pāpakṛttamaḥ। yaṣṭumicchati yajñaṃ yaḥ sādhumeva vadanti tam ॥12-60-50॥
Even if he is a thief, or a sinner, or the worst of evil-doers, if he desires to perform a sacrifice, they call him righteous.
ṛṣayastaṃ praśaṃsanti sādhu caitadasaṃśayam। sarvathā sarvavarṇairhi yaṣṭavyamiti niścayaḥ ॥ na hi yajñasamaṃ kiñcittriṣu lokeṣu vidyate ॥12-60-51॥
The seers praise him as good, and this is without doubt. It is determined that sacrifice should be performed by all classes in every way. Indeed, there is nothing equal to sacrifice in the three worlds.
tasmād yaṣṭavyam ity āhuḥ puruṣeṇānasūyatā। śraddhā-pavitram āśritya yathā-śakti prayacchatā ॥12-60-52॥
Therefore, it is said that one should make offerings without envy, with faith and purity, giving as one is able.
