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Library: Common and specific duties of each class of people.
Vaiśampāyana said.
Then, once more, Yudhiṣṭhira, with joined palms and self-control, respectfully asked Gāṅgeya, the grandsire, after offering his salutations.
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?
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?
What kinds of treasuries, punishments, fortresses, allies, ministers, priests, chief priests, and teachers should a king avoid?
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 said.
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.
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.
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.
O great king, self-restraint is said to be the ancient dharma. There, self-study and teaching are the actions that are accomplished.
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.
It is said that one should beget children, give in charity, and perform sacrifices; wealth should be enjoyed after distributing it among the virtuous.
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.
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.
He should neither teach nor study, but should protect his subjects; he must always be ready to destroy robbers and show valour in battle.
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.
Those who return from battle with an uninjured body, the ancient knowers do not praise that act as worthy of a warrior.
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.
Gift, study, sacrifice, discipline, and welfare are prescribed. Therefore, a king who desires righteousness must especially engage in battle.
The king, having settled all his subjects in their respective duties, should ensure that all actions are properly performed in accordance with righteousness.
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.
O Bhārata, I shall now declare to you the duties of the Vaiśya here: charity, study, sacrifice, purity, and the accumulation of wealth.
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.
The progenitor, having created, gave animals to the Vaiśya; to the Brāhmaṇa and the king, he gave all the people.
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.
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.
A Vaiśya should not wish, 'I will not protect the cattle.' If the Vaiśya desires, the cattle should never be protected by anyone else.
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.
Therefore, service to the castes is prescribed for the Śūdra. By serving them, he may indeed attain great happiness.
A Śūdra, without envy, should serve the three castes; and a Śūdra should never accumulate wealth in any way.
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.
I shall now declare the livelihood and means of subsistence of the Śūdra, who is said to be necessarily maintained by the other classes.
Umbrella, coverings, mats of reeds, footwear, two fans, and used items should be given to the Śūdra servant.
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.
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.
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.
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.
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.
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.
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.
Here, the Brāhmaṇas mutually worshipped the supreme divinity, each performing sacrifices with their own eternal desires.
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.
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.
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.
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.
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.
O king, here the knowers of ancient times recite verses and sacrificial songs of the Vaikhānasa hermits and sages who desire to perform sacrifice.
Whether the fire is kindled or not, a person with faith and self-control offers oblations righteously; indeed, faith is the great cause.
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.
He who, having understood those things with certainty through knowledge, and being a twice-born endowed with faith, is worthy to perform sacrifice.
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.
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.
Therefore, it is said that one should make offerings without envy, with faith and purity, giving as one is able.
