12.182
भरद्वाज उवाच॥
Bharadvāja said.
ब्राह्मणः केन भवति क्षत्रियो वा द्विजोत्तम। वैश्यः शूद्रश्च विप्रर्षे तद्ब्रूहि वदतां वर ॥१२-१८२-१॥
O best of speakers among sages, tell me by what one becomes a brāhmaṇa, kṣatriya, vaiśya, or śūdra, O best of twice-born.
भृगुरुवाच॥
Bhṛgu said.
जातकर्मादिभिर्यस्तु संस्कारैः संस्कृतः शुचिः। वेदाध्ययनसम्पन्नः षट्सु कर्मस्ववस्थितः ॥१२-१८२-२॥
He who, having undergone birth and other purificatory rites, is pure, accomplished in Vedic study, and established in the six prescribed duties.
शौचाचारस्थितः सम्यग्विघसाशी गुरुप्रियः। नित्यव्रती सत्यपरः स वै ब्राह्मण उच्यते ॥१२-१८२-३॥
He who abides in purity and good conduct, eats only what is left over, is dear to his teacher, always observes vows, and is devoted to truth—he alone is called a Brāhmaṇa.
सत्यं दानं दमोऽद्रोह आनृशंस्यं क्षमा घृणा। तपश्च दृश्यते यत्र स ब्राह्मण इति स्मृतः ॥१२-१८२-४॥
Where truth, charity, self-restraint, absence of malice, compassion, forbearance, compassion, and austerity are seen, he is regarded as a Brāhmaṇa.
क्षत्रजं सेवते कर्म वेदाध्ययनसंमतः। दानादानरतिर्यश्च स वै क्षत्रिय उच्यते ॥१२-१८२-५॥
He who performs duties arising from the warrior class, as sanctioned by Vedic study, and who finds joy both in giving and withholding, he indeed is called a kṣatriya (warrior).
कृषिगोरक्ष्यवाणिज्यं यो विशत्यनिशं शुचिः। वेदाध्ययनसम्पन्नः स वैश्य इति सञ्ज्ञितः ॥१२-१८२-६॥
He who is pure, constantly engaged in agriculture, cow protection, and trade, and is endowed with Vedic study, is called a 'Vaiśya'.
सर्वभक्षरतिर्नित्यं सर्वकर्मकरोऽशुचिः। त्यक्तवेदस्त्वनाचारः स वै शूद्र इति स्मृतः ॥१२-१८२-७॥
He who eats anything, always performs all kinds of work, is impure, has abandoned the Vedas, and is without proper conduct—such a person is indeed regarded as a Śūdra.
शूद्रे चैतद्भवेल्लक्ष्यं द्विजे चैतन्न विद्यते। न वै शूद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ॥१२-१८२-८॥
In a Śūdra, this characteristic may be found, but not in a twice-born. Indeed, one born as a Śūdra may not truly be a Śūdra, and one born as a Brāhmaṇa may not truly be a Brāhmaṇa.
सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः। एतत्पवित्रं ज्ञातव्यं तथा चैवात्मसंयमः ॥१२-१८२-९॥
Restraint of greed and anger by all possible means is to be regarded as pure; likewise, self-control is also to be known as such.
नित्यं क्रोधात्तपो रक्षेच्छ्रियं रक्षेत मत्सरात्। विद्यां मानावमानाभ्यामात्मानं तु प्रमादतः ॥१२-१८२-१०॥
One should always protect austerity from anger, prosperity from envy, knowledge from both pride and disrespect, and oneself from carelessness.
यस्य सर्वे समारम्भा निराशीर्बन्धनास्त्विह। त्यागे यस्य हुतं सर्वं स त्यागी स च बुद्धिमान् ॥१२-१८२-११॥
He whose every undertaking is performed without expectation and is free from attachment, and who offers everything in renunciation—he is truly a renouncer and a wise person.
अहिंस्रः सर्वभूतानां मैत्रायणगतश्चरेत्। अविस्रम्भे न गन्तव्यं विस्रम्भे धारयेन्मनः ॥१२-१८२-१२॥
One should act without causing harm to any being, always maintaining friendliness. Where there is no trust, one should not proceed; where there is trust, one should keep the mind steady.
परिग्रहान्परित्यज्य भवेद्बुद्ध्या जितेन्द्रियः। अशोकं स्थानमातिष्ठेदिह चामुत्र चाभयम् ॥१२-१८२-१३॥
Abandoning possessions, with intellect and self-control, one should live free from sorrow and fear, both here and hereafter.
तपोनित्येन दान्तेन मुनिना संयतात्मना। अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना ॥१२-१८२-१४॥
The unconquered should be considered by one who is always engaged in austerity, self-restrained, a sage, and self-controlled, and by one who desires to conquer, in the midst of attachments, as one who is unattached.
इन्द्रियैर्गृह्यते यद्यत्तत्तद्व्यक्तमिति स्थितिः। अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम् ॥१२-१८२-१५॥
Whatever can be grasped by the senses is considered manifest; that which is called unmanifest is to be understood as that which is perceived by subtle mark and is beyond the senses.
मनः प्राणे निगृह्णीयात्प्राणं ब्रह्मणि धारयेत्। निर्वाणादेव निर्वाणो न च किञ्चिद्विचिन्तयेत् ॥ सुखं वै ब्राह्मणो ब्रह्म स वै तेनाधिगच्छति ॥१२-१८२-१६॥
One should restrain the mind in the vital breath and fix the vital breath in Brahman. From liberation alone comes liberation, and one should not think of anything else. Indeed, the knower of Brahman attains happiness, that is, Brahman, by this means.
शौचेन सततं युक्तस्तथाचारसमन्वितः। सानुक्रोशश्च भूतेषु तद्द्विजातिषु लक्षणम् ॥१२-१८२-१७॥
Being always endowed with purity, good conduct, and compassion towards all beings—this is the characteristic of the twice-born.
