12.182
भरद्वाज उवाच॥
bharadvāja uvāca॥
[भरद्वाज (bharadvāja) - Bharadvāja; (name of a sage); उवाच (uvāca) - said; spoke;]
(Bharadvāja said;)
Bharadvāja said.
ब्राह्मणः केन भवति क्षत्रियो वा द्विजोत्तम। वैश्यः शूद्रश्च विप्रर्षे तद्ब्रूहि वदतां वर ॥१२-१८२-१॥
brāhmaṇaḥ kena bhavati kṣatriyo vā dvijottama। vaiśyaḥ śūdraśca viprarṣe tadbrūhi vadatāṃ vara ॥12-182-1॥
[ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; केन (kena) - by what; भवति (bhavati) - becomes; क्षत्रियः (kṣatriyaḥ) - kṣatriya; वा (vā) - or; द्विजोत्तम (dvijottama) - O best of twice-born; वैश्यः (vaiśyaḥ) - vaiśya; शूद्रः (śūdraḥ) - śūdra; च (ca) - and; विप्रर्षे (viprarṣe) - O sage among brāhmaṇas; तत् (tat) - that; ब्रूहि (brūhi) - tell; वदतां (vadatām) - of speakers; वर (vara) - O best;]
(Brāhmaṇa by what becomes, kṣatriya or O best of twice-born? Vaiśya, śūdra and O sage among brāhmaṇas, that tell, O best of speakers.)
O best of speakers among sages, tell me by what one becomes a brāhmaṇa, kṣatriya, vaiśya, or śūdra, O best of twice-born.
भृगुरुवाच॥
bhṛguruvāca॥
[भृगुः (bhṛguḥ) - Bhṛgu; (name of a sage); उवाच (uvāca) - said; spoke;]
(Bhṛgu said;)
Bhṛgu said.
जातकर्मादिभिर्यस्तु संस्कारैः संस्कृतः शुचिः। वेदाध्ययनसम्पन्नः षट्सु कर्मस्ववस्थितः ॥१२-१८२-२॥
jātakarmādibhir yastu saṃskāraiḥ saṃskṛtaḥ śuciḥ। vedādhyayana-sampannaḥ ṣaṭsu karmasu avasthitaḥ॥12-182-2॥
[जातकर्मादिभिः (jātakarmādibhiḥ) - by birth-rites and others; यः (yaḥ) - who; तु (tu) - but; संस्कारैः (saṃskāraiḥ) - by purificatory rites; संस्कृतः (saṃskṛtaḥ) - purified; शुचिः (śuciḥ) - pure; वेदाध्ययनसम्पन्नः (vedādhyayana-sampannaḥ) - endowed with Veda-study; षट्सु (ṣaṭsu) - in six; कर्मसु (karmasu) - in duties; अवस्थितः (avasthitaḥ) - established;]
(Who, purified by birth-rites and other purificatory rites, pure, endowed with Veda-study, is established in the six duties.)
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॥
śaucācārasthitaḥ samyag-vighasāśī gurupriyaḥ। nityavratī satyaparaḥ sa vai brāhmaṇa ucyate॥12-182-3॥
[शौच (śauca) - purity; आचार (ācāra) - conduct; स्थितः (sthitaḥ) - situated; सम्यक् (samyak) - properly; विघस (vighasa) - leftover food; आशी (āśī) - eater; गुरु (guru) - teacher; प्रियः (priyaḥ) - dear; नित्य (nitya) - always; व्रती (vratī) - observer of vows; सत्य (satya) - truth; परः (paraḥ) - devoted to; सः (saḥ) - he; वै (vai) - indeed; ब्राह्मणः (brāhmaṇaḥ) - Brāhmaṇa; उच्यते (ucyate) - is called;]
(He who is situated in purity and proper conduct, who eats only leftover food, who is dear to the teacher, who is always an observer of vows, who is devoted to truth—he indeed is called a Brāhmaṇa.)
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॥
satyaṃ dānaṃ damo'droha ānṛśaṃsyaṃ kṣamā ghṛṇā। tapaś ca dṛśyate yatra sa brāhmaṇa iti smṛtaḥ ॥12-182-4॥
[सत्यं (satyaṃ) - truth; दानं (dānaṃ) - charity; दमः (damaḥ) - self-restraint; अद्रोहः (adrohaḥ) - absence of malice; आनृशंस्यं (ānṛśaṃsyaṃ) - compassion; क्षमा (kṣamā) - forbearance; घृणा (ghṛṇā) - compassion; तपः (tapaḥ) - austerity; च (ca) - and; दृश्यते (dṛśyate) - is seen; यत्र (yatra) - where; सः (saḥ) - he; ब्राह्मणः (brāhmaṇaḥ) - Brāhmaṇa; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered;]
(Truth, charity, self-restraint, absence of malice, compassion, forbearance, compassion, austerity, and where these are seen, he is remembered as a Brāhmaṇa.)
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॥
kṣatrajaṃ sevate karma vedādhyayanasaṃmataḥ। dānādānaratiryaśca sa vai kṣatriya ucyate ॥12-182-5॥
[क्षत्रजम् (kṣatrajam) - born of kṣatra; (kṣatra = warrior class, jam = born; सेवते (sevate) - serves; (from root sev, to serve; कर्म (karma) - action; (deed; वेदाध्ययनसंमतः (vedādhyayanasaṃmataḥ) - approved by Veda study; (veda = Veda, adhyayana = study, saṃmataḥ = approved; दानादानरतिः (dānādānaratiḥ) - delighting in giving and not giving; (dāna = giving, adāna = not giving, ratiḥ = delight; यः (yaḥ) - who; च (ca) - and; सः (saḥ) - he; वै (vai) - indeed; क्षत्रियः (kṣatriyaḥ) - kṣatriya; (warrior; उच्यते (ucyate) - is called; (is said;]
(He who serves actions born of kṣatra, approved by Veda study, who delights in giving and not giving, he indeed is called a kṣatriya.)
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॥
kṛṣigorakṣyavāṇijyaṃ yo viśatyaniśaṃ śuciḥ। vedādhyayanasampannaḥ sa vaiśya iti sañjñitaḥ ॥12-182-6॥
[कृषि (kṛṣi) - agriculture; गोरक्ष्य (gorakṣya) - cow protection; वाणिज्यं (vāṇijyam) - trade; यः (yaḥ) - who; विशति (viśati) - engages in; अनिशं (aniśam) - constantly; शुचिः (śuciḥ) - pure; वेदाध्ययनसम्पन्नः (vedādhyayanasampannaḥ) - endowed with Vedic study; सः (saḥ) - he; वैश्यः (vaiśyaḥ) - Vaiśya; इति (iti) - thus; सञ्ज्ञितः (sañjñitaḥ) - is called;]
(Agriculture, cow protection, trade—who engages in (these) constantly, pure, endowed with Vedic study, he is called 'Vaiśya'.)
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॥
sarvabhakṣaratir nityaṃ sarvakarmakaro'śuciḥ। tyaktavedas tvanācāraḥ sa vai śūdra iti smṛtaḥ ॥12-182-7॥
[सर्वभक्षरति (sarvabhakṣarati) - one who eats everything; नित्यं (nityaṃ) - always; सर्वकर्मकरः (sarvakarmakaraḥ) - engaged in all kinds of work; अशुचिः (aśuciḥ) - impure; त्यक्तवेदः (tyaktavedaḥ) - who has abandoned the Vedas; त्वनाचारः (tvanācāraḥ) - and without proper conduct; सः (saḥ) - he; वै (vai) - indeed; शूद्रः (śūdraḥ) - a Śūdra; इति (iti) - thus; स्मृतः (smṛtaḥ) - is considered;]
(One who eats everything, always, engaged in all kinds of work, impure, who has abandoned the Vedas, and without proper conduct—he indeed is considered a Śūdra thus.)
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॥
śūdre caitadbhavellakṣyaṃ dvije caitanna vidyate। na vai śūdro bhavecchūdro brāhmaṇo na ca brāhmaṇaḥ ॥12-182-8॥
[शूद्रे (śūdre) - in a Śūdra; च (ca) - and; एतत् (etat) - this; भवेत् (bhavet) - may be; लक्ष्यम् (lakṣyam) - mark; द्विजे (dvije) - in a twice-born; च (ca) - and; एतत् (etat) - this; न (na) - not; विद्यते (vidyate) - exists; न (na) - not; वै (vai) - indeed; शूद्रः (śūdraḥ) - a Śūdra; भवेत् (bhavet) - may be; शूद्रः (śūdraḥ) - a Śūdra; ब्राह्मणः (brāhmaṇaḥ) - a Brāhmaṇa; न (na) - not; च (ca) - and; ब्राह्मणः (brāhmaṇaḥ) - a Brāhmaṇa;]
(In a Śūdra, this mark may exist, and in a twice-born, this does not exist. Indeed, a Śūdra may not be a Śūdra, and a Brāhmaṇa not a Brāhmaṇa.)
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॥
sarvopāyaistu lobhasya krodhasya ca vinigrahaḥ। etat pavitraṃ jñātavyaṃ tathā caiva ātmasaṃyamaḥ॥12-182-9॥
[सर्वोपायैः (sarvopāyaiḥ) - by all means; तु (tu) - but; लोभस्य (lobhasya) - of greed; क्रोधस्य (krodhasya) - of anger; च (ca) - and; विनिग्रहः (vinigrahaḥ) - restraint; एतत् (etat) - this; पवित्रम् (pavitram) - pure; ज्ञातव्यम् (jñātavyam) - to be known; तथा (tathā) - likewise; च (ca) - and; एव (eva) - indeed; आत्मसंयमः (ātmasaṃyamaḥ) - self-restraint;]
(But by all means, restraint of greed and anger; this is to be known as pure, likewise indeed self-restraint.)
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॥
nityaṃ krodhāttapo rakṣecchriyaṃ rakṣeta matsarāt। vidyāṃ mānāvamānābhyāmātmānaṃ tu pramādataḥ॥12-182-10॥
[नित्यं (nityaṃ) - always; क्रोधात् (krodhāt) - from anger; तपः (tapaḥ) - austerity; रक्षेत् (rakṣet) - should protect; श्रियं (śriyam) - prosperity; रक्षेत् (rakṣet) - should protect; मৎসरात् (matsarāt) - from envy; विद्यां (vidyām) - knowledge; मान (māna) - from pride; अवमानाभ्याम् (avamānābhyām) - and from disrespect; आत्मानं (ātmānam) - oneself; तु (tu) - but; प्रमादतः (pramādataḥ) - from carelessness;]
(Always, austerity should be protected from anger; prosperity should be protected from envy; knowledge from pride and disrespect; but oneself from carelessness.)
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॥
yasya sarve samārambhā nirāśīrbandhanāstviha। tyāge yasya hutaṃ sarvaṃ sa tyāgī sa ca buddhimān ॥12-182-11॥
[यस्य (yasya) - of whom; सर्वे (sarve) - all; समारम्भाः (samārambhāḥ) - undertakings; निराशीः (nirāśīḥ) - without expectation; बन्धनाः (bandhanāḥ) - free from attachment; तु (tu) - but; इह (iha) - here; त्यागे (tyāge) - in renunciation; यस्य (yasya) - of whom; हुतम् (hutam) - offered; सर्वम् (sarvam) - all; सः (saḥ) - he; त्यागी (tyāgī) - renouncer; सः (saḥ) - he; च (ca) - and; बुद्धिमान् (buddhimān) - wise;]
(Of whom all undertakings are without expectation and free from attachment here, in renunciation, of whom all is offered, he is a renouncer, he and wise.)
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॥
ahiṁsraḥ sarvabhūtānāṁ maitrāyaṇagataś caret। avisrambhe na gantavyaṁ visrambhe dhārayen manaḥ ॥12-182-12॥
[अहिंस्रः (ahiṁsraḥ) - non-injurious; सर्वभूतानां (sarvabhūtānāṁ) - of all beings; मैत्रायणगतः (maitrāyaṇagataḥ) - engaged in friendliness; चरेत् (caret) - should conduct oneself; अविस्रम्भे (avisrambhe) - in absence of trust; न (na) - not; गन्तव्यम् (gantavyam) - should go; विस्रम्भे (visrambhe) - in trust; धारयेत् (dhārayet) - should hold; मनः (manaḥ) - mind;]
(Non-injurious, of all beings, engaged in friendliness, one should conduct oneself. In absence of trust, one should not go; in trust, one should hold the mind.)
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॥
parigrahān parityajya bhaved buddhyā jitendriyaḥ। aśokaṃ sthānam ātiṣṭhed iha ca amutra ca abhayam॥12-182-13॥
[परिग्रहान् (parigrahān) - possessions; परित्यज्य (parityajya) - having abandoned; भवेत् (bhavet) - one should become; बुद्ध्या (buddhyā) - by intellect; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; अशोकं (aśokam) - free from sorrow; स्थानम् (sthānam) - place; आतिष्ठेत् (ātiṣṭhet) - one should abide; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the next world); च (ca) - and; अभयम् (abhayam) - fearlessness;]
(Having abandoned possessions, one should become, by intellect, one who has conquered the senses. One should abide in a place free from sorrow, here and there (in the next world), and fearlessness.)
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॥
taponityena dāntena muninā saṃyatātmanā। ajitaṃ jetukāmena bhāvyaṃ saṅgeṣvasaṅginā ॥12-182-14॥
[तपोनित्येन (taponityena) - by one always engaged in austerity; दान्तेन (dāntena) - by one who is self-restrained; मुनिना (muninā) - by the sage; संयतात्मना (saṃyatātmanā) - by one who has controlled his self; अजितं (ajitaṃ) - the unconquered; जेतुकामेन (jetukāmena) - by one desiring to conquer; भाव्यं (bhāvyaṃ) - should be considered; सङ्गेषु (saṅgeṣu) - in attachments; असङ्गिना (asaṅginā) - by one who is unattached;]
(By one always engaged in austerity, by one who is self-restrained, by the sage, by one who has controlled his self, the unconquered (object) should be considered by one desiring to conquer, in attachments, by one who is unattached.)
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॥
indriyaiḥ gṛhyate yadyat tattad vyaktam iti sthitiḥ। avyaktam iti vijñeyam liṅga-grāhyam atīndriyam ॥12-182-15॥
[इन्द्रियैः (indriyaiḥ) - by the senses; गृह्यते (gṛhyate) - is grasped; यत् (yat) - whatever; यत् (yat) - whatever; तत् (tat) - that; तत् (tat) - that; व्यक्तम् (vyaktam) - manifest; इति (iti) - thus; स्थितिः (sthitiḥ) - state; अव्यक्तम् (avyaktam) - unmanifest; इति (iti) - thus; विज्ञेयं (vijñeyam) - to be known; लिङ्गग्राह्यम् (liṅga-grāhyam) - perceived by subtle mark; अतीन्द्रियम् (atīndriyam) - beyond the senses;]
(Whatever is grasped by the senses, that is called manifest, such is the state. That which is called unmanifest is to be known as perceived by subtle mark, beyond the senses.)
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॥
manaḥ prāṇe nigṛhṇīyāt prāṇaṃ brahmaṇi dhārayet। nirvāṇādeva nirvāṇo na ca kiñcid vicintayet॥ sukhaṃ vai brāhmaṇo brahma sa vai tenādhigacchati॥12-182-16॥
[मनः (manaḥ) - mind; प्राणे (prāṇe) - in the vital breath; निगृह्णीयात् (nigṛhṇīyāt) - should restrain; प्राणं (prāṇam) - vital breath; ब्रह्मणि (brahmaṇi) - in Brahman; धारयेत् (dhārayet) - should fix; निर्वाणात् (nirvāṇāt) - from liberation; एव (eva) - indeed; निर्वाणः (nirvāṇaḥ) - liberation; न (na) - not; च (ca) - and; किञ्चित् (kiñcit) - anything; विचिन्तयेत् (vicintayet) - should think; सुखं (sukham) - happiness; वै (vai) - indeed; ब्राह्मणः (brāhmaṇaḥ) - the knower of Brahman; ब्रह्म (brahma) - Brahman; सः (saḥ) - he; वै (vai) - indeed; तेन (tena) - by that; अधिगच्छति (adhigacchati) - attains;]
(The mind should be restrained in the vital breath, the vital breath should be fixed in Brahman. Indeed, from liberation, liberation; and one should not think anything. Indeed, the knower of Brahman attains happiness, Brahman, by that.)
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॥
śaucena satataṃ yuktas tathā cārasamanvitaḥ। sānukrośaś ca bhūteṣu tad dvijātiṣu lakṣaṇam ॥12-182-17॥
[शौचेन (śaucena) - by purity; by cleanliness; सततम् (satatam) - always; continuously; युक्तः (yuktaḥ) - engaged; endowed; तथा (tathā) - also; likewise; आचारसमन्वितः (ācārasamanvitaḥ) - endowed with good conduct; सानुक्रोशः (sānukrośaḥ) - compassionate; with compassion; च (ca) - and; भूतेषु (bhūteṣu) - towards beings; तत् (tat) - that; द्विजातिषु (dvijātiṣu) - among twice-born (Brahmins, Kṣatriyas, Vaiśyas); लक्षणम् (lakṣaṇam) - characteristic; mark;]
(By purity always engaged, likewise endowed with good conduct, compassionate and towards beings; that among the twice-born is the characteristic.)
Being always endowed with purity, good conduct, and compassion towards all beings—this is the characteristic of the twice-born.
