12.182
bharadvāja uvāca॥
Bharadvāja said.
brāhmaṇaḥ kena bhavati kṣatriyo vā dvijottama। vaiśyaḥ śūdraśca viprarṣe tadbrūhi vadatāṃ vara ॥12-182-1॥
O best of speakers among sages, tell me by what one becomes a brāhmaṇa, kṣatriya, vaiśya, or śūdra, O best of twice-born.
bhṛguruvāca॥
Bhṛgu said.
jātakarmādibhir yastu saṃskāraiḥ saṃskṛtaḥ śuciḥ। vedādhyayana-sampannaḥ ṣaṭsu karmasu avasthitaḥ॥12-182-2॥
He who, having undergone birth and other purificatory rites, is pure, accomplished in Vedic study, and established in the six prescribed duties.
śaucācārasthitaḥ samyag-vighasāśī gurupriyaḥ। nityavratī satyaparaḥ sa vai brāhmaṇa ucyate॥12-182-3॥
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.
satyaṃ dānaṃ damo'droha ānṛśaṃsyaṃ kṣamā ghṛṇā। tapaś ca dṛśyate yatra sa brāhmaṇa iti smṛtaḥ ॥12-182-4॥
Where truth, charity, self-restraint, absence of malice, compassion, forbearance, compassion, and austerity are seen, he is regarded as a Brāhmaṇa.
kṣatrajaṃ sevate karma vedādhyayanasaṃmataḥ। dānādānaratiryaśca sa vai kṣatriya ucyate ॥12-182-5॥
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).
kṛṣigorakṣyavāṇijyaṃ yo viśatyaniśaṃ śuciḥ। vedādhyayanasampannaḥ sa vaiśya iti sañjñitaḥ ॥12-182-6॥
He who is pure, constantly engaged in agriculture, cow protection, and trade, and is endowed with Vedic study, is called a 'Vaiśya'.
sarvabhakṣaratir nityaṃ sarvakarmakaro'śuciḥ। tyaktavedas tvanācāraḥ sa vai śūdra iti smṛtaḥ ॥12-182-7॥
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.
śūdre caitadbhavellakṣyaṃ dvije caitanna vidyate। na vai śūdro bhavecchūdro brāhmaṇo na ca brāhmaṇaḥ ॥12-182-8॥
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.
sarvopāyaistu lobhasya krodhasya ca vinigrahaḥ। etat pavitraṃ jñātavyaṃ tathā caiva ātmasaṃyamaḥ॥12-182-9॥
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.
nityaṃ krodhāttapo rakṣecchriyaṃ rakṣeta matsarāt। vidyāṃ mānāvamānābhyāmātmānaṃ tu pramādataḥ॥12-182-10॥
One should always protect austerity from anger, prosperity from envy, knowledge from both pride and disrespect, and oneself from carelessness.
yasya sarve samārambhā nirāśīrbandhanāstviha। tyāge yasya hutaṃ sarvaṃ sa tyāgī sa ca buddhimān ॥12-182-11॥
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.
ahiṁsraḥ sarvabhūtānāṁ maitrāyaṇagataś caret। avisrambhe na gantavyaṁ visrambhe dhārayen manaḥ ॥12-182-12॥
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.
parigrahān parityajya bhaved buddhyā jitendriyaḥ। aśokaṃ sthānam ātiṣṭhed iha ca amutra ca abhayam॥12-182-13॥
Abandoning possessions, with intellect and self-control, one should live free from sorrow and fear, both here and hereafter.
taponityena dāntena muninā saṃyatātmanā। ajitaṃ jetukāmena bhāvyaṃ saṅgeṣvasaṅginā ॥12-182-14॥
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.
indriyaiḥ gṛhyate yadyat tattad vyaktam iti sthitiḥ। avyaktam iti vijñeyam liṅga-grāhyam atīndriyam ॥12-182-15॥
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.
manaḥ prāṇe nigṛhṇīyāt prāṇaṃ brahmaṇi dhārayet। nirvāṇādeva nirvāṇo na ca kiñcid vicintayet॥ sukhaṃ vai brāhmaṇo brahma sa vai tenādhigacchati॥12-182-16॥
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.
śaucena satataṃ yuktas tathā cārasamanvitaḥ। sānukrośaś ca bhūteṣu tad dvijātiṣu lakṣaṇam ॥12-182-17॥
Being always endowed with purity, good conduct, and compassion towards all beings—this is the characteristic of the twice-born.
