12.285
Janaka said.
O great sage, by what is the category of special categories born? I wish to hear this; please tell me that, O best of speakers.
The scripture says, "That which is born as offspring, he is indeed this one." How has one born from a Brāhmaṇa obtained a special distinction?
Parāśara said.
O great king, it is as you say: the one who was born is indeed the same person; but due to the decline of austerity, he has come to accept the distinctions of caste.
Auspicious origin arises from both a good field and a good seed. Therefore, if either is inferior, one known as lower is born.
The knowers of dharma say that the worlds were born from the mouth, the two arms, the two thighs, and the two feet of Prajāpati, the creator.
O dear one, Brāhmaṇas are born from the mouth, Kṣatriyas from the arms, Vaiśyas (the wealthy) from the thighs, and servants from the feet, O king.
O best of men, the origin is only of the four varṇas; all others, who are additional, are indeed considered to be born of mixture.
Kṣatriya-born, āmbaṣṭhas, ugras, vaidehakas, as well as dog-cookers, pulkasas, thieves, niṣādas, sūtas, and māgadhas are mentioned here.
O king, outcastes, mixed-caste offspring, those fallen from their caste, and caṇḍālas are all mutually born from the four castes.
Janaka said.
O best of sages, how is there diversity of lineages among those born from the one Brahman? Indeed, there are many lineages in this world.
Wherever and however born, sages who have gone to their own womb, some have arisen in the womb of a śūdra, and others likewise in another womb.
Parāśara said.
O king, this is not to be accepted as possible for one of low birth; the birth of great souls is through austerity, of those whose selves are purified.
O king, after begetting sons, the sages, wherever they were, again attained sagehood for themselves by their own austerity.
My paternal grandfather, and formerly Ṛṣyaśṛṅga, Kāśyapa, Vaṭa, Tāṇḍya, Kṛpa, as well as Kakṣīvān, Kamaṭha, and others.
Yavakrīta, O king, Droṇa, the best of speakers; Āyu, Mataṅga, Datta, Drupada, and Matsya as well.
O Vaideha, these knowers of the Veda, having attained their own nature through the support of austerity, are firmly established in self-restraint and austerity.
O king, four original gotras arose: Aṅgiras, Kaśyapa, Vasiṣṭha, and Bhṛgu.
O king, other lineages have arisen from action. Those names are obtained by austerity and are accepted by the virtuous.
Janaka said.
O revered one, please tell me the specific duties of the classes and also the general duties applicable everywhere, for you are indeed knowledgeable.
Parāśara said.
O king, acceptance of gifts, conducting sacrifices, and teaching are the special duties of Brāhmaṇas; protection is the noble duty of Kṣatriyas.
O king, agriculture, animal husbandry, and trade are the duties of the Vaiśyas; service to the twice-born is the duty of the Śūdra.
O king, the special duties of the classes have been described. Now, dear one, listen as I explain the common duties in detail.
Compassion, non-violence, vigilance, sharing, performing ancestral rites, hospitality to guests, truthfulness, and absence of anger are indeed virtues.
Contentment with one's own wives, purity, constant absence of envy, self-knowledge, and forbearance are virtues common to all, O king.
O best of bipeds, here the authority regarding dharmas belongs to the three twice-born classes: Brāhmaṇas, Kṣatriyas, and Vaiśyas.
O king, the three castes engaged in improper actions fall; but here, as they resort to the existent, they rise through their own actions.
There is no certainty that the Śūdra falls, nor that he is unfit for sacraments here. Nor does he, by what is prescribed in the Vedas, fail to attain dharma; nor is there any prohibition in his dharma.
The people of Videha are called Śūdra, O great king, by the twice-born who are learned in the scriptures. But I, O king, see the divine Viṣṇu as the chief of the universe and the world.
Those who, having followed the conduct of the virtuous, though lacking in virtue themselves and desiring to rise, perform nourishing acts without mantras, are not corrupted.
As people adopt good conduct, so they attain happiness and rest both in this world and after death. 12-285-30.
Janaka said.
O great sage, does action defile him, or is it birth? A doubt has arisen in me; please explain that to me.
Parāśara said.
O great king, without doubt, both action and birth are causes of fault; but observe the distinction between them.
One who, though born in a wicked family and by action, engages in wicked deeds, but if one is wicked by birth and yet does not commit sin, he is truly a man.
A man of high birth who performs actions is condemned; such actions taint him, and therefore, action is not considered auspicious.
Janaka said.
O best of the twice-born, which actions in this world are righteous and, when performed, never harm any beings at any time?
Parāśara said.
O great king, listen to me here as you ask; those non-violent actions which always protect a man.
Having renounced ritual fires, and seated in contemplation, those who are free from distress perceive the highest good, having ascended the path of dharma step by step.
Those who are humble, endowed with modesty, always self-controlled, and well-disciplined reach the imperishable state, free from all actions.
O king, all classes who properly perform righteous acts and speak truthful words, abandoning cruel unrighteousness in this world, go to heaven; there is no need for further deliberation here.
