13.048
वर्णसंकरः
Mixture of classes
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
अर्थाश्रयाद्वा कामाद्वा वर्णानां वाप्यनिश्चयात्। अज्ञानाद्वापि वर्णानां जायते वर्णसङ्करः ॥१३-४८-१॥
A mixture of castes arises either from dependence on wealth, from desire, from indecision among castes, or from ignorance regarding the castes. (13-48-1)
तेषामेतेन विधिना जातानां वर्णसङ्करे। को धर्मः कानि कर्माणि तन्मे ब्रूहि पितामह ॥१३-४८-२॥
O grandsire, for those born of mixture of castes by this method, what is their duty and which actions should they perform? Please tell me that. (13-48-2)
भीष्म उवाच॥
Bhishma said.
चातुर्वर्ण्यस्य कर्माणि चातुर्वर्ण्यं च केवलम्। असृजत्स ह यज्ञार्थे पूर्वमेव प्रजापतिः ॥१३-४८-३॥
The Lord of creatures (Prajapati) formerly created the actions of the fourfold order and the fourfold order itself solely for the sake of sacrifice. (13-48-3)
भार्याश्चतस्रो विप्रस्य द्वयोरात्मास्य जायते। आनुपूर्व्याद्द्वयोर्हीनौ मातृजात्यौ प्रसूयतः ॥१३-४८-४॥
A brāhmaṇa has four wives; from two of them his own self (sons of his own caste) are born. In order, from the other two, inferior sons of the mother's caste are born. (13-48-4)
परं शवाद्ब्राह्मणस्यैष पुत्रः; शूद्रापुत्रं पारशवं तमाहुः। शुश्रूषकः स्वस्य कुलस्य स स्या; त्स्वं चारित्रं नित्यमथो न जह्यात् ॥१३-४८-५॥
But the son born to a brāhmaṇa from a śūdra woman is called a pāraśava, the son of a śūdrā; he should serve his own family and should never abandon his own conduct. (13-48-5)
सर्वानुपायानपि सम्प्रधार्य; समुद्धरेत्स्वस्य कुलस्य तन्तुम्। ज्येष्ठो यवीयानपि यो द्विजस्य; शुश्रूषवान्दानपरायणः स्यात् ॥१३-४८-६॥
After carefully considering all possible means, the eldest or even the younger among the twice-born who is obedient and devoted to charity should uplift the lineage of his own family. (13-48-6)
तिस्रः क्षत्रियसम्बन्धाद्द्वयोरात्मास्य जायते। हीनवर्णस्तृतीयायां शूद्र उग्र इति स्मृतः ॥१३-४८-७॥
It is said that from the union of a kṣatriya with women of the first two castes, three types of offspring are born. In the case of the third, a lower caste, the śūdra called 'ugra', is remembered. (13-48-7)
द्वे चापि भार्ये वैश्यस्य द्वयोरात्मास्य जायते। शूद्रा शूद्रस्य चाप्येका शूद्रमेव प्रजायते ॥१३-४८-८॥
A Vaiśya has two wives, and from both his self is born. A Śūdra has one wife, a Śūdra woman, and only a Śūdra is born from them. (13-48-8)
अतो विशिष्टस्त्वधमो गुरुदारप्रधर्षकः। बाह्यं वर्णं जनयति चातुर्वर्ण्यविगर्हितम् ॥१३-४८-९॥
Therefore, the one who, though distinguished, is the lowest due to violating the teacher's wife, generates an external caste that is despised by all four classes. (13-48-9)
अयाज्यं क्षत्रियो व्रात्यं सूतं स्तोमक्रियापरम्। वैश्यो वैदेहकं चापि मौद्गल्यमपवर्जितम् ॥१३-४८-१०॥
A Kṣatriya must not perform sacrifices for an outcaste, a charioteer, or one devoted to stoma rituals; a Vaiśya, a Vaidehaka, and also a Maudgalya are not to be excluded. (13-48-10)
शूद्रश्चण्डालमत्युग्रं वध्यघ्नं बाह्यवासिनम्। ब्राह्मण्यां सम्प्रजायन्त इत्येते कुलपांसनाः ॥ एते मतिमतां श्रेष्ठ वर्णसङ्करजाः प्रभो ॥१३-४८-११॥
O lord, the śūdra, caṇḍāla, those who are very fierce, killers of the condemned, and dwellers outside, are born from a Brahmin woman; thus, these are defilers of the family. These, O best of the wise, are born from the mixture of castes. (13-48-11)
बन्दी तु जायते वैश्यान्मागधो वाक्यजीवनः। शूद्रान्निषादो मत्स्यघ्नः क्षत्रियायां व्यतिक्रमात् ॥१३-४८-१२॥
But a bandī (bard) is born from Vaiśyas, a Māgadha who lives by words; from Śūdras, a Niṣāda, killer of fish, is born in a Kṣatriya woman through transgression. (13-48-12)
शूद्रादायोगवश्चापि वैश्यायां ग्रामधर्मिणः। ब्राह्मणैरप्रतिग्राह्यस्तक्षा स वनजीवनः ॥१३-४८-१३॥
The carpenter, born from a Śūdra and a Vaiśyā woman or a craftsman, who lives in the village, is not to be accepted by Brāhmaṇas; he is a forest-dweller. (13-48-13)
एतेऽपि सदृशं वर्णं जनयन्ति स्वयोनिषु। मातृजात्यां प्रसूयन्ते प्रवरा हीनयोनिषु ॥१३-४८-१४॥
These too produce offspring of similar caste in their own wombs. The superior ones, when born in the mother's caste, are born even in inferior wombs. (13-48-14)
यथा चतुर्षु वर्णेषु द्वयोरात्मास्य जायते। आनन्तर्यात्तु जायन्ते तथा बाह्याः प्रधानतः ॥१३-४८-१५॥
Just as, among the four colors, the self of this arises from two; but from succession, the external ones are produced primarily from the chief. (13-48-15)
ते चापि सदृशं वर्णं जनयन्ति स्वयोनिषु। परस्परस्य वर्तन्तो जनयन्ति विगर्हितान् ॥१३-४८-१६॥
They also produce offspring of similar color (caste) in their own species; but when associating with each other, they produce blameworthy (offspring). (13-48-16)
यथा च शूद्रो ब्राह्मण्यां जन्तुं बाह्यं प्रसूयते। एवं बाह्यतराद्बाह्यश्चातुर्वर्ण्यात्प्रसूयते ॥१३-४८-१७॥
Just as a Śūdra or an outsider may be born from a Brāhmaṇa woman, in the same way, from someone even more outside, an outsider is born, apart from the fourfold caste. (13-48-17)
प्रतिलोमं तु वर्तन्तो बाह्याद्बाह्यतरं पुनः। हीना हीनात्प्रसूयन्ते वर्णाः पञ्चदशैव ते ॥१३-४८-१८॥
But proceeding against the natural order, they go from the outer to the more outer again. From the inferior, inferior classes are produced; these are indeed fifteen classes. (13-48-18)
अगम्यागमनाच्चैव वर्तते वर्णसङ्करः। व्रात्यानामत्र जायन्ते सैरन्ध्रा मागधेषु च ॥ प्रसाधनोपचारज्ञमदासं दासजीवनम् ॥१३-४८-१९॥
Mixture of castes arises from forbidden unions; among outcastes here are born maidservants and among the Magadhas as well; those who know the service of adornment, female servants, and the life of a servant. (13-48-19)
अतश्चायोगवं सूते वागुरावनजीवनम्। मैरेयकं च वैदेहः सम्प्रसूतेऽथ माधुकम् ॥१३-४८-२०॥
From this, the ayogava tree produces vāgurāvanajīvana. The Vaideha tree also brings forth maireyaka and then mādhuka. (13-48-20)
निषादो मुद्गरं सूते दाशं नावोपजीविनम्। मृतपं चापि चण्डालः श्वपाकमतिकुत्सितम् ॥१३-४८-२१॥
The Nishada produces the club, the Dasa lives as a boatman; the eater of the dead and also the Chandala, the dog-cooker, are considered extremely despicable. (13-48-21)
चतुरो मागधी सूते क्रूरान्मायोपजीविनः। मांसस्वादुकरं सूदं सौगन्धमिति सञ्ज्ञितम् ॥१३-४८-२२॥
The four cooks of Magadha, who are cruel and live by deceit, are known as those who make meat tasty and fragrant. (13-48-22)
वैदेहकाच्च पापिष्ठं क्रूरं भार्योपजीविनम्। निषादान्मद्रनाभं च खरयानप्रयायिनम् ॥१३-४८-२३॥
From the Vaidehaka comes one who is most sinful, cruel, and lives off his wife; from the Niṣāda, Madranābha, and one who travels by donkey-cart. (13-48-23)
चण्डालात्पुल्कसं चापि खराश्वगजभोजिनम्। मृतचेलप्रतिच्छन्नं भिन्नभाजनभोजिनम् ॥१३-४८-२४॥
From a caṇḍāla, from a pulkasa, and also from one who eats the flesh of donkeys, horses, and elephants; from one covered with a dead man's cloth, and from one who eats from broken vessels. (13-48-24)
आयोगवीषु जायन्ते हीनवर्णासु ते त्रयः। क्षुद्रो वैदेहकादन्ध्रो बहिर्ग्रामप्रतिश्रयः ॥१३-४८-२५॥
Among women of low occupation and inferior caste, three types are born: the Kshudra from a Vaidehaka woman, the Andhra, and the one who lives outside the village. (13-48-25)
कारावरो निषाद्यां तु चर्मकारात्प्रजायते। चण्डालात्पाण्डुसौपाकस्त्वक्सारव्यवहारवान् ॥१३-४८-२६॥
The offspring called Kārāvara is born from a Niṣāda woman and a tanner. From a Caṇḍāla is born the Pāṇḍu-saupāka, who is engaged in the trade of leather. (13-48-26)
आहिण्डिको निषादेन वैदेह्यां सम्प्रजायते। चण्डालेन तु सौपाको मौद्गल्यसमवृत्तिमान् ॥१३-४८-२७॥
The Āhiṇḍika is born from a Niṣāda man and a Vaidehī woman. The Saupāka, who has the same conduct as a Maudgalya, is born from a Caṇḍāla. (13-48-27)
निषादी चापि चण्डालात्पुत्रमन्तावसायिनम्। श्मशानगोचरं सूते बाह्यैरपि बहिष्कृतम् ॥१३-४८-२८॥
The Niṣādī woman also gives birth to a son by a Caṇḍāla, who lives as an outcaste, roams the cremation grounds, and is expelled even by those who are themselves outcasts. (13-48-28)
इत्येताः सङ्करे जात्यः पितृमातृव्यतिक्रमात्। प्रच्छन्ना वा प्रकाशा वा वेदितव्याः स्वकर्मभिः ॥१३-४८-२९॥
Thus, these lineages arising from the mixture of castes, due to the transgression of father and mother, whether hidden or manifest, should be recognized by their own actions. (13-48-29)
चतुर्णामेव वर्णानां धर्मो नान्यस्य विद्यते। वर्णानां धर्महीनेषु सञ्ज्ञा नास्तीह कस्यचित् ॥१३-४८-३०॥
The duty belongs only to the four castes, not to any other. Among castes, for those devoid of duty, there is no designation here for anyone. (13-48-30)
यदृच्छयोपसम्पन्नैर्यज्ञसाधुबहिष्कृतैः। बाह्या बाह्यैस्तु जायन्ते यथावृत्ति यथाश्रयम् ॥१३-४८-३१॥
Those who have acquired things by chance and are excluded from sacrifice, external things arise from external causes, according to one's conduct and support. (13-48-31)
चतुष्पथश्मशानानि शैलांश्चान्यान्वनस्पतीन्। युञ्जन्ते चाप्यलङ्कारांस्तथोपकरणानि च ॥१३-४८-३२॥
They employ crossroads, cremation grounds, mountains, and other trees, as well as ornaments and likewise instruments. (13-48-32)
गोब्राह्मणार्थे साहाय्यं कुर्वाणा वै न संशयः। आनृशंस्यमनुक्रोशः सत्यवाक्यमथ क्षमा ॥१३-४८-३३॥
There is no doubt that assisting for the sake of cows and brāhmaṇas, as well as compassion, sympathy, truthfulness, and forgiveness, are virtues. (13-48-33)
स्वशरीरैः परित्राणं बाह्यानां सिद्धिकारकम्। मनुजव्याघ्र भवति तत्र मे नास्ति संशयः ॥१३-४८-३४॥
Protecting others with one's own body is the cause of success. O tiger among men, I have no doubt about this. (13-48-34)
यथोपदेशं परिकीर्तितासु; नरः प्रजायेत विचार्य बुद्धिमान्। विहीनयोनिर्हि सुतोऽवसादये; त्तितीर्षमाणं सलिले यथोपलम् ॥१३-४८-३५॥
Just as instructions have been laid out, a wise man should consider carefully before begetting a son. For a son of inferior birth will surely bring down one who wishes to cross the water, just as a stone would. (13-48-35)
अविद्वांसमलं लोके विद्वांसमपि वा पुनः। नयन्ते ह्युत्पथं नार्यः कामक्रोधवशानुगम् ॥१३-४८-३६॥
In this world, women indeed easily lead both the ignorant and even the learned, if they are under the sway of desire and anger, again onto the wrong path. (13-48-36)
स्वभावश्चैव नारीणां नराणामिह दूषणम्। इत्यर्थं न प्रसज्जन्ते प्रमदासु विपश्चितः ॥१३-४८-३७॥
The wise do not attach themselves to women, thinking that the natural disposition of women and men here is a fault. (13-48-37)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
वर्णापेतमविज्ञातं नरं कलुषयोनिजम्। आर्यरूपमिवानार्यं कथं विद्यामहे नृप ॥१३-४८-३८॥
O king, how can we recognize a man who is devoid of caste, of unknown origin, born from an impure womb, who appears like an Arya but is not truly an Arya? (13-48-38)
भीष्म उवाच॥
Bhishma said.
योनिसङ्कलुषे जातं नानाचारसमाहितम्। कर्मभिः सज्जनाचीर्णैर्विज्ञेया योनिशुद्धता ॥१३-४८-३९॥
Even if one is born in an impure womb and engaged in various kinds of conduct, the purity of the womb should be known by actions performed by good people. (13-48-39)
अनार्यत्वमनाचारः क्रूरत्वं निष्क्रियात्मता। पुरुषं व्यञ्जयन्तीह लोके कलुषयोनिजम् ॥१३-४८-४०॥
Absence of nobility, improper behavior, cruelty, and inactivity reveal a man in this world as one born from an impure lineage. (13-48-40)
पित्र्यं वा भजते शीलं मातृजं वा तथोभयम्। न कथञ्चन सङ्कीर्णः प्रकृतिं स्वां नियच्छति ॥१३-४८-४१॥
One adopts either the paternal nature, or the maternal, or both; but the one of mixed origin never restrains his own nature. (13-48-41)
यथैव सदृशो रूपे मातापित्रोर्हि जायते। व्याघ्रश्चित्रैस्तथा योनिं पुरुषः स्वां नियच्छति ॥१३-४८-४२॥
Just as a child is born resembling the form of its mother and father, and a tiger is marked with its characteristic stripes, so too does a man control his own lineage. (13-48-42)
कुलस्रोतसि सञ्छन्ने यस्य स्याद्योनिसङ्करः। संश्रयत्येव तच्छीलं नरोऽल्पमपि वा बहु ॥१३-४८-४३॥
When the lineage-stream is obscured and there is a mixture of origin, a man indeed adopts that conduct, whether it be little or much. (13-48-43)
आर्यरूपसमाचारं चरन्तं कृतके पथि। स्ववर्णमन्यवर्णं वा स्वशीलं शास्ति निश्चये ॥१३-४८-४४॥
One who practices noble conduct on an artificial path certainly instructs either his own class, another class, or his own nature. (13-48-44)
नानावृत्तेषु भूतेषु नानाकर्मरतेषु च। जन्मवृत्तसमं लोके सुश्लिष्टं न विरज्यते ॥१३-४८-४५॥
Among beings of various existences, engaged in diverse actions, in this world, that which is well united and equal to the course of birth is never separated. (13-48-45)
शरीरमिह सत्त्वेन नरस्य परिकृष्यते। ज्येष्ठमध्यावरं सत्त्वं तुल्यसत्त्वं प्रमोदते ॥१३-४८-४६॥
Here, a man's body is drawn by strength; when the strengths are equal—superior, middle, or inferior—the one with equal strength rejoices. (13-48-46)
ज्यायांसमपि शीलेन विहीनं नैव पूजयेत्। अपि शूद्रं तु सद्वृत्तं धर्मज्ञमभिपूजयेत् ॥१३-४८-४७॥
One should not honor even a senior person if he lacks character; but one should highly honor even a Śūdra who is of good conduct and knows righteousness. (13-48-47)
आत्मानमाख्याति हि कर्मभिर्नरः; स्वशीलचारित्रकृतैः शुभाशुभैः। प्रनष्टमप्यात्मकुलं तथा नरः; पुनः प्रकाशं कुरुते स्वकर्मभिः ॥१३-४८-४८॥
A man indeed reveals himself through his actions; by his own conduct and character, whether auspicious or inauspicious. Even if his own family is destroyed, a man can bring it to light again by his own actions. (13-48-48)
योनिष्वेतासु सर्वासु सङ्कीर्णास्वितरासु च। यत्रात्मानं न जनयेद्बुधस्ताः परिवर्जयेत् ॥१३-४८-४९॥
A wise man should avoid all these wombs—whether they are all, mixed, or other—where he should not beget himself. (13-48-49)
