13.048
varṇasaṅkaraḥ
Mixture of classes
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
arthāśrayād vā kāmād vā varṇānāṃ vā api aniścayāt। ajñānād vā api varṇānāṃ jāyate varṇasaṅkaraḥ ॥13-48-1॥
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)
teṣāmetena vidhinā jātānāṃ varṇasaṅkare। ko dharmaḥ kāni karmāṇi tanme brūhi pitāmaha ॥13-48-2॥
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)
bhīṣma uvāca॥
Bhishma said.
cāturvarṇyasya karmāṇi cāturvarṇyaṃ ca kevalam। asṛjatsa ha yajñārthe pūrvameva prajāpatiḥ ॥13-48-3॥
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)
bhāryāś catasro viprasya dvayor ātmā asya jāyate। ānupūrvayād dvayor hīnāu mātṛjātyau prasūyataḥ ॥13-48-4॥
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)
paraṃ śvādbrāhmaṇasyaiṣa putraḥ; śūdrāputraṃ pāraśavaṃ tamāhuḥ। śuśrūṣakaḥ svasya kulasya sa syā; tsvaṁ cāritraṃ nityamatho na jahyāt ॥13-48-5॥
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)
sarvānupāyān api sampradhārya; samuddharet svasya kulasya tantum. jyeṣṭho yavīyān api yo dvijasya; śuśrūṣavān dānaparāyaṇaḥ syāt ॥13-48-6॥
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)
tisraḥ kṣatriyasambandhāddvayorātmāsya jāyate. hīnavarṇastṛtīyāyāṃ śūdra ugra iti smṛtaḥ ॥13-48-7॥
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)
dve cāpi bhārye vaiśyasya dvayorātmāsya jāyate। śūdrā śūdrasya cāpyekā śūdrameva prajāyate ॥13-48-8॥
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)
ato viśiṣṭastvadhamo gurudārapradharṣakaḥ। bāhyaṃ varṇaṃ janayati cāturvarṇyavigarhītam ॥13-48-9॥
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)
ayājyaṃ kṣatriyo vrātyaṃ sūtaṃ stomakriyāparam। vaiśyo vaidehakaṃ cāpi maudgalyamapavarjitam ॥13-48-10॥
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)
śūdraś caṇḍālam atyugraṃ vadhyaghnaṃ bāhyavāsinam। brāhmaṇyāṃ samprajāyanta itye te kulapāṃsanāḥ ॥ ete matimatāṃ śreṣṭha varṇasaṅkarajāḥ prabho ॥13-48-11॥
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)
bandī tu jāyate vaiśyān māgadhō vākyajīvanaḥ। śūdrān niṣādō matsyaghnaḥ kṣatriyāyāṃ vyatikramāt ॥13-48-12॥
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)
śūdrād āyogavaś ca api vaiśyāyāṃ grāmadharmiṇaḥ। brāhmaṇaiḥ apratigrahyaḥ takṣā sa vanajīvanaḥ ॥13-48-13॥
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)
ete'pi sadṛśaṃ varṇaṃ janayanti svayoniṣu। mātṛjātyāṃ prasūyante pravarā hīnayoniṣu ॥13-48-14॥
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)
yathā caturṣu varṇeṣu dvayor ātmāsya jāyate। ānantaryāt tu jāyante tathā bāhyāḥ pradhānataḥ ॥13-48-15॥
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)
te cāpi sadṛśaṃ varṇaṃ janayanti svayoniṣu. parasparasya vartanto janayanti vigarhitān ॥13-48-16॥
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)
yathā ca śūdro brāhmaṇyāṃ jantuṃ bāhyaṃ prasūyate। evaṃ bāhyatarādbāhyaścāturvarṇyātprasūyate ॥13-48-17॥
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)
pratilomaṃ tu vartanto bāhyādbāhyataraṃ punaḥ। hīnā hīnātprasūyante varṇāḥ pañcadaśaiva te ॥13-48-18॥
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)
agamyāgamanāccaiva vartate varṇasaṅkaraḥ। vrātyānāmatra jāyante sairandhrā māgadheṣu ca ॥ prasādhanōpacārajñamadāsaṃ dāsajīvanam ॥13-48-19॥
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)
ataś cāyogavaṃ sūte vāgurāvanajīvanam। maireyakaṃ ca vaidehaḥ samprasūte'tha mādhukam ॥13-48-20॥
From this, the ayogava tree produces vāgurāvanajīvana. The Vaideha tree also brings forth maireyaka and then mādhuka. (13-48-20)
niṣādo mudgaraṃ sūte dāśaṃ nāvopajīvinam। mṛtapaṃ cāpi caṇḍālaḥ śvapākamatikutsitam ॥13-48-21॥
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)
caturo māgadhī sūte krūrān māyopajīvinaḥ। māṃsasvādukaraṃ sūdaṃ saugandham iti sañjñitam ॥13-48-22॥
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)
vaidehakāc ca pāpiṣṭhaṃ krūraṃ bhāryopajīvinam। niṣādān madranābhaṃ ca kharayānaprayāyinam ॥13-48-23॥
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)
caṇḍālāt pulkasaṃ cāpi kharāśvagajabhojinam। mṛtacelapratichannaṃ bhinnabhājanabhojinam ॥13-48-24॥
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)
āyogavīṣu jāyante hīnavarṇāsu te trayaḥ। kṣudro vaidehakād andhro bahirgrāmapratiśrayaḥ ॥13-48-25॥
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)
kārāvaro niṣādyāṃ tu carmakārāt prajāyate। caṇḍālāt pāṇḍusaupākaḥ tvaksāravyavahāravān ॥13-48-26॥
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)
āhiṇḍiko niṣādena vaidehyāṃ samprajāyate। caṇḍālena tu saupāko maudgalyasamavṛttimān ॥13-48-27॥
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)
niṣādī cāpi caṇḍālāt putram antāvasāyinam। śmaśāna-gocaraṃ sūte bāhyair api bahiṣkṛtam ॥13-48-28॥
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)
ityetāḥ saṅkare jātyaḥ pitṛmātṛvyatikramāt। pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ ॥13-48-29॥
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)
caturṇāmeva varṇānāṃ dharmo nānyasya vidyate। varṇānāṃ dharmahīneṣu sañjñā nāstīha kasyacit ॥13-48-30॥
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)
yadṛcchayopasampannairyajñasādhubahiskṛtaiḥ। bāhyā bāhyaistu jāyante yathāvṛtti yathāśrayam ॥13-48-31॥
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)
catuṣpathaśmaśānāni śailāṃścānyānvanaspatīn। yuñjante cāpyalaṅkārāṃstathopakaraṇāni ca ॥13-48-32॥
They employ crossroads, cremation grounds, mountains, and other trees, as well as ornaments and likewise instruments. (13-48-32)
gobrāhmaṇārthe sāhāyyaṃ kurvāṇā vai na saṃśayaḥ। ānṛśaṃsyamanukrośaḥ satyavākyamatha kṣamā ॥13-48-33॥
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)
svaśarīraiḥ paritrāṇaṃ bāhyānāṃ siddhikārakam। manujavyāghra bhavati tatra me nāsti saṃśayaḥ ॥13-48-34॥
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)
yathopadeśaṃ parikīrtitāsu; naraḥ prajāyeta vicārya buddhimān। vihīnayoniḥ hi suto'vasādaye; titīrṣamāṇaṃ salile yathopalam ॥13-48-35॥
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)
avidvāṁsam alaṁ loke vidvāṁsam api vā punaḥ। nayante hy utpathaṁ nāryaḥ kāmakrodhavaśānugam ॥13-48-36॥
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)
svabhāvaścaiva nārīṇāṃ narāṇāmiha dūṣaṇam। ityarthaṃ na prasajjante pramadāsu vipaścitaḥ ॥13-48-37॥
The wise do not attach themselves to women, thinking that the natural disposition of women and men here is a fault. (13-48-37)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
varṇāpetam avijñātaṃ naraṃ kaluṣayonijam। āryarūpam ivānāryaṃ kathaṃ vidyāmahe nṛpa ॥13-48-38॥
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)
bhīṣma uvāca॥
Bhishma said.
yonisaṅkaluṣe jātaṃ nānācārasamāhitam। karmabhiḥ sajjanācīrṇairvijñeyā yoniśuddhatā ॥13-48-39॥
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)
anāryatvam anācāraḥ krūratvaṃ niṣkriyātmatā। puruṣaṃ vyañjayantīha loke kaluṣayonijam ॥13-48-40॥
Absence of nobility, improper behavior, cruelty, and inactivity reveal a man in this world as one born from an impure lineage. (13-48-40)
pitryaṃ vā bhajate śīlaṃ mātṛjaṃ vā tathobhayam। na kathañcana saṅkīrṇaḥ prakṛtiṃ svāṃ niyacchati ॥13-48-41॥
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)
yathaiva sadṛśo rūpe mātāpitror hi jāyate। vyāghraś citraīs tathā yoniṃ puruṣaḥ svāṃ niyacchati ॥13-48-42॥
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)
kulasrotasi sañchanne yasya syādyonisaṅkaraḥ। saṃśrayatyeva tacchīlaṃ naro'lpamapi vā bahu ॥13-48-43॥
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)
āryarūpasamācāraṃ carantaṃ kṛtake pathi। svavarṇamanyavarṇaṃ vā svaśīlaṃ śāsti niścaye ॥13-48-44॥
One who practices noble conduct on an artificial path certainly instructs either his own class, another class, or his own nature. (13-48-44)
nānāvṛtteṣu bhūteṣu nānākarmarateṣu ca। janmavṛttasamaṃ loke suśliṣṭaṃ na virajyate॥13-48-45॥
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)
śarīram iha sattvena narasya parikṛṣyate। jyeṣṭhamadhyāvaraṃ sattvaṃ tulyasattvaṃ pramodate ॥13-48-46॥
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)
jyāyāṁsam api śīlena vihīnaṁ naiva pūjayet। api śūdraṁ tu sadvṛttaṁ dharmajñam abhipūjayet ॥13-48-47॥
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)
ātmānam ākhyāti hi karmabhir naraḥ; svaśīla-cāritra-kṛtaiḥ śubha-aśubhaiḥ. pranaṣṭam api ātmakulaṃ tathā naraḥ; punaḥ prakāśaṃ kurute svakarmabhiḥ ॥13-48-48॥
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)
yoniṣvetāsu sarvāsu saṅkīrṇāsvitarāsu ca। yatrātmānaṃ na janayed budhas tāḥ parivarjayet ॥13-48-49॥
A wise man should avoid all these wombs—whether they are all, mixed, or other—where he should not beget himself. (13-48-49)
