13.131
उमोवाच॥
Umā said;
भगवन्भगनेत्रघ्न पूष्णो दशनपातन। दक्षक्रतुहर त्र्यक्ष संशयो मे महानयम् ॥१३-१३१-१॥
O Lord, destroyer of Bhaga's eye, who struck out Pūṣan's teeth, destroyer of Dakṣa's sacrifice, three-eyed one, this great doubt of mine. (13-131-1)
चातुर्वर्ण्यं भगवता पूर्वं सृष्टं स्वयम्भुवा। केन कर्मविपाकेन वैश्यो गच्छति शूद्रताम् ॥१३-१३१-२॥
The fourfold caste system was formerly created by the Lord, the self-born. By what result of action does a Vaiśya descend into the state of a Śūdra? (13-131-2)
वैश्यो वा क्षत्रियः केन द्विजो वा क्षत्रियो भवेत्। प्रतिलोमः कथं देव शक्यो धर्मो निषेवितुम् ॥१३-१३१-३॥
How can a Vaiśya or Kṣatriya become a twice-born or Kṣatriya? O god, how is a pratiloma (offspring of a lower caste father and higher caste mother) able to practice Dharma? (13-131-3)
केन वा कर्मणा विप्रः शूद्रयोनौ प्रजायते। क्षत्रियः शूद्रतामेति केन वा कर्मणा विभो ॥१३-१३१-४॥
By what actions does a brāhmaṇa take birth in the womb of a śūdra? And by what actions does a kṣatriya attain the state of a śūdra, O great one? (13-131-4)
एतं मे संशयं देव वद भूतपतेऽनघ। त्रयो वर्णाः प्रकृत्येह कथं ब्राह्मण्यमाप्नुयुः ॥१३-१३१-५॥
O god, resolve this doubt of mine: O sinless lord of beings, how do the three classes, by their nature here, attain Brahminhood? (13-131-5)
महेश्वर उवाच॥
The great lord said.
ब्राह्मण्यं देवि दुष्प्रापं निसर्गाद्ब्राह्मणः शुभे। क्षत्रियो वैश्यशूद्रौ वा निसर्गादिति मे मतिः ॥१३-१३१-६॥
O goddess, in my opinion, brahminhood is difficult to attain by nature, even for a Brāhmaṇa; a Kṣatriya, Vaiśya, or Śūdra too, by nature, are as such—this is my view. (13-131-6)
कर्मणा दुष्कृतेनेह स्थानाद्भ्रश्यति वै द्विजः। ज्येष्ठं वर्णमनुप्राप्य तस्माद्रक्षेत वै द्विजः ॥१३-१३१-७॥
Here, by evil action the twice-born indeed falls from his position. Therefore, having attained the highest class, the twice-born should indeed safeguard it. (13-131-7)
स्थितो ब्राह्मणधर्मेण ब्राह्मण्यमुपजीवति। क्षत्रियो वाथ वैश्यो वा ब्रह्मभूयाय गच्छति ॥१३-१३१-८॥
He who is established in the duty of a brāhmaṇa subsists as a brāhmaṇa; a kṣatriya or a vaiśya also attains brahmanhood. (13-131-8)
यस्तु विप्रत्वमुत्सृज्य क्षात्रं धर्मं निषेवते। ब्राह्मण्यात्स परिभ्रष्टः क्षत्रयोनौ प्रजायते ॥१३-१३१-९॥
But he who, having abandoned the state of being a brāhmaṇa, practices the duty of a kṣatriya—he, having fallen away from brāhmaṇa-hood, is born in the womb of a kṣatriya. (13-131-9)
वैश्यकर्म च यो विप्रो लोभमोहव्यपाश्रयः। ब्राह्मण्यं दुर्लभं प्राप्य करोत्यल्पमतिः सदा ॥१३-१३१-१०॥
A brāhmaṇa who, driven by greed and delusion, continually engages in the occupation of a vaiśya even after attaining the rare status of a brāhmaṇa, is truly of little understanding. (13-131-10)
स द्विजो वैश्यतामेति वैश्यो वा शूद्रतामियात्। स्वधर्मात्प्रच्युतो विप्रस्ततः शूद्रत्वमाप्नुते ॥१३-१३१-११॥
A Brāhmaṇa who has fallen from his own duty attains the status of a Vaiśya, and a Vaiśya may attain the status of a Śūdra; thus, when a Brāhmaṇa deviates from his duty, he subsequently attains the condition of a Śūdra. (13-131-11)
तत्रासौ निरयं प्राप्तो वर्णभ्रष्टो बहिष्कृतः। ब्रह्मलोकपरिभ्रष्टः शूद्रः समुपजायते ॥१३-१३१-१२॥
There, he, who has fallen from his caste and been expelled, upon reaching hell and being deprived of the world of Brahma, is born as a Śūdra. (13-131-12)
क्षत्रियो वा महाभागे वैश्यो वा धर्मचारिणि। स्वानि कर्माण्यपाहाय शूद्रकर्माणि सेवते ॥१३-१३१-१३॥
O highly fortunate one, if a Kṣatriya or a Vaiśya who follows righteousness abandons his own duties and performs the duties of a Śūdra, (13-131-13)
स्वस्थानात्स परिभ्रष्टो वर्णसङ्करतां गतः। ब्राह्मणः क्षत्रियो वैश्यः शूद्रत्वं याति तादृशः ॥१३-१३१-१४॥
Having fallen from one's own state and gone into the condition of varna-mixing, a Brāhmaṇa, Kṣatriya, or Vaiśya—such a person attains the state of being a Śūdra. (13-131-14)
यस्तु शुद्धः स्वधर्मेण ज्ञानविज्ञानवाञ्शुचिः। धर्मज्ञो धर्मनिरतः स धर्मफलमश्नुते ॥१३-१३१-१५॥
But he who is pure, who performs his own prescribed duty, possesses knowledge and wisdom, is pure, is a knower of dharma, and is steadfast in dharma—he attains the fruit of dharma. (13-131-15)
इदं चैवापरं देवि ब्रह्मणा समुदीरितम्। अध्यात्मं नैष्ठिकं सद्भिर्धर्मकामैर्निषेव्यते ॥१३-१३१-१६॥
O goddess, this and also another doctrine, proclaimed by Brahmā, the spiritual knowledge pertaining to steadfastness, is practiced by the virtuous who desire righteousness. (13-131-16)
उग्रान्नं गर्हितं देवि गणान्नं श्राद्धसूतकम्। घुष्टान्नं नैव भोक्तव्यं शूद्रान्नं नैव कर्हिचित् ॥१३-१३१-१७॥
O Devi, strong food, condemned food, group food, food during śrāddha and impurity after birth, and publicly announced food should never be eaten; and food from a śūdra should never, at any time, be eaten. (13-131-17)
शूद्रान्नं गर्हितं देवि देवदेवैर्महात्मभिः। पितामहमुखोत्सृष्टं प्रमाणमिति मे मतिः ॥१३-१३१-१८॥
O goddess, the food of a Śūdra is condemned by the lords of the gods and great souls; that which has been declared by the mouth of Pitāmaha is the authority—this is my opinion. (13-131-18)
शूद्रान्नेनावशेषेण जठरे यो म्रियेत वै। आहिताग्निस्तथा यज्वा स शूद्रगतिभाग्भवेत् ॥१३-१३१-१९॥
Whoever dies with remnants of śūdra food in his stomach, even a householder with consecrated fire or a sacrificer, becomes one who shares the fate of a śūdra. (13-131-19)
तेन शूद्रान्नशेषेण ब्रह्मस्थानादपाकृतः। ब्राह्मणः शूद्रतामेति नास्ति तत्र विचारणा ॥१३-१३१-२०॥
By that (act) – by consuming the remnants of food from a Śūdra – the Brāhmaṇa is removed from the status of a Brāhmaṇa and attains the state of a Śūdra; in that, there is no further consideration. (13-131-20)
यस्यान्नेनावशेषेण जठरे यो म्रियेत वै। तां तां योनिं व्रजेद्विप्रो यस्यान्नमुपजीवति ॥१३-१३१-२१॥
A Brāhmaṇa who subsists on the food remnants of someone, is born in that very womb from which remains someone died. (13-131-21)
ब्राह्मणत्वं शुभं प्राप्य दुर्लभं योऽवमन्यते। अभोज्यान्नानि चाश्नाति स द्विजत्वात्पतेत वै ॥१३-१३१-२२॥
He who, having attained the auspicious and rare state of being a brahmin, despises it and eats foods that are unfit to be eaten, surely falls from brahminhood. (13-131-22)
सुरापो ब्रह्महा क्षुद्रश्चौरो भग्नव्रतोऽशुचिः। स्वाध्यायवर्जितः पापो लुब्धो नैकृतिकः शठः ॥१३-१३१-२३॥
A drinker of liquor, a Brāhmaṇa-slayer, a mean person, a thief, one who has broken a vow, an impure person, one devoid of self-study, a sinner, a greedy one, a deceitful and a hypocrite. (13-131-23)
अव्रती वृषलीभर्ता कुण्डाशी सोमविक्रयी। निहीनसेवी विप्रो हि पतति ब्रह्मयोनितः ॥१३-१३१-२४॥
A brāhmaṇa who does not follow vows, who is the husband of a śūdra woman, who eats from a pit, who sells soma, or who serves the degraded—such a brāhmaṇa indeed falls from his high birth. (13-131-24)
गुरुतल्पी गुरुद्वेषी गुरुकुत्सारतिश्च यः। ब्रह्मद्विट्चापि पतति ब्राह्मणो ब्रह्मयोनितः ॥१३-१३१-२५॥
A Brāhmaṇa who sleeps with his teacher's wife, hates his teacher, delights in reviling his teacher, or hates the Veda—though born of Brahmanical origin—falls. (13-131-25)
एभिस्तु कर्मभिर्देवि शुभैराचरितैस्तथा। शूद्रो ब्राह्मणतां गच्छेद्वैश्यः क्षत्रियतां व्रजेत् ॥१३-१३१-२६॥
But by these auspicious actions as performed, O goddess, a Śūdra may attain the state of a Brahmin, a Vaiśya may attain the state of a Kṣatriya. (13-131-26)
शूद्रकर्माणि सर्वाणि यथान्यायं यथाविधि। शुश्रूषां परिचर्यां च ज्येष्ठे वर्णे प्रयत्नतः ॥ कुर्यादविमनाः शूद्रः सततं सत्पथे स्थितः ॥१३-१३१-२७॥
The Śūdra, always established on the right path, should perform all Śūdra duties, service, and attendance to the superior caste according to rule and prescribed method, with effort, and without dislike. (13-131-27)
दैवतद्विजसत्कर्ता सर्वातिथ्यकृतव्रतः। ऋतुकालाभिगामी च नियतो नियताशनः ॥१३-१३१-२८॥
He honors the deities and the twice-born, has vows concerning all guests, approaches his wife at the proper time, and is disciplined and moderate in eating. (13-131-28)
चौक्षश्चौक्षजनान्वेषी शेषान्नकृतभोजनः। वृथामांसान्यभुञ्जानः शूद्रो वैश्यत्वमृच्छति ॥१३-१३१-२९॥
A Śūdra who gives up cooked food, seeks association with others who have done the same, eats food made from leftovers, and consumes meat without purpose attains the status of a Vaiśya. (13-131-29)
ऋतवागनहंवादी निर्द्वंद्वः शमकोविदः। यजते नित्ययज्ञैश्च स्वाध्यायपरमः शुचिः ॥१३-१३१-३०॥
He whose speech is truthful, who does not boast of himself, free from dualities, skilled in tranquility, who performs daily sacrifices, devoted to study of sacred texts, and pure. (13-131-30)
दान्तो ब्राह्मणसत्कर्ता सर्ववर्णबुभूषकः। गृहस्थव्रतमातिष्ठन्द्विकालकृतभोजनः ॥१३-१३१-३१॥
Self-restrained, honoring brāhmaṇas, well-disposed to all classes, observing the duties of a householder, taking food at two set times daily. (13-131-31)
शेषाशी विजिताहारो निष्कामो निरहंवदः। अग्निहोत्रमुपासंश्च जुह्वानश्च यथाविधि ॥१३-१३१-३२॥
He eats only what is left after sacrifice, has conquered his appetite, is free from desire and egotism, performs the Agnihotra and makes offerings according to the proper method. (13-131-32)
सर्वातिथ्यमुपातिष्ठञ्शेषान्नकृतभोजनः। त्रेताग्निमन्त्रविहितो वैश्यो भवति वै यदि ॥ स वैश्यः क्षत्रियकुले शुचौ महति जायते ॥१३-१३१-३३॥
If a vaiśya, devoted to all duties of hospitality and living on leftover food, performs rites established by the mantras of the three sacred fires, then that vaiśya is indeed born in a pure and noble kṣatriya family. (13-131-33)
स वैश्यः क्षत्रियो जातो जन्मप्रभृति संस्कृतः। उपनीतो व्रतपरो द्विजो भवति सत्कृतः ॥१३-१३१-३४॥
A Vaiśya or Kṣatriya, who is refined from birth, having undergone initiation and being devoted to vows, becomes a respected twice-born. (13-131-34)
ददाति यजते यज्ञैः संस्कृतैराप्तदक्षिणैः। अधीते स्वर्गमन्विच्छंस्त्रेताग्निशरणः सदा ॥१३-१३१-३५॥
He gives, performs sacrifices with well-performed sacrifices endowed with proper fees; studies (the Veda), always desiring heaven, taking refuge in the three sacrificial fires of the Tretā (rite). (13-131-35)
आर्तहस्तप्रदो नित्यं प्रजा धर्मेण पालयन्। सत्यः सत्यानि कुरुते नित्यं यः सुखदर्शनः ॥१३-१३१-३६॥
He who is always generous to the needy, protects his people with righteousness, is truthful, always does truthful deeds, and is pleasant to behold. (13-131-36)
धर्मदण्डो न निर्दण्डो धर्मकार्यानुशासकः। यन्त्रितः कार्यकरणे षड्भागकृतलक्षणः ॥१३-१३१-३७॥
It is the rod of righteousness, not the absence of discipline, that enforces righteous conduct; in governance, the ruler characterized by taking a sixth share must act with regulation and control. (13-131-37)
ग्राम्यधर्मान्न सेवेत स्वच्छन्देनार्थकोविदः। ऋतुकाले तु धर्मात्मा पत्नीं सेवेत नित्यदा ॥१३-१३१-३८॥
One who is skilled in (what is) proper should not give himself to base practices on his own accord; but the righteous man should approach his wife at the appropriate season always. (13-131-38)
सर्वोपवासी नियतः स्वाध्यायपरमः शुचिः। बर्हिष्कान्तरिते नित्यं शयानोऽग्निगृहे सदा ॥१३-१३१-३९॥
He performs all fasts, is self-controlled, devoted to self-study, pure, and always sleeps in the fire-house on a bed of sacred grass. (13-131-39)
सर्वातिथ्यं त्रिवर्गस्य कुर्वाणः सुमनाः सदा। शूद्राणां चान्नकामानां नित्यं सिद्धमिति ब्रुवन् ॥१३-१३१-४०॥
Always gladly performing all duties of hospitality relating to the three aims, and always declaring that food is ready for Śūdras and for those who desire food. (13-131-40)
स्वार्थाद्वा यदि वा कामान्न किञ्चिदुपलक्षयेत्। पितृदेवातिथिकृते साधनं कुरुते च यः ॥१३-१३१-४१॥
Who, not seeing anything from self-interest or from desire, performs offerings for the sake of fathers, gods, and guests, (he is praised). (13-131-41)
स्ववेश्मनि यथान्यायमुपास्ते भैक्षमेव च। त्रिकालमग्निहोत्रं च जुह्वानो वै यथाविधि ॥१३-१३१-४२॥
He lives in his own house according to proper conduct, subsisting solely on alms; and, performing the Agnihotra sacrifice three times daily as prescribed. (13-131-42)
गोब्राह्मणहितार्थाय रणे चाभिमुखो हतः। त्रेताग्निमन्त्रपूतं वा समाविश्य द्विजो भवेत् ॥१३-१३१-४३॥
A twice-born who is killed facing the enemy in battle for the welfare of cows and Brāhmaṇas, or who enters fire sanctified by the Tretā mantras, attains that state. (13-131-43)
ज्ञानविज्ञानसम्पन्नः संस्कृतो वेदपारगः। विप्रो भवति धर्मात्मा क्षत्रियः स्वेन कर्मणा ॥१३-१३१-४४॥
A brāhmaṇa who possesses knowledge and wisdom, is refined, and has mastered the Vedas becomes truly virtuous; a kṣatriya becomes virtuous through his own actions. (13-131-44)
एतैः कर्मफलैर्देवि न्यूनजातिकुलोद्भवः। शूद्रोऽप्यागमसम्पन्नो द्विजो भवति संस्कृतः ॥१३-१३१-४५॥
O goddess, by these fruits of actions, even a Śūdra born in a lower caste or family, if endowed with scriptural knowledge, becomes a refined twice-born. (13-131-45)
ब्राह्मणो वाप्यसद्वृत्तः सर्वसङ्करभोजनः। ब्राह्मण्यं पुण्यमुत्सृज्य शूद्रो भवति तादृशः ॥१३-१३१-४६॥
Even a Brāhmaṇa of bad conduct, who eats all kinds of impure food and gives up his brāhmaṇa-hood and merit, becomes like a Śūdra. (13-131-46)
कर्मभिः शुचिभिर्देवि शुद्धात्मा विजितेन्द्रियः। शूद्रोऽपि द्विजवत्सेव्य इति ब्रह्माब्रवीत्स्वयम् ॥१३-१३१-४७॥
O Goddess, Brahmā himself declared: Even a Śūdra who is pure in soul, has mastered the senses, and acts with purity is worthy of being served just like a twice-born. (13-131-47)
स्वभावकर्म च शुभं यत्र शूद्रेऽपि तिष्ठति। विशुद्धः स द्विजातिर्वै विज्ञेय इति मे मतिः ॥१३-१३१-४८॥
Where even in a Śūdra natural and auspicious action abides, he is purified and should indeed be regarded as a twice-born; this is my opinion. (13-131-48)
न योनिर्नापि संस्कारो न श्रुतं न च संनतिः। कारणानि द्विजत्वस्य वृत्तमेव तु कारणम् ॥१३-१३१-४९॥
Neither birth, nor ritual, nor learning, nor lineage are causes of being a twice-born; only conduct, however, is the cause. (13-131-49)
सर्वोऽयं ब्राह्मणो लोके वृत्तेन तु विधीयते। वृत्ते स्थितश्च सुश्रोणि ब्राह्मणत्वं निगच्छति ॥१३-१३१-५०॥
O beautiful-hipped one, in this world, a Brāhmaṇa is determined only by conduct; one who remains established in right conduct attains Brāhmaṇa-hood. (13-131-50)
ब्राह्मः स्वभावः कल्याणि समः सर्वत्र मे मतिः। निर्गुणं निर्मलं ब्रह्म यत्र तिष्ठति स द्विजः ॥१३-१३१-५१॥
O blessed lady, my mind is of divine nature, impartial everywhere. He in whom the attribute-less, pure Brahman dwells—he is a Brāhmaṇa. (13-131-51)
एते योनिफला देवि स्थानभागनिदर्शकाः। स्वयं च वरदेनोक्ता ब्रह्मणा सृजता प्रजाः ॥१३-१३१-५२॥
O goddess, these origin-fruits are indicators of place and portion, and they themselves, creatures, were declared by Brahmā, the bestower of boons and the creator. (13-131-52)
ब्राह्मणो हि महत्क्षेत्रं लोके चरति पादवत्। यत्तत्र बीजं वपति सा कृषिः पारलौकिकी ॥१३-१३१-५३॥
The brāhmaṇa, truly a great field, moves through the world like the earth itself; whatever seed is sown there, that is a cultivation leading to the next world. (13-131-53)
मिताशिना सदा भाव्यं सत्पथालम्बिना सदा। ब्राह्ममार्गमतिक्रम्य वर्तितव्यं बुभूषता ॥१३-१३१-५४॥
One who wishes to live should always practice moderation in eating and adherence to the virtuous path, always living by transgressing the brāhmaṇa’s path. (13-131-54)
संहिताध्यायिना भाव्यं गृहे वै गृहमेधिना। नित्यं स्वाध्याययुक्तेन दानाध्ययनजीविना ॥१३-१३१-५५॥
The householder, constantly devoted to self-study and sustaining himself by gifts and study, should indeed perform (his duties) in his house. (13-131-55)
एवम्भूतो हि यो विप्रः सततं सत्पथे स्थितः। आहिताग्निरधीयानो ब्रह्मभूयाय कल्पते ॥१३-१३१-५६॥
A brahmin who is of such a nature—ever steadfast in righteousness, established in the sacred fires, and devoted to Vedic study—is fit to attain Brahman-hood. (13-131-56)
ब्राह्मण्यमेव सम्प्राप्य रक्षितव्यं यतात्मभिः। योनिप्रतिग्रहादानैः कर्मभिश्च शुचिस्मिते ॥१३-१३१-५७॥
Having attained the state of a brāhmaṇa, it must be protected by those disciplined in self through acceptance of gifts appropriate to their order and through duties, O pure-smiling one. (13-131-57)
एतत्ते सर्वमाख्यातं यथा शूद्रो भवेद्द्विजः। ब्राह्मणो वा च्युतो धर्माद्यथा शूद्रत्वमाप्नुते ॥१३-१३१-५८॥
All this has been explained to you—how a Śūdra can become a twice-born, and how a Brāhmaṇa, having fallen from dharma, attains the status of a Śūdra. (13-131-58)
