13.131
umovāca॥
Umā said;
bhagavan-bhaga-netra-ghna pūṣṇo daśana-pātana। dakṣa-kratu-hara try-akṣa saṁśayaḥ me mahān ayam ॥13-131-1॥
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)
cāturvarṇyaṁ bhagavatā pūrvaṁ sṛṣṭaṁ svayambhuvā। kena karma-vipākena vaiśyo gacchati śūdratām ॥13-131-2॥
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)
vaiśyo vā kṣatriyaḥ kena dvijo vā kṣatriyo bhavet। pratilomaḥ kathaṃ deva śakyo dharmo niṣevitum॥13-131-3॥
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)
kena vā karmaṇā vipraḥ śūdrayonau prajāyate। kṣatriyaḥ śūdratāmeti kena vā karmaṇā vibho ॥13-131-4॥
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)
etaṃ me saṃśayaṃ deva vada bhūtapate'nagha। trayo varṇāḥ prakṛtyeha kathaṃ brāhmaṇyam āpnuyuḥ॥ 13-131-5॥
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)
maheśvara uvāca॥
The great lord said.
brāhmaṇyaṃ devi duṣprāpaṃ nisargādbrāhmaṇaḥ śubhe। kṣatriyo vaiśyaśūdrau vā nisargāditi me matiḥ॥13-131-6॥
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)
karmaṇā duṣkṛtena iha sthānāt bhraśyati vai dvijaḥ। jyeṣṭhaṃ varṇam anuprāpya tasmāt rakṣet vai dvijaḥ॥13-131-7॥
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)
sthito brāhmaṇadharmeṇa brāhmaṇyam-upajīvati. kṣatriyo vātha vaiśyo vā brahmabhūyāya gacchati ॥13-131-8॥
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)
yastu vipratvam utsṛjya kṣātraṃ dharmaṃ niṣevate। brāhmaṇyāts sa paribhraṣṭaḥ kṣatrayonau prajāyate ॥13-131-9॥
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)
vaiśyakarma ca yo vipro lobhamohavyapāśrayaḥ। brāhmaṇyaṃ durlabhaṃ prāpya karotyalpamatiḥ sadā॥13-131-10॥
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)
sa dvijo vaiśyatāmeti vaiśyo vā śūdratāmiyāt। svadharmātpracyuto viprastataḥ śūdratvamāpnute ॥13-131-11॥
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)
tatrāsau nirayaṃ prāpto varṇabhraṣṭo bahiṣkṛtaḥ। brahmalokaparibhraṣṭaḥ śūdraḥ samupajāyate॥13-131-12॥
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)
kṣatriyo vā mahābhāge vaiśyo vā dharmacāriṇi। svāni karmāṇy apāhāya śūdrakarmāṇi sevate ॥13-131-13॥
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)
svasthānāts paribhraṣṭo varṇasaṅkaratāṃ gataḥ। brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdratvaṃ yāti tādṛśaḥ ॥13-131-14॥
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)
yastu śuddhaḥ svadharmeṇa jñānavijñānavāñśuciḥ। dharmajño dharmanirataḥ sa dharmaphalamaśnute ॥13-131-15॥
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)
idaṃ caivāparaṃ devi brahmaṇā samudīritam। adhyātmaṃ naiṣṭhikaṃ sadbhir dharmakāmair niṣevyate॥13-131-16॥
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)
ugrānnaṃ garhitaṃ devi gaṇānnaṃ śrāddhasūtakam। ghuṣṭānnaṃ naiva bhoktavyaṃ śūdrānnaṃ naiva karhicit ॥13-131-17॥
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)
śūdrānnaṃ garhitaṃ devi devadevairmahātmabhiḥ। pitāmahamukhotsṛṣṭaṃ pramāṇamiti me matiḥ ॥13-131-18॥
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)
śūdrānnenāvaśeṣeṇa jaṭhare yo mriyet vai। āhitāgnis tathā yajvā sa śūdragatibhāg bhavet॥13-131-19॥
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)
tena śūdrānnaśeṣeṇa brahmasthānād apākṛtaḥ। brāhmaṇaḥ śūdratām eti nāsti tatra vicāraṇā ॥13-131-20॥
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)
yasyānnenāvaśeṣeṇa jaṭhare yo mriyeta vai। tāṃ tāṃ yoniṃ vrajed vipro yasyānnam upajīvati॥13-131-21॥
A Brāhmaṇa who subsists on the food remnants of someone, is born in that very womb from which remains someone died. (13-131-21)
brāhmaṇatvaṃ śubhaṃ prāpya durlabhaṃ yo'vamanyate| abhojyānnāni cāśnāti sa dvijatvātpateta vai ॥13-131-22॥
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)
surāpo brahmahā kṣudraś cauro bhagnavraton’śuciḥ। svādhyāyavarjitaḥ pāpo lubdho naikṛtikaḥ śaṭhaḥ ॥13-131-23॥
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)
avratī vṛṣalī-bhartā kuṇḍāśī soma-vikrayī। nihīna-sevī vipraḥ hi patati brahma-yonitaḥ ॥13-131-24॥
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)
gurutalpī gurudveṣī gurukutsāratī ca yaḥ। brahmadviṭ ca api patati brāhmaṇo brahmayonitaḥ॥13-131-25॥
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)
ebhis tu karmabhir devi śubhair ācaritaiḥ tathā। śūdro brāhmaṇatāṃ gacched vaiśyaḥ kṣatriyatāṃ vrajet ॥13-131-26॥
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)
śūdrakarmāṇi sarvāṇi yathā-nyāyaṁ yathā-vidhi। śuśrūṣāṁ paricaryāṁ ca jyeṣṭhe varṇe prayatnataḥ ॥ kuryād-avimanāḥ śūdraḥ satataṁ satpathe sthitaḥ ॥13-131-27॥
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)
daivatadvijasatkārtā sarvātithyakṛtavrataḥ। ṛtukālābhigāmī ca niyato niyatāśanaḥ ॥13-131-28॥
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)
caukṣaś caukṣa-janānveṣī śeṣānna-kṛta-bhojanaḥ। vṛthā-māṃsāni abhuñjānaḥ śūdraḥ vaiśyatvam ṛcchati ॥13-131-29॥
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)
ṛtavāganahaṁvādī nirdvandvaḥ śamakovidaḥ। yajate nityayajñaiś ca svādhyāyaparamaḥ śuciḥ ॥13-131-30॥
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)
dānto brāhmaṇasatkartā sarvavarṇabubhūṣakaḥ। gṛhasthavratamātiṣṭhan dvikālakṛtabhojanaḥ ॥13-131-31॥
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)
śeṣāśī vijitāhāro niṣkāmo nirahaṁvadaḥ। agnihotram upāsaṁś ca juhvānaś ca yathāvidhi ॥13-131-32॥
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)
sarvātithyam upātiṣṭhañ śeṣānna-kṛta-bhojanaḥ। tretāgni-mantra-vihito vaiśyo bhavati vai yadi॥ sa vaiśyaḥ kṣatriya-kule śucau mahati jāyate॥ 13-131-33॥
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)
sa vaiśyaḥ kṣatriyo jāto janmaprabhṛti saṃskṛtaḥ। upanīto vrataparo dvijo bhavati satkṛtaḥ॥13-131-34॥
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)
dadāti yajate yajñaiḥ saṃskṛtair āptadakṣiṇaiḥ. adhīte svargam anvicchaṃs tretāgniśaraṇaḥ sadā ॥13-131-35॥
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)
ārtahastaprado nityaṁ prajā dharmeṇa pālayan। satyaḥ satyāni kurute nityaṁ yaḥ sukhadarśanaḥ ॥13-131-36॥
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)
dharmadaṇḍo na nirdanḍo dharmakāryānuśāsakaḥ। yantritaḥ kāryakaraṇe ṣaḍbhāgakṛtalakṣaṇaḥ॥13-131-37॥
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)
grāmyadharmān na seveta svacchandena arthakovidaḥ। ṛtukāle tu dharmātmā patnīṃ seveta nityadā॥13-131-38॥
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)
sarvopavāsī niyataḥ svādhyāya-paramaḥ śuciḥ। barhiṣ-kāntarite nityaṃ śayānaḥ agni-gṛhe sadā ॥13-131-39॥
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)
sarvātithyaṃ trivargasya kurvāṇaḥ sumanāḥ sadā। śūdrāṇāṃ cānna-kāmānāṃ nityaṃ siddham iti bruvan ॥13-131-40॥
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)
svārthād vā yadi vā kāmān na kiñcid upalakṣayet. pitṛdevātithikṛte sādhanam kurute ca yaḥ ॥13-131-41॥
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)
svaveśmani yathā-nyāyam upāste bhaikṣam eva ca। trikālam agnihotraṃ ca juhvāno vai yathā-vidhi ॥13-131-42॥
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)
gobrāhmaṇahitārthāya raṇe cābhimukho hataḥ। tretāgnimantrapūtaṃ vā samāviśya dvijo bhavet ॥13-131-43॥
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)
jñānavigjñānasampannaḥ saṃskṛto vedapāragaḥ। vipro bhavati dharmātmā kṣatriyaḥ svena karmaṇā ॥13-131-44॥
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)
etaiḥ karmaphalair devi nyūnajāti-kula-udbhavaḥ। śūdro'py āgamasampanno dvijo bhavati saṃskṛtaḥ॥13-131-45॥
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)
brāhmaṇo vāpy asadvṛttaḥ sarvasaṅkarabhojanaḥ। brāhmaṇyaṃ puṇyam utsṛjya śūdro bhavati tādṛśaḥ॥13-131-46॥
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)
karmabhiḥ śucibhir devi śuddhātmā vijitendriyaḥ। śūdro'pi dvijavat sevya iti brahmābravīt svayam ॥13-131-47॥
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)
svabhāvakarma ca śubhaṃ yatra śūdre'pi tiṣṭhati. viśuddhaḥ sa dvijātir vai vijñeya iti me matiḥ ॥13-131-48॥
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)
na yonir nāpi saṃskāro na śrutaṃ na ca saṃnatiḥ। kāraṇāni dvijatvasya vṛttam eva tu kāraṇam ॥13-131-49॥
Neither birth, nor ritual, nor learning, nor lineage are causes of being a twice-born; only conduct, however, is the cause. (13-131-49)
sarvo'yaṃ brāhmaṇo loke vṛttena tu vidhīyate। vṛtte sthitaś ca suśroṇi brāhmaṇatvaṃ nigacchati ॥13-131-50॥
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)
brāhmaḥ svabhāvaḥ kalyāṇi samaḥ sarvatra me matiḥ। nirguṇaṃ nirmalaṃ brahma yatra tiṣṭhati sa dvijaḥ॥13-131-51॥
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)
ete yoniphalā devi sthānabhāganidarśakāḥ। svayam ca varadenoktā brahmaṇā sṛjatā prajāḥ ॥13-131-52॥
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)
brāhmaṇo hi mahat-kṣetraṃ loke carati pādavat। yat tatra bījaṃ vapati sā kṛṣiḥ pāralaukikī ॥13-131-53॥
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)
mitāśinā sadā bhāvyaṁ satpathālambinā sadā। brāhmamārgamatikramya vartitavyaṁ bubhūṣatā ॥13-131-54॥
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)
saṁhitādhyāyinā bhāvyaṁ gṛhe vai gṛhamedhinā। nityaṁ svādhyāyayuktena dānādhyayanajīvinā ॥13-131-55॥
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)
evambhūto hi yo vipraḥ satataṃ satpathe sthitaḥ। āhitāgnir adhīyāno brahmabhūyāya kalpate॥13-131-56॥
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)
brāhmaṇyameva samprāpya rakṣitavyaṃ yatātmabhiḥ। yonipratigrahādānaiḥ karmabhiśca śucismite ॥13-131-57॥
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)
etat te sarvam ākhyātam yathā śūdraḥ bhavet dvijaḥ। brāhmaṇaḥ vā cyutaḥ dharmāt yathā śūdratvam āpnute॥13-131-58॥
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)
