Chapter 11 - The Eternal Path of Religion

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. Having heard the narrative—so highly praised in the assemblies of the righteous and devotees of the Lord like (god Brahmā and others—of Prahlāda (the ruler of Daityas), the leader of illustrious devotees of the Lord, whose, mind was absorbed in the meditation of God Viṣṇu, Yudhiṣṭhira was filled with delight. He again made a further query of Nārada, the son of the self-created god Brahmā.

Yudhiṣṭhira said:

2. I am anxious to hear from you, Oh Omniscient sage the eternal Law—the righteous course of conduct prescribed for men—enjoining the duties to be performed by persons belonging to different classes of society (varṇa) and stages in life (āśrama)—the observance of which (Dharma) leads one to attain knowledge and devotion.

3. Your worshipful self is the son of no other than the highest deity, Brahmā, the Lord of all created beings. Out of his sons, you have been the most beloved one by virtue of your asceticism, Yogic powers and meditation of the Lord, Oh Brahman! (You must, therefore, have learnt from him the secret of dharma).

4. Merciful, pious, tranquil Brāhmaṇas like you who are devoted exclusively to Nārāyaṇa know the highest secret of Dharma but not others (the so-called Law-givers—Smṛtikāras).

Nārada said:

5. Saluting the venerable birthless God Nārāyaṇa, the source of Dharma, I shall explain to you the Eternal Law as I heard it from (His) Nārāyaṇa’s lips.

6. He incarnated along with his part-manifestation Nara, as the son of Dharma and Mūrti, the daughter of Dakṣa. He still continues to perform penance for the welfare of the people, at the hermitage at Badarikā.

7. For Lord Hari, the embodiment of all Vedas, is the source of Dharma; Smṛtis are codified by those who knew him. And it is by abiding by that Dharma that one’s Soul gets pleased, Oh King.^[1]

8-12. (1) Truthfulness, (2) mercy, (3) asceticism, (4) purity, (5) endurance, (6) power of discrimination between right and wrong, (7-8) control of mind and the senses, (9) non-violence, (10) celibacy, (11) charity, (12) the study of Vedas or repetition internally of prayers to god, (13) straight forwardness, (14) contentment, (15) service unto thou who regard all beings as equals, (16) gradual withdrawal from worldly activities, (17) Observation of the fruitlessness of human actions, (18) refraining from useless talk, (19) investigation of the nature of the Soul (and its distinctness from the body), (20) equitable distribution of food, eatables etc. among creatures according to their worth (and needs), (21) to look upon them, especially human beings as one’s own self and as the deity, Oh Pāṇḍu’s son (Yudhiṣṭhira); (22) hearing (the holy name or stories of the Lord), (23) chanting of his name, (24) contemplation on, (25) service of, (26) worship of, (27) Bowing to, (28) rendering service to God, (29) behaving as his friend and (30) dedication of oneself to Hari who is the goal of the noble Souls—these thirty characteristics are said to constitute the highest dharma of all human beings whereby the Soul of the Universe is propitiated and pleased, Oh King.

13. He is called a dvija or twice-born one whose (sixteen) purifying rites (accompanied by recitation of mantras) have been performed without any break in succession, and to whom god Brahmā has designated as such. Performance of sacrifices, study of scriptures and charity are prescribed for all twice-born classes (viz. Brāhmaṇa, Kṣattriya and Vaiśya) who are of pure birth and conduct. It is for these that duties incumbent on different stages in life (āśrama) are prescribed.

14. Scriptural study and others (such as teaching, performance of sacrifice, charity and acceptance of gifts) six (in all) are prescribed for the Brāhmaṇas. Non-acceptance of gifts is laid down for the other (Kṣattriyas). The means of livelihood of a king who protects his subjects, is derived from taxes levied on subjects, with the exception of Brāhmaṇas (who were exempted from taxation).

15. The Vaiśya is to maintain himself by agriculture (cattle-breeding) and trade, and should follow the Brāhmaṇas. A Śūdra is to render service to the twice-born castes whose means of livelihood constitute his means of subsistence also.

16. Means of livelihood for Brāhmaṇas is of four types: (1) various occupations (e. g. agriculture, cattle breeding), (2) acceptance of articles modestly (without asking any one for anything), (3) begging for grain from door to door like Yāyāvaras (vagrant mendicants) and (4) gleaning grains of corn from the leftover of the threshing floor in the field (śila) or of the market place (uñcha)—these types are in the ascending order of preference.

17. With the exception of Kṣattriyas^[2], no person born in a lower class should adopt the vocation ordained for the higher class under normal circumstances (lit. when not threatened with serious danger. The Kṣattriyas can adopt Brahmanical means of livelihood, except that of accepting charitable gifts). In times of danger anybody (belonging to any class) may resort to any profession(prescribed for any class).

18. A person may sustain his life by following the vocations or professions (technically) known as ṛta, amṛta, mṛta, pramṛta or satyānṛta, but should never lead a dog’s life (śvavṛtti) (even) for preserving one’s life.

1. 20. The gleaning of corn from the leftovers of field or of the marketplace is called ṛta; whatever is given to one unsolicited is known as amṛta; mṛta is daily begging, and pramṛta means cultivation; trading is satyānṛta (a mixture of truth and falsehood), while rendering service to the lowborn is śvavṛtti. A Brāhmaṇa and a Kṣattriya should always shun that ‘dog mode of life’ which is detested by all; for a Brāhmaṇa is an embodiment of all the Vedas and Kṣattriya (the ruler) is the personification of all deities.

21. Control over mind and senses, asceticism, purity, contentment, forbearance and forgiveness, straightforwardness, knowledge, compassion, fervent devotion to Lord Viṣṇu and truthfulness are the characteristics of a Brāhmaṇa.

22. Valour, prowess, fortitude, adventurous spirit, liberality, self-control, forgiveness, devotion to Brāhmaṇas, majestic graciousness and defence of the weak, constitute the characteristics of a Kṣattriya.

23. Devotion unto gods, teachers and Lord Viṣṇu, maintenance (and achievement) of three objectives in life (viz. dharma, artha and kāma), faith in Śāstras, constant effort (in making money) and skill in transactions, form the characteristics of the Vaiśyas.

24. Submissiveness, purity, faithful (lit. untreacherous) service of the master, performance of the five daily sacrifices by bowing down only (without uttering the mantras) abstention from theiving, truthfulness^[3] and protection of the cattle and the Brāhmaṇas—these are the characteristics of the Śūdras.

25. Th duties of women who look upon their husband as a (veritable) god are: rendering service to the husband, compliance to his wishes, friendliness to his relatives and everobservance of the same vows as those of their husband.

26-27. A pious lady should keep the house clean by sweeping and plastering (with cowdung), and decorating it with auspicious coloured diagrams and pictures on the floor. She should adorn her person with ornaments and clean clothes and always keep the utensils etc. in the house clean and polished. She should, at every time, abide by the desires, great or small, of her husband with modesty, self-control and address him lovingly in true yet pleasant words.

28. Contented (with what she has), not covetous, diligent, knowing what is dharma (righteousness), sweet yet true in speech, careful, pious, affectionate—thus she should serve her husband who is not fallen (by committing any of the five major sins, viz. murder of a Brāhmaṇa, drinking liquor, theft, adultery with his preceptor’s wife and fellowship with a criminal of above type).

29. A woman who, as goddess Lakṣmī would do unto Lord Hari, serves her husband with a single-minded devotion, regarding him as Lord Viṣṇu, would like Lakṣmī in the company of Lord Viṣṇu, rejoice hereafter in the region of Hari (Vaikuṇṭha) along with her husband who (through her devotion) has attained the resemblance of Hari (in form).

30. The means of livelihood of mixed castes^[4] such as the antyajas (the low-born ones) antevāsīyas (communities living at the farther end of a village such as cāṇḍāla, Mātaṅga and Pukkasa) are the hereditary callings followed by their respective families, provided it is not robbery and any sinful vocation^[5].

31. In every age the dharma (the course of duties) of people is generally determined by their innate nature (according as they are predominantly sāttvic, rājasa or tamasa). Sages—the Vedic seers—have regarded that (particular) course of dharma as conducive to happiness (of persons with such natures) both here and hereafter.

32. One who follows a vocation determined as suitable to his special nature (as determined by his caste) and does his duty, goes on relinquishing that type of work suitable to his disposition) and gradually attains to the state of the attributeless ātman.

33. A field which is constantly sown with seeds automatically becomes unfertile. It is unsuitable for sowing seeds again and if seed be sown, it perishes.

34. Similarly the mind, the seat of desires, becomes sated and disgusted by overindulgence in pleasures, but not by drops of enjoyments, like fire with drops of clarified butter.

35. If what has been described as the characteristic of a particular caste or class in the society be found in another person belonging to a different community, then the latter should be distinctly designated as coming under the class.

Footnotes and references:

[1]:

vedo’khilo dharma-mūlaṃ smṛti-śīle ca tad-vidām /
ācāras caiva sādhūnām atmanas tuṣṭir eva ca //
  —Manu-Smṛti

srutiḥ smṛtiḥ sadācāraḥ svasya ca prīyam ātmanaḥ /
ṣamyak-saṅkalpajaḥ kāmo dharma-mūlam idaṃ smṛtam //
  —Yājñavalkyya-smṛti

[2]:

With the exception of Kṣattriyas, other lower varṇas (viz. Vaiśyas and Śūdras) may follow the professions of the higher classes—Padaratnāvalī

[3]:

v.l. mauḍhya in Padaratnāvalī which he explains as the cutting of hair, moustaches, nails etc.

[4]:

Bhāvāratha Dīpikā states that children born of a marriage between a woman of a higher caste and a man from a lower caste are pratiloma and are regarded as a low-born antyaja. Those castes are as follows: Washermen, Workers in leather, Naṭas (ropedancers), Buruḍas (basket-makers), Kaivartas (fishermen), Medas (followers of degraded positions and Bhillas (Bhils—a mountain tribe).

[5]:

śreyān sva-dharmo viguṇaḥ paradharmāt svanuṣṭhitāt /—B.G.325; 18.47