SECTION LX
Vaisampayana said, "After this, Yudhishthira, saluted his grandsire, viz.
the son of Ganga, and with joined hands and concentrated attention, once
more asked him, saying, 'What are the general duties of the four orders
of men, and what the special duties of each order? What mode of life
should be adopted by which order? What duties are especially called the
duties of kings? By what means does a kingdom grow, and what are those
means by which the king himself grows? How also, O bull of Bharata's
race, do the citizens and the servants of the king grow? What sorts of
treasuries, punishments, forts, allies, counsellors, priests, and
preceptors, should a king avoid?[179] Whom should the king trust in what
kinds of distress and danger? From what evils should the king guard
himself firmly? Tell me all this, O grandsire!'
"Bhishma said, 'I bow down to Dharma who is great, and to Krishna who is
Brahma. Having bowed down also unto the Brahmanas (assembled here), I
shall discourse on duties that are eternal. The suppression of wrath,
truthfulness of speech, justice, forgiveness, begetting children upon
one's own wedded wives, purity of conduct, avoidance of quarrel,
simplicity, and maintenance of dependants, these nine duties belong to
all the four orders (equally). Those duties, however, which belong
exclusively to Brahmanas, I shall now tell thee. Self-restraint, O king,
has been declared to be the first duty of Brahmanas. Study of the Vedas,
and patience in undergoing austerities, (are also their other duties). By
practising these two, all their acts are accomplished. If while engaged
in the observance of his own duties, without doing any improper act,
wealth comes to a peaceful Brahmana possessed of knowledge, he should
then marry and seek to beget children and should also practise charity
and perform sacrifices. It has been declared by the wise that wealth thus
obtained should be enjoyed by distributing it (among deserving persons
and relatives). By his study of the Vedas all the pious acts (laid down
for the Brahmana) are accomplished. Whether he does or does not achieve
anything else, if he devotes himself to the study of the Vedas, he
becomes (by that) known as a Brahmana or the friend of all creatures. I
shall also tell thee, O Bharata, what the duties are of a Kshatriya. A
Kshatriya, O king, should give but not beg, should himself perform
sacrifices but not officiate as a priest in the sacrifices of others. He
should never teach (the Vedas) but study (them with a Brahmana
preceptor). He should protect the people. Always exerting himself for the
destruction of robbers and wicked people, he should put forth his prowess
in battle. Those among Kshatriya rulers who perform great sacrifices, who
are possessed of a knowledge of the Vedas, and who gain victories in
battle, become foremost of those that acquire many blessed regions
hereafter by their merit. Persons conversant with the old scriptures do
not applaud that Kshatriya who returns unwounded from battle. This has
been declared to be the conduct of a wretched Kshatriya.[180] There is no
higher duty for him than the suppression of robbers. Gifts, study, and
sacrifices, bring prosperity to kings. Therefore, a king who desires to
acquire religious merit should engage in battle.[181] Establishing all
his subjects in the observance of their respective duties, it king should
cause all of them to do everything according to the dictates of
righteousness. Whether he does or does not do any other act, if only he
protects his subjects, he is regarded to accomplish all religious acts
and is called a Kshatriya and the foremost of men. I shall now tell thee,
O Yudhishthira, what the eternal duties of the Vaisya are. A Vaisya
should make gifts, study the Vedas, perform sacrifices, and acquire
wealth by fair means. With proper attention he should also protect and
rear all (domestic) animals as a sire protecting his sons. Anything else
that he will do will be regarded as improper for him. By protecting the
(domestic) animals, he would obtain great happiness. The Creator, having
created the (domestic) animals, bestowed their care upon the Vaisya. Upon
the Brahmana and the Kshatriya he conferred (the care of) all creatures.
I shall tell thee what the Vaisya's profession is and how he is to earn
the means of his sustenance. If he keeps (for others) six kine, he may
take the milk of one cow as his remuneration; and if he keeps (for
others) a hundred kine, he may take a single pair as such fee. If he
trades with other's wealth, he may take a seventh part of the profits (as
his share). A seventh also is his share in the profits arising from the
trade in horns, but he should take a sixteenth if the trade be in hoofs.
If he engages in cultivation with seeds supplied by others, he may take a
seventh part of the yield. This should be his annual remuneration. A
Vaisya should never desire that he should not tend cattle. If a Vaisya
desires to tend cattle, no one else should be employed in that task. I
should tell thee, O Bharata, what the duties of a Sudra are. The Creator
intended the Sudra to become the servant of the other three orders. For
this, the service of the three other classes is the duty of Sudra. By
such service of the other three, a Sudra may obtain great happiness. He
should wait upon the three other classes according to their order of
seniority. A Sudra should never amass wealth, lest, by his wealth, he
makes the members of the three superior classes obedient to him. By this
he would incur sin. With the king's permission, however, a Sudra, for
performing religious acts, may earn wealth. I shall now tell thee the
profession he should follow and the means by which he may earn his
livelihood. It is said that Sudras should certainly be maintained by the
(three) other orders. Worn-out umbrellas, turbans, beds and seats, shoes,
and fans, should be given to the Sudra servants.[182] Torn clothes which
are no longer fit for wear, should be given away by the regenerate
classes unto the Sudra. These are the latter's lawful acquisitions. Men
conversant with morality say that if the Sudra approaches any one
belonging to the three regenerate orders from desire of doing menial
service, the latter should assign him proper work. Unto the sonless Sudra
his master should offer the funeral cake. The weak and the old amongst
them should be maintained.[183] The Sudra should never abandon his
master, whatever the nature or degree of the distress into which the
latter may fall. If the master loses his wealth, he should with excessive
zeal be supported by the Sudra servant. A Sudra cannot have any wealth
that is his own. Whatever he possesses belongs lawfully to his
master.[184] Sacrifice has been laid down as a duty of the three other
orders. It has been ordained for the Sudra also, O Bharata! A Sudra,
however, is not competent to titter swaha and swadha or any other Vedic
mantra. For this reason, the Sudra, without observing the vows laid down
in the Vedas, should worship the gods in minor sacrifices called
Paka-yajnas. The gift called Purna-patra is declared to be the Dakshina
of such sacrifices.[185] It has been heard by us that in days of old a
Sudra of the name of Paijavana gave a Dakshina (in one of his sacrifices)
consisting of a hundred thousand Purnapatras, according to the ordinance
called Aindragni.[186] Sacrifice (as has been already said), is as much
laid down for the Sudra as for the three other classes. Of all
sacrifices, devotion has been laid down to be the foremost.[187] Devotion
is a high deity. It cleanses all sacrificers. Then again Brahmanas are
the foremost of gods unto their respective Sudra attendants. They worship
the gods in sacrifices, for obtaining the fruition of various wishes. The
members of the three other classes have all sprung from the
Brahmanas.[188] The Brahmanas are the gods of the very gods. Whatever
they would say would be for thy great good. Therefore, all kinds of
sacrifices naturally appertain to all the four orders. The obligation is
not one whose discharge is optional. The Brahmana, who is conversant with
Richs, Yajuses, and Samans, should always be worshipped as a god. The
Sudra, who is without Richs and Yajuses and Samans, has Prajapati for his
god.[189] Mental sacrifice. O sire, is laid down for all the orders, O
Bharata! It is not true that the gods and other (Superior) persons do not
manifest a desire to share the offerings in such sacrifices of even the
Sudra.[190] For, this reason, the sacrifice that consists in devotion is
laid down for all the classes.[191] The Brahmana is the foremost of gods.
It is not true that they that belong to that order do not perform the
sacrifices of the other orders. The fire called Vitana, though procured
from Vaisyas and inspired with mantras, is still inferior.[192] The
Brahmana is the performer or the sacrifices of the three other orders.
For this reason all the four orders are holy. All the orders bear towards
one another to relation of consanguinity, through the intermediate
classes. They have all sprung from Brahmanas. In ascertaining (the
priority or subsequence of men in respect of their creation) it will
appear that amongst all the orders the Brahmana was created first.
Originally Saman was one; Yajus was one, and Rich was one.[193] In this
connection, persons conversant with ancient histories cite a verse, O
king, sung in praise of sacrifice by the Vaikhanasa Munis on the occasion
of performing a sacrifice of theirs. Before or after sunrise a person of
subdued senses, with heart filled with devotion, poureth libations on the
(sacrificial) fire according to the ordinance. Devotion is a mighty
agent. With regard to homas again, that variety which is called skanna is
the initial one, while that which is called askanna is the last (but
foremost in point of merit). Sacrifices are multifarious. Their rites and
fruits again are multifarious. The Brahmana possessed of devotion who,
endued with scriptural learning, who is acquainted with them all, is
competent to perform sacrifices. That person who desires to perform a
sacrifice is regarded as righteous even if he happens to be a thief, a
sinner, or the worst of sinners. The Rishis applaud such a man. Without
doubt they are right. This then is the conclusion that all the orders
should always and by every means in their power perform sacrifices. There
is nothing in the three worlds equal to sacrifice. Therefore, it has been
said that every one with heart free from malice, should perform
sacrifices, aided by devotion which is sacred, to the best of his power
and according as he pleases.'"
