Mahābhārata · Adhyāya 12.187
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12.187.1
ब्राह्मणः केन भवति क्षत्रियो वा द्विजोत्तम ।
वैश्यः शूद्रश्च विप्रर्षे तद्ब्रूहि वदतां वर ॥ १२.१८७.१ ॥
O best of the twice-born, O sage among brahmins, best of speakers, by what does a man become a brahmin, a kṣatriya, a vaiśya, or a śūdra? Tell us that.
12.187.2
जातकर्मादिभिर्यस्तु संस्कारैः संस्कृतः शुचिः ।
वेदाध्ययनसंपन्नः षट्सु कर्मस्ववस्थितः ॥ १२.१८७.२ ॥
He who is purified by the rites beginning with the birth ceremony, pure, accomplished in the study of the Veda, and established in the six duties.
12.187.3
शौचाचारस्थितः सम्यग्विघसाशी गुरुप्रियः ।
नित्यव्रती सत्यपरः स वै ब्राह्मण उच्यते ॥ १२.१८७.३ ॥
He who is well established in purity and conduct, eats only the remnants of the sacrifice, is dear to his teacher, constant in vows, and devoted to truth — he indeed is called a brahmin.
12.187.4
सत्यं दानमथाद्रोह आनृशंस्यं क्षमा धृणा ।
तपश्च दृश्यते यत्र स ब्राह्मण इति स्मृतः ॥ १२.१८७.४ ॥
He in whom truthfulness, giving, freedom from malice, kindness, forbearance, compassion and austerity are seen — he is remembered as a brahmin.
12.187.5
क्षत्रजं सेवते कर्म देवाध्ययनसंगतः ।
दानादानरतिर्यस्तु स वै क्षत्रिय उच्यते ॥ १२.१८७.५ ॥
He who follows the duties of the warrior, is engaged in the study of the gods, and delights in giving and receiving — he indeed is called a kṣatriya.
12.187.6
कृपिगोरक्षवाणिज्यं यो विशत्यनिशं शुचिः ।
वेदाध्ययनसंपन्नः स वैश्य इति संज्ञितः ॥ १२.१८७.६ ॥
He who constantly engages in agriculture, cattle-keeping and trade, who is pure and accomplished in the study of the Veda — he is designated a vaiśya.
12.187.7
सर्वभक्षरतिर्नित्यं सर्वकर्मकरोऽशुचिः ।
त्यक्तवेदस्त्वनाचारः स वै शूद्र इति स्मृतः ॥ १२.१८७.७ ॥
He who is always delighted in eating everything, does all kinds of work, is impure, has abandoned the Vedas and lacks proper conduct — he is indeed considered a śūdra.
12.187.8
शूद्रे चैतद्भवेल्लक्ष्यं द्विजे तच्च न विद्यते ।
न वै शूद्रो भवेच्छ्रद्रो ब्राह्मणो न च ब्राह्मणः ॥ १२.१८७.८ ॥
This mark may be found in a śūdra, and in a twice-born it is not found. A śūdra does not indeed become a faithful śūdra, nor does a brāhmaṇa remain a brāhmaṇa.
12.187.9
सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः ।
एतत्पवित्रं ज्ञातव्यं तथा चैवात्मसंयमः ॥ १२.१८७.९ ॥
By every means, greed and anger should be restrained. This is to be known as purity, and likewise self-control.
12.187.10
वार्यौ सर्वात्मना तौ हि श्रेयोघातार्थमुच्छ्रितौ ॥ १२.१८७.१० ॥
Both of those must be wholly restrained, for they rise up to destroy one's welfare.
12.187.11
नित्यं क्रोधाच्छ्रियं रक्षेत्तपो रक्षेच्च मत्सरात् ।
विद्यां मानापमानाभ्यामात्मानं तु प्रमादतः ॥ १२.१८७.११ ॥
One should always guard prosperity from anger, and guard austerity from envy; guard learning from honor and dishonor, and guard oneself from carelessness.
12.187.12
यस्य सर्वे समारम्भा निराशाबन्धना द्विज ।
त्यागे यस्य हुतं सर्वं स त्यागी च स बुद्धिमान् ॥ १२.१८७.१२ ॥
O twice-born, he whose undertakings are all free from the bonds of hope, and who has offered everything in renunciation — he is the renouncer, and he is wise.
12.187.13
अहिंस्रः सर्वभूतानां मैत्रायणगतिश्चरेत् ।
परिग्रहान्परित्यज्य भवेद्बुद्ध्या जितेन्द्रियः।
अचलं स्थानमातिष्ठेदिह चामुत्र चोभयोः ॥ १२.१८७.१३ ॥
Not harming any creature, let him walk the path of friendship; having abandoned possessions, let him become one who has conquered the senses through wisdom. Here and hereafter, let him resort to the unshakable state.
12.187.14
तपोनित्येन दान्तेन मुनिना संयतात्मना ।
अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना ॥ १२.१८७.१४ ॥
Constant in austerity, self-controlled, a sage with restrained self, desiring to conquer the unconquered, he should be unattached among attachments.
12.187.15
इन्द्रियैर्गृह्यते यद्यत्तत्तद्व्यक्तमिति स्थितिः ।
अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम् ॥ १२.१८७.१५ ॥
Whatever is grasped by the senses is manifest, so is the settled view. The unmanifest should be known as grasped by its signs, beyond the senses.
12.187.16
अविस्रम्भे न गन्तव्यं विस्रम्भे धारयेन्मनः ।
मनः प्राणे निगृह्णीयात्प्राणं ब्रह्मणि धारयेत् ॥ १२.१८७.१६ ॥
Where there is no trust, one should not go; where there is trust, one should hold the mind steady. Let him restrain the mind in the breath, and fix the breath in Brahman.
12.187.17
निर्वेदादेव निर्वायान्न च किंचिद्विचिन्तयेत् ।
सुखं वै ब्राह्मणो ब्रह्म स वै तेनाधिगच्छति ॥ १२.१८७.१७ ॥
Through disgust alone one should attain release, and think of nothing at all. The brahmin knows Brahman, which is bliss; by that very means he attains it.
12.187.18
शौचेन सततं युक्तः सदाचारसमन्वितः ।
सानुक्रोशश्च भूतेषु तद्द्विजातिषु लक्षणम् ॥ १२.१८७.१८ ॥
Constantly endowed with purity, possessed of good conduct, and full of compassion toward beings — this is the mark of the twice-born.