Canto 7 - Chapter 11: An inquiry into right conduct

Discourse XI

An inquiry into right conduct:

Śrī Śuka began again : Having heard the narrative—celebrated (even) by assemblies of pious souls—of Prahrāda (the ruler of the Daityas), the leader of most exalted souls, whose mind was fixed on the almighty Lord Viṣṇu, Yudhiṣṭhira, full of joy, further inquired (as follows) of Nārada (son of Brahmā, the self-born). (1)

Yudhiṣṭhira said: O divine personage, I am anxious to hear (from you) about the eternal Dharma (course of right conduct) prescribed for men, along with the ethical code governing the (four) Varṇas (or grades of society) and Āśramas (stages in life), by following which a human being (eventually) reaches the Supreme (either through devotion or spiritual enlightenment). (2)
You are a (mind-born) son of no other than Brahmā (the lord of created beings), the highest deity—(nay) the most beloved of (all) his sons, O holy one, by virtue of (your) asceticism, concentration of mind and deep meditation. (Hence he must have revealed to you the secret of Dharma, of which he is the first and foremost exponent). (3)
(Only) kind-hearted, pious and tranquil Brāhmaṇas like you, devoted to Lord Nārāyaṇa, know the highest (conception of) virtue, which is a (guarded) secret; not so others (the so-called law-givers, the compilers of the various Smṛtis). (4)

Nārada resumed : Bowing (my head) to gain the favour of the birthless Lord (Nārāyaṇa), the Promoter of righteousness among the people, I shall expound the eternal Law as learnt from the lips of (the divine sage) Nārāyaṇa, who, taking His descent along with His part manifestation (the sage Nara) from Dharma (the god of piety) through (his wife) Mūrti (daughter of Dakṣa) is, as a matter of fact, practising austerities (even to this day) in His hermitage at Badrīnātha for the good of the people. (5-6)
The source of and the authority on Dharma (righteousness) really are Lord Śrī Hari, the embodiment of all the (four) Vedas, the body of Codes handed down by those well-versed in the Vedas, O Yudhiṣṭhira, and the feeling of self-satisfaction (that by which the mind derives real satisfaction) as well as the conduct (example) of the virtuous*. (7)

The highest virtue of all men, by which the Lord (the Soul of the universe) is pleased, has been duly proclaimed, O king, as consisting of the following thirty features, viz., (1)
truthfulness, (2)
compassion, (3)
austerity (fasting etc.), (4)
purity (of body), (5)
endurance (of heat and cold etc.) (6)
discrimination (the power of distinguishing right from wrong), (7-8)
control of mind and the senses, (9)
non-violence, (10)
continence, (11)
charity, (12)
muttering prayers, (13)
straightforwardness, (14)
contentment, (15)
service of those who look upon all with the same eye, (16)
gradually withdrawing from (all) mundane activity, (17)
pondering the contrary result of men's (egotistic) actions, (18)
refraining from useless talk, (19)
inquiry into the Self (as distinguished from body etc.), (20)
equitable distribution among created beings, according to their worth, of rice and other eatables etc., (21)
and regarding them, particularly human beings, as one's own self or deity, O Yudhiṣṭhira (son of Pāṇḍu), (22)
the hearing and (23)
chanting of and (24)
dwelling on the names and glories of, (25)
waiting upon, (26)
worshipping, and (27)
bowing to, (28)
offering the fruit of one's action performed in the spirit of service to, (29)
treating as one's bosom friend, and (30)
dedicating oneself (one's body and all) to, the Lord, the goal of exalted souls. (8—12)

A Dwijā$^{†}$ or twice-born (a member of the first three classes of Hindu society, viz., the Brāhmaṇas, Kṣatriyas and the Vaiśyas, so-called because of their investiture with the sacred thread, which is said to constitute their second birth or regeneration) is he in whose family the (sixteen) purificatory rites (accompanied by the recitation of Mantras or sacred texts) have been performed in unbroken succession and whom Brahmā (the birthless creator) has denominated as such (through the Vedas and other scriptures). Performance of sacrifices, study (of the Vedas and other sacred books) and charity as well as the duties prescribed for the (four) Āśramas (stages in life, viz., Brahmacarya or student life, Gārhasthya or the life of a householder, Vānaprastha or the life of an anchorite and Saṃyāsa or the life of a recluse) have been enjoined on the twice-born that are pure by birth and conduct. (13)
Study (of the scriptures and so on (viz., performance of sacrifices and charity, which along with study are of an obligatory nature; and three more—viz., teaching, officiating as a priest at sacrifices, and receiving gifts from those whose earnings are free from blemish—which are recommended as a means of subsistence and are therefore not obligatory*) are the six duties of a Brāhmaṇa. Non-acceptance of gifts is the rule for the other one (viz., the Kṣatriya, or a member of the warrior class, who comes next in order to the Brāhmaṇa and is allowed to earn his livelihood by the other two means, viz., teaching and officiating as a priest at sacrifices in distress†. Of course, he is free to practise these otherwise than as a means of subsistence). Maintenance is to be sought by a Kṣatriya, protecting the people, optionally‡ by recovering taxes and fines from his subjects other than a Brāhmaṇa (who is ordinarily exempted from such taxes and fines). (14)
A Vaiśya (a member of the trading and agricultural classes) as a matter of fact should make his living by agriculture, breeding of cattle, trade and usury§ and should always follow the lead of the Brāhmaṇa race. Service to the twice-born classes has been enjoined upon the Śūdra (a member of the labouring and artisan classes) and service to his master has been ordained as his means of subsistence too. (15)

• A similar idea is brought out in the following verse of the Manusmṛti :—
  The authority on Dharma are the entire body of the Vedas and the Codes of law handed down by those well-versed in the latter as well as their natural way of living, and the conduct of the virtuous as well as one's own satisfaction.

† A Śūdra is not called upon to undergo any such purificatory rite other than the nuptial rites as the Smṛti says :—

(1)
Occupation of various kinds (such as agriculture, breeding of cattle, trade and so on as enumerated in verse 15), (2)
accepting gifts without the impudence of asking, (3)
begging foodgrains daily (lit., the life of a vagrant mendicant) and (4)
gathering ears of corn left by the owner while reaping the harvest or gleaning foodgrains lying scattered in a grain-market after the heaps have been sold off or removed—this is the fourfold means of livelihood sanctioned for a Brāhmaṇa (one belonging to the priestly class). (Of these four,) again, each succeeding one is preferable (to the preceding). (16)
With the exception of a Kṣatriya, a man belonging to a lower grade should not adopt a higher vocation except in distress. (Of course, a Kṣatriya may adopt§ the means of livelihood of a Brāhmaṇa other than accepting gifts made by another.) In (times of) distress, however, all sorts of vocations are open to all without distinction. (17)
One may live by (what are known as) Rta and Amṛta or (even) by Mṛta and Pramṛta. One may (also) live by Satyānṛta, but under no circumstance by Śwavṛtti (a dog's living). (18)
Gathering ears of corn left by the owner while reaping a harvest or gleaning foodgrains lying scattered in a grain-market after the heaps have been sold off or removed is called R̥ta (lit., right or true); that which is got unasked is called Amṛta (nectar). Daily begging (of foodgrains) is Mṛta (death); while agriculture is called Pramṛta (lit., greater death, so-called because it involves the destruction of many living beings). (19)
Trade is (what goes by the name of) Satyānṛta (a mixture of truth and falsehood); while service rendered to those belonging to a lower grade is (what is meant by) a dog's living. A Brāhmaṇa as well as a Kṣatriya should always shun this detested calling. (For) a Brāhmaṇa is an embodiment of all the (four) Vedas, while a Kṣatriya (lit., a ruler of men) is the personification of all the gods. (20)

• Vide Manusmṛti, which says :—
  † Vide verse 17 below.
  ‡ A king is entitled to receive voluntary presents from his subjects and to collect periodically tributes from feudatory chiefs as an acknowledgment of submission on their part or as price of peace or protection. He is also regarded as perfectly justified in extending his dominion by conquering other territories as a preliminary for the performance of a Rājasūya sacrifice. If he is unable to meet his expenditure from these sources, he has been allowed the alternative of filling his coffers by recovering taxes from his subjects and fines by way of penalty from offenders. This is the force of the particle 'या' in the above verse, which has accordingly been translated as 'optionally'. An ordinary Kṣatriya is also permitted to live by use of arms.
  § The significance of the term 'Vārīa, has been explained elsewhere in the following couplet :—

• The Śāstras have made it obligatory for a Śūdra to perform the five daily sacrifices, reciting the name of the gods etc., to whom oblations are offered in the dative case and adding the word 'Namah' (Hail!) instead of 'Swāhā' after it (as 'Agnaye Namah'), (Hail to the god of fire!). Says the law-giver Yājñāvalkya :— नमस्कारेण मन्त्रेण पञ्चयज्ञान न ह्याप्यत।

Control of mind and the senses, austerity (fasting etc.), purity (of body), contentment, forgiveness, straightforwardness, wisdom (discrimination), compassion, devotion to the immortal Lord (Viṣṇu) and veracity are the characteristics of a Brāhmaṇa. (21)
A martial spirit, valour, fortitude, audacity, liberality, self-control, forgiveness, devotion to the Brāhmaṇa race, benignity and protection (of the weak) constitute the characteristics of a Kṣatriya. (22)
Devotion to the gods, to one's preceptor and to the immortal Lord (Viṣṇu); promotion of the three objects of human pursuit (viz., religious merit, worldly riches and sensual enjoyment); belief in the existence of God, in life after death, and so on; constant exertion (for the acquisition of wealth) and dexterity (in acquiring it) are the characteristics of a Vaiśya. (23)
(And) submissiveness, purity, guilelessly ministering to one's master, performance of (the five daily) sacrifices* unaccompanied by (the recitation of) Mantras (sacred texts), non-thieving, truthfulness and protection of cows and the Brāhmanas are indeed the characteristics of a Śūdra. (24)

And the duty of women devoted to their husband (lit., looking upon their husband as a deity) is to serve him, to do good offices to him, to humour his relations and constantly to observe his sacred vows. (25)
Herself remaining adorned and keeping her utensils etc., well-scoured at all times, a virtuous wife should serve her husband by thoroughly sweeping her house and plastering it (with cow-dung etc.), by drawing auspicious diagrams and spherical designs (on the floor with colours), through sense-objects—great and small—desired by him, through modesty and control of the senses, through truthful and agreeable words and (above all) through love at opportune moments. (26-27)
Contented (with her resources) and not coveting even that which is available (to her), diligent, conversant with Dharma (what is right), agreeable and truthful of speech (not only to her husband but to all), vigilant, pure (of body) and full of affection, she should gratify her husband unless he is fallen* (guilty of any of the five major sins). (28)
A wife who serves her husband, regarding him as an image of Śrī Hari (Lord Viṣṇu) and devoted to him as Goddess Lakṣmī is to Her Consort, rejoices in Vaikuṇṭha (the realm of Śrī Hari) like Śrī (Lakṣmī) in the company of her husband, who (by virtue of her devotion) is sure to attain a form similar to that of Śrī Hari (Himself). (29)

The calling of mixed† races such as the Antyajas ‡ (those belonging to the lowest grade in society) and Antevasāyīs§ (lit., those living at the end of a town or village), other than those who are thieves and given to (other) sinful pursuits, should be the same as has been (hereditarily) followed in their respective families. (30)
Generally the course of conduct determined by the innate disposition (according as it is Sāttvika, Rājasiks or Tāmasika) of men (belonging to the various grades of society and stages in life) in all ages has been declared by men whose eye is the Veda as conducive to happiness both here and hereafter, O Yudhiṣṭhira ! (31)
A man following a vocation determined by his natural disposition (as revealed by his birth) and (scrupulously) discharging his duties bids fair to attain by degrees the state of a Guṇātita (one who has transcended the three Guṇas or modes of Prakṛti), relinquishing (later on) his natural pursuits (as well). (32)
Being repeatedly sown (with seeds), a field will automatically become sterile (one day). It will no more be capable of yielding any crops; may, (even) the seed sown (in it) will perish. (33)
(Even) so by over-indulgence in the objects of senses the mind, the seat of desires (in their latent form) is sure to get fully disgusted (with them), O king, but not so by driblets of enjoyment, like fire (that is extinguished by pouring large quantities of ghee but not so by drops of it)§. (34)
If what has been declared to be a characteristic of the grade in society of a (particular) man is perceived even in another (a man belonging to a different class), the latter should be distinctively called by that very denomination (caste).* (35)

Thus ends the eleventh discourse entitled "An inquiry into right conduct," forming part of the dialogue between Emperor Yudhiṣṭhira and the sage Nārada, in Book Seven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā.
* The five major sins are:— (1)
killing a Brāhmaṇa, (2)
drinking intoxicating liquors, (3)
thieving, (4)
committing adultery with the wife of one's preceptor and (5)
fellowship with anyone guilty of one or more of these crimes.
† Mixed races are of two kinds: (1)
Pratilomajas or those sprung from the union of a female of a higher caste with a male belonging to a lower grade in society, which is considered as quite the reverse of the natural order; and (2)
Anulomajas or those sprung from the union of a male belonging to a higher caste with a female of a lower grade, which is not considered so bad. The former are naturally regarded as the most low-born in society.
‡ (1)
Washermen, (2)
Carmakāras (workers in leather), (3)
Naṭas (rope-dancers) (4)
Buruḍas (basket-makers), (5)
Kaivartas (fishermen), (6)
Medas (those living by any degrading profession) and (7)
Bhillas (Bhils, a wild mountain race)—these are the seven tribes known by the name of Antyajas.
§ The Antevasāyīs are regarded as even lower than the Antyajas and comprise the Cāṇḍālas, the Pulkasas, the Mātaṅgas and so on. All these mintue details show to what inconceivable lengths the science of ethnology was developed by the Hindus and what great value they attached to racial purity, which is so very essential for moral and spiritual evolution.
§ Possessed as he is by innumerable cravings of a latent type is not possible for a man to conquer his desires all at once. If, however, he enjoys a variety of sensuous pleasures according to the restriction laid down in the Vedas, he is likely to get disgusted with them in course of time even as his mind gets purified by the performance of obligatory and other incidental duties and he realizes the futility of his pursuit after pleasure even like Emperor Yayāti and the sage Saubhari, whose accounts find place in Discourses XVIII, XIX and VI respectively of Book-Nine.
* What is sought to be conveyed by this assertion is evidently this that if a man belonging to a lower grade in society evinces the characteristics of a higher grade, he should be accorded the same honour as is due to the members of that higher caste. But this should in no case be taken to mean he should adopt the vocation of a higher grade, as such deviation will create confusion.