"Bhishma said, 'Drawing the bow-string, destruction of foes, agriculture,
trade, tending cattle, and serving others for wealth, these are improper
for a Brahmana. An intelligent Brahmana, leading a domestic mode of life,
should duly perform the six Vedic acts. The retirement of a Brahmana into
the woods, after having duly discharged all the duties of the domestic
mode of life, is applauded. A Brahmana should avoid service of the king,
wealth obtained by agriculture, sustenance derived from trade, all kinds
of crooked behaviour, companionship with any but his wedded wives, and
usury. That wretched Brahmana who falls away from his duties and whose
behaviour becomes wicked, becomes, O king, a Sudra. The Brahmana who weds
a Sudra woman, who becomes vile in conduct or a dancer or a village
servant or does other improper acts, becomes a Sudra. Whether he recites
the Vedas or not, O king, if he does such improper acts, he becomes equal
to a Sudra and on occasions of feeding he should be assigned a place
amongst Sudras. Such Brahmanas become equal to Sudras, O king, and should
be discarded on occasions of worshipping the Gods. Whatever presents
of food dedicated to the gods and the Pitris are made unto Brahmanas that
have transgressed all restraints or become impure in behaviour or
addicted to wicked pursuits and cruel acts or fallen away from their
legitimate duties, confer no merit (on the giver). For this reason, O
king, self-restraint and purity and simplicity have been laid down as the
duties of a Brahmana. Besides these, O monarch, all the four modes, of
life were laid down by Brahman For him. He that is self-restrained, has
drunk the Soma in sacrifices, is of good behaviour, has compassion for
all creatures and patience to bear everything, has no desire of bettering
his position by acquisition of wealth, is frank and simple, mild, free
from cruelty, and forgiving, is truly a Brahmana and not he that is
sinful in acts. Men desirous of acquiring virtue, seek the assistance, O
king, of Sudras and Vaisyas and Kshatriyas. If, therefore, the members of
these (three) orders do not adopt peaceful duties (so as to be able to
assist others in the acquisition of virtue), Vishnu, O son of Pandu,
never extends his grace to them. If Vishnu be not pleased, the happiness
of all men in heaven, the merit arising from the duties laid down for the
four orders, the declarations of the Vedas, all kinds of sacrifices, and
all other religious acts of men, and all the duties in respect of the
several modes of life, become lost.
"'Listen now, O son of Pandu, to those duties that should be observed in
the four modes of life. These should be known by the Kshatriya who
desires the members of the three (other) orders (in his kingdom) to
strictly adhere to the respective duties of those modes. For a Sudra who
is desirous of hearing (Such scriptures as are not forbidden in his
case), who has accomplished his duties, who has begotten a son,
between whom and the superior orders there is not Much difference in
consequence of the purity of his conduct, all the modes of life have been
laid down excepting the observance of universal peacefulness and
self-restraint (which are not necessary for him). For a Sudra practising
all these duties as also for a Vaisya, O king, and a Kshatriya, the
Bhikshu mode of life has been laid down. Having discharged the duties of
his order, and having also served the kin, a Vaisya of venerable years,
with the king's permission, may betake himself to another mode of life.
Having studied the Vedas duly and the treatises on the duties of kings, O
sinless one, having begotten children and performed other acts of a like
nature, having quaffed the Soma and ruled over and protected all his
subjects righteously, O foremost of speakers, having performed the
Rajasuya, the horse sacrifice, and other great sacrifices, having invited
learned Brahmanas for reciting the scriptures and made presents unto them
according to their desires, having obtained victories small or great in
battle, having placed on his throne the son of his loins or some
Kshatriya of good birth for the protection of subjects, having worshipped
the Pitris by performing with due rites the sacrifices laid down for
honouring them, having attentively worshipped the gods by performing
sacrifices and the Rishis by studying the Vedas, the Kshatriya, who in
old age desires another mode of life, may, O king, adopt it by leaving
that one which immediately precedes it, and by that means he is sure to
obtain (ascetic) success. A Kshatriya, for leading the life of a Rishi, O
king, may adopt the Bhikshu mode of life; but he should never do so for
the sake of enjoying the pleasures of the world. Having left the domestic
mode of life, he may adopt the life of mendicancy by begging, what would
barely support his life. A life of mendicancy is not obligatory upon the
three orders (viz. Kshatriyas, Vaisyas. and Sudras), O giver of profuse
presents! Inasmuch, however, as they can adopt it if they choose, this
mode of life, therefore, is open to the four orders. Amongst men, the
highest duties are those which are practised by Kshatriyas. The whole
world is subject to the might of their arms. All the duties, principal
and subordinate, of the three other orders, are dependent (for their
observance) upon the duties of the Kshatriya. The Vedas have declared
this. Know that as the footprints of all other animals are engulfed in
those of the elephant, even so all the duties of the other orders, under
every circumstance, are engulfed, in those of the Kshatriya. Men
conversant with the scriptures say that the duties of the other three
orders afford small relief or protection, and produce small rewards. The
learned have said that the duties of the Kshatriya afford great relief
and produce great rewards. All duties have kingly duties for their
foremost. All the orders are protected by them. Every kind of
renunciation occurs in kingly duties, O monarch, and renunciation has
been said to be in eternal virtue and the foremost of all. If the
science of chastisement disappears, the Vedas will disappear. All those
scriptures also that inculcate the duties of men become lost. Indeed, if
these ancient duties belonging to the Kshatriyas be abandoned, all the
duties in respect of all the modes of life, become lost. All kinds of
renunciation are seen in kingly duties: all kinds or initiation occur in
them; all kinds of learning are connected with them; and all kinds of
worldly behaviour enter into them. As animals, if slaughtered by the
vulgar, become the means of destroying the virtue and the religious acts
of the slaughterers, even so all other duties, if deprived of the
protection given by kingly duties, become liable to attack and
destruction, and men, full of anxiety, disregard the practices laid down
for them.'"
