Chapter 1

[Vol. I, Part 1:]

The Section on Conduct (ācārakāṇḍam)

The Conduct of the Four Social Classes (cāturvarṇyācāram)

Once, in the past, sages approached Vyāsa, who was seated in focused meditation in a forest of Devadāru trees on the summit of the Himalaya mountain, and they asked him: (I,1, p. 37) // Par_1.1 //

O son of Satyavatī, please tell us in full the dharma (righteous duty and cosmic law) that is beneficial for mankind in the present Kali yuga (cosmic age), as well as the rules of purity and conduct. // Par_1.2 //

Hearing these words of the sages, the great-spirited Vyāsa, who was like fire and the sun in brilliance, an expert in the Vedas and sacred traditions, replied along with his disciples: (I,1, p. 65) // Par_1.3 //

I am not the knower of all truths; how then can I declare the dharma? My father himself must be asked. Thus spoke Vyāsa, the son. // Par_1.4 //

Then all those sages, who longed to understand the true principles of dharma, putting Vyāsa at their head, went to the hermitage of Badarikā. (I,1, p. 68) // Par_1.5 //

It was teeming with various flowers and creepers, adorned with fruit-bearing trees, endowed with rivers and streams, and graced by holy pilgrimage sites. (I,1, p. 70) // Par_1.6 //

It was rich with the calls of beasts and birds, surrounded by shrines of deities, and embellished with the dances and songs of Yakṣas, Gandharvas, and Siddhas. // Par_1.7 //

In the midst of that assembly of sages, they saw Parāśara, the son of Śakti, seated comfortably, full of great energy, and surrounded by hosts of the foremost sages. (I,1, p. 73) // Par_1.8 //

Vyāsa, together with the sages, with hands cupped in reverence, honored him with circumambulation, salutations, and hymns of praise. // Par_1.9 //

Then, with a pleased heart, the great sage Parāśara, chief among sages, said while seated, "Welcome, speak." (I,1, p. 75) // Par_1.10 //

After saying, "All is well," Vyāsa then asked: "If you recognize my devotion, or out of affection, O you who are fond of your devotees, (I,1, p. 77) // Par_1.11 //

then tell me the dharma, O father, for I am deserving of your grace. I have heard the dharmas of Manu, as well as those of Vasiṣṭha and Kāśyapa. (I,1, p. 78) // Par_1.12 //

Those of Garga, Gautama, and also those remembered from Uśanas; those of Atri, Viṣṇu, Saṃvarta, and Dakṣa, as well as Aṅgiras; // Par_1.13 //

Those of Śātātapa and Hārīta, and likewise of Yājñavalkya; the dharmas composed by Āpastamba, and those of Śaṅkha and Likhita; // Par_1.14 //

And also those composed by Kātyāyana, and likewise those from the sage Pracetas. I have heard these as proclaimed by you; their meanings, derived from the Vedas, are not forgotten by me. (I,1, p. 79) // Par_1.15 //

In this Manvantara, there are dharmas for the Kṛta, Tretā, and other yugas. All dharmas arose in the Kṛta yuga; all are lost in the Kali yuga. (I,1, p. 80) // Par_1.16 //

Declare some common rules of conduct for the four varṇas (social classes), which should be performed by all four varṇas who are experts in dharma. (I,1, p. 87) // Par_1.17 //

O knower of the true nature of dharma, speak in detail of what is subtle and what is manifest. At the end of Vyāsa's speech, Parāśara, chief among sages, (I,1, p. 92) // Par_1.18 //

pronounced the definitive ruling on dharma, both subtle and manifest, in detail. "Listen, my son, I shall now proclaim it; let the sages also listen." (I,1, p. 93) // Par_1.19 //

In every kalpa (cosmic cycle), through destruction and creation, Brahmā, Viṣṇu, and Maheśvara are always the determiners of sacred scripture (śruti), tradition (smṛti), and righteous conduct. // Par_1.20 //

There is no author of the Veda. The four-faced Brahmā, having remembered the Veda, likewise remembers the dharmas, as does Manu in each successive kalpāntara (end of a cosmic cycle). (I,1, p. 112) // Par_1.21 //

The dharmas for men are different in the Kṛta yuga, the Tretā, and the Dvāpara yuga. They are different again in the Kali yuga, in accordance with the character of the age. (I,1, p. 117) // Par_1.22 //

Austerity (tapas) is supreme in the Kṛta yuga; knowledge (jñāna) is said to be so in the Tretā. In the Dvāpara, they call it sacrifice (yajña); in the Kali yuga, only charity (dāna) is supreme. (I,1, p. 119) // Par_1.23 //

In the Kṛta yuga, the dharmas are those of Manu; in the Tretā, those of Gautama are remembered. In the Dvāpara, they are those of Śaṅkha and Likhita; in the Kali yuga, those of Parāśara are remembered. (I,1, p. 122) // Par_1.24 //

In the Kṛta yuga, one must abandon the country (of the sinner); in the Tretā, one must leave the village. In the Dvāpara, one must shun the family alone, but in the Kali yuga, only the perpetrator himself. // Par_1.25 //

In the Kṛta yuga, one falls by mere conversation (with a sinner); in the Tretā, by touch. In the Dvāpara, by taking their food; but in the Kali yuga, one falls only by the (sinful) act itself. (I,1, p. 123) // Par_1.26 //

In the Kṛta yuga, a curse is instantaneous; in the Tretā, it takes ten days. In the Dvāpara, it takes one month, but in the Kali yuga, it takes a full year. // Par_1.27 //

In the Kṛta yuga, a gift is given by going to the recipient; in the Tretā, it is given after inviting them. In the Dvāpara, it is given to one who asks; in the Kali yuga, it is given through service. // Par_1.28 //

Going to the recipient is the best form of giving; inviting them is middling. Giving to one who asks is the lowest form; a gift given for service is fruitless. (I,1, p. 124) // Par_1.29 //

Dharma is conquered by adharma (unrighteousness), and truth by falsehood. Kings are conquered by thieves, and men by women in the Kali yuga. // Par_1.30 //

The Agnihotra rituals languish, and reverence for the guru perishes. And in this Kali yuga, young girls give birth. (I,1, p. 125) // Par_1.31 //

In the Kṛta yuga, the life-force resides in the bones; in the Tretā, it is based in the flesh. In the Dvāpara, it is in the blood, but in the Kali yuga, it is situated in food and the like. (I,1, p. 126) // Par_1.32 //

One should not censure the dharmas of each yuga, nor the dvijas (members of the 'twice-born' varṇas: Brāhmaṇa, Kṣatriya, or Vaiśya) of each place, for those dvijas are the very embodiment of their yuga. (I,1, p. 128) // Par_1.33 //

In every yuga, the remaining authority is as declared by the sages. And the prāyaścitta (penance or expiation) prescribed by Parāśara is also ordained. (I,1, p. 131) // Par_1.34 //

Today, I shall recall all of that and declare it to you. O best of sages, listen to the rules of conduct for the four varṇas. (I,1, p. 140) // Par_1.35 //

The doctrine of Parāśara is holy, purifying, and destructive of sin. It was conceived for the sake of the Brāhmaṇas and for the establishment of dharma. (I,1, p. 141) // Par_1.36 //

Ācāra (proper conduct) is the protector of dharma for all four varṇas. For those whose bodies are corrupted by bad conduct, dharma turns away. (I,1, p. 143) // Par_1.37 //

A Brāhmaṇa who is ever devoted to the six duties, who worships deities and guests, and who eats the remnants of the fire offering, does not perish. (I,1, p. 145) // Par_1.38 //

Twilight prayers and bathing, recitation of sacred texts (japa), fire offerings (homa), worship of deities and guests, hospitality to an atithi (a guest, who must be honored), and the Vaiśvadeva (the daily ritual offering to all deities) — these are the six duties to be performed day by day. (I,1, p. 218) // Par_1.39 //

Whether he is liked or disliked, a fool or a scholar, if he arrives at the end of the Vaiśvadeva ritual, that atithi is a bridge to heaven. (I,1, p. 395) // Par_1.40 //

One should know that an atithi is one who has come from a long journey, is weary, and has arrived during the Vaiśvadeva. A person who arrived earlier is not an atithi. (I,1, p. 396) // Par_1.41 //

One should never receive a person from the same village as an atithi. He is called an atithi because he has come 'not for a fixed time' (anityam). (I,1, p. 398) // Par_1.42 //

When an atithi arrives, one should honor him with a welcome and other rites, by offering respectful water (arghya) and a seat, and by washing his feet. (I,1, p. 399) // Par_1.43 //

A householder should create delight by faithfully offering food, by asking pleasant questions and giving answers, and by accompanying him for a short distance when he departs. (I,1, p. 400) // Par_1.44 //

The one from whose house an atithi turns away with his hopes shattered—his ancestors will not eat his offerings for fifteen years. (I,1, p. 401) // Par_1.45 //

For him from whose house an atithi turns away with hopes shattered, his fire offering is as useless as a thousand loads of wood and a hundred pots of clarified butter. (I,1, p. 402) // Par_1.46 //

One should sow seed in a good field and deposit wealth with a worthy person. What is sown in a good field and given to a worthy person is never lost. (I,1, p. 403) // Par_1.47 //

One should not ask about his lineage (gotra) or Vedic school (caraṇa), nor about his scriptural learning or knowledge. One should imagine him in one's heart as a deity, for he is indeed the embodiment of all deities. (I,1, p. 404) // Par_1.48 //

A Brāhmaṇa who is a newcomer and of good vows is as special as a newcomer atithi. One who is ever devoted to the study of the Veda—these two are special every day. (I,1, p. 406) // Par_1.49 //

If a beggar arrives at the house when the Vaiśvadeva is in progress, one should set aside a portion for the Vaiśvadeva and then dismiss the beggar. (I,1, p. 408) // Par_1.50 //

An ascetic (yati) and a celibate student (brahmacārī) are both masters of cooked food. One who eats without first giving food to them must perform the Cāndrāyaṇa penance. // Par_1.51 //

One should give three portions of alms to a wandering ascetic and a celibate student. Then, if one has the means, one may give more as desired, without restriction. (I,1, p. 409) // Par_1.52 //

One should give water into the hand of an ascetic, then give the alms, and then give water again. Those alms are equal to Mount Meru, and that water is like the ocean. // Par_1.53 //

He who has an umbrella, a horse, and the splendor of riding an elephant, attains the station of Indra. Therefore, one should not scrutinize him. (I,1, p. 410) // Par_1.54 //

A beggar is able to remove the sin incurred during the Vaiśvadeva. But the Vaiśvadeva cannot remove the faults committed against a beggar. (I,1, p. 411) // Par_1.55 //

Those lowest of dvijas who eat without first performing the Vaiśvadeva—know that all their efforts are fruitless, and they fall into an impure hell. (I,1, p. 412) // Par_1.56 //

Those who are without the Vaiśvadeva and are excluded from hospitality to an atithi—they all go to hell and are born in the womb of a crow. // Par_1.57 //

Even if he is a sinner or an outcaste (caṇḍāla), a slayer of a Brāhmaṇa or a patricide, if he arrives during the Vaiśvadeva, that atithi is a bridge to heaven. // Par_1.58 //

He who eats with his head covered, he who eats facing south, or he who rests his hand on his left foot—it is the demons (rakṣasas) who eat that food. (I,1, p. 413) // Par_1.59 //

The village where dvijas who do not keep their vows and do not study the scriptures live by begging—the king should punish that village, for it is a provider of sustenance to thieves. (I,1, p. 445) // Par_1.60 //

A Kṣatriya, protecting his subjects, weapon in hand and ready to punish, should conquer the armies of his enemies and rule the earth according to dharma. // Par_1.61 //

He should pluck flower after flower; he should not cause the root to be cut. He should be like a garland-maker in a garden, not like a charcoal-burner. // Par_1.62 //

Profitable trade, dealing in gems, the protection of cattle, agriculture, and commerce—this is declared to be the livelihood of a Vaiśya. (I,1, p. 476) // Par_1.63 //

Service to the dvijas is said to be the highest dharma of a Śūdra. If he does anything else, it becomes fruitless for him. (I,1, p. 480) // Par_1.64 //

Salt, honey, oil, curd, buttermilk, clarified butter, and milk are not defiled by Śūdras; they may trade in all of these. (I,1, p. 484) // Par_1.65 //

By selling liquor and meat, by eating forbidden food, and by having intercourse with a forbidden woman, a Śūdra falls instantly. (I,1, p. 486) // Par_1.66 //

By drinking the milk of a brown cow, by having intercourse with a Brāhmaṇa woman, and by deliberating on the syllables of the Veda, a Śūdra becomes an outcaste (caṇḍāla). // Par_1.67 //