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10.
101
वैश्यवृत्तिं अनातिष्ठन्ब्राह्मणः स्वे पथि स्थितः ।
अवृत्तिकर्षितः सीदन्निमं धर्मं समाचरेत् । । १०.१०१ । ।
- A Brahmana who is distressed through a want of means of subsistence and pines (with hunger), (but) unwilling to adopt a Vaisya's mode of life and resolved to follow his own (prescribed) path, may act in the following manner. (Ⅲ)
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10.
102
सर्वतः प्रतिगृह्णीयाद्ब्राह्मणस्त्वनयं गतः ।
पवित्रं दुष्यतीत्येतद्धर्मतो नोपपद्यते । । १०.१०२ । ।
- A Brahmana who has fallen into distress may accept (gifts) from anybody; for according to the law it is not possible (to assert) that anything pure can be sullied. (Ⅲ)
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10.
103
नाध्यापनाद्याजनाद्वा गर्हिताद्वा प्रतिग्रहात् ।
दोषो भवति विप्राणां ज्वलनाम्बुसमा हि ते । । १०.१०३ । ।
- By teaching, by sacrificing for, and by accepting gifts from despicable (men) Brahmanas (in distress) commit not sin; for they (are as pure) as fire and water. (Ⅲ)
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10.
104
जीवितात्ययं आपन्नो योऽन्नं अत्ति ततस्ततः ।
आकाशं इव पङ्केन न स पापेन लिप्यते । । १०.१०४ । ।
- He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud. (Ⅲ)
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10.
105
अजीगर्तः सुतं हन्तुं उपासर्पद्बुभुक्षितः ।
न चालिप्यत पापेन क्षुत्प्रतीकारं आचरन् । । १०.१०५ । ।
- Agigarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin, since he (only) sought a remedy against famishing. (Ⅲ)
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10.
106
श्वमांसं इच्छनार्तोऽत्तुं धर्माधर्मविचक्षणः ।
प्राणानां परिरक्षार्थं वामदेवो न लिप्तवान् । । १०.१०६ । ।
- Vamadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he desired to eat the flesh of a dog in order to save his life. (Ⅲ)
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10.
107
भरद्वाजः क्षुधार्तस्तु सपुत्रो विजने वने ।
बह्वीर्गाः प्रतिजग्राह वृधोस्तक्ष्णो महातपाः । । १०.१०७ । ।
- Bharadvaga, a performer of great austerities, accepted many cows from the carpenter Bribu, when he was starving together with his sons in a lonely forest. (Ⅲ)
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10.
108
क्षुधार्तश्चात्तुं अभ्यागाद्विश्वामित्रः श्वजाघनीम् ।
चण्डालहस्तादादाय धर्माधर्मविचक्षणः । । १०.१०८ । ।
- Visvamitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to eat) the haunch of a dog, receiving it the hands of a Kandala. (Ⅲ)
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10.
109
प्रतिग्रहाद्याजनाद्वा तथैवाध्यापनादपि ।
प्रतिग्रहः प्रत्यवरः प्रेत्य विप्रस्य गर्हितः । । १०.१०९ । ।
- On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahmana (on account of its results) in the next life. (Ⅲ)
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10.
110
याजनाध्यापने नित्यं क्रियेते संस्कृतात्मनाम् ।
प्रतिग्रहस्तु क्रियते शूद्रादप्यन्त्यजन्मनः । । १०.११० । ।
- (For) assisting in sacrifices and teaching are (two acts) always performed for men who have received the sacraments; but the acceptance of gifts takes place even in (case the giver is) a Sudra of the lowest class. (Ⅲ)
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10.
111
जपहोमैरपैत्येनो याजनाध्यापनैः कृतम् ।
प्रतिग्रहनिमित्तं तु त्यागेन तपसैव च । । १०.१११ । ।
- The guilt incurred by offering sacrifices for teaching (unworthy men) is removed by muttering (sacred texts) and by burnt offerings, but that incurred by accepting gifts (from them) by throwing (the gifts) away and by austerities. (Ⅲ)
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10.
112
शिलोञ्छं अप्याददीत विप्रोऽजीवन्यतस्ततः ।
प्रतिग्रहाच्छिलः श्रेयांस्ततोऽप्युञ्छः प्रशस्यते । । १०.११२ । ।
- A Brahmana who is unable to maintain himself, should (rather) glean ears or grains from (the field of) any (man); gleaning ears is better than accepting gifts, picking up single grains is declared to be still more laudable. (Ⅲ)
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10.
113
सीदद्भिः कुप्यं इच्छद्भिर्धने वा पृथिवीपतिः ।
याच्यः स्यात्स्नातकैर्विप्रैरदित्संस्त्यागं अर्हति । । १०.११३ । ।
- If Brahmanas, who are Snatakas, are pining with hunger, or in want of (utensils made of) common metals, or of other property, they may ask the king for them; if he is not disposed to be liberal, he must be left. (Ⅲ)
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10.
114
अकृतं च कृतात्क्षेत्राद्गौरजाविकं एव च ।
हिरण्यं धान्यं अन्नं च पूर्वं पूर्वं अदोषवत् । । १०.११४ । ।
- (The acceptance on an untilled field is less blamable than (that of) a tilled one; (with respect to) cows, goats, sheep, gold, grain, and cooked food, (the acceptance of) each earlier-named (article is less blamable than of the following ones). (Ⅲ)
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10.
115
सप्त वित्तागमा धर्म्या दायो लाभः क्रयो जयः ।
प्रयोगः कर्मयोगश्च सत्प्रतिग्रह एव च । । १०.११५ । ।
- There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly donation, purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts from virtuous men. (Ⅲ)
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10.
116
विद्या शिल्पं भृतिः सेवा गोरक्ष्यं विपणिः कृषिः ।
धृतिर्भैक्षं कुसीदं च दश जीवनहेतवः । । १०.११६ । ।
- Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress). (Ⅲ)
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10.
117
ब्राह्मणः क्षत्रियो वापि वृद्धिं नैव प्रयोजयेत् ।
कामं तु खलु धर्मार्थं दद्यात्पापीयसेऽल्पिकाम् । । १०.११७ । ।
- Neither a Brahmana, nor a Kshatriya must lend (money at) interest; but at his pleasure (either of them) may, in times of distress when he requires money) for sacred purposes, lend to a very sinful man at a small interest. (Ⅲ)
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10.
118
चतुर्थं आददानोऽपि क्षत्रियो भागं आपदि ।
प्रजा रक्षन्परं शक्त्या किल्बिषात्प्रतिमुच्यते । । १०.११८ । ।
- A Kshatriya (king) who, in times of distress, takes even the fourth part (of the crops), is free from guilt, if he protects his subjects to the best of his ability. (Ⅲ)
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10.
119
स्वधर्मो विजयस्तस्य नाहवे स्यात्पराङ्मुखः ।
शस्त्रेण वैश्यान्रक्षित्वा धर्म्यं आहारयेद्बलिम् । । १०.११९ । ।
- His peculiar duty is conquest, and he must not turn back in danger; having protected the Vaisyas by his weapons, he may cause the legal tax to be collected; (Ⅲ)
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10.
120
धान्येऽष्टमं विशां शुल्कं विंशं कार्षापणावरम् ।
कर्मोपकरणाः शूद्राः कारवः शिल्पिनस्तथा । । १०.१२० । ।
- (Viz.) from Vaisyas one-eighth as the tax on grain, one-twentieth (on the profits on gold and cattle), which amount at least to one Karshapana; Sudras, artisans, and mechanics (shall) benefit (the king) by (doing) work (for him). (Ⅲ)
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10.
121
शूद्रस्तु वृत्तिं आकाङ्क्षन्क्षत्रं आराधयेद्यदि ।
धनिनं वाप्युपाराध्य वैश्यं शूद्रो जिजीविषेत् । । १०.१२१ । ।
- If a Sudra, (unable to subsist by serving Brahmanas,) seeks a livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya. (Ⅲ)
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10.
122
स्वर्गार्थं उभयार्थं वा विप्रानाराधयेत्तु सः ।
जातब्राह्मणशब्दस्य सा ह्यस्य कृतकृत्यता । । १०.१२२ । ।
- But let a (Sudra) serve Brahmanas, either for the sake of heaven, or with a view to both (this life and the next); for he who is called the servant of a Brahmana thereby gains all his ends. (Ⅲ)
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10.
123
विप्रसेवैव शूद्रस्य विशिष्टं कर्म कीर्त्यते ।
यदतोऽन्यद्धि कुरुते तद्भवत्यस्य निष्फलम् । । १०.१२३ । ।
- The service of Brahmanas alone is declared (to be) an excellent occupation for a Sudra; for whatever else besides this he may perform will bear him no fruit. (Ⅲ)
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10.
124
प्रकल्प्या तस्य तैर्वृत्तिः स्वकुटुम्बाद्यथार्हतः ।
शक्तिं चावेक्ष्य दाक्ष्यं च भृत्यानां च परिग्रहम् । । १०.१२४ । ।
- They must allot to him out of their own family (-property) a suitable maintenance, after considering his ability, his industry, and the number of those whom he is bound to support. (Ⅲ)
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10.
125
उच्छिष्टं अन्नं दातव्यं जीर्णानि वसनानि च ।
पुलाकाश्चैव धान्यानां जीर्णाश्चैव परिच्छदाः । । १०.१२५ । ।
- The remnants of their food must be given to him, as well as their old clothes, the refuse of their grain, and their old household furniture. (Ⅲ)
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10.
126
न शूद्रे पातकं किं चिन्न च संस्कारं अर्हति ।
नास्याधिकारो धर्मेऽस्ति न धर्मात्प्रतिषेधनम् । । १०.१२६ । ।
- A Sudra cannot commit an offence, causing loss of caste (pataka), and he is not worthy to receive the sacraments; he has no right to (fulfil) the sacred law (of the Aryans, yet) there is no prohibition against (his fulfilling certain portions of) the law. (Ⅲ)
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10.
127
धर्मेप्सवस्तु धर्मज्ञाः सतां वृत्तं अनुष्ठिताः ।
मन्त्रवर्ज्यं न दुष्यन्ति प्रशंसां प्राप्नुवन्ति च । । १०.१२७ । ।
- (Sudras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts. (Ⅲ)
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10.
128
यथा यथा हि सद्वृत्तं आतिष्ठत्यनसूयकः ।
तथा तथेमं चामुं च लोकं प्राप्नोत्यनिन्दितः । । १०.१२८ । ।
- The more a (Sudra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he gains, without being censured, (exaltation in) this world and the next. (Ⅲ)
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10.
129
शक्तेनापि हि शूद्रेण न कार्यो धनसंचयः ।
शूद्रो हि धनं आसाद्य ब्राह्मणानेव बाधते । । १०.१२९ । ।
- No collection of wealth must be made by a Sudra, even though he be able (to do it); for a Sudra who has acquired wealth, gives pain to Brahmanas. (Ⅲ)
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10.
130
एते चतुर्णां वर्णानां आपद्धर्माः प्रकीर्तिताः ।
यान्सम्यगनुतिष्ठन्तो व्रजन्ति परमं गतिम् । । १०.१३० । ।
- The duties of the four castes (varna) in times of distress have thus been declared, and if they perform them well, they will reach the most blessed state. (Ⅲ)
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10.
131
एष धर्मविधिः कृत्स्नश्चातुर्वर्ण्यस्य कीर्तितः ।
अतः परं प्रवक्ष्यामि प्रायश्चित्तविधिं शुभम् । । १०.१३१ । ।
- Thus all the legal rules for the four castes have been proclaimed; I next will promulgate the auspicious rules for penances. (Ⅲ)
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