Agni Purāṇa
151 - Description of duties laid down for different castes
The Agni said:
1. Pushkara narrated to Parasurama the duties which the Agni Purina Manus practiced and had enjoyment and emancipation as described by lord Varuņa to him.
Pushkara said:
2. Ishall describe the laws of conduct relating to the castes, stages of life etc. spoken by the Manus and others, that would give all (benefits) and please (lord) Vasudeva (name of Vishņu in his manifestation as Krishna) and others.
3-9. O Excellent one among Bhrugus! abstaining from killing, truthfulness, compassion, kindness towards all beings, visiting sacred places, munificence, celibacy, not jealous, doing service to god, brahmins, preceptors and others, listening to all laws of conduct, worship of the manes, veneration towards the king, sustained interest in good scriptures, mercy, forbearance and theism are the general good and bad conduct for all castes and stages of life. The duties of a brahminshould be pointed out as performing religious rites, officiating as priests at the sacrifices, munificence, imparting vedic knowledge, accepting gifts and engaging in the study. The duties of a kshatriya (warrior class) and the vaisya (tradesman) are said to be munificence, engaging in the study and perform sacrificial rites as laid down. Protection and suppression of the wicked are special (duties enjoined) on a kshatriya. Agriculture, protecting the cows and trade are spoken to be (the duties) of a vaisya. (The duties) of a šūdra (the fourth class of men) (are) to serve the brahmins or (to practise) handicrafts.
10. Since the binding of the girdie of the muñja grass (at the time of investiture of the sacred thread), the brahmins and others (are supposed to take a second birth. One's caste is decided from that of the mother in the natural order of castes.
11. Contrary to the natural order the son of a brahmin woman through a šūdra (is known as) Chaņdala, from a kshatriya (as) sūta and from a vaisya (as) devala.
12. A son born to a kshatriya woman and a šūdra contrary to the natural order would be (known as) pukkasa. Similarly (a son born to a kshatriya woman) and a vaisya would be māgadha and from a sūdra as ayogava.
13. There are thousands of pratilomas (born to higher caste woman and lower caste man) among the vaisyas from the order contrary to natural one. Therefore, a marriage (should be done) only between (members of) the same class and (should not be) with (members of) either the higher or the lower class.
14. The killing of those condemned to death by law and living by means of women are laid down as the duty of a chandāla. (The duty) of a vaidehaka is said to be their protection.
15-18. To be a chariotcer (is the duty) of the sūtas, and hunting is the duty) of the pukkasas. (The duty) of the mägadhas is singing panegyrics. (The duty) of an āyogava is said to be the profession of an actor and living by handicrafts. It is laid down that a chandālashould live outside the village, wear the clothes of the dead andshould not be touched by others. One, who belongs to any one of the other community, discards his life for the sake of a brahmin or a cow or a woman or child in distress, gets accomplished. The mixed castesshould be known from the work done by the father or mother.
Summary of chapter 151 of the Agni Purāṇa is as follows:
Dharmas applicable beyond the strict varṇa-āśrama framework—to sādhus, wanderers, mixed castes, and those outside the four varṇas—are discussed. Agni describes the norms for saṃnyāsins without formal initiation, brāhmaṇas fallen from their standards, and householders of mixed lineage. Universal dharmas such as ahiṃsā, satya, asteya, and śauca are declared binding on all without exception regardless of social position. The chapter reflects the Purāṇic concern for inclusivity: even a caṇḍāla who adheres to these sāmānya-dharmas accumulates puṇya, while a brāhmaṇa who violates them degrades spiritually.
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