2 - The Righteous Duties of Castes and Stages in Life

 Lord Kūrma said: 

1. O sages, all of you listen to what has been enquired of me by you, for the welfare of the Universe. It has already been narrated by me to Indradyumna, when I had been asked by him. 

2. This Purana is enriched with anecdotes of the past, the present1 and the future. It is conducive to the merits of all men. It glorifies duties leading to the attainment of salvation. 

1. bhavya—As explained in the footnote of the text, although the word bhavya is used in the sense of ‘the future', here it signifies the present (bhavanti iti bhavāh, bhavă eva bhavyāḥ-varlamanah| yadyapi bhavya-shabdah bhavishyadarthe rūdhas tathapyatra taddhita-ya-pratyaya-siddhataya na tadartha bodhakah) 

3. Originally I, God Nárayana (God reposing on cosmic waters) alone existed;1 there was nothing else except me. Lying on the coils of serpent Shesha's body as a couch, I resorted to ex- tensive deep slumber. 

1. aham pūrvam asam-He implies that there was nothing else except me. An echo of Upanisadic ekam evādvitīyam|

4. At the close of the night, I woke up and began to think of the creation of the universe once again. O leading sages, thereafter there dawned in me, all of a sudden, a sense of serenity and composure. 

5. Therefrom was born the four-faced deity Brahma, the grand father of the worlds. In the meanwhile, for some unknown reason, wrath was provoked in me. 

6. From my own self was born, leading sages, the three eyed great god Rudra of furious temperament wielding a trident in his hand. 

7. By his brilliance he resembled the sun, appearing as though he would burn down the three worlds. Then there appeared goddess Shrī with large eyes resembling lotus. 

8. She was extremely beautiful and had a gentle countenance. She fascinated all embodied beings. Beaming with a radiant smile, she possessed composure and dignity. She was auspicious and an abode of greatness. 

9. Endowed with divine lustre and beautified with divine garlands, she was the great Māyā (deluding Potency) belonging to Narayana. She was the eternal primordial nature (Müla prakruti). 

10. Filling the entire universe with her lustre she sat by my side. On seeing her, Lord Brahmä submitted to me, the Lord of the universe. 

11. O Madhava (consort of Lakşhmi), employ this Māyā of beautiful form for fascinating all living beings so that my extensive creation will flourish thereby. 

12-14. Thus requested (by god Brahma), I spoke to the goddess smilingly: O goddess, fascinate and delude this entire universe consisting of gods, Asuras and human beings, at my behest, and drag them into (the ocean of worldly existence). Please keep yourself far off from persons possessing good self-control, who are engaged in the path of knowledge, meditate on Brahman and who expound the Vedas-(be away at a long distance from) persons who are devoid of anger and are devoted to the truth. Avoid those serene-minded pious persons who have mastered the Vedas, who regularly meditate on me, and are free from the feelings of 'myness.’ 

15-17. Please keep far away from those Brāhmaṇas who regularly perform sacrifices, who are ascetics and have cleared all their doubts through perfect knowledge of the Vedas and Vedāntas (Upanishads). Keep aloof from a distance those Brahmaņas who are devoted to the performance of great sacrifices, who worship Lord Maheśhvara, the Lord of Devas, by means of Japa (repetition of God's name) and sacrificial offerings to fire, and Vedic studies. Scrupulously avoid persons who are engaged in the path of devotion and who have dedicated their minds to Ishvara (the Supreme Lord). 

18. Be far away from those persons who are free from sins and dirt, who are devoted to Prāņāyāma (breath control) etc., who are attached to Pranava (OM) and who regularly repeat silently the name of Rudra. 

19-20. Keep off from those who know the Atharva-shiras1 and holy rites and are righteous. What more need be said? At my behest, please do not delude those persons who regularly perform their prescribed duties and are engaged in propitiating the Ruler of the world. In this way, the great Mayā, the beloved of Hari, was urged by me. 

1. v.l. Atharva Shiraso 'dhyelyn—Those who study the Atharva Shiras. 

21-22. She did everything in accordance with that man date. Hence, one should worship goddess Lakşhmi, the consort of the Lord. If duly worshipped she grants prosperity, extensive nourishment, intellect, fame and strength. Hence one should worship the goddess Lakşhmī. Thereafter, Brahma the grand-sire of the worlds began his process of creation. 

23-25a. At my behest, (he created) the mobile and immobile living beings as they had been created before in the previous Kalpa). By means of his Yogic power he created (the nine sons) viz. Marichi, Bhrugu, Angiras, Pulastya, Pulaha, Kratu, Dakşha, Atri and Vasişhtha. By virtue of their penance these nine sons of Brahma are excellent Brāhmaṇas. These expounders of Brahman (Veda), Marichi and others are great Sädhakas (Householders or Followers of the path of spiritual perfection). 

25b-26. The Almighty Lord created Brähmaņas from his mouth and the Kşhattriyas from his arms. The Lord created Vaiśhyas from both of his thighs. The grand-sire of the universe created Shūdras from the pair of his feet. Brahmä created all castes excepting the Shūdras, for the purpose of (performance of) sacrifices.1 

1. This is the Puranic paraphrase of the famous Puruşha Sūkta (RV. X. 90). 

27. Yajña (the institution of sacrifice) came out of them and shone for the purpose of the protection of all Devas. So also did the Mantras of the Rugveda, the Yajurveda, the Sāmaveda and the Atharva-veda. 

28. This eternal and immutable Potency (Shakti) is the natural form of Brahmā. The Divine speech (Vāk) which has no beginning or end, was created by the Self-born deity (Brahma). 

29-30. In the beginning, it assumed the form of the Vedas. It is from this that all activities emerge. Whatever scriptures there are, other than this, which are in vogue in this world, the intelligent man does not revel in them; only the heretic, though he is learned, takes delight in them.2 But what has been or stated in Smrutis by the sages of old should be followed by those who fully understand the meaning of the Vedas. 

 2. v.l. paşhandi tena jayate-One becomes a heretic thereby (by reading those pon-Vedic scriptures), another v.l. pashando jayale punah-He relapses again in heresy. 

31-32a. That (which has been stated in the Smrti texts) should be regarded as the highest form of righteousness and not what is contained in other scriptures. (As the Smrti writers were great experts in the interpretation of the Vedas.) The law codes (Smrutis) outside the pale of the Vedas and heretic views, are of no avail after death. They are remembered as based on darkness (Ignorance). 

32b-33. In the previous Kalpa, people were (since their birth) unaffected by any obstacles or harassment. They were of pure heart. All of them abided by their respective duties. Then due to (changes inevitable) in course of time, passions, hatred and other similar evil tendencies possessed them. 

34. Adharma (unrighteousness) acts as an obstacle in the observance of duties prescribed for one's caste and stage in life, O leading sages, thereby (spiritual) perfection and powers natural to them are not achieved easily by them. 

35-36. Then they accomplish other Siddhis (powers) of purely Rājasic nature. When in course of time, though Siddhis became completely extinct, they began to take recourse to agriculture, trade and technology (lit. skill of hand achieved through practice). Therefore, the all-powerful god Brahma assigned to them work as the means of livelihood. 

37. Formerly Manu, son of the self-born deity (Brahma), enunciated the righteous duties of all persons as he was omniscient (lit. observer of everything). O Brāhmaṇas, he was the very embodiment of Prajapati created by god Brahmā himself. 

 38-39. Bhrugu and others heard the Dharma Shastra from his mouth, as proclaimed by him and promulgated them (Dharmas) again as follows: O excellent Brāhmaṇas, there are six duties of Brāhmaṇas1 viz. performance of sacrifices, pre siding over the sacrifices of others, giving of charitable gifts, acceptance of charitable donations, Vedic studies and teaching of the Vedas. The Dharma of a Kşhattriya and a Vaishya consists of giving charitable gifts, self study of the Vedas and performance of Yajñas (sacrifices). 

1. These are thc traditional duties recorded in the Sūtra period. For example 

dvijātinām adhyayanam ijya dänam |

Brāhmanasya 'dhikah pravachana-yājana-pYatigrahāh |

räjño 'dhikam rakshanam sarvabhūtānām | Vaisyhasya'dhikam krushi-varik-pasupálya-kusidam |

                                                             -Gautama Dh. S.X. 1-3, 7,50

For Smrutis:

vide Manu I. 88-90, Yajñavalkya I. 118-119 

40. Chastisement of the subjects (i.e. the maintenance of law and order) and fighting with the enemies constitute the special Dharma of a Kşhattriya while agriculture is the special occupation of a Vaishya. Rendering services to the twice-born castes (Brāhmaṇas, Kşhattriyas and Vaishyas) is the means of acquiring Dharma by Shūdras. 

41. Their means of livelihood is artisanship; their Yajñas. is whatever they cook righteously.1 Having established firmly the four classes of the society, he i.e. god Brahmă established the four stages of life (Ashramas) as well. 

1. This can be interpreted as Shūdras having the right to perform domestic sacrifices. Bharadvaja Shrauta Sūtra V.2.8 and Kalyāyana Shrauta Sūtra 1.4.5 do support the privilege of Shūdras to perform Vedic sacrifices, though Jaimini (I.3.25-38) after elaborate discussion denies them the right to do so. But as KP. in verse 26 above clearly states that with the exception of Shūdras god Brahma created the three castes for sacrifice (yajña-nishpatlaye Brahma Shūdra-tarjam sasarja ha 7), it will be inconsistent to interpret pāka-yajñadi dharmatah as allowing the Shūdras to perform domestic sacrifice according to dharma. 

42-43a. The four stages of life (Ashramas) are those of the householder, the forest dweller, the mendicant and the religious student, O excellent sages, the following briefly comprise the duties of a house-holder: viz. maintenance of sacrificial fire, hospitality to guests, performance of sacrifices, charitable gifts and the worship of gods. 

43b-44a. The following are the duties of the forest hermits: performance of Homas, subsistence on fruits, roots and herbs, self-study of the Vedas, practising of penance and due sharing of articles received (with one's neighbours). 

44b-47a. It is considered that righteous duties of a Bhikshu (recluse) consist of partaking of food received as alms, observance of silence, performance of penance, meditation, correct knowledge and renunciation. The following are the duties of a Brahmachärin (a religious student): Begging of alms, service to the preceptor, self study of the Vedas, performance of twilight prayers (Sandhyā), worship of sacrificial fires. O excellent Brāhmanas, the lotus-born deity, Brahmă has ordained that observance of celibacy is the common, general characteristic of the religious student, the forest dweller and the recluse. 

47b-48. If a house-holder approaches only his wife and not any other woman, at the prescribed time after menses, and avoids doing so on certain periodic changes of the moon or festive occasions, it is as good as continence. He must practise this without fail till his wife conceives. 

49-50. If he fails to do so, O excellent Brāhmaṇas, he becomes a slayer of a child in the foetus (Bhrūnaha). The most important duties of a house-holder are—repetition of Vedic Mantras every day, performance of Shrāddha (Worship of the manes) according to his capacity, due reception of surprise guests (Atithis) and worship of family) gods. He shall maintain Vaivāhya fire (fire kindled for performing the holy rites of one's marriage) by kindling it in the morning and in the evening. 

51. He (a householder) is exempted from the above, only if he goes out to another land or when his wife dies. The householder is regarded as the source i. e. the supporter of the other Aśhramas. 

52. All the other Ashramas depend upon him for their subsistence. Hence the stage of a house-holder is regarded as the best of all. As indicated by Shrutis, the house-holder's stage of life combines all the four Ashramas in one. 

53. Hence, the stage of a householder alone should be known as the only means of acquiring Dharma. One should eschew the Artha (pursuit of wealth) and Käma (love making) that are devoid of righteousness. 

54. If a holy act is against the interest of other members of the society, it should not be practised. It is Dharma which is the source of Artha and even of Kāma. 

55-56a. Righteous conduct (Dharma) is conducive to emancipation from Samsāra. Hence one should resort to Dharma. Dharma, Artha and Kāma are together called Trivarga (the three main objectives of worldly life). They consist of the three Gunas viz. Sattva, Rajas and Tamas. Hence one should resort to Dharma, 

56b-57a. Those who adhere to Sattva-guna go to higher regions, those who have Rājasic qualities stay in the middle, those who possess Tāmasa qualities go down to lower regions, as they indulge in mean type of activities.1 

1. Cr. BG. XIV. 18. 

57b-58. A person, in whom Artha and Kāma live side by side supported by Dharma, becomes happy in this world and becomes entitled for infinite nature eternal salvation) after death. Dharma is thus the source of salvation and Kāma originates from wealth. 

59-60. Thus in the fourfold objectives of life,2 mutual interdependences have been demonstrated, since those objectives are both the ends and the means. The man who knows thus all about Dharma, Artha, Kāma and Moksha and maintains their greatness, becomes entitled for eternity. Hence one should eschew Artha and Kāma and resort to Dharma. 

2. v.l. chatur-vidye—The four lores or sciences viz. Logic, three Vedas, agriculture and politics (administYation). 

61. The expounders of the Veda state that everything accrues from Dharma. The whole universe consisting of the mobile and immobile beings is sustained by Dharma. 

62. Such is the Potency or Shakti called Brāhmi, O excellent Brāhmaṇas. It has neither beginning nor end. There is no doubt in this that Dharma is achieved by Karma (prescribed holy rites) as well as by perfect knowledge. 

63. Hence, one should resort to Karmayoga (the path of disinterested action) accompanied by Jñāna (spiritual knowledge). The Vedic Karma is of two types, viz. the Pravrutta (Karma that causes continuation in Samsāra) and the Nivrutta (Karma causing Cessation of mundane existence). 

64. The act which is based on spiritual knowledge is the Nivrutta Karma and that which is other than this, is called Pravrutta Karma. He who resorts to the Nivrutta type of Karma attains to the highest region viz. Moksha. 

65-68a. Hence one should follow the Nivrutta type of Karma, otherwise one shall have to undergo the sufferings of worldly existences again and again. 

Manu has declared briefly the following as the main duties constituting the Dharma of all the four castes: Forgiveness, self-control, mercy, charitable gifts, absence of greed, renunciation, straight-forwardness, absence of jealousy, pilgrim ages to sacred places, truthfulness, contentment, faith and respect for the authority of the Vedas, faith, restraint over one's sense organs, worship of deities, reverence for Brāhmaṇas in particular, non-violence, pleasantness in speech, abstention from slandering, and freedom from impurity and sins. 

68b-69. The abode of Brāhmaṇas who regularly perform the righteous duties prescribed for them, is the region of Prajāpati. The abode of Kşhattriyas who do not run away from the battlefield is the region of Indra. The abode of Vaishyas who observe their duties, is the region of Maruts (The wind gods). 

70-71. The abode of the Shūdras who maintain them selves by serving the three upper castes) is the Gandharva region. The abode of those who stay with their preceptors (as life-long students) is the same as the abode of eighty-eight thousand sages of sublimated sexuality. The abode of the forest dewellers (Vāna prasthas) is the same as the abode of Seven Sages (Ursa Major). 

(72-73a). The Prājāpatya region has been proclaimed by the Self-born deity (Svayambhū) as the abode for the house holders. The Hiranya-garbha region is the abode of the ascetics who have conquered their minds, have renounced the world as Sannyāsins and who have sublimated their sex instinct. From this region no one ever returns. 

(73b-74a). The abode of the Yogins is the immortal region called Vyoman-the greatest, imperishable, eternaland blissful abode of Ishvara. It is the highest point, the Supreme goal to be achieved. 

The sages submitted: 

74b-75a. "O Lord, O destroyer of the enemies of gods, O slayer of Hiraṇyākṣha! Four āśhramas (stages in life) have been proclaimed by you, and (how is it that) a separate one has been declared for Yogins?" 

Lord Kurma said: 

75b-76. A Yogin who has eschewed all activities and has resorted to motionless trance, and remains steady in meditation, is the Sannyasin. His is the fifth áshrama (v.l. A Yogin who having renounced all activities has resorted to steady motionless meditation is the Sannyasin. There is no fifth ashrama (vide verse 88 below). As pointed in Shrutis, there are two types in each of aśhramas (stages in life).1 

1. For the two classes of each of the ashramas vide GP. 1.49.6ff. 

77-78a. The Brahmachārin is of two types viz. (1) Upakurvāna and (2) Naishthika. He who duly studies the Vedas and at its conclusion, enters the life of a house-holder, is called Upakurvāna. He who observes continence till death and prosecutes his Vedic studies called Naishthika. 

78b-80a. The house-holder is of two types: (1) Udāsina and (2) Sadhaka. The house-holder who earnestly exerts himself to maintain his family, is called Sadhaka. The House-holder who has paid all the three debts (viz. to the gods, departed ancestors and sages) and who, thereafter, abandons wealth, wife etc., and roams about alone seeking salvation from Samsāra, is called Udāsina. 

80b-81a. The forest dweller who performs penance in the forest, worships gods, performs Homa (Fire-worship) and is devoted to the study of the Vedas is considered a Tāpasa. 

81b-82a. He who is in the stage of a forest-dweller, has emaciated himself extremely through penance, and is completely devoted to spiritual meditation is called Sannyāsika. 

82b-84a. The recluse who is deeply engaged in the practice of Yoga, is ever aspiring to climb up i.e. advance spiritually, who has conquered the sense organs and awaits the dawning of perfect knowledge is called Parameshthika. He who revels in the Atman, is ever contented, is a great sage and is endowed with the correct vision is called a recluse. 

84b-85a. The Parameshthikas are of three types: (1) Some are the renouncers by Jñāna (Filāna sannyāsin), (2) Others are the renouncers (after the mastery of) the Vedas (Veda sannyāsin) and (3) some are the renouncers of Karmans (Karna sannyāsins). 

85b-86a. The Yogin should be classified in three types: They are the Bhautikas (v. l. Vaidikas), Shankhyas and the Aśhramins. The third one (consists of those) who have resorted to the excellent Yoga. 

86b-87. In the first type of Yogins, the Bhāvanā (Meditation) is of the first type. In regard to the Shankhyas, it is the Akshara-Bhāvanā (contemplation of the Imperishable). In the third type it is the ultimate Paramešhvari Bhāvanā. (The meditation on the Supreme Lord.): These have been proclaimed and in this way understand well the four Aśhramas. 

88-90. In all the Vedas and Šhāstras no fifth Aśhrama is mentioned. After creating Varnas (castes) and Aśhramas (stages of life) thus, the pure unsullied Lord of gods, the Soul of the -universe, commanded Dakşha and others, "All of you pocreate different species of beings." At the instance of God Brahma, his sons Daksha and other excellent sages created the subjects beginning with gods and human beings. Thus, Lord Brahma engaged himself in the creative activity. 

91. I am protecting this universe, the trident-bearing Lord (Shiva) will annihilate it. Brahma, Vişhnu and Maheśhvara are mentioned as three Murtis (forms of the Supreme Self). 

92. Due to their being characterised by the Gunas-Rajas, Sattva and Tamas, they are mutually affectionate and inter-depen- dent. All of them are but the manifestation of the great Supreme Atman. 

93-96. All these great gods pay respects to one another in the course of Lilas (sportive activities). There are three Bhāvanās (meditation) viz. Brāhmi (pertaining to Brahmā), Māheśhvari (concerning god Maheśhvara) and Akshara-Bhāvanā(meditation on the Eternal). O Brāhmaṇas, all these three Bhāvanās are always present in Rudra. In me, the first Akshara-Bhāvanā functions perpetually. (v. l. Akshara-Bhāvanā and other types of meditations function incessantly within me.) The second Akshara-Bhāvanā is mentioned as that of god Brahmä. As a matter of fact, Mahadeva and I are not different from each other. In the ultimate reality he, the immanent Lord out of his own will divided himself and abided in all beings as indwelling soul. He stood ready to create the entire three worlds including Devas, Asuras and Human beings. 

97-98. The Supreme Person who is beyond the unmanifest (Avyakta or Prakruti) assumed the form of god Brahmă. Hence Brahma is Mahadeva and Vişhnu is Viśhveśhvara (Lord of the universe, Shiva) the great. All these three are declared as the forms of one Being alone in accordance with the different functions of the Lord. Hence, they should be revered most respectfully and worshipped specially. 

99-100. If one wishes to attain ere long, that abode which is called the Moksha (eternal salvation) one should mentally worship as long as one lives, and follow the duties prescribed for their respective) different castes and stages of life, with delight. O Brāhmaṇas, the four Aśhramas are duly mentioned thus in accordance with renunciation. 

101. There are three Ashramas1 called Vaişhnava, (pertaining to Vişhnu), Brāhma (pertaining to Brahma) and Haras Tama (pertaining to Shiva). He who wears the various symbols (pertaining to a particular god) invariably endears himself to his devotees. 

1. The three ashramas mentioned here are the cults of Vişhnu, Brahmā and Shiva. 

102. One who is devoted to Brahma-vidyā should meditate and worship these. The Linga of Shambhu is the most excellent for all devotees. 

 103-104a. Tripundraka2 (three horizontal parallel lines on the forehead) should be made with white Bhasma (Ashes from a sacrificial place). He who has resorted to Nārāyana and his great region shall always wear on his forehead the mark of the Trident with scented water.  

2. The Tripundra mark of Shaivas are the three horizontal lines of bhasma (ashes) each line representing the past, present and future (Division of Time that is probably implied here in kālāt māsau dhrlo bhavel uparyadhobhavayogát tripundrasya|) 

The shūla or Trishula is the vertical trident type mark of the forehead of Vaishnavas. Verses 105 and 106 form one unit 

104b-105. Those who have resorted to god Brahma the Parameşhthin, the seed (creator) of the universe, shall always wear the Tilaka (a circular mark) on the forehead. Thereby it is as though the beginningless (eternal), Supreme spirit, Kālātmā (the deity in the form of Time), is worn. 

106. By wearing the Tripundra mark with its upper and lower parallels what is Pradhāna is worn-the Pradhāna that consists of three Gunas in the form of Brahma, Visņu and Shiva. There is no doubt that they are so worn by the mark of trident. 

107-108. When the Tilaka mark is made the sphere of the sun, white and resplendent with brilliance of Brahmā it is undoubtedly worn by having the Trident mark on the forehead. 

If the Tilaka mark is made (on the forehead it is as good as) the abode of Ishvara being held. Hence the mark of the Trident and the auscipious Tilaka should be worn on the fore head. 

109-111. It is conducive to the longevity of the three types of devotees mentioned above. One who has conquered the sense organs should worship the deity, offer oblations in the sacred fire (Homa), repeat the name of his God and make charitable gifts. He should be quiescent, subdue his sense organs, control his anger, and should know the rules of righteous discipline of the four castes and stages of life. As long as one lives, one should, with concentrated mind, serve Devas in this way and thereby attain, erc long, their eternal abode.