B.G 18.48
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥४८॥
O son of Kunti, do not abandon your natural duties, even if they have faults, because all actions are clouded by faults, just as fire is enveloped by smoke.
Gīta Tātparya 18.48
Everyone should follow cleanliness and purity (śauca), austerity (tapa) and calmness (śamā) through self-control (damaḥ) and control of the senses (indriyaniigrahaḥ), as they are essential virtues. A person who lacks calmness and similar qualities is termed a Shudra. However, if a Shudra possesses more qualities, he is considered equivalent to a Brahmin or higher.
शमो दमः तपः शौचं क्षाञ्तिरार्जवमेव च। ज्नानं विज्नानमास्तिक्यं विप्रकर्म स्वभावजम्॥
Calmness, self-control, austerity, purity, forbearance, uprightness, knowledge, wisdom, and faith are the duties of a Brahmin, qualities born of one's nature.
एते गुणाः किञ्चिदोनाः विप्रात् क्षत्रिय एव च। अधिका वा ब्राह्मणेभ्यः केषुचित् चक्रवर्तिषु॥
These qualities are slightly less in a Kshatriya compared to those distinguished wise ones, or greater in some emperors than in Brahmins.
ऋषयस्त्वेव विज्नेयाः कार्तवीर्यादयो न्रुपाः। शौर्यं तेजो ध्रुतिर्दाक्ष्यं युद्धे चाप्यपलायनम्॥
Sages, however, are indeed to be known as kings like Kārtavīrya, with valour, brilliance, steadfastness, skill, and non-retreating in battle.
दानमीश्वरभावश्च क्ष्त्रियेऽन्ये गुणा अपि। क्षत्रियोनब्रह्मगुणो वैश्यः कृष्यादिजीवनः॥
Charity, lordliness, and other qualities are inherent in a Kshatriya, not to be found in a Brahmin. A Vaishya's livelihood is through agriculture and related activities.
तत ऊनः शमाद्यैः यः शुश्रूषुः शूद्र उच्यते। अधिकाश्चेद् गुणाः शूद्रे ब्राह्मणादिः स उच्यते॥
A person who lacks calmness and similar qualities is termed a Shudra. However, if a Shudra possesses more qualities, he is considered equivalent to a Brahmin or higher.
ब्राह्मणोऽप्यल्पगुणकः शूद्र एवेति कीर्तितः। नरोऽपि यो देवगुणो ज्ञेयो देवो नृतां गतः॥
A Brahmin with little virtue is indeed called a Shudra. A man who possesses divine qualities is known as a god among men.
इति च।
- stated thus, as well.
"स्वकर्मणा तमभ्यर्च्य"
"Worship him by performing your own duties"
इति वचनाच्च क्षत्रियादिष्वपि शमाद्यनुवृत्तिः ज्ञायते। न हि शमादिकं विना तस्य अभितोऽर्चनं भवति। सम्यक् शमादिभिः अर्चनं हि अभ्यर्चनम्। न हि शमादीन् विना सिद्धिं विन्दति।
From such statements, it is understood that even among the Kshatriyas and others, the practice of calmness and similar qualities is observed. Without these qualities, true worship cannot occur. Proper worship is indeed achieved with calmness and similar virtues. Without them, success is not possible.
"यज्ञदानतपः कर्म न त्याज्यम्"
"Acts of sacrifice, charity, and austerity should never be given up."
इत्युक्तत्वाच्च।
- it is stated thus as well.
"शमोमन्निष्ठता बुद्धेः दम इंद्रियनिग्रहः"
"Calmness and steadfastness of the intellect, along with self-control and control of the senses, are essential virtues"
इत्युक्त्वाच्च भागवते।
- stated thus in the Bhagavata Purana.
न च क्षत्रियादिभिरपि शौचतपःशमादिभिः हीनैः भवितव्यमिति तत्तद्धर्मेषु उच्यते।
It is stated that in various duties, even Kshatriyas and others should not be devoid of cleanliness and purity (śauca), austerity (tapa) and calmness through self-control and mindfulness (śamā).
युक्ता हि एतैः सर्वैः र्गुणैः जनकतुलाधारादयः। अतो युद्धकाले अपलायनं ऐश्वर्यं च क्षत्रियस्य विशेषगुणौ।
Janaka, Tuladhara, and others are indeed endowed with all these qualities. Therefore, during times of war, non-retreat and sovereignty are the special qualities of a Kshatriya.
तौ च, कृष्यादयः, जीवनार्थं शुश्रूषा, याजनं, जीवनार्थं प्रतिग्रहश्चेत्येत एव अन्येषां परधर्माः।
Agriculture and other activities, service for livelihood, sacrifices, acceptance for livelihood, and others are indeed the duties of others.
"शौर्यं तेजो धृतिर्दाक्ष्यं दानं च क्षत्रियेधिकाः। तद्धीना ब्राह्मणे तस्माद् वैश्ये शूद्रे ततोऽल्पकाः॥
"Valour, brilliance, steadfastness, skill, and charity are qualities predominantly found in Kshatriyas, less so in Brahmins, even less in Vaishyas, and least in Shudras.
अध्यापनं च शुश्रूषा जीवनार्थमृते सताम्। विप्रादिषु क्रमात् ज्ञेयाः शूद्रस्याध्यापनं विना॥
Teaching and caring are meant as livelihoods among the learned, except for the virtuous. It should be known that teaching is not meant for the Shudra.
तस्मात् शूद्रोऽल्पशुश्रूषुः स्वभावात् जीवनं विना। एते नैसर्गिका भावाः स्याद्भावोऽन्योपि कुत्रचित्। बलाद् विरुद्धभावस्तु हेयः स्वाभाविकोऽपि यः॥
Therefore, a Shudra, by nature, has little inclination for service without it serving as a livelihood. These are natural states, but sometimes another state may exist. However, a contrary state imposed by force, even if it seems natural, should be rejected.
अनिसर्गोपि हि शुभो वर्धनीयः प्रयत्नतः। याजनैश्वर्यपूर्वास्तु नान्यैः कार्याः शुभा अपि। अपलायनं च शूद्राणां ब्रह्मक्षत्रार्थमिष्यते॥"
Even naturally auspicious things require effort to grow. Sacrifices that bring prosperity should be conducted by the right people, not others, even if they seem beneficial. The steadfastness of the Shudras is valued for the benefit of Brahmins and Kshatriyas."
इति च।
- stated thus, as well.
"प्रसह्य वित्ताहरणं शारीरो दण्ड एव च। अशिष्याणां शासनं च तथैवार्थविनाशनम्॥ एषु ईश्वरभावः स्यान्न कार्यः क्षत्रियेतरैः। सर्वे विधर्मिणः शास्याः क्षत्रियैर्यत्नतः सदा॥
"The forceful seizure of wealth, physical punishment, control of the undisciplined, the destruction of wealth, and such similar activities - in these matters, a lordly disposition should not be assumed by non-Kshatriyas. All heretics should always be governed by Kshatriyas with diligence.
अङ्गाद्यहानिकृद् दण्डः शिष्येषु ब्राह्मणादिभिः। कार्यो देहेपि शिष्यस्य स्वामिना स्वेन वार्पितः॥
Among the disciples of Brahmins and others, punishment causing no harm to the limbs, etc., should be imposed on the body of the disciple by the master himself.
पुत्रानुजादयः सर्वे शिष्या एव निसर्गतः। गुरुवश्चैव मित्राणि सखिसब्रह्मचारिणः॥ सम्बन्धिनश्च सर्वेपि तत्तद्योग्यतयाखिलैः। शिक्षणीयेषु भावेषु शिक्षणीयाः प्रयत्नतः॥
Sons, younger brothers, and others are naturally disciples. Teachers, friends, companions, celibates, relatives, and all others should be diligently taught according to their respective qualifications in all matters and feelings.
उन्मादे बन्धानाद्यैर्वा ताडनं न गुरोः क्वचित्। पापं चरन्तस्त्वन्येपि सर्वैः द्रुष्टिपथं गताः। शक्तितो वारणीयाः स्युः देशकालानुसारतः। तदुत्तमविरोद्धारः सन्त्याज्या गुरुवोपि तु॥
In intense situations of madness, one should not resort to binding or beating a teacher. Sinful acts by others, even if witnessed by everyone, should be restrained according to one's ability, considering the time and place. Those who oppose the best should be abandoned, even if they are teachers.
यथाशक्त्यनुशास्यैव कालतोपि न चेत् शुभाः। विष्णौ परमभक्तस्तु न त्याज्यः शास्य एव च॥
One should instruct according to one's ability and time, even if not auspicious. A supreme devotee of Vishnu should never be abandoned, but should always be guided.
शिक्षयंश्च गुरून् शिष्यो गुरुवन्नैव शिक्षयेत्। महान्तो नानुशास्याश्च विरुद्धाचरिता अपि॥ यदि च स्वाधिकानां ते विरोधं नैव कुर्वते॥"
A disciple should not teach teachers as if he were a teacher himself. Great individuals are not to be instructed, even if they act contrary. They should never oppose their own superiors."
इत्यादि च।
- And so on.
THIS PORTION COULD BE A LATER ADDITION BY ORTHODOXY, AS THIS DOES NOT ALIGN WITH THE REST OF ĀCHĀRYA'S THOUGHT PROCESS. TO BE NOTED IS THE FACT THAT THEY ARE JUST QUOTES WITH NO COMMENT BY ĀCHĀRYA.
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"आपत्सु विप्रः क्षात्रं तु विशां वा धर्ममाचरेत्। क्षात्रासिद्धौ न शूद्रस्तु विप्रक्षत्रिययोः क्वचित्॥
"In times of distress, a Brahmin may take up the duties of a warrior or common people. However, a Shudra should never assume the roles of Brahmins or Kshatriyas, even in the absence of the latter.
क्षत्रियो ब्राह्ममापत्सु तदापत्सु विशामपि। क्षत्रियो विप्रधर्मापि नैव भैक्ष्यप्रतिग्रही॥
A warrior, even when faced with difficulties, should not resort to begging, even if it means taking on the duties of a Brahmin.
वैश्य आपत्सु शौद्रं तु धर्ममेकं न चापरम्। शूद्र आपत्सु विड्धर्मा तदापत्सु च कारुकः॥
In times of distress, a Vaishya should adhere to the duties of a Shudra, but not take on any other roles. Similarly, a Shudra should take on the duties of a Vaishya, and during such times, an artisan should also adapt accordingly.
शूद्रस्तु वैश्यधर्मापि नैव वेदाक्षरो भवेत्। अत्यापदि क्षत्रियोऽपि पादशुश्रूषणे विना॥
A Shudra is not permitted to learn even a syllable of the Vedas, and a Kshatriya, too, is not allowed unless in dire circumstances, without serving at the feet.
शौद्रधर्मं चरन् विप्रक्षत्रियेषु न दुष्यति। येषु कर्मसु याच्यःस्मात् स्वामिनापि न याचिता॥
Practicing the duty of a Shudra among Brahmins and Kshatriyas does not bring disgrace. In such actions, begging is not required even by the master.
शौद्राण्यपि स्वधर्मत्वे क्षत्रियस्यापदो यदि। आत्मनश्चेद्बलाधिक्यं सानुबन्धादपि प्रभोः॥
If a Kṣatriya finds himself in distress, he may perform the duties of a Śūdra, especially if he possesses superior strength and has the support of his followers, even against a lord.
धर्मार्थं सेवतोऽर्थार्थं विप्रधर्माधिकाद्वरः। प्रभुणा याच्यवृत्तिस्तु विशेषेणापि धर्मभाक्॥
Serving for the sake of dharma is considered superior to serving for wealth. The livelihood of a Brahmin, even if it involves begging, is especially regarded as partaking in dharma.
बाह्वोर्बलाधिको यः स्यात् क्षत्रियो विद्ययाधिकः। विप्रो भागवतौ चैतौ सेशा लोकास्तयोरिमे॥"
A person who excels in physical strength is a warrior, while one who excels in knowledge is a scholar. Both are devotees of the Lord, and all others belong to them."
इति व्यासस्मृतौ॥
- stated thus in the works of Vyasa.
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