B.G 18.48
sahajaṁ karma kaunteya sadoṣamapi na tyajet। sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ॥48॥
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.
śamo damaḥ tapaḥ śaucaṃ kṣāntirārjavameva ca। jñānaṃ vijñānamāstikyaṃ viprakarma svabhāvajam॥
Calmness, self-control, austerity, purity, forbearance, uprightness, knowledge, wisdom, and faith are the duties of a Brahmin, qualities born of one's nature.
ete guṇāḥ kiñcidonāḥ viprāt kṣatriya eva ca। adhikā vā brāhmaṇebhyaḥ keṣucit cakravartiṣu॥
These qualities are slightly less in a Kshatriya compared to those distinguished wise ones, or greater in some emperors than in Brahmins.
ṛṣayastveva vijñeyāḥ kārtavīryādayo nr̥pāḥ। śauryaṃ tejo dhr̥tirdākṣyaṃ yuddhe cāpyapalāyanam॥
Sages, however, are indeed to be known as kings like Kārtavīrya, with valour, brilliance, steadfastness, skill, and non-retreating in battle.
dānam īśvarabhāvaś ca kṣtriyeṉye guṇā api। kṣatriyo na brahmaguṇo vaiśyaḥ kṛṣyādijīvanaḥ॥
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.
tata ūnaḥ śamādyaiḥ yaḥ śuśrūṣuḥ śūdra ucyate। adhikāśced guṇāḥ śūdre brāhmaṇādiḥ sa ucyate॥
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.
brāhmaṇo'pyalpaguṇakaḥ śūdra eveti kīrtitaḥ। naro'pi yo devaguṇo jñeyo devo nṛtāṃ gataḥ॥
A Brahmin with little virtue is indeed called a Shudra. A man who possesses divine qualities is known as a god among men.
iti ca।
- stated thus, as well.
"svakarmaṇā tamabhyarcya"
"Worship him by performing your own duties"
iti vacanācca kṣatriyādiṣvapi śamādyanuvṛttiḥ jñāyate। na hi śamādikaṃ vinā tasya abhito'rcanaṃ bhavati। samyak śamādibhiḥ arcanaṃ hi abhyarcanam। na hi śamādīn vinā siddhiṃ vindati।
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.
"yajñadānatapaḥ karma na tyājyam"
"Acts of sacrifice, charity, and austerity should never be given up."
ityuktatvācca।
- it is stated thus as well.
"śamomanniṣṭhatā buddheḥ dama indriyaniigrahaḥ"
"Calmness and steadfastness of the intellect, along with self-control and control of the senses, are essential virtues"
ity uktvā ca bhāgavate।
- stated thus in the Bhagavata Purana.
na ca kṣatriyādibhirapi śaucatapaḥśamādibhiḥ hīnaiḥ bhavitavyamiti tattaddharmeṣu ucyate।
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).
yuktā hi etaiḥ sarvaiḥ rguṇaiḥ janakatulādhārādayaḥ। ato yuddhakāle apalāyanaṃ aiśvaryaṃ ca kṣatriyasya viśeṣaguṇau।
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.
tau ca, kṛṣyādayaḥ, jīvanārthaṃ śuśrūṣā, yājanaṃ, jīvanārthaṃ pratigrahaścetyeta eva anyeṣāṃ paradharmāḥ।
Agriculture and other activities, service for livelihood, sacrifices, acceptance for livelihood, and others are indeed the duties of others.
"śauryaṁ tejo dhṛtir dākṣyaṁ dānaṁ ca kṣatriyedhikāḥ। taddhīnā brāhmaṇe tasmād vaiśye śūdre tato'lpakāḥ॥
"Valour, brilliance, steadfastness, skill, and charity are qualities predominantly found in Kshatriyas, less so in Brahmins, even less in Vaishyas, and least in Shudras.
adhyāpanaṃ ca śuśrūṣā jīvanārthamṛte satām। viprādiṣu kramāt jñeyāḥ śūdrasyādhyāpanaṃ vinā॥
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.
tasmāt śūdro'lpaśuśrūṣuḥ svabhāvāt jīvanaṃ vinā। ete naisargikā bhāvāḥ syādbhāvo'nyopi kutracit। balād viruddhabhāvastu heyaḥ svābhāviko'pi yaḥ॥
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.
anisargopi hi śubho vardhanīyaḥ prayatnataḥ। yājanaiśvaryapūrvāstu nānyaiḥ kāryāḥ śubhā api। apalāyanaṃ ca śūdrāṇāṃ brahmakṣatrārthamiṣyate॥"
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."
iti ca।
- stated thus, as well.
"prasahya vittāharaṇaṃ śārīro daṇḍa eva ca। aśiṣyāṇāṃ śāsanaṃ ca tathaivārthavināśanam॥ eṣu īśvarabhāvaḥ syānna kāryaḥ kṣatriyetaraiḥ। sarve vidharminaḥ śāsyāḥ kṣatriyairyatnataḥ sadā॥
"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.
aṅgādyahānikṛd daṇḍaḥ śiṣyeṣu brāhmaṇādibhiḥ। kāryo dehe'pi śiṣyasya svāminā svena vārpitaḥ॥
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.
putrānujādayaḥ sarve śiṣyā eva nisargataḥ। guruvaścaiva mitrāṇi sakhisabrahmacāriṇaḥ॥ sambandhinaś ca sarve 'pi tat-tad-yogyatayākhilaiḥ। śikṣaṇīyeṣu bhāveṣu śikṣaṇīyāḥ prayatnataḥ॥
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.
unmāde bandhānādyairvā tāḍanaṃ na guroḥ kvacit। pāpaṃ carantastvanye'pi sarvaiḥ dṛṣṭipathaṃ gatāḥ। śaktito vāraṇīyāḥ syuḥ deśakālānusārataḥ। taduttamaviroddhāraḥ santyājyā guruvopi tu॥
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.
yathāśaktyanuśāsyaiva kālatopi na cet śubhāḥ। viṣṇau paramabhaktastu na tyājyaḥ śāsya eva ca॥
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.
śikṣayaṃśca gurūn śiṣyo guruvannaiva śikṣayet। mahānto nānuśāsyāśca viruddhācaritā api॥ yadi ca svādhikānāṃ te virodhaṃ naiva kurvate॥"
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."
ityādi ca।
- 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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"āpatsu vipraḥ kṣātraṃ tu viśāṃ vā dharmamācaret। kṣātrāsiddhau na śūdrastu viprakṣatriyayoḥ kvacit॥
"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.
kṣatriyo brāhmam āpatsu tadāpatsu viśām api। kṣatriyo vipradharmāpi naiva bhaikṣyapratigrahī॥
A warrior, even when faced with difficulties, should not resort to begging, even if it means taking on the duties of a Brahmin.
vaiśya āpatsu śaudraṃ tu dharmamekaṃ na cāparam। śūdra āpatsu viḍdharmā tadāpatsu ca kārukaḥ॥
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.
śūdrastu vaiśyadharmāpi naiva vedākṣaro bhavet। atyāpadi kṣatriyo'pi pādaśuśrūṣaṇe vinā॥
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.
śaudradharmaṃ caran viprakṣatriyeṣu na duṣyati। yeṣu karmasu yācyaḥsmāt svāmināpi na yācitā॥
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.
śaudrāṇyapi svadharmatve kṣatriyasyāpado yadi। ātmanaścedbalādhikyaṃ sānubandhādapi prabhoḥ॥
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.
dharmārthaṃ sevato'rthārthaṃ vipradharmādhikādvaraḥ। prabhuṇā yācyavṛttistu viśeṣeṇāpi dharmabhāk॥
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.
bāhvobalādhiko yaḥ syāt kṣatriyo vidyayādhikaḥ। vipro bhāgavatou caitau seśā lokāstayorime॥"
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."
iti vyāsasmṛtau॥
- stated thus in the works of Vyasa.
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