3. Diversity of Dharma

Āpastamba

दृष्टो धर्मव्यतिक्रमः साहसं च पूर्वेषाम् ।7 तेषां तेजोविशेषेण प्रत्यवायो न विद्यते ।8 तदन्वीक्ष्य प्रयुञ्जानः सीदत्यवरः ।9

7 Transgression of the Law and violence are seen among people of ancient times. 8 They incurred no sin on account of their extraordinary power. 9 A man of later times who, observing what they did, does the same, perishes. [A 2.13.7-9]

तस्मादृषयोऽवरेषु न जायन्ते नियमातिक्रमात् ।4 श्रुतर्षयस्तु भवन्ति केचित्कर्मफलशेषेण पुनःसंभवे ।5 यथा श्वेतकेतुः ।6

4 Therefore [as a result of breaking these rules], seers are not being born in recent generations. 5 Through a residue of their merits, however, some people are reborn as seers on account of their vedic learning, 6 as, for example, Śvetaketu. [A 1.5.4-6]

तदिन्द्रियदौर्बल्याद्विप्रतिपन्नम् ।4

4 That is now forbidden because of the weakness of the flesh. [A 2.27.4]

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Gautama

दृष्टो धर्मव्यतिक्रमः साहसं च महतां न तु दृष्टार्थोऽवरदौर्बल्यात् ।3

3 Transgression of the Law and violence are seen in great men. They do not constitute precedents, however, on account of the weakness of the men of later times. [G 1.3]

Āpastamba

एतेन देशकुलधर्मा व्याख्याताः ।1

1 The above principle resolves issues relating to customs of regions and families. [A 2.15.1]

देशविशेषे सुवर्णं कृष्णा गावः कृष्णं भौमं ज्येष्ठस्य ।7

7 In some regions gold, black cattle, and black produce of the earth belong to the eldest son. [A 2.14.7]

उदीच्यवृत्तिस्त्वासनगतानां हस्तेषूदपात्रानयनम् ।17

17 It is the custom of northerners, however, to pour water taken from the water pot into the hands of the seated Brahmins. [A 2.17.17]

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Gautama

देशजातिकुलधर्माश्चाम्नायैरविरुद्धाः प्रमाणम् ।20 कर्षकवणिक्पशुपालकुसीदिकारवः स्वे स्वे वर्गे ।21 तेभ्यो यथाधिकारमर्थान्प्रत्यवहृत्य धर्मव्यवस्था ।22

20 The Laws of regions, castes, and families are also authoritative if they are not in conflict with the sacred scriptures. 21 Farmers, merchants, herdsmen, moneylenders, and artisans exercise authority over their respective groups. 22 He should dispense the Law after he has ascertained the facts from authoritative persons of each group. [G 11.20-22]

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Baudhāyana

पञ्चधा विप्रतिपत्तिर्दक्षिणतस्तथोत्तरतः ।1 यानि दक्षिणतस्तानि व्याख्यास्यामः ।2 यथैतदनुपेतेन सह भोजनं स्त्रिया सह भोजनं पर्युषितभोजनं मातुलपितृष्वसृदुहितृगमनमिति ।3 अथोत्तरत ऊर्णाविक्रयः सीधुपानमुभयतोदद्भिर्व्यवहार आयुधीयकं समुद्रसंयानमिति ।4 इतरदितरस्मिन्कुर्वन् दुष्यतीतरदितरस्मिन् ।5 तत्र तत्र देशप्रामाण्यमेव स्यात् ।6 मिथ्यैतदिति गौतमः ।7 उभयं चैव नाद्रियेत शिष्टस्मृतिविरोधदर्शनात् ।8

1 There are five areas in which the practices of the south and the north differ from each other. 2 We will explain the ones peculiar to the south. 3 They are: eating in the company of an uninitiated person, eating in the company of one's wife, eating stale food, and marrying the daughter of the mother's brother or the father's sister. 4 The ones peculiar to the north are: selling wool, drinking rum, trafficking in animals with teeth in both jaws, making a living as a soldier, and traveling by sea. 5 If a man follows the practices of the former in the latter, and those of the latter in the former, he becomes defiled. 6 Each practice is based solely on the authority of the customs of that region. 7 "That is untrue," says Gautama. 8 A man should pay heed to neither set of practices, because they are shown to be opposed to the tradition of cultured people. [B 1.2.1-8]

शेषक्रियायां लोकोऽनुरोद्धव्यः ।

With respect to other rites, one should follow the local customs. [B 1.11.26]

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Vasiṣṭha

देशधर्मजातिधर्मकुलधर्मान् श्रुत्यभावादब्रवीन् मनुः ।17

17 When there are no specific rules in vedic texts, Manu has said that one may follow the Laws of one's region, caste, or family. [Va 1.17]

देशधर्मजातिकुलधर्मान्सर्वानेवैताननुप्रविश्य राजा चतुरो वर्णान्स्वधर्मे स्थापयेत् ।7

7 After inquiring into all the Laws specific to various regions, castes, and families, the king should make the four classes adhere to the Laws proper to them. [Va 19.7]

एतेषां परिचर्या शूद्रस्यानियता वृत्तिरनियतकेशवेषाः ।20 सर्वेषां वा मुक्तशिखावर्जम् ।21

20 To serve these classes is the unrestricted means of livelihood for Śūdras. And what they wear, and the way they wear their hair are also unrestricted. 21 This applies optionally to all, except that they may not let their topknot hang loose. [Va 2.20-21]

Āpastamba

अक्रोधोऽहर्षोऽरोषोऽलोभोऽमोहोऽदम्भोऽद्रोहः सत्यवचनमनत्याशोऽपैशुनमनसूया संविभागस्त्याग आर्जवं मार्दवं शमो दमः सर्वभूतैरविरोधो योग आर्यमानृशंसं तुष्टिरिति सर्वाश्रमाणां समयपदानि तान्यनुतिष्ठन्विधिना सार्वगामी भवति ।6

6 Refraining from anger, excitement, rage, greed, perplexity, hypocrisy, and malice; speaking the truth; refraining from overeating, calumny, and envy; sharing, liberality, rectitude, gentleness, tranquillity, self-control, amity with all creatures, Yoga, Ārya-like conduct, benevolence, and contentment—there is agreement that these apply to all orders of life. By practicing them according to the rules, a man attains the All. [A 1.23.6]

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Vasiṣṭha

सर्वेषां सत्यमक्रोधो दानमहिंसा प्रजननं च ।4

4 Speaking the truth, refraining from anger, giving gifts, not killing living creatures, and fathering children—these are common to all classes. [Va 4.4]

पैशुन्यमत्सराभिमानाहंकाराश्रद्धानार्जवात्मस्तवपरगर्हादम्भलोभमोहक्रोधासूयाविवर्जनं सर्वाश्रमाणां धर्म इष्टः ।30 यज्ञोपवीत्युदककमण्डलुहस्तः शुचिर्ब्राह्मणो वृषलान्नवर्जी न हीयते ब्रह्मलोकात् ।31

30 To refrain from slander, envy, pride, egotism, disbelief, dishonesty, praising oneself, running down others, hypocrisy, greed, perplexity, anger, and jealousy—this is the Law approved for all orders of life. 31 A Brahmin who wears a sacrificial cord, carries a water pot, is pure, and avoids the food of Śūdras will not fail to win the world of Brahman. [Va 10.30-1]

Āpastamba

विप्रतिषेधे श्रुतिलक्षणं बलीयः ।9

9 When there is a conflict (between rules), what is enjoined by a vedic text has greater force. [A 1.30.9]

श्रुतिर्हि बलीयस्यानुमानिकादाचारात् ।8 दृश्यते चापि प्रवृत्तिकारणम् ।9 प्रीतिर्ह्युपलभ्यते ।10

8 For a vedic text has greater force than a practice from which (the existence of a corresponding vedic text) has to be inferred. 9 We notice here, moreover, a motive for such a practice, 10 for one derives pleasure from it. [A 1.4.8-10]

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Gautama

तुल्यबलविरोधे विकल्पः ।4

4 When injunctions of equal force are in conflict with each other, there is an option. [G 1.4]

Āpastamba

आपदि व्यवहरेत पण्यानामपण्यानि व्युदस्यन् ।11 मनुष्यान् रसान् रागान् गन्धानन्नं चर्म गवां वशां श्लेष्मोदके तोक्मकिण्वे पिप्पलिमरीचे धान्यं मांसमायुधं सुकृताशां च ।12 तिलतण्डुलांस्त्वेव धान्यस्य विशेषेण न विक्रीणीयात् ।13 अविहितश्चैतेषां मिथो विनिमयः ।14 अन्नेन चान्नस्य मनुष्याणां च मनुष्यै रसानां च रसैर्गन्धानां च गन्धैर्विद्यया च विद्यानाम् ।15 अक्रीतपण्यैर्व्यवहरेत ।16 मुञ्जबल्बजैर्मूलफलैः ।1 तृणकाष्ठैरविकृतैः ।2 नात्यन्तमन्ववस्येत् ।3 वृत्तिं प्राप्य विरमेत् ।4

11 In times of adversity, he may trade in permitted goods, eschewing these forbidden ones: 12 human beings, seasonings, dyes, perfumes, foods, skins, barren cows, glue, water, tender grain stalks, wine-making ingredients, red and black pepper, grain, meat, weapons, and merits. 13 Among grains, however, the sale of sesame seeds and rice is strictly forbidden. 14 It is also forbidden to barter one of the above items for another. 15 He may, however, barter food for food, human beings for human beings, seasonings for seasonings, perfumes for perfumes, and knowledge for knowledge. 16 He may trade in permitted goods that have not been bought, 1 as also in Muñja grass, Balbaja grass, roots, and fruits, 2 and in grasses and wood that have not been handcrafted. 3 He should not be overly attracted to this way of life 4 and give it up when he finds his legitimate livelihood. [A 1.20.11-16; 1.21.1-4]

आपदि ब्राह्मणेन राजन्ये वैश्ये वाध्ययनम् ।25 अनुगमनं च पश्चात् ।26 तत ऊर्ध्वं ब्राह्मण एवाग्रे गतौ स्यात् ।27

25 In times of adversity a Brahmin may study under a Kṣatriya or a Vaiśya 26 and walk behind him. 27 But after that time the Brahmin shall walk ahead. [A 2.4.25-27]

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Gautama

आपत्कल्पो ब्राह्मणस्याब्राह्मणाद्विद्योपयोगः ।1 अनुगमनं शुश्रूषा ।2 समाप्ते ब्राह्मणो गुरुः ।3 याजनाध्यापनप्रतिग्रहाः सर्वेषाम् ।4 पूर्वः पूर्वो गुरुः ।5 तदलाभे क्षत्रवृत्तिः ।6 तदलाभे वैश्यवृत्तिः ।7 तस्यापण्यम् ।8 गन्धरसकृतान्नतिलशाणक्षौमाजिनानि ।9 रक्तनिर्णिक्ते वाससी ।10 क्षीरं सविकारम् ।11 मूलफलपुष्पौषधमधुमांसतृणोदकापथ्यानि ।12 पशवश्च हिंसासंयोगे ।13 पुरुषवशाकुमारीवेहतश्च नित्यम् ।14 भूमिव्रीहियवाजाव्यश्वर्षभधेन्वनडुहश्चैके ।15 नियमस्तु ।16 रसानां रसैः ।17 पशूनां च ।18 न लवणकृतान्नयोः ।19 तिलानां च ।20 समेनामेन तु पक्वस्य संप्रत्यर्थे ।21 सर्वथा वृत्तिरशक्तावशौद्रेण ।22 तदप्येके प्राणसंशये ।23 तद्वर्णसंकराभक्ष्यनियमस्तु ।24 प्राणसंशये ब्राह्मणोऽपि शस्त्रमाददीत ।25 राजन्यो वैश्यकर्म ।26

1 These are the rules for times of adversity. A Brahmin may receive vedic instruction from a non-Brahmin, 2 walk behind him, and obey him. 3 Once the study is completed, however, the Brahmin becomes the more honorable of the two. 4 One may teach, officiate at the sacrifices of, and receive gifts from people of all classes, 5 each preceding occupation being more honorable. 6 When these occupations are unavailable, one may live by the occupations of a Kṣatriya, 7 and when even these are unavailable, by the occupations of a Vaiśya. 8 One may not trade in the following goods: 9 perfumes, seasonings, prepared foods, sesame seeds, hemp or linen cloth, skins, 10 garments that are dyed red or washed, 11 milk and milk products, 12 roots, fruits, flowers, medicines, honey, meat, grass, water, poisons, 13 and animals for slaughter; 14 and, under any circumstance, human beings, barren cows, heifers, and pregnant cows. 15 According to some, one may also not trade in land, rice, barley, goats, sheep, horses, bulls, milch-cows, and oxen. 16 One is restricted to bartering 17 seasonings for seasonings 18 and animals for animals; 19 but not salt, prepared food, or 20 sesame seeds. 21 One may, however, exchange uncooked food for an equal amount of cooked food for immediate use. 22 When none of this is possible, however, one may sustain oneself by any occupation except that of a Śūdra; 23 some permit even that when one's life is at stake. 24 Even then, however, one is not allowed to mix with that class or to eat forbidden food. 25 When his life is at stake, even a Brahmin may live by the use of arms, 26 and a Kṣatriya may resort to the occupations of a Vaiśya. [G 7.1-26]

मनसा वा तत्समग्रमाचारमनुपालयेदापत्कल्पः ।67

67 The rule for times of adversity is that he should observe all the rules of conduct mentally. [G 9.67]

सप्तमीं चाभुक्तानिचयाय ।28 अप्यहीनकर्मभ्यः ।29

28 A man may do so [taking another's property] also when he has had nothing to eat until the seventh mealtime, but not to hoard, 29 taking even from people who do not neglect their rituals. [G 18.28-9]

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Baudhāyana

अब्राह्मणादध्ययनमापदि ।41 शुश्रूषानुव्रज्या च यावदध्ययनम् ।42

41 During a time of adversity, he may study under a teacher who is not a Brahmin, 42 and, while he is studying, he shall obey him and walk behind him. [B 1.3.41-42]

अध्यापनयाजनप्रतिग्रहैरशक्तः क्षत्रधर्मेण जीवेत्प्रत्यनन्तरत्वात् ।16 नेति गौतमः । अत्युग्रो हि क्षत्रधर्मो ब्राह्मणस्य ।17 अथाप्युदाहरन्ति । गवार्थे ब्राह्मणार्थे वा वर्णानां वापि संकरे । गृह्णीयातां विप्रविशौ शस्त्रं धर्मव्यपेक्षया ॥18 वैश्यवृत्तिरनुष्ठेया प्रत्यनन्तरत्वात् ।19 प्राक् प्रातराशात्कर्षी स्यात् ।20 अस्यूतनासिकाभ्यां समुष्काभ्यामतुदन्नारया मुहुर्मुहुरभ्युच्छन्दयन् ।21

16 If a man is unable to maintain himself by teaching, officiating at sacrifices, and receiving gifts, he may live according to the Kṣatriya Law, because it comes next. 17 Gautama says no, because the Kṣatriya Law is too brutal for Brahmins. 18 Now, they also quote: "To protect cows and Brahmins, and when the social classes are in danger of intermixing, Brahmins and Vaiśyas may take up arms out of concern for the Law." 19 Or he may follow the livelihood of a Vaiśya, because it comes next. 20 He should plow the land before breakfast, 21 using a pair of uncastrated bulls whose noses have not been pierced, without beating them with a prod but urging them on repeatedly. [B 2.4.16-21]

अथाप्युदाहरन्ति । भोजनाभ्यञ्जनाद्दानाद्यदन्यत्कुरुते तिलैः । श्वविष्ठायां कृमिर्भूत्वा पितृभिः सह मज्जतीति ॥26 पितॄन्वा एष विक्रीणीते यस्तिलान्विक्रीणीते । प्राणान्वा एष विक्रीणीते यस्तण्डुलान्विक्रीणीते । सुकृतांशान्वा एष विक्रीणीते यः पणमानो दुहितरं ददाति ।27 तृणकाष्ठमविकृतं विक्रेयम् ।28 अथाप्युदाहरन्ति । पशवश्चैकतोदन्ता अश्मा च लवणोद्धृतः । एतद्ब्राह्मण ते पण्यं तन्तुश्चारजनीकृत इति ॥29

26 Now, they also quote: "If a man uses sesame for any purpose other than eating, anointing, and giving as a gift, reborn as a worm, he will plunge into a pile of dog shit together with his ancestors." 27 A man who sells sesame sells his own ancestors. A man who sells rice sells his own life. A man who haggles when he gives his daughter in marriage sells shares of his merits. 28 He may sell grasses and wood that have not been handcrafted. 29 Now, they also quote: "Domestic animals with teeth in one jaw, stones with the exception of salt, and undyed thread—these are the goods, O Brahmin, that you may sell." [B 2.2.26-29]

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Vasiṣṭha

अजीवन्तः स्वधर्मेणानन्तरां पापीयसीं वृत्तिमातिष्ठेरन् ।22 न तु कदाचिज्ज्यायसीम् ।23 वैश्यजीविकामास्थाय पण्येन जीवतोऽश्मलवणमणिशाणकौशेयक्षौमाजिनानि च ।24 तान्तवस्य रक्तं सर्वं च कृतान्नम् ।25 पुष्पमूलफलानि च । गन्धरसा उदकं च । ओषधीनां रसः सोमश्च । शस्त्रं विषं मांसं च । क्षीरं सविकारम् । अयस्त्रपु जतु सीसं च ।26 अथाप्युदाहरन्ति । सद्यः पतति मांसेन लाक्षया लवणेन च । त्र्यहेण शूद्रो भवति ब्राह्मणः क्षीरविक्रयादिति ॥27 ग्राम्यपशूनामेकशफाः केशिनश्च सर्वे चारण्याः पशवो वयांसि दंष्ट्रिणश्च ।28 धान्यानां तिलानाहुः ।29 अथाप्युदाहरन्ति । भोजनाभ्यञ्जनाद्दानाद्यदन्यत्कुरुते तिलैः । कृमिर्भूत्वा स विष्ठायां पितृभिः सह मज्जतीति ॥30 कामं वा स्वयं कृष्योत्पाद्य तिलान्विक्रीणीरन् । न त्वेवायाज्ययाजनं प्रतिषिद्धप्रतिग्रहो वास्तीति । अथाप्युदाहरन्ति । अग्नय इव दीप्यन्ते तपोहोमैर्द्विजोत्तमाः । प्रतिग्रहेण शाम्यन्ति उदकेनाग्नयो यथा ॥31 तस्मात् साण्डाभ्यामनस्योताभ्यां प्राक्प्रातराशात्कर्षी स्यात् ।32 निदाघेऽपः प्रयच्छेत् ।33 लाङ्गलं पवीरवत्सुशेवं सोमपित्सरु । तदुद्वपति गामविं प्रफर्व्यं च पीवरीं प्रस्थावद्रथवाहनमिति ॥34 लाङ्गलं पवीरवद्वीरवत्सुमनुष्यवदनडुद्वत्सुशेवं कल्याणनासिकं कल्याणी ह्यस्य नासिका नासिकयोद्वपति दूरेऽपविध्यति सोमपित्सरु सोमो ह्यस्य प्राप्नोति तत्सरु तदुद्वपति गां चाविं चाजानश्वानश्वतरखरोष्ट्रांश्च प्रफर्व्यं च पीवरीं दर्शनीयां कल्याणीं च प्रथमयुवतीम् ।35 कथं हि लाङ्गलमुद्वपेदन्यत्र धान्यविक्रयात् ।36 रसा रसैः समतो हीनतो वा निमातव्याः ।37 न त्वेव लवणं रसैः ।38 तिलतण्डुलपक्वान्नं विद्या मानुष्यश्च विहिताः परिवर्तकेन ।39

22 Members of the first two classes who cannot live by the Law proper to them may resort to the next worse livelihood, 23 but never to the one that is superior. 24 Someone living by trade after assuming a Vaiśya livelihood may not trade in the following: rocks and salt; hemp cloth, silk, linen, and skins; 25 among clothes, those that are dyed; all prepared foods; 26 flowers, roots, and fruits; perfumes, seasonings, and water; among plants, juices and Soma; weapons, poison, and meat; milk and milk products; iron, tin, lac, and lead;—27 now, they also quote: "By selling meat, lac, or salt, a Brahmin falls from his caste immediately; and by selling milk, he becomes a Śūdra in three days"—28 among domestic animals, the one-hoofed and the furry, and all wild animals; birds and fanged beasts; 29 among grain, they mention sesame. 30 Now, they also quote: "If a man uses sesame for any purpose other than eating, anointing, and giving as a gift, reborn as a worm, he will plunge into a pile of shit together with his ancestors." 31 Or else, people may freely sell sesame if they have tilled the ground and grown it themselves, given that officiating at sacrifices of people at whose sacrifices one is forbidden to officiate or accepting what one is forbidden to accept is clearly not tenable. Now they also quote: "Brahmins blaze like fires by means of austerity and sacrificial offerings. They are extinguished by accepting gifts, as fires by water." 32 Therefore, he should plow the land before breakfast, using a pair of uncastrated bulls whose noses have not been pierced. 33 When plowing in the summer, he should give them water to drink. 34 "The plow accompanied by stout ones, provided with a fine share, and with a handle for the drinker of Soma—it digs up a cow, a sheep, a plump maid, and a swift horse for the chariot." 35 "The plow accompanied by stout ones"—accompanied by virile ones, namely, by men and oxen; "provided with a fine share"—provided with a good looking plowshare, for its plowshare is good looking and with the plowshare it digs up, that is, pierces deep; "and with a handle for the drinker of Soma"—for Soma reaches him, and that is the handle; "it digs up a cow, a sheep" as well as goats, horses, mules, donkeys, and camels; "a plump maid"—beautiful, good looking, in the flower of her youth. 36 For how can the plow dig that up unless he sells the grain. 37 Seasonings may be bartered for seasonings of the same or lesser value, 38 but never salt for seasonings. 39 Sesame, rice, cooked food, knowledge, and human beings are also sanctioned for barter. [Va 2.22-39]

आत्मत्राणे वर्णसंवर्गे वा ब्राह्मणवैश्यौ शस्त्रमाददीयाताम् ।24 क्षत्रियस्य तु तन्नित्यमेव रक्षणाधिकारात् ।25

24 A Brahmin or a Vaiśya may take up arms to defend himself and to prevent the mixing of classes. 25 A Kṣatriya, on the other hand, should do so all the time, because it is incumbent upon him to protect the people. [Va 3.24-25]

Āpastamba

सर्ववर्णानां स्वधर्मानुष्ठाने परमपरिमितं सुखम् ।2 ततः परिवृत्तौ कर्मफलशेषेण जातिं रूपं वर्णं बलं मेधां प्रज्ञां द्रव्याणि धर्मानुष्ठानमिति प्रतिपद्यते ।3 तच्चक्रवदुभयोर् लोकयोः सुख एव वर्तते । यथौषधिवनस्पतीनां बीजस्य क्षेत्रकर्मविशेषे फलपरिवृद्धिरेवम् ।4 एतेन दोषफलपरिवृद्धिरुक्ता ।5 स्तेनोऽभिशस्तो ब्राह्मणो राजन्यो वैश्यो वा परस्मिँल्लोकेऽपरिमिते निरये वृत्ते जायते चाण्डालो ब्राह्मणः पौल्कसो राजन्यो वैणो वैश्यः ।6 एतेनान्ये दोषफलैः कर्मभिः परिध्वंसा दोषफलासु योनिषु जायन्ते वर्णपरिध्वंसायाम् ।7

2 People of all classes enjoy supreme and boundless happiness when they follow the Laws specific to them. 3 Then, upon a man's return to earth, by virtue of the residue of his merits he obtains a high birth, a beautiful body, a fine complexion, strength, intelligence, wisdom, wealth, and an inclination to follow the Law. So, going around like a wheel, he remains happy in both worlds. 4 This is similar to the way the seeds of plants and trees, when they are sown on a well-plowed field, increase their fruit. 5 This example explains also the way the fruits of sins increase. 6 When a thief or a heinous sinner, whether he is a Brahmin, a Kṣatriya, or a Vaiśya, completes his sojourn in the next world living in an interminable hell, he is born here again—a Brahmin as a Cāṇḍāla, a Kṣatriya as a Paulkasa, and a Vaiśya as a Vaiṇa. 7 In like manner, others, when they fall from their castes as a result of their sinful acts, are born as outcastes in wombs that are the aftermath of their sins. [A 2.2.2-7]

नेमं लौकिकमर्थं पुरस्कृत्य धर्मांश्चरेत् ।1 निष्फला ह्यभ्युदये भवन्ति ।2 तद्यथाम्रे फलार्थे निर्मिते छाया गन्ध इत्यनूत्पद्येते । एवं धर्मं चर्यमाणमर्था अनूत्पद्यन्ते ।3 नो चेदनूत्पद्यन्ते न धर्महानिर्भवति ।4

1 Let him not follow the Laws for the sake of worldly benefits, 2 for then the Laws produce no fruit at harvest time. 3 It is like this. A man plants a mango tree to get fruits, but in addition he obtains also shade and fragrance. In like manner, when a man follows the Law, he obtains, in addition, other benefits. 4 Even if he does not obtain them, at least no harm is done to the Law. [A 1.20.1-4]

प्रयोजयिता मन्ता कर्तेति स्वर्गनरकफलेषु कर्मसु भागिनः ।1 यो भूय आरभते तस्मिन्फलविशेषः ।2

1 Those who direct, those who consent, and those who carry out an act share in its fruit, whether it is heaven or hell, 2 but those who are more closely involved with the act receive a larger share of the fruit. [A 2.29.1-2]

धर्मचर्यया जघन्यो वर्णः पूर्वं पूर्वं वर्णमापद्यते जातिपरिवृत्तौ ।10 अधर्मचर्यया पूर्वो वर्णो जघन्यं जघन्यं वर्णमापद्यते जातिपरिवृत्तौ ।11

10 By following the righteous path people belonging to a lower class advance in their subsequent birth to the next higher class, 11 whereas by following an unrighteous path people belonging to a higher class descend in their subsequent birth to the next lower class. [A 2.11.10-11]

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Gautama

धर्मिणां विशेषेण स्वर्गं लोकं धर्मविदाप्नोति ज्ञानाभिनिवेशाभ्याम् ।52

52 A man who knows the Law, by his knowledge of and adherence to the Law, obtains the heavenly world to a greater degree than those who follow the Law. [G 28.52]

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Baudhāyana

न वै देवान्पीवरोऽसंयतात्मा रोरूयमाणः ककुदी समश्नुते । चलत्तुन्दी रभसः कामवादी कृशास इत्यणवस्तत्र यान्ति ॥31 यद्यौवने चरति विभ्रमेण सद्वासद्वा यादृशं वा यदा वा । उत्तरे चेद्वयसि साधुवृत्तस्तदेवास्य भवति नेतराणि ॥32 शोचेत मनसा नित्यं दुष्कृतान्यनुचिन्तयन् । तपस्वी चाप्रमादी च ततः पापात्प्रमुच्यते ॥33

31 Surely, a fat, unruly, fierce, and bellowing bull, attacking creatures and saying what he pleases, does not reach the gods. It is the tiny ones with emaciated bodies who reach there. 32 At various times in his youth a man may have foolishly done all sorts of good or evil deeds. If, however, in his later years he leads a virtuous life, only that will follow him, not the acts of his youth. 33 Leading an austere and vigilant life, let him always grieve in his heart when he recalls his misdeeds. He will thus be freed from those sins. [B 1.10.31-3]