The Mixed Classes and the Signs of a Man's Birth

Verse 1 (13.83.1)

अर्थाश्रयाद्वा कामाद्वा वर्णानां चाप्यनिश्चयात् । अज्ञानाद्वापि वर्णानां जायते वर्णसङ्करः ॥

arthāśrayādvā kāmādvā varṇānāṃ cāpyaniścayāt | ajñānādvāpi varṇānāṃ jāyate varṇasaṅkaraḥ

Whether through reliance on wealth, or from desire, or from uncertainty about the classes, or from ignorance of them, a mixture of the classes arises.

Note on the text: Not matched by the alignment; lines = CE 13.48.1a, 13.48.1c (Wikisource has चाप्यनिश्चयात् for CE vāpy aniścayāt, and the spelling सङ्कर).

Verse 2 (13.83.2)

तेषामेतेन विधिना जातानां वर्णसङ्करे । को धर्मः कानि कर्माणि तन्मे ब्रूहि पितामह ॥

teṣāmetena vidhinā jātānāṃ varṇasaṅkare | ko dharmaḥ kāni karmāṇi tanme brūhi pitāmaha

What is the dharma, and what are the occupations, of those born by this process in a mixture of the classes? Tell me that, grandfather.

Verse 3 (13.83.3)

चातुर्वर्ण्यस्य कर्माणि चातुर्वर्ण्यं च केवलम् । असृजत्स हि यज्ञार्थे पूर्वमेव प्रजापतिः ॥

cāturvarṇyasya karmāṇi cāturvarṇyaṃ ca kevalam | asṛjatsa hi yajñārthe pūrvameva prajāpatiḥ

Of old Prajapati created the four classes, and their duties, solely for the sake of sacrifice.

Verse 4 (13.83.4)

भार्याश्चतस्रो विप्रस्य द्वयोरात्मा प्रजायते । आनुपूर्व्याद्द्वयोर्हीनौ मातृजात्यौ प्रसूयतः ॥

bhāryāścatasro viprasya dvayorātmā prajāyate | ānupūrvyāddvayorhīnau mātṛjātyau prasūyataḥ

A Brahmin has four wives; in two of them his own self is born, while the sons of the other two, in descending order, are lower and take their mothers' class.

Note on the text: Corrected चतस्नो → चतस्रो (misprint in Wikisource; CE 13.48.4a reads catasro).

Verse 5 (13.83.5)

परं शवाद्ब्राह्मणस्यैव पुत्रः । शूद्रापुत्रं पारशवं तमाहुः । शुश्रूषकः स्वस्य कुलस्य स स्यात् । स्वचारित्रं नित्यमथो न जह्यात् ॥

paraṃ śavādbrāhmaṇasyaiva putraḥ | śūdrāputraṃ pāraśavaṃ tamāhuḥ | śuśrūṣakaḥ svasya kulasya sa syāt | svacāritraṃ nityamatho na jahyāt

A Brahmin's son by a Shudra woman ranks above a corpse, as it were, a mere Shudra; they call him a Parashava. Let him serve his own family and never abandon his proper conduct.

Note on the text: Rejoined the word split by a hyphen across the line break on the page (स स्या- । / त्स्वचारित्रं → स स्यात् । / स्वचारित्रं), as the CE has syāt at the pada end. Four-line verse as on the page (labelled 13-83-5a-d); the CE prints it as two long lines, 13.48.5a and 13.48.5c, each with a caesura (brāhmaṇasyaiṣa putraḥ; … ; svaṃ cāritraṃ nityam atho na jahyāt).

Verse 6 (13.83.6)

सर्वानुपायानथ सम्प्रधार्य । समुद्धरेत्स्वस्य कुलस्य तन्त्रम् । ज्येष्ठो यवीयानपि यो द्विजस्य । शुश्रूषया दानपरायणः स्यात् ॥

sarvānupāyānatha sampradhārya | samuddharetsvasya kulasya tantram | jyeṣṭho yavīyānapi yo dvijasya | śuśrūṣayā dānaparāyaṇaḥ syāt

Having weighed every means, let him uphold the support of his family, for though he may be the elder in years, the Parashava ranks as the younger to the twice-born son; let him be devoted to service and to giving.

Verse 7 (13.83.7)

तिस्रः क्षत्रियसम्बन्धाद्द्वयोरात्माऽस्य जायते । हीनवर्णास्तृतीयायां शूद्रा उग्रा इति स्मृतिः ॥

tisraḥ kṣatriyasambandhāddvayorātmā'sya jāyate | hīnavarṇāstṛtīyāyāṃ śūdrā ugrā iti smṛtiḥ

A Kshatriya's union is with three classes of wives; in two of them his own self is born, but from the third come those of low class: the children of a Shudra woman are called Ugras, so the tradition holds.

Verse 8 (13.83.8)

द्वे चापि भार्ये वैश्यस्य द्वयोरात्माऽस्य जायते । शूद्रा शूद्रस्य चाप्येका शूद्रमेव प्रजायते ॥

dve cāpi bhārye vaiśyasya dvayorātmā'sya jāyate | śūdrā śūdrasya cāpyekā śūdrameva prajāyate

A Vaishya also has two wives, and in both of them his own self is born. A Shudra has just one, a Shudra woman, and a Shudra alone is born.

Note on the text: Corrected ऽस्व → ऽस्य (misprint in Wikisource; CE 13.48.8a reads ātmāsya).

Verse 9 (13.83.9)

अतोऽविशिष्टस्त्वधमो गुरुदारप्रधर्षकः । बाह्यं वर्णं जनयति चातुर्वर्ण्यविगर्हितम् ॥

ato'viśiṣṭastvadhamo gurudārapradharṣakaḥ | bāhyaṃ varṇaṃ janayati cāturvarṇyavigarhitam

A base man who is no better than these, who assaults the wives of his elders, begets an outcaste class, condemned by the fourfold order.

Note on the text: Corrected ब्राह्यं → बाह्यं (misprint in Wikisource; CE 13.48.9c reads bāhyaṃ).

Verse 10 (13.83.10)

अयाज्यं क्षत्रियो व्रात्यं सूतं स्तोत्रक्रियापरम् । वैश्यो वैदेहकं चापि मौद्गल्यमपवर्जितम् ॥

ayājyaṃ kṣatriyo vrātyaṃ sūtaṃ stotrakriyāparam | vaiśyo vaidehakaṃ cāpi maudgalyamapavarjitam

By a Kshatriya are born the Vratya, who is unfit for sacrifice, and the Suta, whose work is the singing of praises; by a Vaishya, the Vaidehaka and the shunned Maudgalya;

Note on the text: Corrected व्रात्यंक → व्रात्यं (misprint in Wikisource; a stray क after the anusvara, CE 13.48.10a reads vrātyaṃ sūtaṃ). Line 1 also has स्तोत्र- where the CE has stoma- (a variant, kept).

Verse 11 (13.83.11)

शूद्रश्चण्डालमत्युग्रं वध्यघ्नं बाह्यवासिनम् । ब्राह्मण्यां सम्प्रजायन्त इत्येते कुलपांसनाः । एते मतिमतांश्रेष्ठ वर्णसङ्करजाः प्रभो ॥

śūdraścaṇḍālamatyugraṃ vadhyaghnaṃ bāhyavāsinam | brāhmaṇyāṃ samprajāyanta ityete kulapāṃsanāḥ | ete matimatāṃśreṣṭha varṇasaṅkarajāḥ prabho

by a Shudra, the Chandala, exceedingly fierce, the slayer of the condemned, who lives outside the settlement. These are born of Brahmin women and are the disgrace of their families. They are, O best of the wise, O lord, the offspring of class mixture.

Verse 12 (13.83.12)

बन्दी तु जायते वैश्यान्मागधो वाक्यजीवनः । शूद्रान्निषादो मत्स्यघ्नः क्षत्रियायां व्यतिक्रमात् ॥

bandī tu jāyate vaiśyānmāgadho vākyajīvanaḥ | śūdrānniṣādo matsyaghnaḥ kṣatriyāyāṃ vyatikramāt

From a Vaishya is born the Bandi, the Magadha, who lives by his speech; from a Shudra, the Nishada, who kills fish, born of a Kshatriya woman through transgression.

Verse 13 (13.83.13)

शूद्रादायोगवश्चापि वैश्यायां ग्राम्यधर्मिणः । ब्राह्मणैरप्रतिग्राह्यस्तक्षा स्वधनजीवनः ॥

śūdrādāyogavaścāpi vaiśyāyāṃ grāmyadharmiṇaḥ | brāhmaṇairapratigrāhyastakṣā svadhanajīvanaḥ

And from a Shudra by a Vaishya woman is born the Ayogava, a man of coarse village ways, from whom Brahmins may not accept gifts, a carpenter who lives on his own earnings.

Verse 14 (13.83.14)

एतेऽपि सदृशान्वर्णाञ्जनयन्ति स्वयोनिषु । मातृजात्या प्रसूयन्ते ह्यवरा हीनयोनिषु ॥

ete'pi sadṛśānvarṇāñjanayanti svayoniṣu | mātṛjātyā prasūyante hyavarā hīnayoniṣu

These too beget children of their own kind in wives of their own kind; but in women of lower birth the offspring are born lower, taking their mothers' class.

Note on the text: Not matched by the alignment; recension variant of CE 13.48.14a, c (CE: sadṛśaṃ varṇaṃ … mātṛjātyāṃ prasūyante pravarā hīnayoniṣu).

Verse 15 (13.83.15)

यथा चतुर्षु वर्णेषु द्वयोरात्माऽस्य जायते । आनन्तर्यात्प्रजायन्ते यथा बाह्याः प्रधानतः ॥

yathā caturṣu varṇeṣu dvayorātmā'sya jāyate | ānantaryātprajāyante yathā bāhyāḥ pradhānataḥ

Just as among the four classes a man's own self is born in two of his wives, so too the outcaste groups arise, chiefly in order of immediate succession.

Note on the text: Corrected बाह्या → बाह्याः (misprint in Wikisource; the plural subject needs its visarga, before प the visarga is not dropped; CE 13.48.15c reads bāhyāḥ pradhānataḥ with तथा for यथा).

Verse 16 (13.83.16)

ते चापि सदृशं वर्णं जनयन्ति स्वयोनिषु । परस्परस्य दारेषु जनयन्ति विगर्हितान् ॥

te cāpi sadṛśaṃ varṇaṃ janayanti svayoniṣu | parasparasya dāreṣu janayanti vigarhitān

They too beget children of their own kind in wives of their own kind; but in one another's wives they beget despised ones.

Note on the text: Not matched by the alignment; line 1 = CE 13.48.16a, line 2 is a variant of CE 13.48.16c (CE: parasparasya vartanto janayanti vigarhitān).

Verse 17 (13.83.17)

यथा शूद्रोऽपि ब्राह्मण्यां जन्तुं बाह्यं प्रसूयते । एवं बाह्यतराद्बाह्यश्चातुर्वर्ण्यात्प्रजायते ॥

yathā śūdro'pi brāhmaṇyāṃ jantuṃ bāhyaṃ prasūyate | evaṃ bāhyatarādbāhyaścāturvarṇyātprajāyate

Just as a Shudra produces an outcaste being on a Brahmin woman, so an outcaste of a still lower kind is born, within the fourfold order, from one who is already outcaste.

Note on the text: Not matched by the alignment; recension variant of CE 13.48.17a, c (CE: yathā ca śūdro brāhmaṇyāṃ … cāturvarṇyāt prasūyate).

Verse 18 (13.83.18)

प्रतिलोमं तु वर्धन्ते बाह्याद्बाह्यतरात्पुनः । हीनाद्धीनाः प्रसूयन्ते वर्णाः पञ्चदशैव तु ॥

pratilomaṃ tu vardhante bāhyādbāhyatarātpunaḥ | hīnāddhīnāḥ prasūyante varṇāḥ pañcadaśaiva tu

In the reverse order they multiply, the outcaste again from the still lower outcaste, the lowly from the lowly; the classes so produced number fifteen in all.

Note on the text: Corrected बाह्योद् → बाह्याद् (misprint in Wikisource; the ablative बाह्यात् is needed, CE 13.48.18a reads bāhyād bāhyataraṃ punaḥ). Not matched by the alignment: the rest is a recension variant of CE 13.48.18a, c.

Verse 19 (13.83.19)

अगम्यागमनाच्चैव जायते वर्णसङ्करः । बाह्यानामनुजायन्ते सैरन्ध्र्यां मागधेषु च । प्रसाधनोपचारज्ञमदासं दासजीवनम् ॥

agamyāgamanāccaiva jāyate varṇasaṅkaraḥ | bāhyānāmanujāyante sairandhryāṃ māgadheṣu ca | prasādhanopacārajñamadāsaṃ dāsajīvanam

A mixture of the classes also arises from union with a woman who must not be approached. Among the outcastes are born, of a Sairandhri woman and among the Magadhas, one skilled in dressing and attendance, who is not a slave yet lives as a slave.

Note on the text: Not matched by the alignment. Three-line verse as on the page: line 1 is a variant of CE 13.48.19a (CE: vartate varṇasaṃkaraḥ, Wikisource: जायते), line 2 of CE 13.48.19c (CE: vrātyānām atra jāyante sairandhrā māgadheṣu ca; Wikisource: बाह्यानामनुजायन्ते सैरन्ध्र्यां), line 3 = CE 13.48.19e.

Verse 20 (13.83.20)

क्षत्ता ह्यायोगवं सूते वागुराबन्धजीवनम् । मैरेयकं च वैदेहः सम्प्रसूतेऽथ माधुकम् ॥

kṣattā hyāyogavaṃ sūte vāgurābandhajīvanam | maireyakaṃ ca vaidehaḥ samprasūte'tha mādhukam

The Kshatta begets the Ayogava, who lives by setting snares and nets; and the Vaidehaka begets the Maireyaka and the Madhuka.

Note on the text: Corrected क्षत्रा → क्षत्ता (misprint in Wikisource; the class name kṣattā is meant, त्त for त्र; the CE reads ataś cāyogavaṃ sūte here, a variant). Not matched by the alignment: recension variant of CE 13.48.20a; line 2 = CE 13.48.20c.

Verse 21 (13.83.21)

निषादो मद्गुरं सूते दासं नावोपजीविनम् । मृतपं चापि चाण्डालः श्वपाकमिति विश्रुतम् ॥

niṣādo madguraṃ sūte dāsaṃ nāvopajīvinam | mṛtapaṃ cāpi cāṇḍālaḥ śvapākamiti viśrutam

The Nishada begets the Madgura, a servant who lives by boats; and the Chandala begets the Mritapa, who is known as the Shvapaka.

Note on the text: Not matched by the alignment; recension variant of CE 13.48.21a, c (CE: niṣādo mudgaraṃ sūte dāśaṃ nāvopajīvinam / mṛtapaṃ cāpi caṇḍālaḥ śvapākam atikutsitam).

Verse 22 (13.83.22)

चतुरो मागधी सूते क्रूरान्मायोपजीविनः । मांसं स्वादुकरं क्षौद्रं सौगन्धमिति विश्रुतम् ॥

caturo māgadhī sūte krūrānmāyopajīvinaḥ | māṃsaṃ svādukaraṃ kṣaudraṃ saugandhamiti viśrutam

The Magadhi woman bears four cruel ones who live by trickery, known as the Mamsa, the Svadukara, the Kshaudra and the Saugandha.

Verse 23 (13.83.23)

वैदेहकाच्च पापिष्ठं क्रूरं मायोपजीविनम् । निषादान्मद्रनाभं च खरयानप्रयायिनम् ॥

vaidehakācca pāpiṣṭhaṃ krūraṃ māyopajīvinam | niṣādānmadranābhaṃ ca kharayānaprayāyinam

From a Vaidehaka comes one exceedingly wicked, cruel, living by trickery; and from a Nishada, the Madranabha, who travels in a vehicle drawn by asses.

Note on the text: Corrected पापिष्ठा → पापिष्ठं (misprint in Wikisource; the word agrees with the accusatives क्रूरं and मायोपजीविनम्, CE 13.48.23a reads pāpiṣṭhaṃ). Line 1 also has मायोपजीविनम् where the CE has bhāryopajīvinam (a variant, kept).

Verse 24 (13.83.24)

चण्डालात्पुल्कसं चापि खराश्वगजभोजिनम् । मृतचैलप्रतिच्छन्नं भिन्नभाजनभोजिनम् ॥

caṇḍālātpulkasaṃ cāpi kharāśvagajabhojinam | mṛtacailapraticchannaṃ bhinnabhājanabhojinam

And from a Chandala comes the Pulkasa, who eats asses, horses and elephants, clothed in the garments of the dead and eating from broken vessels.

Note on the text: Corrected भृत- → मृत- (misprint in Wikisource; the sense is "clothed in the garments of the dead", CE 13.48.24c reads mṛtacela-).

Verse 25 (13.83.25)

आयोगवीषु जायन्ते हीनवर्णास्तु ते त्रयः । क्षुद्रो वैदेहकादन्धो बहिर्ग्रामप्रतिश्रयः ॥

āyogavīṣu jāyante hīnavarṇāstu te trayaḥ | kṣudro vaidehakādandho bahirgrāmapratiśrayaḥ

In Ayogava women are born these three of low class: the Kshudra, and, from a Vaidehaka, the Andha, who lives outside the village.

Verse 26 (13.83.26)

कारावरो निषाद्यां तु चर्मकारः प्रसूयते । चाण्डालात्पाण्डुसौपाकस्त्वक्सारव्यवहारवान् ॥

kārāvaro niṣādyāṃ tu carmakāraḥ prasūyate | cāṇḍālātpāṇḍusaupākastvaksāravyavahāravān

The Karavara, the leatherworker, is born of a Nishada woman; and from a Chandala comes the Pandusaupaka, who deals in bamboo wares.

Verse 27 (13.83.27)

आहिण्डिको निषादेन वैदेह्यां सम्प्रसूयते । चण्डालेन तु सौपाकश्चण्डालसमवृत्तिमान् ॥

āhiṇḍiko niṣādena vaidehyāṃ samprasūyate | caṇḍālena tu saupākaścaṇḍālasamavṛttimān

The Ahindika is born of a Nishada by a Vaidehi woman; and by a Chandala, the Saupaka, who follows the same way of life as the Chandala.

Note on the text: Corrected आहिण्कों → आहिण्डिको (misprint in Wikisource; broken conjunct, CE 13.48.27a reads āhiṇḍiko). Not matched by the alignment: recension variant of CE 13.48.27a, c (CE: saṃprajāyate / … saupāko maudgalyasamavṛttimān).

Verse 28 (13.83.28)

निषादी चापि चण्डालात्पुत्रमन्तेवसायिनम् । श्मशानगोचरं सूते बाह्यैरपि बहिष्कृतम् ॥

niṣādī cāpi caṇḍālātputramantevasāyinam | śmaśānagocaraṃ sūte bāhyairapi bahiṣkṛtam

A Nishada woman bears to a Chandala a son called Antevasayin, who haunts the cremation ground, shunned even by the outcastes.

Verse 29 (13.83.29)

इत्येते सङ्करे जाताः पितृमातृव्यतिक्रमात् । प्रच्छन्ना वा प्रकाशा वा वेदितव्याः स्वकर्मभिः ॥

ityete saṅkare jātāḥ pitṛmātṛvyatikramāt | pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ

These are the mixed-born groups, produced by the transgression of father and mother; whether hidden or manifest, they are to be known by their own actions.

Note on the text: Corrected प्रच्छन्नान्वा → प्रच्छन्ना वा (misprint in Wikisource; it must agree with प्रकाशा, CE 13.48.29c reads pracchannā vā).

Verse 30 (13.83.30)

चतुर्णामेव वर्णानां धर्मो नान्यस्य विद्यते । वर्णानां धर्महीनेषु सङ्ख्या नास्तीह कस्यचित् ॥

caturṇāmeva varṇānāṃ dharmo nānyasya vidyate | varṇānāṃ dharmahīneṣu saṅkhyā nāstīha kasyacit

Dharma belongs only to the four classes; no other has it. For those of the classes who are without dharma, no reckoning is made here of anyone.

Verse 31 (13.83.31)

यदृच्छयोपसम्पन्नैर्यज्ञसाधुबहिष्कृतैः । बाह्या बाह्यैश्च जायन्ते यथावृत्ति यथाश्रयम् ॥

yadṛcchayopasampannairyajñasādhubahiṣkṛtaiḥ | bāhyā bāhyaiśca jāyante yathāvṛtti yathāśrayam

By those who unite as they please, shut out from sacrifice and from the good, outcastes are born of outcastes according to their way of life and their refuge.

Verse 32 (13.83.32)

चतुष्पथश्मशानानि शैलांश्चान्यान्वनस्पतीन् । कार्ष्णायसमलङ्कारं परिगृह्य च नित्यशः । वसेयुरेते विज्ञाता वर्तयन्तः स्वकर्मभिः ॥

catuṣpathaśmaśānāni śailāṃścānyānvanaspatīn | kārṣṇāyasamalaṅkāraṃ parigṛhya ca nityaśaḥ | vaseyurete vijñātā vartayantaḥ svakarmabhiḥ

Dwelling at crossroads, cremation grounds, hills and certain trees, and always wearing ornaments of black iron, they should live there, known for what they are, earning their living by their own occupations.

Note on the text: Not matched by the alignment. Three-line verse as on the page: line 1 = CE 13.48.32a; lines 2-3 are the CE star passage 13.48.32b*0311_01-02 (kārṣṇāyasam alaṃkāraṃ parigṛhya ca nityaśaḥ / vaseyur ete pitryais tu vartayantaḥ svakarmabhiḥ; Wikisource has विज्ञाता for pitryais tu, a variant), printed in the CE after 32a. The CE's other star line 13.48.32b*0310_01 is not on the page.

Verse 33 (13.83.33)

युञ्जन्तो वाऽप्यलङ्कारांस्तथोपकरणानि च । गोब्राह्मणाय साहाय्यं कुर्वाणा वै न संशयः ॥

yuñjanto vā'pyalaṅkārāṃstathopakaraṇāni ca | gobrāhmaṇāya sāhāyyaṃ kurvāṇā vai na saṃśayaḥ

Wearing ornaments and using their tools, they give help to cows and Brahmins; of that there is no doubt.

Note on the text: Corrected साहय्यं → साहाय्यं (misprint in Wikisource; CE 13.48.33a reads sāhāyyaṃ). Not matched by the alignment: line 1 is a variant of CE 13.48.32c (yuñjante cāpy alaṃkārāṃs tathopakaraṇāni ca), line 2 of CE 13.48.33a (gobrāhmaṇārthe sāhāyyaṃ kurvāṇā vai na saṃśayaḥ).

Verse 34 (13.83.34)

आनृशंस्यमनुक्रोशः सत्यवाक्यं तथा क्षमा । स्वशरीरैरपि त्राणं बाह्यानां सिद्धिकारणम् । भवन्ति मनुजव्याघ्र तत्र मे नास्ति संशयः ॥

ānṛśaṃsyamanukrośaḥ satyavākyaṃ tathā kṣamā | svaśarīrairapi trāṇaṃ bāhyānāṃ siddhikāraṇam | bhavanti manujavyāghra tatra me nāsti saṃśayaḥ

Kindness, compassion, truthful speech and forbearance, and protection of others even with their own bodies, are for the outcastes the cause of success. In this, tiger among men, I have no doubt.

Note on the text: Not matched by the alignment. Three-line verse as on the page: line 1 = CE 13.48.33c (with अथ for तथा), line 2 is a variant of CE 13.48.34a (CE: svaśarīraiḥ paritrāṇaṃ bāhyānāṃ siddhikārakam), line 3 = CE 13.48.34c (with भवन्ति for bhavati).

Verse 35 (13.83.35)

यथोपदेशं परिकीर्तितासु । नरः प्रजायेत विचार्य बुद्धिमान् । निहीनयोनिर्हि सुतोऽवसादयेत् । तितीर्षमाणं हि यथोपलो जले ॥

yathopadeśaṃ parikīrtitāsu | naraḥ prajāyeta vicārya buddhimān | nihīnayonirhi suto'vasādayet | titīrṣamāṇaṃ hi yathopalo jale

A wise man should beget children only after reflection, among the women listed as taught; for a son of base birth drags his father down, as a stone drags down one who is trying to cross the water.

Note on the text: Rejoined the word split by a hyphen across the line break on the page (सुतोऽवसादये- । / त्तितीर्षमाणं → सुतोऽवसादयेत् । / तितीर्षमाणं), as the CE has avasādayet at the pada end. Not matched by the alignment: four-line verse as on the page (labelled 13-83-35a-d); the CE prints it as two long lines, 13.48.35a and 13.48.35c, each with a caesura. Variants: निहीन- for vihīna-, यथोपलो जले for salile yathopalam.

Verse 36 (13.83.36)

अविद्वांसमलं लोके विद्वांसमपि वा पुनः । नयन्ति ह्यपथं नार्यः कामक्रोधवशानुगम् ॥

avidvāṃsamalaṃ loke vidvāṃsamapi vā punaḥ | nayanti hyapathaṃ nāryaḥ kāmakrodhavaśānugam

Women lead astray, from the right path, any man in the world, ignorant or learned, who has fallen under the power of desire and anger.

Verse 37 (13.83.37)

स्वभावश्चैव नारीणां नराणामिह दूषणम् । अत्यर्थं न प्रसज्जन्ते प्रमदासु विपश्चितः ॥

svabhāvaścaiva nārīṇāṃ narāṇāmiha dūṣaṇam | atyarthaṃ na prasajjante pramadāsu vipaścitaḥ

It is the very nature of women to corrupt men here; therefore the wise do not become excessively attached to women.

Verse 38 (13.83.38)

वर्णापेतमविज्ञाय नरं कलुषयोनिजम् । आर्यरूपमिवानार्यं कथं विद्यामहे वयम् ॥

varṇāpetamavijñāya naraṃ kaluṣayonijam | āryarūpamivānāryaṃ kathaṃ vidyāmahe vayam

How are we to know a man born of a corrupt womb, outside the classes, who has not been recognised as such and who looks noble though he is ignoble?

Verse 39 (13.83.39)

योनिसङ्कलुषे जातं नानाभावसमन्वितम् । कर्मभिः सज्जनाचीर्णैर्विज्ञेयाः शुद्धयोनिकाः ॥

yonisaṅkaluṣe jātaṃ nānābhāvasamanvitam | karmabhiḥ sajjanācīrṇairvijñeyāḥ śuddhayonikāḥ

One born of a defiled womb shows a variety of unnatural traits; those of pure birth are to be known by deeds such as good men practise.

Verse 40 (13.83.40)

अनार्यत्वमनाचारः क्रूरत्वं निष्क्रियात्मता । पुरुषं व्यञ्जयन्तीह लोके कलुषयोनिजम् ॥

anāryatvamanācāraḥ krūratvaṃ niṣkriyātmatā | puruṣaṃ vyañjayantīha loke kaluṣayonijam

Ignobility, bad conduct, cruelty and lack of right action reveal in this world a man of corrupt birth.

Verse 41 (13.83.41)

पित्र्यं वा भजते शीलं मातृजं वा तथोभयम् । न कथञ्चन सङ्कीर्णः प्रकृतिं स्वां नियच्छति ॥

pitryaṃ vā bhajate śīlaṃ mātṛjaṃ vā tathobhayam | na kathañcana saṅkīrṇaḥ prakṛtiṃ svāṃ niyacchati

He follows either his father's character or his mother's, or both; a man of mixed birth can never hold back his own nature.

Note on the text: Corrected कथञ्च → कथञ्चन and प्रवृतिं → प्रकृतिं (misprints in Wikisource; a truncated word and a garbled one, CE 13.48.41c reads na kathaṃ cana saṃkīrṇaḥ prakṛtiṃ svāṃ niyacchati).

Verse 42 (13.83.42)

यथैव सदृशो रूपे मातापित्रोर्हि जायते । व्याघ्रबिन्दोस्तथा योनिं पुरुषः स्वां नियच्छति ॥

yathaiva sadṛśo rūpe mātāpitrorhi jāyate | vyāghrabindostathā yoniṃ puruṣaḥ svāṃ niyacchati

Just as a child is born resembling its mother and father in form, so a man cannot suppress his own origin, as with the markings of a tiger.

Note on the text: Corrected सदृसो → सदृशो and मातावित्रोर्हि → मातापित्रोर्हि (misprints in Wikisource; CE 13.48.42a reads sadṛśo … mātāpitror hi). Line 2 is a recension variant of CE 13.48.42c (vyāghraś citrais tathā yoniṃ), kept.

Verse 43 (13.83.43)

कुले स्रोतसि संच्छन्ने यस्य स्याद्योनिसङ्करः । संश्रयत्येव तच्छीलं नरोऽल्पमथवा बहु ॥

kule srotasi saṃcchanne yasya syādyonisaṅkaraḥ | saṃśrayatyeva tacchīlaṃ naro'lpamathavā bahu

Even when the stream of a family is hidden, a man whose birth is mixed takes on that character, little or much.

Verse 44 (13.83.44)

आर्यरूपसमाचारं चरन्तं कृतके पथि । सवर्णमन्यवर्णं वा स्वशीलं शास्ति निश्चये ॥

āryarūpasamācāraṃ carantaṃ kṛtake pathi | savarṇamanyavarṇaṃ vā svaśīlaṃ śāsti niścaye

When a man walks a path of pretence with the looks and conduct of a noble, whether he is of the same class or of another, his own character declares for certain what he is.

Note on the text: Corrected सास्ति → शास्ति (misprint in Wikisource; स for श, CE 13.48.44c reads śāsti). Line 2 has सवर्णम् where the CE has svavarṇam (a variant, kept).

Verse 45 (13.83.45)

नानावृत्तेषु भूतेषु नानाक्रमरतेषु च । जन्मवृत्तसमं लोके सुश्लिष्टं न विरज्यते ॥

nānāvṛtteṣu bhūteṣu nānākramarateṣu ca | janmavṛttasamaṃ loke suśliṣṭaṃ na virajyate

Among creatures of many occupations and many ways, what accords with one's birth and conduct clings fast and never loses its colour.

Verse 46 (13.83.46)

शरीरमिह सत्वेन न तस्य परिकृष्यते । ज्येष्ठमध्यावरं सत्वं तुल्यसत्वं प्रमोदते ॥

śarīramiha satvena na tasya parikṛṣyate | jyeṣṭhamadhyāvaraṃ satvaṃ tulyasatvaṃ pramodate

Here his body is not drawn away by his inner nature; that nature is of the highest, middle or lowest kind, and a being delights in what shares its nature.

Verse 47 (13.83.47)

ज्यायांसमपि शीलेन विहीनं नैव पूजयेत् । अपि शूद्रं च धर्मज्ञं सद्वृत्तमभिपूजयेत् ॥

jyāyāṃsamapi śīlena vihīnaṃ naiva pūjayet | api śūdraṃ ca dharmajñaṃ sadvṛttamabhipūjayet

One should not honour even a man of higher standing if he lacks good conduct; but even a Shudra who knows dharma and lives rightly one should honour.

Verse 48 (13.83.48)

आत्मानमाख्याति हि कर्मभिर्नरः । सुशीलचारित्रकुलैः शुभाशुभैः । प्रनष्टमप्यात्मकुलं तथा नरः । पुनः प्रकाशं कुरुते स्वकर्मतः ॥

ātmānamākhyāti hi karmabhirnaraḥ | suśīlacāritrakulaiḥ śubhāśubhaiḥ | pranaṣṭamapyātmakulaṃ tathā naraḥ | punaḥ prakāśaṃ kurute svakarmataḥ

A man declares what he is by his deeds, by his good or bad character, conduct and family; and in the same way a man can bring back into the light, by his own deeds, even a family that had been lost to fame.

Note on the text: Four-line verse as on the page (labelled 13-83-48a-d); the CE prints it as two long lines, 13.48.48a and 13.48.48c, each with a caesura (the CE's star lines 13.48.47d*0312_01-02 are a variant of the same sense, not on the page). Variants: सुशीलचारित्रकुलैः for svaśīlacāritrakṛtaiḥ, स्वकर्मतः for svakarmabhiḥ.

Verse 49 (13.83.49)

योनिष्वेतासु सर्वासु सङ्कीर्णास्वितरासु च । यत्रात्मानं न जनयेद्बुधस्तां परिवर्जयेत् ॥

yoniṣvetāsu sarvāsu saṅkīrṇāsvitarāsu ca | yatrātmānaṃ na janayedbudhastāṃ parivarjayet

Among all these wombs, mixed and others, a wise man should avoid the one in which he would not beget his own kind.