VARA AND QUALITIES

The scriptures state that brhmaa is called so by birth.

It is said in Mahbhrata:

janmanaiva mahbhgo brhmao nma jyate

namasya sarvabhtnm atithi prastgrabhuk (Mahbhrata-anusana-parvan.35.1)

"Bhma said, 'O blessed king, Brhmaa is called so by birth alone and becomes an object of
adoration with all creatures and are entitled, as guests, to eat the first portion of all cooked
food.

Here, r-Nlakaha has commented as follows:

janmanaiva saskra abhvopi brhmao namasya eva. prastam praritam

pakvamannam tat svgre bhoktum arhatiprastgrabhuk.

Just by birth, even if he is without any saskras, still a brhmaa is worshippable. Prastam
means cooked rice. He is fit to receive the first offering of the cooked rice. That is the
meaning of prastgrabhuk.

It is also said:

brhmaya tta duprpa varai katrdibhis tribhi

para hi sarvabhtn sthnam etad yudhihira
bahvs tu sasaran yonr jyamna puna puna
paryye tta kasmi cid brhmao nma jyate

"Bhma said, the status of a Brhmaa, O Yudhithira, is very difficult to acquire for a
person belonging to any of the three other varas such as katriyas. That status is the
highest with respect to all creatures. Travelling through innumerable orders of existence, by
undergoing repeated births, one at last, in some birth, becomes born as a Brhmaa.
(Mahbhrata-anusana-parvan.35.1)

pastambha-dharma-stra says:

catvro var brhmaa katriya vaiya dr || 1.1.1.4 ||

[There are] four vars brhmaas, katriyas, vaiyas, and dras.

tes prva prvo janmata-reyn || 1.1.1.5 ||

Among these, each preceding [vara] is superior from birth to the one following.

It is said in Hrit-smti:

yajna-siddhy-artham anaghn
brhmn mukhato'srjat
brahmayam brhmaenaivam
utpanno brhmana smta

For the purpose of accomplishing yajnas, sinless brhmaas were created from the mouth
(of the Purua). The child born of a brhmaa in the womb of a brhmaa wife is known as
a brhmaa. (1.12.15)

It is also said in rmad-Bhgavatam,:

tva hi brahma-vid shreha saskrn kartum arhasi

blayor anayor n janman brhmao guru (SB.10.08.6)

While commenting on this verse, all cryas are unanimous in saying that janman means
brhmaas are guru just by their jti what to speak of other qualities.

brhmao janman shreyn sarve prinm iha

tapas vidyay tu kim u mat-kalay yuta (SB.10.86.53)

A brhmaa is superior to every living creature on this earth just by birth, more so when he
is endowed with austerities, knowledge and contentment, what to speak of devotion to
Me?

The dharma-stras and smtis link all of ones saskras, nitya and naimittika-karmas to
the vara as per ones birth.

Thus while the scriptures have been categorical in stating that one is a brhmaa just by
birth, the same scriptures seem to state otherwise.

It is said in Mahbhrata (Vana-parva, Chapter 180) :

sarpa uvca
brhmaa ko bhaved rjan vedya ki ca yudhihira
bravhy ati-mati tv hivkyair anumimmahe

The snake asked: O Mahrja Yudhihira, who is a brhmaa, and what is the object of
knowledge? You are very intelligent, therefore I will certainly be enlightened by your
statement.

yudhihira uvca
satya dna kam-lam nasya tapo gh
dyante yatra ngendrasa brhmaa iti smta

Mahrja Yudhihira replied: O Snake King, In whichever person qualities like truthfulness,
charity, forgiveness, sobriety, gentleness, austerity, and lack of hatred are seen, he is to be
called a brhmaa.
 sarpa uvca
drev api ca satya ca dnam akrodha eva ca
nasyam ahis cagh caiva yudhihira

The snake said: dras also possess truthfulness, charity, freedom from anger,
nonviolence, noneviousness and lack of hatred.

yudhihira uvca
dre tu yad bhavel lakma dvije tac ca na vidyate
na vai dro bhavec chdrobrhmao na ca brhmaa

Mahrja Yudhihira replied to this: If such symptoms are found in a dra he should
never be called a dra, just as a brhmaa is not a brhmaa if he does not possess these
qualities.

yatraital lakyate sarpa vtta sa brhmaa smta

yatraitan na bhavet sarpata dram iti nirdiet

O snake, wherever such distinguishing conduct are found, that person is called a brhmaa
and wherever they are not found, such person is to be designated as a dra.

It is again said in Mahbhrata (Vana-parva, Chapter 211):

dra-yonau hi jtasya sad-gunupatihata

vaiyatva labhate brahmankatriyatva tathaiva ca
rjave vartamnasyarjave vartamnasya brhmayam abhijyate

A man, O brhmaa, may be born in the family of a dra and if posesses good qualities, he
becomes a vaiya or a katriya. And if he possesses the quality of straightforwardness, he is
a brhmaa.

We find further in Mahbhrata (Vana-parva, Chapter 215):

brhmao vydhya
sprata ca mato me 'si brhmao ntra saaya
brhmaa patanyeuvartamno vikarmasu
dmbhiko dukta prjna drea sado bhavet
yas tu dro dame satyedarme ca satatotthita
ta brhmaam aha manyevttena hi bhaved dvija

The brhmaa told the pious hunter: In my opinion even now you are still a brhmaa.
There is no doubt about it. After all, a brhmaa who is vain and haughty, who is addicted
to vices and wedded to evil and degrading practices, is like a dra. On the other hand, I
consider a dra who is always adorned with these virtues,--righteousness, self-restraint,
and truthfulness,--as a brhmaa. A man becomes a brhmaa only by his character;

It is said in rmad Bhgavatam (7.11.21-24, 35):

amo damas tapa auca santoa kntir rjavam
jna daycyuttmatva satya ca brahma-lakaam

The characteristics of a brhmaa are control of the mind, control of the senses, austerity
and penance, cleanliness, satisfaction, forgiveness, straightforwardness, knowledge,
compassion, mind completely fixed on Lord Acyuta and truthfulness.

aurya vrya dhtis tejas tyga ctma-jaya kam

brahmayat prasda casatya ca katra-lakaam

Enthusiastic for battle, chivalrous influence, steadfastness, boldness, charitable, control

over emotions, to be forgiving, to be gracious towards brhminical nature and to be always
jolly and truthfulthese are the characteristics of a katriya.

deva-gurv-acyute bhaktis tri-varga-paripoaam

stikyam udyamo nitya naipuya vaiya-lakaam

Being always devoted to the devas, Guru and Lord Acyuta, endeavoring for advancement in
religious principles, economic development and sense gratification [dharma, artha and
kma]; faith in scriptures and God, always endeavoring, expertise in dealingsthese are the
symptoms of a vaiya.

drasya sannati auca sev svminy amyay

amantra-yajo hy asteyasatya go-vipra-rakaam

Being humble in the presence of the three higher varas, internal and external cleanliness,
serving one's master, being free from duplicity, performing sacrifices without uttering
mantras i.e., only by uttering nama, not stealing, always speaking the truth and giving all
protection to the cows and brhmaasthese are the symptoms of the dra.

yasya yal lakaa prokta puso varbhivyanjakam

yad anyatrpi dyetatat tenaiva vinirdiet

If one shows the symptoms of being a brhmaa, katriya, vaiya or dra, as described
above, even if he has appeared in a different vara, he should be accepted according to
those symptoms of classification.

In his commentary to the above verse (7.11.35) from rmad Bhgavatam, r rdhara-
Svmi has commented thus:

amdibhir eva brhmadi-vyavahro mukhyo na jti-mtrd ity hayasyeti | yad yadi

anyatra varntarepi dyena tad varntara tenaiva lakaa-nimittenaiva varena
vinirdiet | na taj jti-nimittenety artha ||

The conduct of brhmaas and others including qualities such as ama etc is what is
actually important and not just the jti. This is said by the verse beginning with yasya. By
seeing the conduct in other varas also, that particular vara must be designated only as
that vara which corresponds to the characteristic signs. It must not be designated on the
basis of the concerned jti.

Thus, it is apparent from the above quotes and the quoted commentary that it is conduct
alone which matters and not ones birth in designating ones vara. Consequently, it can
also be extrapolated that if qualities of another vara are present, one can change ones
vara and perform the functions of another vara.

This however seems to be contradictory to the various scriptural statements which were
quoted in the beginning where it was stated that ones vara is as designated as per ones
birth. It also goes against Lord Kas instructions in rmad-Bhagavad-Gta that one must
not change ones sva-dharma.

Therefore, these statements need to be reconciled.

We find a reconciliation in the commentary of r-Nlakaha to rmad-Bhagavad-Gta

(18.41):

brhmaa-katriya-vi dr ca parantapa |
karmi pravibhaktni svabhva-prabhavair guai ||

The activities of Brhmaas, Katriyas, Vaiyas and dras are distinctly separate according
to the guas born of their svabhva, o destroyer of foes

drnm asamsakaraa vednadhikrt | pravibhaktnyasakrani | tatra hetumha-

svabhvaprabhavairguai svabhva varasya praktis trigutmik saiva prabhavo
heturye guan te svabhvaprabhvastai | yadv brhmaasvabhvasya
sattvagua eva prabhva ntatvt | katriyasvabhvasya sattvopasarjana raja,
varasvabhvatvt, vaiyasvabhvasya tamaupasarjana raja, kydisvabhvatvt |
drasvabhvasya rajaupasarjana tama, ursvabhvatvt | athav svabhva
prgbhavya saskrastatprabhavai | na tu jtimtraprabhavah, pakim ka
gamanavat | ata eva jtyantara vyvttn dharmn amdiu pho na dyate |
nahi drdvyvtta traivariknm adhyayandika v itaradvayd vyvttam
brhman adhypandika veha pahyate kintu sarve sarvajtyn sdhraa-
dharm amdayo dyate |

dras have not been included in the compound word brhmaa-katriya-vi and have
been mentioned separately because they do not have adhikra for study of Vedas.
pravibhaktni means those that are unmixed. The reason for this is said svabhva
prabhavai guai- svabhva born through ones qualities. svabhva or nature means,
the prakti of vara is of three guas. She alone is the cause for the origin or cause of these
guas and they (the four varas) stay under the influence of their svabhva. Or, the
strength of a brhmaas svabhva is only sattva-gua because of calmness. The strength of
a katriyas svabhva is rajo-gua with sattva-gua being secondary because of the
controlling nature. The strength of a vaiyas svabhva is rajo-gua with tamo-gua being
secondary because of the nature of farming and similar activities. The strength of a dras
svabhva is tamo-gua with rajo-gua as secondary because of the nature of servitude
being present. Or, the svabhva is present due to the influence of the saskras belonging
to the existence in previous births. Therefore, their qualities is not just due to the influence
of the jti, like the birds flight in the sky (Just because it is a bird, it need not fly in the same
way the rest of its species fly. Its individual ability to fly and its faculties also matter).
Therefore, qualities like ama, dama etc are not seen as dharma excluded for other jtis.
Unlike those dharmas meant for the 1st three varas which is excluded because one is a
dra such as studying Vedas etc or those dharmas meant for brhmaas but excluded for
dras such as teaching Vedas etc, ama and others are seen as ordinary dharma for people
of all jtis.

yath hi drodiu brhmaevapi aurydika bharatdiu katriyevapi amdika

da, evamitaratra | tasmdyasminkasmincidvara amdayo dyante sa dropi
etair lakaair brhmaa eva jtavya | yatra ca brhmaopi dradharm dyante, sa
dra eva | tath crayake sarpabhta nahua prati yudhihiravkya- satya
dna kam lam nasya tapo gh | dyante yatra ngendra ! sa brhmaa iti
smta (M.Bh.3.180.21) tath yatraital lakyate sarpa vtta sa brhmaa smta
yatraitan na bhavet sarpata dram iti nirdiet iti |

just as how qualities like valour and others are seen in people like Droa even though they
are brhmaas or qualities like ama are seen in people like Bharata though they are
katriyas, it is so in other places. Therefore, in whichever vara, qualities like ama are seen,
even if that person is a dra, because of these characteristics, that person is to be known as
a brhmaa only. Where the qualities of a dra are seen, even if he is a brhmaa, he is a
dra only. Similarly, the statement in the forest by Yudhihira to King Nahua who had
become a snake is O Snake King, in whichever person qualities like truthfulness, charity,
forgiveness, sobriety, gentleness, austerity, and lack of hatred are seen, he is to be called a
brhmaa. And likewise, it is said O snake, wherever such distinguishing conduct are
found, that person is called a brhmaa and wherever they are not found, such person is to
be designated as a dra.

jtidharmstu manun darit (1.88-91) adhypana cdhyayana yajana yjana

tath dna pratigraha caiva brhmanmakalpayat | prajn rakaa
dnamijydhyayanameva ca viayevaprasakti ca katriyasya samdiat | pan
rakaa dnamijydhyayanameva ca vipatha kusda ca vaiyasya kimeva ca |
ekameva tu draysa prabhu karma samdiat etemeva varn urmanasyay
| iti,, tasmt amdayo yatrbrhmae brhmao v dyante sa eva brhmaa ityatra
vivakitam | sve sve karamayabhirata sasiddhi labhate parm"(18.45) ityatra tu
manuktni adhypandni eva svakarmi grhyni, na tu amadamdni,, na hi jnna-
vijnnavato any sasiddhir labdhavy asti | tasmt ama-damdayo brahmihasyeva
brhmaasya lakaamiti dik ||

The jti-dharma is however shown by Manu (Manu-smti 1.88-91):

Teaching of The Vedas, study of the Vedas, performance of sacrifices, officiating as priests
at sacrifices performed by others, giving gifts & charity and acceptance of gifts & charity are
the duties of brhmaas. (88)

Protection of the citizens, giving gifts & charity, performance of sacrifices, study of the
Vedas, and abstention from luxury are, in general, the duties of katriyas. (89)

Protecting cattle, giving gifts & charity, performance of sacrifices, study of the Vedas,
merchandise, money-lending and agriculture are the duties of vaiyas. (90)

Only one work did the Lord ordain for udras, viz., to ungrudgingly serve. (91)

Therefore, where qualities like ama are seen whether in a person who is not a brhmaa
or is a brhmaa, he alone is a brhmaa. This is the intention here. In the statement in
rmad-Bhagavad-Gta (18.45) being attentive to performing their own respective karmas,
they attain supreme perfection, only those activities mentioned by Manu such as study of
Vedas etc are to be taken and not qualities like ama, dama etc.

For one who has Knowledge and Wisdom, perfection is certainly not obtainable in another
place (than following his own prescribed karmas). Therefore, ama, dama etc which are
qualities of a brhmaa of the highest order are alone the defining characteristics of a
brhmaa. This is what is shown here.

The commentary to verse 7.1135 in rmad Bhgavatam by r rdhara-Svmi also

highlights the same. The most important aspects of identification of a vara are the
qualities. However, just because the qualities are present does not mean that the person
will change his duties that were accorded due to his birth.

We find another reconciliation in the commentary by r-Vivantha-Cakravarti to rmad-

Bhgavatam (7.11.35):

ki ca, yasya puso varbhivyanjaka mal-lakaa vara brhmadi-jtim

abhivyanjayati yat tac ca smnyato vihitam eva ama-damdika, na tu vieato vihita
sandhyopstdika yady anyatra jty-antarepi dyate taj-jty-antaram api tenaiva
brhmadi-abdenaiva vinirdied iti brhmadi-tulydara lakayati | na ca para-
dharmo bhayvaha [gt 3.35] iti vcyam | ama-damdn para-dharmatvbhvd iti
bhva ||

However, if a man designated by a particular vara shows the qualities of another vara,
he should be classified according that other vara, and should be called by that name, such
as brhmaa. What is meant by "showing qualities" is showing general qualities like ama-
dama (control of the sense and mind) (for the brhmaa for instance) and not particular
actions like performing sandhy-upsana. Even though he belongs to another jti, he is to
be called by the term brhmaa only, this means he should be given the respect like a
brhmaa.
One should not say that since it is said in rmad-Bhagavad-Gta (3.35) that performing
anothers dharma is dangerous one should not have such qualities (as it will be tantamount
to following anothers dharma) because, attaining qualities like ama-dama (control of the
senses and mind) is not anothers dharma.

Therefore, ones dharma that is prescribed according to ones jti must not be given up nor
should one try to do anothers prescribed duty. However, one can develop the qualities of
another vara such as ama-dama etc of a brhmaa, for they are recommended for every
vara. If such qualities are present, one is to be respected as a brhmaa though one does
not get the adhikra to perform those karmas which are prescribed for a brhmaa because
of his birth. By carefully performing ones own karma in the present birth while developing
qualities such as ama-dama etc, one will take birth in a higher vara in the next birth. This
is the system of varrama as given by vara.

It might be asked here that adherence to vara as per ones birth is a casteistic mindset
which is not in line with Hindu-dharma. The answer is that it appears to be casteistic
because of the conditioning due to bhautika-vda that is best seen in materialistic
civilizations. In santana-dharma we have the concept of karma. The jva is accepted to be
aja (without a birth), nitya (eternal) and so on. We accept that the jva is bound in this world
taking births from time without a beginning due to karma which is also andi. This karma is
also categorised as prrabdha, sanchitta and so on. This is accepted by all Vednta schools.
The manifestation of prrabdha-karma happens in many ways starting with the birth, body
etc.

A santana-dharmi looks to serve vara inspite of his prrabdha-karma and that service is
what leads to his progress and not his attempts to defeat his karma. Our scriptures are
abound with instances of those who tried to break their vara-dharma, effects of
prrabdha-karma, adhikra (eligibility) and ultimately had to face the gruesome fact that it
actually does not please vara but only displeases him and the results are only counter-
productive.

A santana-dharmi also looks at and accepts this creation of vara to be full of variety with
vara and his shaktis present everywhere as the underlying unity. Variety means tratamya
(gradation) in every aspect and this includes birth. He is not perturbed looking at the
tratamya either with regards to him or with regards to the creation and accepts that this
tratamya is due to andi-karma. His focus is in not removing this tratamya but in living
with it while focusing on the purpose of human life. He simply accepts it as the result of his
past action since beginning-less time. Only a follower of bhautikvda would try to change it
and make everything equal. Such a person can never see the underlying equality even
amongst the variety.

While the scriptures give injunctions and prohibitions to all humans according to their
adhikras, there is no prohibition to attain vara for anyone and nor is there any obstacle
to attain vara due to ones birth. The path of moka is open to all and in fact is made easier
to the one who is less-privileged. Thus there is no need to change the varas for one can
attain vara in whatever vara one is.
Three instances are given here as examples of adhytmika-vdis who had elevated births
but due to a curse were forced to take a lower birth and still upheld the dharma of their
subsequent lower birth in spite of having complete jnna.

THE EPISODE OF VIDURA NOT TALKING ON BRAHMA-VIDYA IN MAH-BHRATA

Everyone knows that Vidura was Yamarja, a brahma-jnni and forced to take birth as a
dra due to a curse.

After Vidura explained everything about Nti famously known as Vidura-nti, he was
questioned by Dhtarra as follows:

dhtarra uvca
anukta yadi te ki cid vc vidura vidyate
tan me urave brhi vicitri hi bhase

"Dhritarashtra said, 'If there is anything still left unsaid by You, O Vidura, say it then, as I am
ready to listen to You. The discourse is, indeed, charming.' (5.41.1)

(What is left unsaid by Vidura is Brahma-vidya, Knowledge of Brahman)

vidura uvca
dhtarra kumro vai ya pura santana
sanatsujta provca mtyur nstti bhrata
sa te guhyn prak ca sarvn hdayasarayn
pravakyati mahrja sarvabuddhimat vara

Vidura. said, 'O Dhtarra, O one of the Bharata race, that ancient and immortal i Sanat-
sujta who, leading a life perpetual celibacy, has said that there is no Death,--that foremost
of all intelligent persons,--will expound to you all the doubts, in your mind, both expressed
and unexpressed.'

dhtarra uvca
ki tva na veda tad bhyo yan me bryt santana
tvam eva vidura brhi prajneo 'sti cet tava
vidura uvca
drayonv aha jto nto 'nyad vaktum utsahe
kumrasya tu y buddhir veda t vatm aham
brhm hi yonim panna suguhyam api yo vadet
na tena garhyo devn tasmd etad bravmi te

"Dhritarashtra said, 'Do you not know what that immortal i will say to me? O Vidura,
please do say it, if indeed, you have that level of wisdom.'

Vidura said, 'I am born in the dra birth and, therefore, do not venture to say more than
what I have already said. The understanding, however, of that ri leading a life of celibacy, is
regarded by me to be infinite. He, having taken birth as a Brhmaa, by discoursing on even
the most confidential matters, never incurs the censure of the gods. Therefore, I told you so
(that I cannot talk more).'

Commentary By r- Nlakaha:

varramakramamullagya brahmavidy nopadied iti khyyikmukhenha- ki

tvamitydin. santanparanm sanatsujta

By verses commencing from ki tvam, by means of a short narrative, it is said Do not

instruct brahma-vidy transgressing the way of Varrama

The knowledge told by Sage Sanat-ujta is famous as sanat-sujtya. A discourse of

spirituality. Another name for sage Sanata-sujta is Santana.

Therefore, Vidura, though knowledgeable in Brahma-Vidy, because of his past birth as

Yama did not instruct on it because of his birth as a dra.

THE INSTANCE OF DHARMA-VYDHA IN MAH-BHRATA

A scholarly brhmaa named Kaushika was directed by a very chaste lady to a virtuous
hunter who had realized knowledge. When he visited him in Mithila according to her
direction, he found that the hunter was seated in a butcher's yard and selling venison and
buffalo meat. Kaushika stood at a distance. But the hunter, apprehending that the
brhmaa had come to him, suddenly rose from his seat and after the introduction and
exchange of greetings, the hunter took him to his home. The Brahman was by then
surprised when the hunter told him that he was aware that he would come to him.
And he then addressed the hunter, saying, 'It seems to me that this job does not suit you. I
deeply regret that thou should follow such a cruel trade.' The hunter said, 'This profession is
that of my lineage, myself having inherited it from my father and grandfather. O twice-
born, grieve not for me for adhering to my duty at present. Discharging the duties ordained
for me beforehand by the Creator, I carefully serve my teachers and elders O best of twice-
born ! I always speak the truth, never envy others; and give to the best of my ability. I live
upon what remains after serving the Devatas, unexpected-guests, and those that depend on
me. I never speak ill of anything, small or great. O best of Brhmaas, the actions of a
former life always follow the doer.

After answering various questions by the brhmaa on dharma, he reveals that he was a
virtuous brhmaa in his previous birth but was cursed to take birth as a dra. Inspite of
taking birth as a dra and inspite of having all the knowledge, he never swerved from the
duty ordained by his birth. It is during their conversation do the verses quoted above
appear:

brhmao vydhya
sprata ca mato me 'si brhmao ntra saaya
brhmaa patanyeuvartamno vikarmasu
dmbhiko dukta prjna drea sado bhavet
yas tu dro dame satyedarme ca satatotthita
ta brhmaam aha manyevttena hi bhaved dvija

The brhmaa told the pious hunter: In my opinion even now you are still a brhmaa.
There is no doubt about it. After all, a brhmaa who is vain and haughty, who is addicted
to vices and wedded to evil and degrading practices, is like a dra. On the other hand, I
consider a dra who is always adorned with these virtues,--righteousness, self-restraint,
and truthfulness,--as a brhmaa. A man becomes a brhmaa only by his character;

THE INSTANCE OF VRITRASURA IN BHAGAVATAM

Though a greatly celebrated and devoted King, Citraketu was cursed by Goddess Parvati to
take a sinful demonic birth since she found his conduct to be disrespectful of Lord Shiva. He
accepted it gladly with folded hands accepting it to be the result of past action. Even though
he was endowed with both knowledge and wisdom, he fulfilled the purpose of his birth as
demon Vritrasura and fought Indra inspite of having all good qualities. This is described in
the 6th Canto of Srimad Bhagavatam.

Thus, all our scriptures are abound with instructions of adhering to ones dharma from birth
and to nurture divine qualities. In the 16th Chapter Sri Krishna advises Arjuna about the
divine qualities. All these qualities are meant for all human beings. If one has those qualities,
one is certainly to be respected as a Brhmaa for they are all qualities of Sattva-guna. But
that does not mean that the person starts doing the duties of a Brhmaa.

A question may be asked here. When brhmaas do the duties of others also, it is still the
same.Then why not other do the duties of a brhmaa. The answer is as follows. The
destroyers of Hindu-dharma identified 3 aspects as the pillars of the Hindu-dharma.
Brhmaa, Go (Cows) and Vedas (Shstras). Every conqueror took upon the task of
destroying these with concerted efforts. If one wants to uphold Hindu-dharma one should
once again identify, protect and maintain brhmaas with reverence and not convert others
into brhmaas. It is pertinent to quote the following statement by the Virtuous hunter
who was quoted before :

rj prasti dharmea svakarmanirat praj

vikarma ca ye ke cit tn yunakti svakarmasu

Over subjects adhering to their proper duties, the king should rule virtuously; while he
should set those thereto that have fallen away from the duties of their order.

bhetavya hi sad rj prajnm adhip hi te

mrayanti vikarmastha lubdh mgam iveubhi

Kings should ever be feared, because they are the lords of their subjects. They restrain those
subjects of theirs that fall away from their duties as they restrain the motions of the deer by
means of their arrows.
janakasyeha viprare vikarmastho na vidyate
svakarmanirat var catvro 'pi dvijottama

O regenerate Rishi, there exists not in the kingdom of Janaka a single subject that does not
follow the duties of his birth.

sa ea janako rj durvttam api cet sutam

daya dae nikipati tath na glti dhrmikam

O thou best of the Brhmaas, all the four orders here rigidly adhere to their respective
duties. King Janaka punishes him who is wicked, even if he be his own son; but never doth
he inflict pain on him that is virtuous.

suyuktacro npati sarva dharmea payati

r ca rjya ca daa ca katriy dvijottama

With good and able spies employed under him, he looks upon all with impartial eyes.
Prosperity, and kingdom, and capacity to punish, belong, O best of Brhmaas, to the
Kshatriyas.

rjno hi svadharmea riyam icchanti bhyasm

sarvem eva varn trt rj bhavaty uta

Kings desire high prosperity through practice of the duties that belong to them. The king is
the protector of all the four orders.

With todays democracy, anyone who could wield influence on the society should take up
the virtuous duty of once again revering, supporting and maintaining brhmaas and not
attempt to destroy the society.
An excerpt of the exchange is given here (3.198.18-30) :

karmaitad vai na sada bhavata pratibhti me

anutapye bha tta tava ghorea karma

And he then addressed the hunter, saying, 'It seems to me that this job does not suit you. I
deeply regret that thou should follow such a cruel trade.'

vydha uvca
kulocitam ida karma pitpaitmaha mama
vartamnasya me dharme sve manyu m kth dvija

The hunter said, 'This profession is that of my lineage, myself having inherited it from my
father and grandfather. O twice-born, grieve not for me for adhering to my duty at present.

dhtr tu vihita prva karma sva playmy aham

prayatnc ca gur vddhau ure 'ha dvijottama

Discharging the duties ordained for me beforehand by the Creator, I carefully serve my
teachers and elders O best of twice-born !

satya vade nbhyasye yathakti dadmi ca

devattithibhtynm avaiena vartaye

I always speak the truth, never envy others; and give to the best of my ability. I live upon
what remains after serving the Devatas, unexpected-guests, and those that depend on me.

na kutsaymy aha ki cin na garhe balavattaram

ktam anveti kartra pur karma dvijottama

I never speak ill of anything, small or great. O best of Brhmaas, the actions of a former life
always follow the doer.

kigorakyavijyam iha lokasya jvanam

daantis tray vidy tena lok bhavanty uta

In this world subsistence happens by agriculture, rearing of cattle, and trade. People are
guided by control and punishment and study of the three Vedas.

karma dre kir vaiye sagrma katriye smta

brahmacarya tapo mantr satya ca brhmae sad

Service has been ordained for the Sudra, agriculture for the Vaisyas, and fighting for the
Kshatriyas, while the practice of the Brahmacarya vow, austerity, recitation of mantras, and
truthfulness have been ordained for the Brhmaas.
rj prasti dharmea svakarmanirat praj

vikarma ca ye ke cit tn yunakti svakarmasu

Over subjects adhering to their proper duties, the king should rule virtuously; while he
should set those thereto that have fallen away from the duties of their order.

bhetavya hi sad rj prajnm adhip hi te

mrayanti vikarmastha lubdh mgam iveubhi

Kings should ever be feared, because they are the lords of their subjects. They restrain those
subjects of theirs that fall away from their duties as they restrain the motions of the deer by
means of their arrows.

janakasyeha viprare vikarmastho na vidyate

svakarmanirat var catvro 'pi dvijottama

O regenerate Rishi, there exists not in the kingdom of Janaka a single subject that does not
follow the duties of his birth.

sa ea janako rj durvttam api cet sutam

daya dae nikipati tath na glti dhrmikam

O thou best of the Brhmaas, all the four orders here rigidly adhere to their respective
duties. King Janaka punishes him who is wicked, even if he be his own son; but never doth
he inflict pain on him that is virtuous.

suyuktacro npati sarva dharmea payati

r ca rjya ca daa ca katriy dvijottama

With good and able spies employed under him, he looks upon all with impartial eyes.
Prosperity, and kingdom, and capacity to punish, belong, O best of Brhmaas, to the
Kshatriyas.

rjno hi svadharmea riyam icchanti bhyasm

sarvem eva varn trt rj bhavaty uta

Kings desire high prosperity through practice of the duties that belong to them. The king is
the protector of all the four orders.

After answering various questions by the Brhmaa on dharma, he reveals that he was a
virtuous Brahman in his previous birth but was cursed to take birth as a shUdra. Inspite of
taking birth as a shUdra and inspite of having all the knowledge, he never swerved from the
duty ordained by his birth.