Created by Jijith Nadumuri at 24 Jul 2011 12:21 and updated at 24 Jul 2011 12:21


vp.3.8 who is attentive to established observances, and follows the duties prescribed for his caste. The Brahman, the Kshatriya, the Vaisya, and the sudra, who attends to the rules enjoined his caste, best worships Vishnu. Kesava is most pleased with him who does good to others; who never utters abuse, calumny, or untruth; who never covets another s wife or another s wealth, and who bears ill will towards none; who neither beats nor slays any animate or inanimate thing; who is ever diligent in the service of the gods, of the. Brahmans, and of his spiritual preceptor; who is always desirous of the welfare of all creatures, of his children, and of his own soul; in whose pure heart no pleasure is derived from the imperfections of love and hatred. The man, oh monarch, who conforms to the duties enjoined by scriptural authority for every caste and condition of life, is he who best worships Vishnu: there is no other mode."
vp.3.8 Aurva having thus spoken, Sagara said to him, "Tell me then, venerable Brahman, what are the duties of caste and condition 2: I am desirous of knowing them." To which Aurva answered and said, "Attentively listen to the duties which I shall describe as those severally of the Brahman, the Kshatriya, the Vaisya, and the sudra. The Brahman should make gifts, should worship the gods with sacrifices, should be assiduous in studying the Vedas, should perform ablutions and libations with water, and should preserve the sacred flame. For the sake of subsistence he may offer sacrifices on behalf of others, and may instruct them in the sastras; and he may accept presents of a liberal description in a becoming manner (or from respectable persons, and at an appropriate season). He must ever seek to promote the good of others, and do evil unto none; for the best riches of a Brahman are universal benevolence. He should look upon the jewels of another person as if they
vp.3.8 "In times of distress the peculiar functions of the castes may be modified, as you shall hear. A Brahman may follow the occupations of a Kshatriya or a Vaisya; the Kshatriya may adopt those of the Vaisya; and the Vaisya those of the Kshatriya: but these two last should never descend to the functions of the sudra, if it be possible to avoid them 4; and if that be not possible, they must at least shun the functions of the mined castes. I will now, Raja, relate to you the duties of the several asramas or conditions of life."
vp.3.13 [paragraph continues] The former class of relatives may use beds, but they must still refrain from unguents and flowers, and must observe continence, after the ashes and bones have been collected (until the mourning is over). When the deceased is a child, or one who is abroad, or who has been degraded, or a spiritual preceptor, the period of uncleanness is but brief, and the ceremonies with fire and water are discretional. The food of a family in which a kinsman is deceased is not to be partaken of for ten days 8; and during that period, gifts, acceptance, sacrifice, and sacred study are suspended. The term of impurity for a Brahman is ten days; for a Kshatriya, twelve; for a Vaisya, half a month; and a whole month for a sudra 9. On the first day after uncleanness ceases, the nearest relation of the deceased should feed Brahmans at his pleasure, but in uneven numbers, and offer to the deceased a ball of rice upon holy grass placed near the residue of the food that has been eaten. After the guests have been fed, the mourner, according to his caste, is to touch water, a weapon, a goad, or a staff, as he is purified by such contact. He may then resume the duties prescribed for his caste, and follow the avocation ordinarily pursued by its members.
vp.4.2 From Dhrishta, the son of the Manu, sprang the Kshatriya race of Dharshtaka 2.
vp.4.2 of Puranjaya for the destruction of your foes." Acknowledging with reverence the kindness of the deity, the immortals quitted his presence, and repaired to Puranjaya, whom they thus addressed: "Most renowned Kshatriya, we have come to thee to solicit thy alliance against our enemies: it will not become thee to disappoint our hopes." The prince replied, "Let this your Indra, the monarch of the spheres, the god of a hundred sacrifices, consent to carry me upon his shoulders, and I will wage battle with your adversaries as your ally." The gods and Indra readily answered, "So be it;" and the latter assuming the shape of a bull, the prince mounted upon his shoulder. Being then filled with delight, and invigorated by the power of the eternal ruler of all movable and immovable things, he destroyed in the battle that ensued all the enemies of the gods; and because he annihilated the demon host whilst seated upon the shoulder (or the hump, Kakud) of the bull, he thence obtained the appellation Kakutstha (seated on the hump 12).
vp.4.3 family priest of Sagara, for protection. Vasishtha regarding them as annihilated (or deprived of power), though living, thus spake to Sagara: "Enough, enough, my son, pursue no farther these objects of your wrath, whom you may look upon as no more. In order to fulfil your vow I have separated them from affinity to the regenerate tribes, and from the duties of their castes." Sagara, in compliance with the injunctions of his spiritual guide, contented himself therefore with imposing upon the vanquished nations peculiar distinguishing marks. He made the Yavanas 16 shave their heads entirely; the sakas he compelled to shave (the upper) half of their heads; the Paradas wore their hair long; and the Pahnavas let their beards grow, in obedience to his commands 17. Them also, and other Kshatriya races, he deprived of the established usages of oblations to fire and the study of the Vedas; and thus separated from religious rites, and abandoned by the Brahmans, these different tribes became Mlechchhas. Sagara, after the recovery of his kingdom, reigned over the seven zoned earth with undisputed dominion 18.
vp.4.4 lotus springs became fourfold, as the four sons of Dasaratha, Rama, Lakshmana, Bharata, and satrughna, for the protection of the world. Rama, whilst yet a boy, accompanied Viswamitra, to protect his sacrifice, and slew Tadaka. He afterwards killed Maricha with his resistless shafts; and Subahu and others fell by his arms. He removed the guilt of Ahalya by merely looking upon her. In the palace of Janaka he broke with ease the mighty bow of Maheswara, and received the hand of Sita, the daughter of the king, self born from the earth, as the prize of his prowess. He humbled the pride of Parasurama, who vaunted his triumphs over the race of Haihaya, and his repeated slaughters of the Kshatriya tribe. Obedient to the commands of his father, and cherishing no regret for the loss of sovereignty, he entered the forest,
vp.4.4 saintly king was Pushya; his son was Dhruvasandhi 27; his son was Sudarsana; his son was Agnivarna; his son was sighra; his son was Maru 28, who through the power of devotion Yoga() is still living in the village called Kalapa, and in a future age will be the restorer of the Kshatriya race in the solar dynasty. Maru had a son named Prasusruta; his son was Susandhi; his son was Amarsha; his son was Mahaswat 29; his son was Visrutavat 30; and his son was Vrihadbala, who was killed in the great war by Abhimanyu, the son of Arjuna. These are the most distinguished princes in the family of Ikshwaku: whoever listens to the account of them will be purified from all his sins 31.}
vp.4.7 family of Ikshwaku, and had by her the destroyer of the Kshatriya race, Parasurama, who was a portion of Narayana, the spiritual guide of the universe 14.
vp.4.7 the power of death, and overthrew him in battle. With sharp arrows Rama cut off his thousand arms, and the king perished. The sons of Karttavirya, to revenge his death, attacked the hermitage of Jamadagni, when Rama was away, and slew the pious and unresisting sage, who called repeatedly, but fruitlessly, upon his valiant son. They then departed; and when Rama returned, bearing fuel from the thickets, he found his father lifeless, and thus bewailed his unmerited fate: Father, in resentment of my actions have you been murdered by wretches as foolish as they are base! by the sons of Karttavirya are you struck down, as a deer in the forest by the huntsman s shafts! Ill have you deserved such a death; you who have ever trodden the path of virtue, and never offered wrong to any created thing! How great is the crime that they have committed, in slaying with their deadly shafts an old man like you, wholly occupied with pious cares, and engaging not in strife! Much have they to boast of to their fellows and their friends, that they have shamelessly slain a solitary hermit, incapable of contending in arms! Thus lamenting, bitterly and repeatedly, Rama performed his father s last obsequies, and lighted his funeral pile. He then made a vow that he would extirpate the whole Kshatriya race. In fulfilment of this purpose he took up his arms, and with remorseless and fatal rage singly destroyed in fight the sons of Karttavirya; and after them, whatever Kshatriyas he encountered, Rama,
vp.4.7 e first of warriors, likewise slew. Thrice seven times did the clear the earth of the Kshatriya caste 19; and he filled with their blood the five large lakes of Samanta panchaka, from which he offered libations to the race of Bhrigu. There did he behold his sire again, and the son of Richika beheld his son, and told him what to do. Offering a solemn sacrifice to the king of the gods, Jamadagnya presented the earth to the ministering priests. To Kasyapa he gave the altar made of gold, ten fathoms in length, and nine in height 20. With the permission of Kasyapa, the Brahmans divided it in pieces amongst them, and they were thence
vp.4.18 The son of Anga was Para 13; his son was Divaratha; his son was Dharmaratha 14; his son was Chitraratha; his son was Romapada 15, also called Dasaratha, to whom, being childless, Dasaratha, the son of Aja, gave his daughter santa to be adopted 16. After this, Romapada had a son named Chaturanga; his son was Prithulaksha; his son was Champa, who founded the city of Champa 17. The son of Champa was Haryyanga; his son was Bhadraratha, who had two sons, Vrihatkarman and Vrihadratha. The son of the first was Vrihadbhanu 18; his son was Vrihanmanas; his son was Jayadratha, who, by a wife who was the daughter of a Kshatriya father and Brahmani mother, had a son named Vijaya 19;
vp.4.24 The son of Mahananda will be born of a woman of the sudra or servile class; his name will be Nanda, called Mahapadma, for he will be exceedingly avaricious 18. Like another Parasurama, he will be the annihilator of the Kshatriya race; for after him the kings of the earth will be sudras. He will bring the whole earth under one umbrella: he
vp.4.24 In Magadha a sovereign named Viswasphatika will establish other tribes; he will extirpate the Kshatriya or martial race, and elevate fishermen, barbarians, and Brahmans, and other castes, to power 69. The nine Nagas will reign in Padmavati, Kantipuri, and Mathura; and the Guptas of Magadha along the Ganges to Prayaga 70. A prince named
vp.4.24 Thus age after age Brahmans, Kshatriyas, Vaisyas, and sudras, excellent Brahman, men of great souls, have passed away by thousands; whose names and tribes and families I have not enumerated to you, from their great number, and the repetition of appellations it would involve. Two persons, Devapi of the race of Puru, and Maru of the family of Ikshwaku, through the force of devotion continue alive throughout the whole four ages, residing at the village of Kalapa: they will return hither in the beginning of the Krita age, and, becoming members of the family of the Manu, give origin to the Kshatriya dynasties 84. In this manner the earth is possessed through every series of the three first ages, the Krita, Treta, and Dwapara, by the sons of the Manu; and some remain in the Kali age, to serve as the rudiments of renewed generations, in the same way as Devapi and Maru are still in existence.

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