Shloka 13
Adhyātma-krama: Indriya–Manas–Buddhi–Ātman Hierarchy and Citta-Prasāda (आध्यात्मक्रमः)
क्षत्रिय आलम्भ- यज्ञ करनेवाले होते हैं, वैश्य हविष्यप्रधान यज्ञ करनेवाले माने गये हैं, शूद्र सेवारूप यज्ञ करनेवाले और ब्राह्मण जपयज्ञ करनेवाले होते हैं ।।
kṣatriyā ālambha-yajña-kāriṇaḥ bhavanti, vaiśyā haviṣya-pradhāna-yajña-kāriṇaḥ manyante; śūdrāḥ sevā-rūpa-yajña-kāriṇaḥ, brāhmaṇāḥ japa-yajña-kāriṇaḥ bhavanti. pariniṣṭhita-kāryo hi svādhyāyena dvijo bhavet. kuryād anyan na vā kuryān, maitraḥ brāhmaṇa ucyate.
Kṣatriya adalah mereka yang yajñanya berupa ‘ālambha’; Vaiśya dipandang sebagai pelaku yajña yang menekankan havis dan persembahan; Śūdra melakukan yajña dalam wujud pelayanan; dan Brāhmaṇa melakukan yajña melalui japa serta disiplin batin. Seorang dwija menjadi ‘tuntas tugasnya’ melalui swādhyāya Weda semata. Entah ia melakukan pekerjaan lain atau tidak, ia disebut Brāhmaṇa karena berdiam dalam sikap bersahabat dan niat baik terhadap semua makhluk.
व्यास उवाच
Educational Q&A
The verse reframes ‘sacrifice’ (yajña) as varṇa-appropriate discipline: action and protection for Kṣatriyas, offering-based ritual and livelihood for Vaiśyas, service for Śūdras, and mantra-recitation with Vedic self-study for Brāhmaṇas. It further defines a true Brāhmaṇa not merely by activity but by completion through svādhyāya and by universal friendliness (maitrī) toward all beings.
In Śānti Parva’s instruction on dharma after the war, Vyāsa speaks in a didactic mode, classifying the ‘yajña’ appropriate to each social duty and emphasizing that for a Brāhmaṇa, Vedic self-study and benevolence are sufficient markers of fulfilled duty, regardless of additional occupations.