The Law Code of Yājñavalkya 3.2: athāpaddharmaprakaraṇam

Having stated, in the verse: "Even in dire distress, immediate purification is prescribed" (YDh 3.19), the secondary alternatives such as immediate purification due to the impossibility of observing the primary rules of ritual defilement in times of distress, he now states, in that connection, an alternative livelihood due to the impossibility of the primary livelihoods such as sacrificing for others, stated in such passages as: "In distress, accepting gifts is greater for a Brahmin, as well as sacrificing for others and teaching" (YDh 1.118):

A twice-born may live by the work of a Kshatriya or even of a Vaishya in distress;
having crossed over that [distress], then, having purified himself, he should place [himself] on the path.

A twice-born, that is, a Brahmin, who is unable to live by his own livelihood because of having a large family, may live in distress by work belonging to a Kshatriya, such as taking up arms. If unable to live even by that, he may live by work belonging to a Vaishya, such as trade, but not by the livelihood of a Shudra. And likewise Manu:

"If it be asked, 'How should it be if he cannot live by either of these?':
resorting to agriculture and cattle rearing, he may live by the livelihood of a Vaishya." // (MDh 10.82)

Likewise, even in distress, the livelihood of a Brahmin is not to be resorted to by a lower class; rather, a Brahmin [may resort] to that of a Kshatriya, a Kshatriya to that belonging to a Vaishya, and a Vaishya to that of a Shudra—thus only the livelihood of the lower class immediately next to one's own. For Vasiṣṭha records: "Not surviving by their own duty, they may take up the livelihood that is immediately lower, but never a higher one" (VaDh 2.22–23). And the livelihood of a Brahmin is higher. And likewise another legal text:

"Neither superior nor inferior work exists for those two;
setting aside the two intermediate types of work, for those two are common to all."

For a Shudra, superior work—the work of a Brahmin—does not exist; likewise for a Brahmin, inferior work—the work of a Shudra [does not exist]. The two intermediate types of work, however—the work of a Kshatriya and of a Vaishya—are common to all classes fallen into distress. And a Shudra who has fallen into distress may live by the livelihood of a Vaishya or by crafts,

"Service to the twice-born is for a Shudra; not surviving by that, he may become a merchant,
or he may live by various crafts, doing what is beneficial to the twice-born;" / (YDh 1.129)

because this was stated previously. And Manu has shown a particular detail on this point:

"Those occupations by whose practice the twice-born are served,
those are the artisans' works and the various crafts." // (MDh 10.100)

By this very principle, the livelihood immediately next to their own is to be inferred also for those born in natural order. Having thus crossed over distress by the livelihood of the lower class immediately next to one's own, having purified himself by performing expiation, he should place [himself] on the path; that is, he should establish himself in his own proper livelihood. Or the meaning is this: he should place on the path, that is, abandon, the wealth acquired through a censured livelihood. And likewise Manu:

"The sin committed by sacrificing for others and teaching goes away through silent prayer and fire offerings;
but that caused by accepting gifts [goes away] only by renunciation and ascetic toil." // (MDh 10.111) 3.35

He states what must not be sold by a Brahmin living even by the occupation of a Vaishya:

Fruits, stones, linen, soma, human beings, cakes, creepers, / sesame, cooked rice, liquids, alkali, curd, milk, clarified butter, water,

Weapons, spirituous liquor, beeswax, honey, lac, kuśa grass, / earth, skins, flowers, woollen blankets, hair, buttermilk, poison, land,

Silk, indigo dye, salt, meat, single-hoofed animals, lead, / greens, moist herbs, oil-cake, animals, and likewise perfumes—

Even while living by the occupation of a Vaishya, he must never sell [these].

"Must never sell" is construed with each term. "Fruits" refers to plantains and the like, except jujubes and iṅguda. As Nārada says:

"Leaves fallen of themselves, and of fruits, the jujube and iṅguda, / rope, and cotton thread, if it is unaltered [by dyeing]."

"Stone" means any mineral such as gems, rubies, and the like. "Linen" is cloth made of flax thread. Mention of linen is indicative of woven goods in general. As Manu says:

"And all dyed woven cloth, and [cloths] of hemp, linen, and sheep's wool, / even if they are undyed, and fruits, roots, and medicinal plants."

"Soma" is a particular creeping plant. By the word "human beings," men, women, and eunuchs are all included without distinction. "Cake" refers to any edible preparation such as maṇḍaka pastries. "Creepers" are canes, guḍūcī, and other vines. Sesame is well known. The mention of "cooked rice" indicates all cooked food. "Liquids" are molasses, sugarcane juice, sugar, and the like. And likewise Manu:

"Milk, bee-honey, curd, clarified butter, oil, honey, molasses, kuśa grass."

"Alkali" means barley-alkali and the like. The mention of curd and milk is indicative of their preparations, such as whey, coagulated milk curds, kilāṭa, and kūrcikā, because Gautama states: "Milk with its products." The mention of clarified butter is indicative of all unctuous substances such as oil. Water is well known. "Weapons" are swords and the like. The mention of spirituous liquor is indicative of all intoxicating drinks. "Beeswax" is wax. "Honey" is honey from bees. "Lac" is resin. "Kuśa grass" refers to barhis. Earth is well known. "Skin" is hide. Flower is well known. A blanket made of goat-hair is a "kutapa." "Hair" refers to hair associated with the yak-tail and the like. "Buttermilk" is diluted curd. "Poison" is aconite and the like. "Land" is the earth, because Sumantu states: "Land, paddy, barley, goats, sheep, horses, bulls, milch cows, and oxen are always [forbidden to sell], according to some." "Silk" is garment made from cocoons. "Indigo" is indigo juice. By the mention of "salt" alone, black salt, sochal salt, rock salt, sea salt, somaka, and artificial salts are included without distinction. Meat is well known. "Single-hoofed animals" are horses and the like. The mention of lead indicates all metals. "Greens" means all [vegetables] without distinction. "Herbs" are plants that perish upon the ripening of their fruit; because of the specific mention of "moist herbs," there is no wrongdoing in [selling] dried ones. Oil-cake is well known. "Animals" are wild animals,

"And all wild animals, tusked beasts, and birds,"

in accordance with the traditional text of Manu. "Perfumes" are sandalwood, agallochum, and the like. Living by the occupation of a Vaishya, a Brahmin must never sell any of these. But for a Kshatriya and others, there is no fault. For this very reason, Nārada

has made specific mention of a Brahmin: / "In the occupation of a Vaishya, milk and curd are not to be sold by a Brahmin."

|| 3.36 || 3.37 || 3.38

He states an exception to the prohibition:

For religious duty, sesame seeds may be taken to sale for grain of equal quantity.

If the necessary duties such as the cooked-food sacrifices (pākayajña) cannot be accomplished in the absence of grains such as paddy which serve as their means, then sesame may be taken for sale in exchange for grain; "equal to them," that is, equal to that grain in quantity, as a droṇa measure for a droṇa measure. And likewise Manu [says]:

"A farmer, having produced [them] at will by agriculture himself, / may sell pure sesame, which has not been kept for long, for the sake of religious duty." (MDh 10.90)

The mention of "duty" implicitly indicates necessary medicine and the like. Therefore Nārada [says]:

"In case of inability, for the sake of medicine and likewise for the purpose of a sacrifice, / if sesame must necessarily be sold, [it may be sold] equal in quantity to the grain." (NSm 1.62)

If he sells it otherwise, there is fault,

"Whatever use he makes of sesame other than for eating, anointing, and giving away, / he becomes a worm in dog feces and sinks down along with his ancestors." (MDh 10.91)

Because of this memorial verse of Manu. However, barter among homogeneous things is indeed permitted:

"Liquids may be bartered for liquids, but never salt for liquids; / and cooked food for cooked food; sesame for grain equal to it." (MDh 10.94)

"Cooked food" means prepared food, and that may be exchanged for cooked food. But in the reading "and cooked food for uncooked food" (kṛtānnaṃ cākṛtānnena), prepared food may be exchanged for uncooked food such as husked rice. || 3.39

He states the fault in transgressing the aforementioned prohibitions:

Lac, salt, and meat cause a fall when sold; / but milk, curds, and liquor cause a reduction to a lower class.

Lac, salt, and meat, when sold, cause an immediate fall and cause the loss of the religious acts of a twice-born person. Milk and the rest, however, cause a reduction to a lower class, bringing about equality with a Shudra. In the sale of commodities other than these, there is equality with a Vaishya. As Manu says:

"He falls immediately by [selling] meat, lac, and salt; / a Brahmin becomes a Shudra in three days from the sale of milk. / From selling other non-vendible goods here willfully, / a Brahmin reaches the condition of a Vaishya in seven nights." (MDh 10.92–93) || 3.40

Moreover:

In distress, accepting [gifts] or eating from anyone whatsoever, / the Brahmin is not tainted by sin; for he is like fire and the sun.

However, one who is without wealth and whose family is destitute, yet who does not wish to enter upon the occupation of a Kshatriya or the occupation of a Vaishya even though he is in distress—whether he accepts [gifts] from anyone whatsoever, namely from lower, still lower, or the lowest [persons], or eats their food, he is not tainted by sin, that is, demerit. Because in that state of distress, by virtue of his eligibility to accept gifts from unworthy persons and the like, he is "like fire and the sun": just as fire and the sun are not defiled even upon contact with base things, so this person too, even in distress, is not defiled—such is the extent of the resemblance to them. And by stating this, it is shown that the performance of one's own duty, even if deficient, is superior for one in distress to resorting to the duty of another. And likewise Manu [says]:

"Better is one's own duty, though deficient, than the duty of another well performed; / by resorting to the duty of another, a Brahmin immediately falls from his caste." (MDh 10.97) || 3.41

Moreover:

Agriculture, crafts, hired labor, learning, usury, a cart, a mountain, / service, marshland, a king, and begging are livelihoods in distress.

Because of the qualification "livelihoods in distress," whichever occupation among agriculture and the rest is prohibited to someone in a non-distress state is permitted to him by this [rule]. Just as in distress the Vaishya occupation of agriculture performed by oneself is permitted to a Brahmin and a Kshatriya, so crafts and the rest are also permitted to him. "Crafts" means cooking and the like. "Hired labor" means servitude. "Learning" means teaching for hire and the like. "Usury" means the lending of wealth for the sake of interest; that, performed by oneself, is permitted. "A cart" is a means of livelihood through transporting grain and the like for hire. "A mountain" is a livelihood by means of grass and firewood located there. "Service" is conforming to the mind of another. "Marshland" is an area abounding mostly in grass, trees, and water. Likewise, "a king" means soliciting a king. "Begging" is [permitted] even for a snātaka. These are livelihoods in distress. And likewise Manu [says]:

"Learning, crafts, hired labor, service, cattle-rearing, trade, agriculture, / a mountain, begging, and usury are the ten means of livelihood." (MDh 10.116) || 3.42

Stating how one should live when even means of livelihood such as agriculture are impossible, he says:

Having remained hungry for three days, he may take grain from a non-Brahmin; / having taken it, when accused, he must explain it according to righteousness.

Having remained hungry for three nights without eating due to the absence of grain, he may take grain sufficient for one day from a non-Brahmin—from a Shudra, in his absence from a Vaishya, or in his absence from a Kshatriya—who performs low deeds. As Manu says:

"Likewise, at the seventh mealtime, by one who has not eaten six meals, / [grain] should be taken from one of low deeds, according to the rule of having nothing for the morrow." (MDh 11.16)

And so, after taking it, that which was taken must be explained according to righteousness, as it actually happened, if he is accused by an unbelieving owner, [who asks:] "Why indeed did you take this?" As Manu says:

"From a threshing-floor, from a field, or from a house, or wherever it is obtained, / it must be declared to him if he asks." (MDh 11.17) || 3.43

This another [rule] is enjoined for a king upon association with a reliable person:

Having ascertained his conduct, family, character, learning, Vedic study, austerity, / and family dependents, the king should provide a righteous livelihood.

Examining the conduct (traditional practice), family (noble birth), character (personal virtue), learning (hearing the scriptures), Vedic study (recitation of the Veda), austerity (kṛcchra penances and the like), and family dependents of one who is overcome by hunger and suffering, the king should assign a livelihood that does not deviate from duty. Otherwise, there is fault for him. And likewise Manu [says]:

"In whose kingdom a learned Brahmin (śrotriya) suffers from hunger, / that king's realm suffers, afflicted by famine and disease." (MDh 7.134) || 3.44

Thus ends the section on duties in times of distress.