Lord Krishna's Description of the Varnashrama System

Verse 1 (bhagavata.11.17.1)

श्रीउद्धव उवाच यस्त्वयाभिहितः पूर्वं धर्मस्त्वद्भक्तिलक्षणः । वर्णाश्रमाचारवतां सर्वेषां द्विपदामपि ॥ 17.1 ॥

śrī-uddhava uvāca yas tvayābhihitaḥ pūrvaṁ dharmas tvad-bhakti-lakṣaṇaḥ varṇāśramācāravatāṁ sarveṣāṁ dvi-padām api

Shri Uddhava said: My lord, the dharma marked by devotion to you, which you spoke of before as belonging to all human beings — whether or not they follow the varnashrama order —

Verse 2 (bhagavata.11.17.2)

यथानुष्ठीयमानेन त्वयि भक्तिर्नृणां भवेत् । स्वधर्मेणारविन्दाक्ष तन् ममाख्यातुमर्हसि ॥ 17.2 ॥

yathānuṣṭhīyamānena tvayi bhaktir nṛṇāṁ bhavet sva-dharmeṇāravindākṣa tan mamākhyātum arhasi

that dharma, practiced through which men attain devotion to you through their own prescribed duty — O lotus-eyed one, please explain it to me.

Verse 3 (bhagavata.11.17.3)

पुरा किल महाबाहो धर्मं परमकं प्रभो । यत्तेन हंसरूपेण ब्रह्मणेऽभ्यात्थ माधव ॥ 17.3 ॥

purā kila mahā-bāho dharmaṁ paramakaṁ prabho yat tena haṁsa-rūpeṇa brahmaṇe ’bhyāttha mādhava

O mighty-armed Prabhu, long ago, in your form as Hamsa, you spoke that supreme dharma to Brahma, O Madhava —

Verse 4 (bhagavata.11.17.4)

स इदानीं सुमहता कालेनामित्रकर्शन । न प्रायो भविता मर्त्यलोके प्रागनुशासितः ॥ 17.4 ॥

sa idānīṁ su-mahatā kālenāmitra-karśana na prāyo bhavitā martya- loke prāg anuśāsitaḥ

that dharma, O tormentor of enemies, has now, after so long a time, all but ceased to exist in the mortal world in the form you first taught it.

Verse 5 (bhagavata.11.17.5)

वक्ता कर्ताविता नान्यो धर्मस्याच्युत ते भुवि । सभायामपि वैरिञ्च्यां यत्र मूर्तिधराः कलाः ॥ 17.5 ॥

vaktā kartāvitā nānyo dharmasyācyuta te bhuvi sabhāyām api vairiñcyāṁ yatra mūrti-dharāḥ kalāḥ

O infallible one, on this earth there is no other speaker, maker or protector of dharma than you — not even in the assembly of Brahma, where the Vedas themselves reside in personified form.

Verse 6 (bhagavata.11.17.6)

कर्त्रावित्रा प्रवक्त्रा च भवता मधुसूदन । त्यक्ते महीतले देव विनष्टं कः प्रवक्ष्यति ॥ 17.6 ॥

kartrāvitrā pravaktrā ca bhavatā madhusūdana tyakte mahī-tale deva vinaṣṭaṁ kaḥ pravakṣyati

O Madhusudana, when you, its very maker, protector and speaker, leave this earth, who then will proclaim that dharma once it is lost?

Verse 7 (bhagavata.11.17.7)

तत्त्वं नः सर्वधर्मज्ञ धर्मस्त्वद्भक्तिलक्षणः । यथा यस्य विधीयेत तथा वर्णय मे प्रभो ॥ 17.7 ॥

tat tvaṁ naḥ sarva-dharma-jña dharmas tvad-bhakti-lakṣaṇaḥ yathā yasya vidhīyeta tathā varṇaya me prabho

Therefore, O knower of all dharma, please explain to me, my lord, that dharma marked by devotion to you — how it is ordained for each person.

Verse 8 (bhagavata.11.17.8)

श्रीशुक उवाच इत्थं स्वभृत्यमुख्येन पृष्टः स भगवान् हरिः । प्रीतः क्षेमाय मर्त्यानां धर्मानाह सनातनान् ॥ 17.8 ॥

śrī-śuka uvāca itthaṁ sva-bhṛtya-mukhyena pṛṣṭaḥ sa bhagavān hariḥ prītaḥ kṣemāya martyānāṁ dharmān āha sanātanān

Shri Shuka said: Thus questioned by the foremost of his own servants, Bhagavan Hari, pleased, spoke the eternal dharmas for the welfare of mortal beings.

Verse 9 (bhagavata.11.17.9)

श्रीभगवानुवाच धर्म्य एष तव प्रश्नो नैःश्रेयसकरो नृणाम् । वर्णाश्रमाचारवतां तमुद्धव निबोध मे ॥ 17.9 ॥

śrī-bhagavān uvāca dharmya eṣa tava praśno naiḥśreyasa-karo nṛṇām varṇāśramācāravatāṁ tam uddhava nibodha me

Shri Bhagavan said: This question of yours is in accord with dharma and brings the highest good to men, whether or not they follow the varnashrama order. Learn it from me, Uddhava.

Verse 10 (bhagavata.11.17.10)

आदौ कृतयुगे वर्णो नृणां हंस इति स्मृतः । कृतकृत्याः प्रजा जात्या तस्मात् कृतयुगं विदुः ॥ 17.10 ॥

ādau kṛta-yuge varṇo nṛṇāṁ haṁsa iti smṛtaḥ kṛta-kṛtyāḥ prajā jātyā tasmāt kṛta-yugaṁ viduḥ

In the beginning, in Krita-yuga, men had but a single class, called Hamsa. By birth alone the people were already fulfilled in their duty; hence the wise call it Krita-yuga.

Verse 11 (bhagavata.11.17.11)

वेदः प्रणव एवाग्रे धर्मोऽहं वृषरूपधृक् । उपासते तपोनिष्ठा हंसं मां मुक्तकिल्बिषाः ॥ 17.11 ॥

vedaḥ praṇava evāgre dharmo ’haṁ vṛṣa-rūpa-dhṛk upāsate tapo-niṣṭhā haṁsaṁ māṁ mukta-kilbiṣāḥ

In that age the whole Veda was but the syllable Om, and I, dharma, bore the form of a four-legged bull. Those fixed in austerity, freed from sin, worshiped me as Hamsa.

Verse 12 (bhagavata.11.17.12)

त्रेतामुखे महाभाग प्राणान्मे हृदयात्त्रयी । विद्या प्रादुरभूत्तस्या अहमासं त्रिवृन्मखः ॥ 17.12 ॥

tretā-mukhe mahā-bhāga prāṇān me hṛdayāt trayī vidyā prādurabhūt tasyā aham āsaṁ tri-vṛn makhaḥ

O greatly fortunate one, at the dawn of Treta-yuga the threefold Vedic knowledge appeared from my heart, the seat of the life-airs; from it I became the threefold sacrifice.

Verse 13 (bhagavata.11.17.13)

विप्रक्षत्रियविट्शूद्रा मुखबाहूरुपादजाः । वैराजात् पुरुषाज्जाता य आत्माचारलक्षणाः ॥ 17.13 ॥

vipra-kṣatriya-viṭ-śūdrā mukha-bāhūru-pāda-jāḥ vairājāt puruṣāj jātā ya ātmācāra-lakṣaṇāḥ

The brahmanas, kshatriyas, vaishyas and shudras were born from the mouth, arms, thighs and feet of the cosmic Purusha, each marked by their own nature and conduct.

Verse 14 (bhagavata.11.17.14)

गृहाश्रमो जघनतो ब्रह्मचर्यं हृदो मम । वक्षःस्थलाद्वनेवासः संन्यासः शिरसि स्थितः ॥ 17.14 ॥

gṛhāśramo jaghanato brahmacaryaṁ hṛdo mama vakṣaḥ-sthalād vane-vāsaḥ sannyāsaḥ śirasi sthitaḥ

The householder order arose from my hips, celibate studentship from my heart, forest life from my chest, and renunciation is seated in my head.

Verse 15 (bhagavata.11.17.15)

वर्णानामाश्रमाणां च जन्मभूम्यनुसारिणीः । आसन् प्रकृतयो नृणां नीचैर्नीचोत्तमोत्तमाः ॥ 17.15 ॥

varṇānām āśramāṇāṁ ca janma-bhūmy-anusāriṇīḥ āsan prakṛtayo nṝnāṁ nīcair nīcottamottamāḥ

The natures of men belonging to the various classes and stages of life followed the ground of their birth, ranging from the lowest of the low to the highest of the high.

Verse 16 (bhagavata.11.17.16)

शमो दमस्तपः शौचं सन्तोषः क्षान्तिरार्जवम् । मद्भक्तिश्च दया सत्यं ब्रह्मप्रकृतयस्त्विमाः ॥ 17.16 ॥

śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam mad-bhaktiś ca dayā satyaṁ brahma-prakṛtayas tv imāḥ

Calm of mind, control of the senses, austerity, purity, contentment, forbearance, straightforwardness, devotion to me, compassion and truthfulness — these are the natural qualities of the brahmana.

Verse 17 (bhagavata.11.17.17)

तेजो बलं धृतिः शौर्यं तितिक्षौदार्यमुद्यमः । स्थैर्यं ब्रह्मण्यमैश्वर्यं क्षत्रप्रकृतयस्त्विमाः ॥ 17.17 ॥

tejo balaṁ dhṛtiḥ śauryaṁ titikṣaudāryam udyamaḥ sthairyaṁ brahmanyam aiśvaryaṁ kṣatra-prakṛtayas tv imāḥ

Vigor, strength, fortitude, valor, tolerance, generosity, enterprise, steadfastness, respect for brahmanas, and lordliness — these are the natural qualities of the kshatriya.

Verse 18 (bhagavata.11.17.18)

आस्तिक्यं दाननिष्ठा च अदम्भो ब्रह्मसेवनम् । अतुष्टिरर्थोपचयैर्वैश्यप्रकृतयस्त्विमाः ॥ 17.18 ॥

āstikyaṁ dāna-niṣṭhā ca adambho brahma-sevanam atuṣṭir arthopacayair vaiśya-prakṛtayas tv imāḥ

Faith in the scriptures, devotion to charity, freedom from hypocrisy, service to brahmanas, and never being satisfied with the wealth already gained — these are the natural qualities of the vaishya.

Verse 19 (bhagavata.11.17.19)

शुश्रूषणं द्विजगवां देवानां चाप्यमायया । तत्र लब्धेन सन्तोषः शूद्रप्रकृतयस्त्विमाः ॥ 17.19 ॥

śuśrūṣaṇaṁ dvija-gavāṁ devānāṁ cāpy amāyayā tatra labdhena santoṣaḥ śūdra-prakṛtayas tv imāḥ

Service, without deceit, to brahmanas, cows and gods, and contentment with whatever is thereby earned — these are the natural qualities of the shudra.

Verse 20 (bhagavata.11.17.20)

अशौचमनृतं स्तेयं नास्तिक्यं शुष्कविग्रहः । कामः क्रोधश्च तर्षश्च स भावोऽन्त्यावसायिनाम् ॥ 17.20 ॥

aśaucam anṛtaṁ steyaṁ nāstikyaṁ śuṣka-vigrahaḥ kāmaḥ krodhaś ca tarṣaś ca sa bhāvo ’ntyāvasāyinām

Impurity, falsehood, theft, faithlessness, pointless quarrel, lust, anger and craving — this is the nature of those outside the fourfold order, at society's lowest end.

Verse 21 (bhagavata.11.17.21)

अहिंसा सत्यमस्तेयमकामक्रोधलोभता । भूतप्रियहितेहा च धर्मोऽयं सार्ववर्णिकः ॥ 17.21 ॥

ahiṁsā satyam asteyam akāma-krodha-lobhatā bhūta-priya-hitehā ca dharmo ’yaṁ sārva-varṇikaḥ

Non-violence, truthfulness, non-stealing, freedom from lust, anger and greed, and the desire for the good and welfare of all beings — this is dharma common to every class.

Verse 22 (bhagavata.11.17.22)

द्वितीयं प्राप्यानुपूर्व्याज्जन्मोपनयनं द्विजः । वसन् गुरुकुले दान्तो ब्रह्माधीयीत चाहूतः ॥ 17.22 ॥

dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ vasan gurukule dānto brahmādhīyīta cāhūtaḥ

Through initiation performed in due order, the twice-born attains a second birth. Dwelling in the guru's household, with senses controlled, and only when called upon by the teacher, he should study the Veda.

Verse 23 (bhagavata.11.17.23)

मेखलाजिनदण्डाक्षब्रह्मसूत्रकमण्डलून् । जटिलोऽधौतदद्वासोऽरक्तपीठः कुशान् दधत् ॥ 17.23 ॥

mekhalājina-daṇḍākṣa- brahma-sūtra-kamaṇḍalūn jaṭilo ’dhauta-dad-vāso ’rakta-pīṭhaḥ kuśān dadhat

The brahmachari should wear the girdle, deerskin, staff, beads, sacred thread and waterpot; with matted hair, unbrushed teeth, an unwashed garment, and a plain, undyed seat, he should carry kusha grass.

Verse 24 (bhagavata.11.17.24)

स्नानभोजनहोमेषु जपोच्चारे च वाग्यतः । न च्छिन्द्यान्नखरोमाणि कक्षोपस्थगतान्यपि ॥ 17.24 ॥

snāna-bhojana-homeṣu japoccāre ca vāg-yataḥ na cchindyān nakha-romāṇi kakṣopastha-gatāny api

He should keep silence while bathing, eating, performing fire sacrifice or reciting mantras, and should not cut his nails or hair, even that of the armpits and pubic region.

Verse 25 (bhagavata.11.17.25)

रेतो नावकिरेज्जातु ब्रह्मव्रतधरः स्वयम् । अवकीर्णेऽवगाह्याप्सु यतासुस्त्रिपदां जपेत् ॥ 17.25 ॥

reto nāvakirej jātu brahma-vrata-dharaḥ svayam avakīrṇe ’vagāhyāpsu yatāsus tri-padāṁ japet

One holding the vow of brahmacharya should never willingly discharge semen. If it happens by itself, he should bathe at once, control the breath, and recite the three-footed [Gayatri] mantra.

Verse 26 (bhagavata.11.17.26)

अग्न्यर्काचार्यगोविप्रगुरुवृद्धसुराञ्शुचिः । समाहित उपासीत सन्ध्ये द्वे यतवाग् जपन् ॥ 17.26 ॥

agny-arkācārya-go-vipra- guru-vṛddha-surāñ śuciḥ samāhita upāsīta sandhye dve yata-vāg japan

Pure and with a composed mind, he should worship fire, the sun, his teacher, cows, brahmanas, elders and the gods, at the two twilights, restraining speech and murmuring the mantras.

Verse 27 (bhagavata.11.17.27)

आचार्यं मां विजानीयान्नावमन्येत कर्हिचित् । न मर्त्यबुद्ध्यासूयेत सर्वदेवमयो गुरुः ॥ 17.27 ॥

ācāryaṁ māṁ vijānīyān navamanyeta karhicit na martya-buddhyāsūyeta sarva-deva-mayo guruḥ

One should know the acharya to be myself and never disrespect him, nor envy him thinking him an ordinary mortal — for the guru is the embodiment of all the gods.

Verse 28 (bhagavata.11.17.28)

सायं प्रातरुपानीय भैक्ष्यं तस्मै निवेदयेत् । यच्चान्यदप्यनुज्ञातमुपयुञ्जीत संयतः ॥ 17.28 ॥

sāyaṁ prātar upānīya bhaikṣyaṁ tasmai nivedayet yac cānyad apy anujñātam upayuñjīta saṁyataḥ

Morning and evening he should bring alms and offer them to the teacher; only what is permitted by him should the self-controlled student then use for himself.

Verse 29 (bhagavata.11.17.29)

शुश्रूषमाण आचार्यं सदोपासीत नीचवत् । यानशय्यासनस्थानैर्नातिदूरे कृताञ्जलिः ॥ 17.29 ॥

śuśrūṣamāṇa ācāryaṁ sadopāsīta nīca-vat yāna-śayyāsana-sthānair nāti-dūre kṛtāñjaliḥ

Serving the acharya, he should always attend upon him as a humble servant — walking, resting, seated, or standing not far from him, with hands folded.

Verse 30 (bhagavata.11.17.30)

एवंवृत्तो गुरुकुले वसेद् भोगविवर्जितः । विद्या समाप्यते यावद् बिभ्रद् व्रतमखण्डितम् ॥ 17.30 ॥

evaṁ-vṛtto gurukule vased bhoga-vivarjitaḥ vidyā samāpyate yāvad bibhrad vratam akhaṇḍitam

Living thus in the guru's household, free of sense-enjoyment, he should remain there, keeping his vow unbroken, until his study is complete.

Verse 31 (bhagavata.11.17.31)

यद्यसौ छन्दसां लोकमारोक्ष्यन् ब्रह्मविष्टपम् । गुरवे विन्यसेद् देहं स्वाध्यायार्थं बृहद्व्रतः ॥ 17.31 ॥

yady asau chandasāṁ lokam ārokṣyan brahma-viṣṭapam gurave vinyased dehaṁ svādhyāyārthaṁ bṛhad-vrataḥ

If he wishes to ascend to the world of the Vedic hymns, the world of Brahma, he should surrender his very body to the guru, and, holding the great vow, devote himself to Vedic study.

Verse 32 (bhagavata.11.17.32)

अग्नौ गुरावात्मनि च सर्वभूतेषु मां परम् । अपृथग्धीरुपासीत ब्रह्मवर्चस्व्यकल्मषः ॥ 17.32 ॥

agnau gurāv ātmani ca sarva-bhūteṣu māṁ param apṛthag-dhīr upasīta brahma-varcasvy akalmaṣaḥ

Radiant with Vedic learning and free from sin, he should worship me, the Supreme, present without distinction in fire, in the guru, in his own self, and in all beings.

Verse 33 (bhagavata.11.17.33)

स्त्रीणां निरीक्षणस्पर्शसंलापक्ष्वेलनादिकम् । प्राणिनो मिथुनीभूतानगृहस्थोऽग्रतस्त्यजेत् ॥ 17.33 ॥

strīṇāṁ nirīkṣaṇa-sparśa- saṁlāpa-kṣvelanādikam prāṇino mithunī-bhūtān agṛhastho ’gratas tyajet

One who is not a householder should avoid looking at, touching, conversing with or joking with women, and should keep away from creatures engaged in mating.

Verse 34 (bhagavata.11.17.34)

शौचमाचमनं स्नानं सन्ध्योपास्तिर्ममार्चनम् । तीर्थसेवा जपोऽस्पृश्याभक्ष्यासम्भाष्यवर्जनम् ॥ 17.34 ॥

śaucam ācamanaṁ snānaṁ sandhyopāstir mamārcanam tīrtha-sevā japo ’spṛśyā- bhakṣyāsambhāṣya-varjanam

Cleanliness, sipping water for purification, bathing, worship at the twilight hours, worship of me, visiting holy places, japa, and avoidance of what is untouchable, inedible or unfit to be spoken of —

Verse 35 (bhagavata.11.17.35)

सर्वाश्रमप्रयुक्तोऽयं नियमः कुलनन्दन । मद्भावः सर्वभूतेषु मनोवाक्कायसंयमः ॥ 17.35 ॥

sarvāśrama-prayukto ’yaṁ niyamaḥ kula-nandana mad-bhāvaḥ sarva-bhūteṣu mano-vāk-kāya-saṁyamaḥ

— this rule applies to all the ashramas, O joy of your family; so does awareness of my presence in all beings, and the restraint of mind, speech and body.

Verse 36 (bhagavata.11.17.36)

एवं बृहद्व्रतधरो ब्राह्मणोऽग्निरिव ज्वलन् । मद्भक्तस्तीव्रतपसा दग्धकर्माशयोऽमलः ॥ 17.36 ॥

evaṁ bṛhad-vrata-dharo brāhmaṇo ’gnir iva jvalan mad-bhaktas tīvra-tapasā dagdha-karmāśayo ’malaḥ

A brahmana holding this great vow, blazing like fire, becomes my devotee; through intense austerity his store of karmic tendencies is burnt away, and he becomes pure.

Verse 37 (bhagavata.11.17.37)

अथानन्तरमावेक्ष्यन् यथा जिज्ञासितागमः । गुरवे दक्षिणां दत्त्वा स्नायाद् गुर्वनुमोदितः ॥ 17.37 ॥

athānantaram āvekṣyan yathā-jijñāsitāgamaḥ gurave dakṣiṇāṁ dattvā snāyād gurv-anumoditaḥ

After this, once he has learned the scriptures as he desired, wishing to enter the next stage, he should give the teacher his fee, bathe, and depart with the guru's permission.

Verse 38 (bhagavata.11.17.38)

गृहं वनं वोपविशेत् प्रव्रजेद् वा द्विजोत्तमः । आश्रमादाश्रमं गच्छेन्नान्यथामत्परश्चरेत् ॥ 17.38 ॥

gṛhaṁ vanaṁ vopaviśet pravrajed vā dvijottamaḥ āśramād āśramaṁ gacchen nānyathāmat-paraś caret

The best of the twice-born may settle into household life, retire to the forest, or take up the renounced order. He who is not devoted to me should move from ashrama to ashrama in this order alone, never otherwise.

Verse 39 (bhagavata.11.17.39)

गृहार्थी सदृशीं भार्यामुद्वहेदजुगुप्सिताम् । यवीयसीं तु वयसा यां सवर्णामनुक्रमात् ॥ 17.39 ॥

gṛhārthī sadṛśīṁ bhāryām udvahed ajugupsitām yavīyasīṁ tu vayasā yāṁ sa-varṇām anu kramāt

One who desires household life should marry a wife of like standing, free of blemish, younger than himself in age, of the same class — and further wives, if any, in due succession.

Verse 40 (bhagavata.11.17.40)

इज्याध्ययनदानानि सर्वेषां च द्विजन्मनाम् । प्रतिग्रहोऽध्यापनं च ब्राह्मणस्यैव याजनम् ॥ 17.40 ॥

ijyādhyayana-dānāni sarveṣāṁ ca dvi-janmanām pratigraho ’dhyāpanaṁ ca brāhmaṇasyaiva yājanam

Sacrifice, study and giving of gifts belong to all the twice-born; but accepting gifts, teaching and officiating at others' sacrifices belong to the brahmana alone.

Verse 41 (bhagavata.11.17.41)

प्रतिग्रहं मन्यमानस्तपस्तेजोयशोनुदम् । अन्याभ्यामेव जीवेत शिलैर्वा दोषदृक् तयोः ॥ 17.41 ॥

pratigrahaṁ manyamānas tapas-tejo-yaśo-nudam anyābhyām eva jīveta śilair vā doṣa-dṛk tayoḥ

One who regards accepting gifts as destructive of his austerity, spiritual power and fame should live by the other two means [teaching and officiating]; and if he sees fault even in those, he should live by gleaning fallen grain.

Verse 42 (bhagavata.11.17.42)

ब्राह्मणस्य हि देहोऽयं क्षुद्रकामाय नेष्यते । कृच्छ्राय तपसे चेह प्रेत्यानन्तसुखाय च ॥ 17.42 ॥

brāhmaṇasya hi deho ’yaṁ kṣudra-kāmāya neṣyate kṛcchrāya tapase ceha pretyānanta-sukhāya ca

This body of a brahmana is not meant for petty desires, but for austerity and hardship here, so that after death he attains boundless happiness.

Verse 43 (bhagavata.11.17.43)

शिलोञ्छवृत्त्या परितुष्टचित्तो धर्मं महान्तं विरजं जुषाणः । मय्यर्पितात्मा गृह एव तिष्ठ- न्नातिप्रसक्तः समुपैति शान्तिम् ॥ 17.43 ॥

śiloñcha-vṛttyā parituṣṭa-citto dharmaṁ mahāntaṁ virajaṁ juṣāṇaḥ mayy arpitātmā gṛha eva tiṣṭhan nāti-prasaktaḥ samupaiti śāntim

Content in mind by living on gleaned grain, devoted to that great and stainless dharma, with his self surrendered to me — even while remaining at home, without excessive attachment, he attains peace.

Verse 44 (bhagavata.11.17.44)

समुद्धरन्ति ये विप्रं सीदन्तं मत्परायणम् । तानुद्धरिष्ये नचिरादापद्भ्यो नौरिवार्णवात् ॥ 17.44 ॥

samuddharanti ye vipraṁ sīdantaṁ mat-parāyaṇam tān uddhariṣye na cirād āpadbhyo naur ivārṇavāt

Those who rescue a brahmana devoted to me who has fallen into distress — them I shall soon rescue from calamity, as a boat rescues one from the ocean.

Verse 45 (bhagavata.11.17.45)

सर्वाः समुद्धरेद् राजा पितेव व्यसनात् प्रजाः । आत्मानमात्मना धीरो यथा गजपतिर्गजान् ॥ 17.45 ॥

sarvāḥ samuddhared rājā piteva vyasanāt prajāḥ ātmānam ātmanā dhīro yathā gaja-patir gajān

A king should rescue all his subjects from distress like a father, and rescue himself by his own effort, as the lord of elephants protects the herd.

Verse 46 (bhagavata.11.17.46)

एवंविधो नरपतिर्विमानेनार्कवर्चसा । विधूयेहाशुभं कृत्स्नमिन्द्रेण सह मोदते ॥ 17.46 ॥

evaṁ-vidho nara-patir vimānenārka-varcasā vidhūyehāśubhaṁ kṛtsnam indreṇa saha modate

Such a king, having removed all inauspiciousness from his realm, rejoices with Indra in a celestial chariot as radiant as the sun.

Verse 47 (bhagavata.11.17.47)

सीदन् विप्रो वणिग्वृत्त्या पण्यैरेवापदं तरेत् । खड्गेन वापदाक्रान्तो न श्ववृत्त्या कथञ्चन ॥ 17.47 ॥

sīdan vipro vaṇig-vṛttyā paṇyair evāpadaṁ taret khaḍgena vāpadākrānto na śva-vṛttyā kathañcana

A brahmana in distress may cross over adversity by the trade of a merchant, dealing in goods, or, if overwhelmed by calamity, by the sword; but never by the way of a dog, under any circumstance.

Verse 48 (bhagavata.11.17.48)

वैश्यवृत्त्या तु राजन्यो जीवेन्मृगययापदि । चरेद् वा विप्ररूपेण न श्ववृत्त्या कथञ्चन ॥ 17.48 ॥

vaiśya-vṛttyā tu rājanyo jīven mṛgayayāpadi cared vā vipra-rūpeṇa na śva-vṛttyā kathañcana

A kshatriya, in adversity, may live by the vaishya's occupation or by hunting, or may act in the manner of a brahmana; but never by the way of a dog, under any circumstance.

Verse 49 (bhagavata.11.17.49)

शूद्रवृत्तिं भजेद् वैश्यः शूद्रः कारुकटक्रियाम् । कृच्छ्रान्मुक्तो न गर्ह्येण वृत्तिं लिप्सेत कर्मणा ॥ 17.49 ॥

śūdra-vṛttiṁ bhajed vaiśyaḥ śūdraḥ kāru-kaṭa-kriyām kṛcchrān mukto na garhyeṇa vṛttiṁ lipseta karmaṇā

A vaishya may take up the shudra's occupation, and a shudra the craft of weaving mats and the like; but once free of hardship, one should not continue to seek a livelihood by a disreputable occupation.

Verse 50 (bhagavata.11.17.50)

वेदाध्यायस्वधास्वाहाबल्यन्नाद्यैर्यथोदयम् । देवर्षिपितृभूतानि मद्रूपाण्यन्वहं यजेत् ॥ 17.50 ॥

vedādhyāya-svadhā-svāhā- baly-annādyair yathodayam devarṣi-pitṛ-bhūtāni mad-rūpāṇy anv-ahaṁ yajet

Through Vedic study, the offerings of svadha and svaha, and gifts of food, one should daily worship, according to one's means, the gods, sages, ancestors and all beings — as forms of me.

Verse 51 (bhagavata.11.17.51)

यदृच्छयोपपन्नेन शुक्लेनोपार्जितेन वा । धनेनापीडयन् भृत्यान् न्यायेनैवाहरेत् क्रतून् ॥ 17.51 ॥

yadṛcchayopapannena śuklenopārjitena vā dhanenāpīḍayan bhṛtyān nyāyenaivāharet kratūn

With wealth that comes unsought, or that is honestly earned, without oppressing his dependents, he should, by just means, perform sacrifices.

Verse 52 (bhagavata.11.17.52)

कुटुम्बेषु न सज्जेत न प्रमाद्येत् कुटुम्ब्यपि । विपश्चिन्नश्वरं पश्येददृष्टमपि दृष्टवत् ॥ 17.52 ॥

kuṭumbeṣu na sajjeta na pramādyet kuṭumby api vipaścin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat

One should not become attached to one's family, nor be negligent even while maintaining one; the wise should see even the unseen future as perishable, just like what has already been seen.

Verse 53 (bhagavata.11.17.53)

पुत्रदाराप्तबन्धूनां सङ्गमः पान्थसङ्गमः । अनुदेहं वियन्त्येते स्वप्नो निद्रानुगो यथा ॥ 17.53 ॥

putra-dārāpta-bandhūnāṁ saṅgamaḥ pāntha-saṅgamaḥ anu-dehaṁ viyanty ete svapno nidrānugo yathā

The coming together of sons, wife, kinsmen and friends is like the chance meeting of travelers; with each new body they part again, just as a dream vanishes with sleep.

Verse 54 (bhagavata.11.17.54)

इत्थं परिमृशन्मुक्तो गृहेष्वतिथिवद् वसन् । न गृहैरनुबध्येत निर्ममो निरहङ्कृतः ॥ 17.54 ॥

itthaṁ parimṛśan mukto gṛheṣv atithi-vad vasan na gṛhair anubadhyeta nirmamo nirahaṅkṛtaḥ

Reflecting thus, the liberated soul lives at home like a guest; free of possessiveness and ego, he is not bound by his household.

Verse 55 (bhagavata.11.17.55)

कर्मभिगृहमेधीयैरिष्ट्वा मामेव भक्तिमान् । तिष्ठेद् वनं वोपविशेत् प्रजावान् वा परिव्रजेत् ॥ 17.55 ॥

karmabhir gṛha-medhīyair iṣṭvā mām eva bhaktimān tiṣṭhed vanaṁ vopaviśet prajāvān vā parivrajet

The devoted householder, having worshiped me through his household duties, may remain at home, retire to the forest, or, if he has offspring, take up the wandering renounced life.

Verse 56 (bhagavata.11.17.56)

यस्त्वासक्तमतिर्गेहे पुत्रवित्तैषणातुरः । स्त्रैणः कृपणधीर्मूढो ममाहमिति बध्यते ॥ 17.56 ॥

yas tv āsakta-matir gehe putra-vittaiṣaṇāturaḥ straiṇaḥ kṛpaṇa-dhīr mūḍho mamāham iti badhyate

But one whose mind is attached to home, tormented by longing for children and wealth, enslaved to women, of miserly understanding and deluded, thinking 'this is mine, I am this' — he is bound.

Verse 57 (bhagavata.11.17.57)

अहो मे पितरौ वृद्धौ भार्या बालात्मजात्मजाः । अनाथा मामृते दीनाः कथं जीवन्ति दुःखिताः ॥ 17.57 ॥

aho me pitarau vṛddhau bhāryā bālātmajātmajāḥ anāthā mām ṛte dīnāḥ kathaṁ jīvanti duḥkhitāḥ

'Ah, my aged parents, my wife, my young children — without me they are helpless and wretched. How will they, suffering, go on living?'

Verse 58 (bhagavata.11.17.58)

एवं गृहाशयाक्षिप्तहृदयो मूढधीरयम् । अतृप्तस्ताननुध्यायन् मृतोऽन्धं विशते तमः ॥ 17.58 ॥

evaṁ gṛhāśayākṣipta- hṛdayo mūḍha-dhīr ayam atṛptas tān anudhyāyan mṛto ’ndhaṁ viśate tamaḥ

Thus, his heart seized by attachment to home, this deluded man, ever unsatisfied, dies still brooding over them, and enters into blind darkness.