The Perfect Society: Four Social Classes

Verse 1 (bhagavata.7.11.1)

श्रीशुक उवाच श्रुत्वेहितं साधु सभासभाजितं महत्तमाग्रण्य उरुक्रमात्मनः । युधिष्ठिरो दैत्यपतेर्मुदान्वितः पप्रच्छ भूयस्तनयं स्वयम्भुवः ॥ १ ॥

śrī-śuka uvāca śrutvehitaṁ sādhu sabhā-sabhājitaṁ mahattamāgraṇya urukramātmanaḥ yudhiṣṭhiro daitya-pater mudānvitaḥ papraccha bhūyas tanayaṁ svayambhuvaḥ

Shri Shukadeva said: Having heard of the noble conduct of the daitya king's son [Prahlada] — conduct praised in every assembly and honored by the very greatest of the great, since his whole being was devoted to Urukrama [Vishnu of the mighty strides] — Yudhishthira, filled with joy, once again questioned the son of Svayambhu [Narada, son of Brahma].

Verse 2 (bhagavata.7.11.2)

श्रीयुधिष्ठिर उवाच भगवन् श्रोतुमिच्छामि नृणां धर्मं सनातनम् । वर्णाश्रमाचारयुतं यत्पुमान्विन्दते परम् ॥ २ ॥

śrī-yudhiṣṭhira uvāca bhagavan śrotum icchāmi nṛṇāṁ dharmaṁ sanātanam varṇāśramācāra-yutaṁ yat pumān vindate param

Shri Yudhishthira said: O venerable one, I wish to hear from you of the eternal dharma of human beings, joined with the conduct proper to varna and ashrama, by which a man attains the Supreme.

Verse 3 (bhagavata.7.11.3)

भवान्प्रजापतेः साक्षादात्मजः परमेष्ठिनः । सुतानां सम्मतो ब्रह्मंस्तपोयोगसमाधिभिः ॥ ३ ॥

bhavān prajāpateḥ sākṣād ātmajaḥ parameṣṭhinaḥ sutānāṁ sammato brahmaṁs tapo-yoga-samādhibhiḥ

You are the direct son of Prajapati, the Supreme Being [Brahma]; among all his sons, O brahmana, you are honored for your austerity, yoga and meditation.

Verse 4 (bhagavata.7.11.4)

नारायणपरा विप्रा धर्मं गुह्यं परं विदुः । करुणाः साधवः शान्तास्त्वद्विधा न तथापरे ॥ ४ ॥

nārāyaṇa-parā viprā dharmaṁ guhyaṁ paraṁ viduḥ karuṇāḥ sādhavaḥ śāntās tvad-vidhā na tathāpare

Brahmanas devoted to Narayana know the highest, most confidential dharma; they are compassionate, saintly and peaceful — none are like you, O sage.

Verse 5 (bhagavata.7.11.5)

श्रीनारद उवाच नत्वा भगवतेऽजाय लोकानां धर्मसेतवे । वक्ष्ये सनातनं धर्मं नारायणमुखाच्छ्रुतम् ॥ ५ ॥

śrī-nārada uvāca natvā bhagavate ’jāya lokānāṁ dharma-setave vakṣye sanātanaṁ dharmaṁ nārāyaṇa-mukhāc chrutam

Shri Narada said: Having bowed to the unborn Bhagavan, the bridge of dharma for all the worlds, I shall speak the eternal dharma as I heard it from the very mouth of Narayana.

Verse 6 (bhagavata.7.11.6)

योऽवतीर्यात्मनोंऽशेन दाक्षायण्यां तु धर्मतः । लोकानां स्वस्तयेऽध्यास्ते तपो बदरिकाश्रमे ॥ ६ ॥

yo ’vatīryātmano ’ṁśena dākṣāyaṇyāṁ tu dharmataḥ lokānāṁ svastaye ’dhyāste tapo badarikāśrame

He who, by His own partial expansion, descended in accordance with dharma through the daughter of Daksha [Murti, wife of Dharma], and who, for the welfare of the worlds, still resides performing austerity at Badarikashrama —

Verse 7 (bhagavata.7.11.7)

धर्ममूलं हि भगवान्सर्ववेदमयो हरिः । स्मृतं च तद्विदां राजन्येन चात्मा प्रसीदति ॥ ७ ॥

dharma-mūlaṁ hi bhagavān sarva-vedamayo hariḥ smṛtaṁ ca tad-vidāṁ rājan yena cātmā prasīdati

Bhagavan Hari, who embodies all the Vedas, is indeed the root of dharma; O King, that dharma is also what has been recollected by those who know it, and by which the self attains peace.

Verse 8 (bhagavata.7.11.8)

सत्यं दया तपः शौचं तितिक्षेक्षा शमो दमः । अहिंसा ब्रह्मचर्यं च त्यागः स्वाध्याय आर्जवम् ॥ ८ ॥

satyaṁ dayā tapaḥ śaucaṁ titikṣekṣā śamo damaḥ ahiṁsā brahmacaryaṁ ca tyāgaḥ svādhyāya ārjavam

Truthfulness, mercy, austerity, cleanliness, tolerance, discernment, control of the mind, control of the senses, nonviolence, celibacy, renunciation, study of scripture, and simplicity;

Verse 9 (bhagavata.7.11.9)

सन्तोषः समदृक्सेवा ग्राम्येहोपरमः शनैः । नृणां विपर्ययेहेक्षा मौनमात्मविमर्शनम् ॥ ९ ॥

santoṣaḥ samadṛk-sevā grāmyehoparamaḥ śanaiḥ nṛṇāṁ viparyayehekṣā maunam ātma-vimarśanam

contentment, service to those of equal, impartial vision, gradual withdrawal from worldly engagements, observing the futility of ordinary human pursuits, silence, and reflection upon the self;

Verse 10 (bhagavata.7.11.10)

अन्नाद्यादेः संविभागो भूतेभ्यश्च यथार्हतः । तेष्वात्मदेवताबुद्धिः सुतरां नृषु पाण्डव ॥ १० ॥

annādyādeḥ saṁvibhāgo bhūtebhyaś ca yathārhataḥ teṣv ātma-devatā-buddhiḥ sutarāṁ nṛṣu pāṇḍava

sharing food and other necessities among all beings as is fitting, and, O Pandava, seeing especially in human beings the presence of the Self and the Divine;

Verse 11 (bhagavata.7.11.11)

श्रवणं कीर्तनं चास्य स्मरणं महतां गतेः । सेवेज्यावनतिर्दास्यं सख्यमात्मसमर्पणम् ॥ ११ ॥

śravaṇaṁ kīrtanaṁ cāsya smaraṇaṁ mahatāṁ gateḥ sevejyāvanatir dāsyaṁ sakhyam ātma-samarpaṇam

hearing and chanting of Him who is the goal of the great souls, remembering Him, serving Him, worshiping Him, bowing to Him, becoming His servant and His friend, and offering one's whole self to Him;

Verse 12 (bhagavata.7.11.12)

नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशल्लक्षणवान् राजन्सर्वात्मा येन तुष्यति ॥ १२ ॥

nṛṇām ayaṁ paro dharmaḥ sarveṣāṁ samudāhṛtaḥ triṁśal-lakṣaṇavān rājan sarvātmā yena tuṣyati

this, O King, is declared to be the supreme dharma for all human beings, marked by these thirty qualities, by which the Self of all becomes pleased.

Verse 13 (bhagavata.7.11.13)

संस्कारा यत्राविच्छिन्नाः स द्विजोऽजो जगाद यम् । इज्याध्ययनदानानि विहितानि द्विजन्मनाम् । जन्मकर्मावदातानां क्रियाश्चाश्रमचोदिताः ॥ १३ ॥

saṁskārā yatrāvicchinnāḥ sa dvijo ’jo jagāda yam ijyādhyayana-dānāni vihitāni dvijanmanām janma-karmāvadātānāṁ kriyāś cāśrama-coditāḥ

He in whom the purificatory rites remain unbroken is called dvija [twice-born] — so has the unborn Lord Himself declared. Worship, study of scripture, and giving of charity are enjoined for the twice-born; and for those purified by both birth and deed, further duties are prescribed according to their ashrama.

Verse 14 (bhagavata.7.11.14)

विप्रस्याध्ययनादीनि षडन्यस्याप्रतिग्रहः । राज्ञो वृत्तिः प्रजागोप्तुरविप्राद्वा करादिभिः ॥ १४ ॥

viprasyādhyayanādīni ṣaḍ-anyasyāpratigrahaḥ rājño vṛttiḥ prajā-goptur aviprād vā karādibhiḥ

For the brahmana there are six duties [teaching, studying, performing sacrifice for others, performing his own sacrifice, giving charity, and accepting charity]; for the kshatriya, all but accepting charity. The king, protector of the people, earns his livelihood through taxes and the like, collected from those who are not brahmanas.

Verse 15 (bhagavata.7.11.15)

वैश्यस्तु वार्तावृत्तिः स्यान्नित्यं ब्रह्मकुलानुगः । शूद्रस्य द्विजशुश्रूषा वृत्तिश्च स्वामिनो भवेत् ॥ १५ ॥

vaiśyas tu vārtā-vṛttiḥ syān nityaṁ brahma-kulānugaḥ śūdrasya dvija-śuśrūṣā vṛttiś ca svāmino bhavet

The vaishya's livelihood is trade and husbandry, always guided by the brahmana community; the shudra's occupation is service to the twice-born, and his livelihood comes from his master.

Verse 16 (bhagavata.7.11.16)

वार्ता विचित्रा शालीनयायावरशिलोञ्छनम् । विप्रवृत्तिश्चतुर्धेयं श्रेयसी चोत्तरोत्तरा ॥ १६ ॥

vārtā vicitrā śālīna- yāyāvara-śiloñchanam vipra-vṛttiś caturdheyaṁ śreyasī cottarottarā

A brahmana's livelihood is of various kinds: shalina [subsisting on what comes without asking], yayavara [gathering grain left behind in the field], and shiloncha [gleaning scattered grain]; together with vartta, these four livelihoods of a brahmana are each progressively better than the one before.

Verse 17 (bhagavata.7.11.17)

जघन्यो नोत्तमां वृत्तिमनापदि भजेन्नरः । ऋते राजन्यमापत्सु सर्वेषामपि सर्वशः ॥ १७ ॥

jaghanyo nottamāṁ vṛttim anāpadi bhajen naraḥ ṛte rājanyam āpatsu sarveṣām api sarvaśaḥ

A person of a lower class should not, except in adversity, take up the livelihood of a higher class; but in times of distress, everyone except the kshatriya may adopt the livelihood of any other class, in every respect.

Verse 18 (bhagavata.7.11.18)

ऋतामृताभ्यां जीवेत मृतेन प्रमृतेन वा । सत्यानृताभ्यामपि वा न श्ववृत्त्या कदाचन ॥ १८ ॥

ṛtāmṛtābhyāṁ jīveta mṛtena pramṛtena vā satyānṛtābhyām api vā na śva-vṛttyā kadācana

One may live by rita and amrita, or by mrita and pramrita, or even by satyanrita — but never, under any circumstance, by the profession of a dog.

Verse 19 (bhagavata.7.11.19)

ऋतमुञ्छशिलं प्रोक्तममृतं यदयाचितम् । मृतं तु नित्ययाच्ञा स्यात्प्रमृतं कर्षणं स्मृतम् ॥ १९ ॥

ṛtam uñchaśilaṁ proktam amṛtaṁ yad ayācitam mṛtaṁ tu nitya-yācñā syāt pramṛtaṁ karṣaṇaṁ smṛtam

Rita is said to be the gleaning of grain left in the field; amrita is what comes without asking; mrita is habitual begging; pramrita is remembered as the tilling of soil;

Verse 20 (bhagavata.7.11.20)

सत्यानृतं च वाणिज्यं श्ववृत्तिर्नीचसेवनम् । वर्जयेत्तां सदा विप्रो राजन्यश्च जुगुप्सिताम् । सर्ववेदमयो विप्रः सर्वदेवमयो नृपः ॥ २० ॥

satyānṛtaṁ ca vāṇijyaṁ śva-vṛttir nīca-sevanam varjayet tāṁ sadā vipro rājanyaś ca jugupsitām sarva-vedamayo vipraḥ sarva-devamayo nṛpaḥ

and satyanrita is trade. Service to a low person is the profession of a dog — this despicable path both the brahmana and the kshatriya should always avoid. The brahmana embodies all the Vedas, and the king embodies all the gods.

Verse 21 (bhagavata.7.11.21)

शमो दमस्तपः शौचं सन्तोषः क्षान्तिरार्जवम् । ज्ञानं दयाच्युतात्मत्वं सत्यं च ब्रह्मलक्षणम् ॥ २१ ॥

śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam jñānaṁ dayācyutātmatvaṁ satyaṁ ca brahma-lakṣaṇam

Control of the mind, control of the senses, austerity, cleanliness, contentment, forgiveness, simplicity, knowledge, mercy, unwavering devotion to the Infallible Lord, and truthfulness — these are the marks of a brahmana.

Verse 22 (bhagavata.7.11.22)

शौर्यं वीर्यं धृतिस्तेजस्त्यागश्चात्मजयः क्षमा । ब्रह्मण्यता प्रसादश्च सत्यं च क्षत्रलक्षणम् ॥ २२ ॥

śauryaṁ vīryaṁ dhṛtis tejas tyāgaś cātmajayaḥ kṣamā brahmaṇyatā prasādaś ca satyaṁ ca kṣatra-lakṣaṇam

Valor, might, fortitude, brilliance, generosity, self-mastery, forgiveness, reverence for the brahmanas, graciousness, and truthfulness — these are the marks of a kshatriya.

Verse 23 (bhagavata.7.11.23)

देवगुर्वच्युते भक्तिस्त्रिवर्गपरिपोषणम् । आस्तिक्यमुद्यमो नित्यं नैपुण्यं वैश्यलक्षणम् ॥ २३ ॥

deva-gurv-acyute bhaktis tri-varga-paripoṣaṇam āstikyam udyamo nityaṁ naipuṇyaṁ vaiśya-lakṣaṇam

Devotion to the gods, to the guru, and to the infallible Lord Vishnu; the nurturing together of dharma, artha, and kama; faith in scripture; constant effort; and skill in work — these are the marks of a vaishya.

Verse 24 (bhagavata.7.11.24)

शूद्रस्य सन्नतिः शौचं सेवा स्वामिन्यमायया । अमन्त्रयज्ञो ह्यस्तेयं सत्यं गोविप्ररक्षणम् ॥ २४ ॥

śūdrasya sannatiḥ śaucaṁ sevā svāminy amāyayā amantra-yajño hy asteyaṁ satyaṁ go-vipra-rakṣaṇam

Humility, cleanliness, guileless service to one's master, performing sacrifice without Vedic mantras, not stealing, truthfulness, and the protection of cows and brahmanas — these are the marks of a shudra.

Verse 25 (bhagavata.7.11.25)

स्त्रीणां च पतिदेवानां तच्छुश्रूषानुकूलता । तद्बन्धुष्वनुवृत्तिश्च नित्यं तद्व्रतधारणम् ॥ २५ ॥

strīṇāṁ ca pati-devānāṁ tac-chuśrūṣānukūlatā tad-bandhuṣv anuvṛttiś ca nityaṁ tad-vrata-dhāraṇam

And for women, who regard their husband as their deity: attentive service to him, favorable disposition toward him, devotion toward his relatives, and constant observance of his vows —

Verse 26 (bhagavata.7.11.26)

सम्मार्जनोपलेपाभ्यां गृहमण्डनवर्तनैः । स्वयं च मण्डिता नित्यं परिमृष्टपरिच्छदा ॥ २६ ॥

sammārjanopalepābhyāṁ gṛha-maṇḍana-vartanaiḥ svayaṁ ca maṇḍitā nityaṁ parimṛṣṭa-paricchadā

these are the four principles for a chaste woman. By sweeping and plastering the home and decorating it, and by always keeping herself adorned and her household articles spotless,

Verse 27 (bhagavata.7.11.27)

कामैरुच्चावचैः साध्वी प्रश्रयेण दमेन च । वाक्यैः सत्यैः प्रियैः प्रेम्णा काले काले भजेत्पतिम् ॥ २७ ॥

kāmair uccāvacaiḥ sādhvī praśrayeṇa damena ca vākyaiḥ satyaiḥ priyaiḥ premṇā kāle kāle bhajet patim

the virtuous wife should serve her husband according to time and occasion, fulfilling his varied wishes, with humility and self-restraint, with truthful and pleasing words, and with love.

Verse 28 (bhagavata.7.11.28)

सन्तुष्टालोलुपा दक्षा धर्मज्ञा प्रियसत्यवाक् । अप्रमत्ता शुचिः स्निग्धा पतिं त्वपतितं भजेत् ॥ २८ ॥

santuṣṭālolupā dakṣā dharma-jñā priya-satya-vāk apramattā śuciḥ snigdhā patiṁ tv apatitaṁ bhajet

Content, free from greed, capable, knowing dharma, speaking words that are pleasing and true, vigilant, pure, and affectionate — thus should a wife serve a husband who has not fallen from dharma.

Verse 29 (bhagavata.7.11.29)

या पतिं हरिभावेन भजेत् श्रीरिव तत्परा । हर्यात्मना हरेर्लोके पत्या श्रीरिव मोदते ॥ २९ ॥

yā patiṁ hari-bhāvena bhajet śrīr iva tat-parā hary-ātmanā harer loke patyā śrīr iva modate

The woman who serves her husband with the same devotion as though serving Hari — wholly absorbed in him, as Shri is absorbed in Hari — rejoices with her husband, who is himself absorbed in Hari, in the abode of Hari, just as Shri rejoices there.

Verse 30 (bhagavata.7.11.30)

वृत्तिः सङ्करजातीनां तत्तत्कुलकृता भवेत् । अचौराणामपापानामन्त्यजान्तेवसायिनाम् ॥ ३० ॥

vṛttiḥ saṅkara-jātīnāṁ tat-tat-kula-kṛtā bhavet acaurāṇām apāpānām antyajāntevasāyinām

The livelihood of the mixed castes, born of intermarriage between varnas, follows the customs of their own respective lineages; among these, the antyaja and antevasayi are those who are free from theft and free from sin.

Verse 31 (bhagavata.7.11.31)

प्रायः स्वभावविहितो नृणां धर्मो युगे युगे । वेददृग्भिः स्मृतो राजन्प्रेत्य चेह च शर्मकृत् ॥ ३१ ॥

prāyaḥ sva-bhāva-vihito nṛṇāṁ dharmo yuge yuge veda-dṛgbhiḥ smṛto rājan pretya ceha ca śarma-kṛt

O King, the dharma prescribed by one's own nature is generally what has been recognized in every age by the seers of the Veda — and it is this dharma that bestows well-being both in this life and after death.

Verse 32 (bhagavata.7.11.32)

वृत्त्या स्वभावकृतया वर्तमानः स्वकर्मकृत् । हित्वा स्वभावजं कर्म शनैर्निर्गुणतामियात् ॥ ३२ ॥

vṛttyā sva-bhāva-kṛtayā vartamānaḥ sva-karma-kṛt hitvā sva-bhāva-jaṁ karma śanair nirguṇatām iyāt

One who lives by the occupation born of his own nature, performing his own prescribed duty, gradually attains the state beyond the material modes by giving up, in due course, even that nature-born work.

Verse 33 (bhagavata.7.11.33)

उप्यमानं मुहुः क्षेत्रं स्वयं निर्वीर्यतामियात् । न कल्पते पुनः सूत्यै उप्तं बीजं च नश्यति ॥ ३३ ॥

upyamānaṁ muhuḥ kṣetraṁ svayaṁ nirvīryatām iyāt na kalpate punaḥ sūtyai uptaṁ bījaṁ ca naśyati

A field that is sown again and again of itself loses its fertility; it is no longer fit for further yield, and even the seed sown in it is lost.

Verse 34 (bhagavata.7.11.34)

एवं कामाशयं चित्तं कामानामतिसेवया । विरज्येत यथा राजन्नग्निवत् कामबिन्दुभिः ॥ ३४ ॥

evaṁ kāmāśayaṁ cittaṁ kāmānām atisevayā virajyeta yathā rājann agnivat kāma-bindubhiḥ

In just this way, O King, a mind whose very nature is desire becomes detached through the excessive indulgence of its desires — just as a fire is smothered, not fed, by mere drops poured upon it.

Verse 35 (bhagavata.7.11.35)

यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् । यदन्यत्रापि दृश्येत तत्तेनैव विनिर्दिशेत् ॥ ३५ ॥

yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet

Whatever mark has been described as revealing a person's varna — if that same mark is seen in one of a different birth, he should be classified precisely according to that mark.