The Duties of the Varnas and Ashramas

Verse 1 (garuda.1.49.1)

।। ब्रह्मोवाच ।। सर्गादिकृद्धरिश्चैव पूज्यः स्वायम्भुवादिभिः ।। विप्राद्यैः स्वेन धर्मेण तद्धर्मं व्यास ! वै श्रृणु

.. brahmovāca .. sargādikṛddhariścaiva pūjyaḥ svāyambhuvādibhiḥ .. viprādyaiḥ svena dharmeṇa taddharmaṁ vyāsa ! vai śrṛṇu

Brahma said: Hari, the creator of the universe and all else, is worshipped by Svayambhuva Manu and the others, and by brahmins and the rest, each according to his own dharma. Hear that dharma, O Vyasa.

Verse 2 (garuda.1.49.2)

यजनं याजनं दानं ब्राह्मणस्य प्रतिग्रहः ।। अध्यापनञ्चाध्ययनं षट् कर्माणिद्विजोत्तमे

yajanaṁ yājanaṁ dānaṁ brāhmaṇasya pratigrahaḥ .. adhyāpanañcādhyayanaṁ ṣaṭ karmāṇidvijottame

Performing sacrifice, officiating at sacrifice, giving gifts, receiving gifts, teaching, and studying — O best of the twice-born, these six are the duties of a brahmin.

Verse 3 (garuda.1.49.3)

दानमध्ययनं यज्ञो धर्मः क्षत्त्रियवैश्ययोः ।। दण्डस्तस्य कृषिर्वैश्यस्य शस्यते

dānamadhyayanaṁ yajño dharmaḥ kṣattriyavaiśyayoḥ .. daṇḍastasya kṛṣirvaiśyasya śasyate

Giving, studying, and sacrifice are the dharma of both the kshatriya and the vaishya. Governance is praised for the kshatriya, and agriculture and the like for the vaishya.

Verse 4 (garuda.1.49.4)

शुश्रूषैव द्विजातीनां शूद्राणां धर्मसाधनम् ।। कारुकर्म तथाऽऽजीवोपाकयज्ञोऽपि धर्मतः

śuśrūṣaiva dvijātīnāṁ śūdrāṇāṁ dharmasādhanam .. kārukarma tathā''jīvopākayajño'pi dharmataḥ

Service to the twice-born alone is the shudra's means of dharma. Craftsmanship and livelihood earned by it, and also the subsidiary rites, are likewise enjoined for them by dharma.

Verse 5 (garuda.1.49.5)

भिक्षाचर्य्याथ शुश्रूषा गुरोः स्वाध्याय एव च ।। सन्ध्याकर्माग्निकार्य्यञ्च धर्मोऽयं ब्रह्मचारिणः

bhikṣācaryyātha śuśrūṣā guroḥ svādhyāya eva ca .. sandhyākarmāgnikāryyañca dharmo'yaṁ brahmacāriṇaḥ

Wandering for alms, service to the guru, one's own Vedic study, the twilight rites, and tending the sacred fire — this is the dharma of the celibate student.

Verse 6 (garuda.1.49.6)

सर्वेषामाश्रमाणां च द्वैविध्यं तु चतुर्विधम् ।। ब्रह्मचार्य्युपकुर्वाणो नैष्ठिको ब्रह्मतत्परः

sarveṣāmāśramāṇāṁ ca dvaividhyaṁ tu caturvidham .. brahmacāryyupakurvāṇo naiṣṭhiko brahmatatparaḥ

Every ashrama has two divisions, making four in all. The celibate student is of two kinds: the upakurvana and the naishthika, devoted wholly to Brahman.

Verse 7 (garuda.1.49.7)

योऽधीत्य विधिवद्वेदान् गृहस्थाश्रममाव्रजेत् ।। उपकुर्वाणको ज्ञेयो नैष्ठिको मरणान्तिकः

yo'dhītya vidhivadvedān gṛhasthāśramamāvrajet .. upakurvāṇako jñeyo naiṣṭhiko maraṇāntikaḥ

He who, having studied the Vedas according to rule, enters the householder stage, is to be known as the upakurvana; the naishthika remains a celibate until death.

Verse 8 (garuda.1.49.8)

अग्नयोऽतिथिशुश्रूषा यज्ञो दानं सुरार्चनम् ।। गृहस्थस्य समासेन धर्मोऽयं द्विजसत्तम !

agnayo'tithiśuśrūṣā yajño dānaṁ surārcanam .. gṛhasthasya samāsena dharmo'yaṁ dvijasattama !

Tending the sacred fires, service to guests, sacrifice, giving, and worship of the gods — O best of the twice-born, this, in brief, is the householder's dharma.

Verse 9 (garuda.1.49.9)

उदासीनः साधकश्च गृहस्थो द्विविधो भवेत् ।। कुटुम्बभरणे युक्तः साधकोऽसौ गृही भवेत्

udāsīnaḥ sādhakaśca gṛhastho dvividho bhavet .. kuṭumbabharaṇe yuktaḥ sādhako'sau gṛhī bhavet

The householder is of two kinds: the detached (udasina) and the striving (sadhaka). One engaged in supporting his family is the striving householder.

Verse 10 (garuda.1.49.10)

ऋणानि त्रीण्यपाकृत्य त्यक्त्वा भार्य्याधनादिकम् ।। एकाकी यस्तु विचरेदुदासीनः स मौक्षिकः

ṛṇāni trīṇyapākṛtya tyaktvā bhāryyādhanādikam .. ekākī yastu vicaredudāsīnaḥ sa maukṣikaḥ

Having discharged the three debts, and having renounced wife, wealth, and the rest, he who wanders alone, seeking liberation, is the detached one.

Verse 11 (garuda.1.49.11)

भूमौ मूलफलाशित्वं स्वाध्यायस्तप एव च ।। संविभागो यथान्यायं धर्मोऽयं वनवासिनः

bhūmau mūlaphalāśitvaṁ svādhyāyastapa eva ca .. saṁvibhāgo yathānyāyaṁ dharmo'yaṁ vanavāsinaḥ

Sleeping on the ground, eating roots and fruits, Vedic study and austerity, and rightly sharing what one has with guests — this is the dharma of the forest-dweller.

Verse 12 (garuda.1.49.12)

तपस्तप्यति योऽरण्ये यजेद्देवाञ्जुहोति च ।। स्वाध्याये चैव निरतो वनस्थस्तापसोत्तमः

tapastapyati yo'raṇye yajeddevāñjuhoti ca .. svādhyāye caiva nirato vanasthastāpasottamaḥ

He who practices austerity in the forest, worships the gods and performs oblations, and is ever devoted to Vedic study — such a forest-dweller is the finest of ascetics.

Verse 13 (garuda.1.49.13)

तपसा कर्शितोऽत्यर्थं यस्तु ध्यानपरो भवेत् ।। सन्यासी स हि विज्ञेयो वानप्रस्थाश्रमे स्थितः

tapasā karśito'tyarthaṁ yastu dhyānaparo bhavet .. sanyāsī sa hi vijñeyo vānaprasthāśrame sthitaḥ

He who, greatly worn by austerity, becomes wholly absorbed in meditation — he, though still in the forest-dwelling stage, is to be known as a sannyasi indeed.

Verse 14 (garuda.1.49.14)

योगाभ्यासरतो नित्यमारुरुक्षुर्जितेन्द्रियः ।। ज्ञानाय वर्त्तते भिक्षुः प्रोच्यते पारमेष्ठिकः

yogābhyāsarato nityamārurukṣurjitendriyaḥ .. jñānāya varttate bhikṣuḥ procyate pārameṣṭhikaḥ

He who is ever devoted to the practice of yoga, aspiring to ascend, with senses conquered, striving for knowledge, is called the bhikshu, the parameshthika.

Verse 15 (garuda.1.49.15)

यस्त्वात्मरतिरेव स्यान्नित्यतृप्तो महामुनिः ।। सम्यक् चन्दनम् सम्पन्नः स योगी भिक्षुरुच्यते

yastvātmaratireva syānnityatṛpto mahāmuniḥ .. samyak candanam sampannaḥ sa yogī bhikṣurucyate

He who delights only in the Self, ever content, the great sage, fully accomplished in peace — he is called the yogi-mendicant.

Verse 16 (garuda.1.49.16)

भैक्ष्यं श्रुतं च मौनित्वं तपो ध्यानं विशेषतः ।। सम्यक् च ज्ञानवैराग्यं धर्मोऽयं भिक्षुके मतः

bhaikṣyaṁ śrutaṁ ca maunitvaṁ tapo dhyānaṁ viśeṣataḥ .. samyak ca jñānavairāgyaṁ dharmo'yaṁ bhikṣuke mataḥ

Living on alms, Vedic learning, silence, austerity, meditation especially, and true knowledge and dispassion — this is held to be the mendicant's dharma.

Verse 17 (garuda.1.49.17)

ज्ञानसन्यासिनः केचिद्वेदसन्यासिनोऽपरे ।। कर्मसन्यासिनः केचित्त्रिविधः पारमेष्ठिकः

jñānasanyāsinaḥ kecidvedasanyāsino'pare .. karmasanyāsinaḥ kecittrividhaḥ pārameṣṭhikaḥ

Some are renunciants through knowledge, others through the Veda, and some through renunciation of action — thus the parameshthika renunciant is of three kinds.

Verse 18 (garuda.1.49.18)

योगी च त्रिविधो ज्ञेयो भौतिकः क्षत्त्र एवं च ।। तृतीयोऽन्त्याश्रमी प्रोक्तो योगमूर्त्तिंसमास्थितः

yogī ca trividho jñeyo bhautikaḥ kṣattra evaṁ ca .. tṛtīyo'ntyāśramī prokto yogamūrttiṁsamāsthitaḥ

The yogi too should be known as threefold — the elemental (bhautika), and the kshatra; the third is declared as the one in the final stage, established in the very form of yoga.

Verse 19 (garuda.1.49.19)

प्रथमा भावना पूर्वे मोक्षे त्वक्ष(दुष्क) रभावना ।। तृतीये चान्तिमा प्रोक्ता भावना पारमेश्वरी

prathamā bhāvanā pūrve mokṣe tvakṣa(duṣka) rabhāvanā .. tṛtīye cāntimā proktā bhāvanā pārameśvarī

The first contemplation belongs to the earlier stage; in liberation the contemplation grows harder to attain; and in the third, the final, Lord-centered contemplation is declared.

Verse 20 (garuda.1.49.20)

धर्मात्संजायते मोक्षो ह्यर्थात्कामोऽभिजायते ।। प्रवृत्तिश्च निवृत्तिश्च द्विविधं कर्म वैदिकम्

dharmātsaṁjāyate mokṣo hyarthātkāmo'bhijāyate .. pravṛttiśca nivṛttiśca dvividhaṁ karma vaidikam

From dharma arises liberation, and from wealth arises desire. Pravritti (engagement) and nivritti (withdrawal) — Vedic action is of these two kinds.

Verse 21 (garuda.1.49.21)

ज्ञानं पूर्वं निवृत्तं स्यात्प्रवृत्तं चाग्निदेवकृत् ।। क्षमा दमो दया दानमलोभा (भो) भ्यास एव च

jñānaṁ pūrvaṁ nivṛttaṁ syātpravṛttaṁ cāgnidevakṛt .. kṣamā damo dayā dānamalobhā (bho) bhyāsa eva ca

The knowledge of the earlier texts pertains to withdrawal, while engagement is bound up with rites concerning fire and the gods. Forbearance, self-control, compassion, generosity, and the practice of freedom from greed,

Verse 22 (garuda.1.49.22)

आर्जवं चान्सूया च तीर्थानुसरणं तथा ।। सत्यं संतोष आस्तिक्यं तथा चेन्द्रियनिग्रहः

ārjavaṁ cānsūyā ca tīrthānusaraṇaṁ tathā .. satyaṁ saṁtoṣa āstikyaṁ tathā cendriyanigrahaḥ

uprightness, freedom from envy, and pilgrimage to sacred fords; truthfulness, contentment, faith, and mastery of the senses,

Verse 23 (garuda.1.49.23)

देवताभ्यर्चनं पूजा ब्राह्मणानां विशेषतः ।। अहिंसा प्रियवादित्वमपैशुन्यमरूक्षता

devatābhyarcanaṁ pūjā brāhmaṇānāṁ viśeṣataḥ .. ahiṁsā priyavāditvamapaiśunyamarūkṣatā

worship of the deities, and especially reverence for brahmins; non-violence, kindly speech, freedom from slander, and gentleness —

Verse 24 (garuda.1.49.24)

एते आश्रमिका धर्माश्चतुर्वर्ण्यं ब्रवीम्यतः ।। प्राजापत्यं ब्राह्मणानां स्मृतं स्थानं क्रियावताम्

ete āśramikā dharmāścaturvarṇyaṁ bravīmyataḥ .. prājāpatyaṁ brāhmaṇānāṁ smṛtaṁ sthānaṁ kriyāvatām

These are the duties of the various stages of life; now I shall speak of the duties of the four varnas. The station remembered for ritually active brahmins is that of Prajapati;

Verse 25 (garuda.1.49.25)

स्थानमैन्द्रं क्षत्त्रियाणां संग्रामेष्वपलायिनाम् ।। वैश्यानां मारुतं स्थानं स्वधरममनुवर्त्तताम्

sthānamaindraṁ kṣattriyāṇāṁ saṁgrāmeṣvapalāyinām .. vaiśyānāṁ mārutaṁ sthānaṁ svadharamamanuvarttatām

for kshatriyas who do not flee in battle, the station of Indra; for vaishyas who follow their own dharma, the station of the Maruts.

Verse 26 (garuda.1.49.26)

गान्धर्वं शूद्रजातीनां परिचारे च वर्त्तताम् ।। अष्टाशीतिसहस्त्राणामृषीणामूर्द्ध्वरेतसाम्

gāndharvaṁ śūdrajātīnāṁ paricāre ca varttatām .. aṣṭāśītisahastrāṇāmṛṣīṇāmūrddhvaretasām

For those of shudra birth engaged in service, the station of the Gandharvas. For the eighty-eight thousand celibate sages of upward-flowing seed,

Verse 27 (garuda.1.49.27)

स्मृतं तेषां तु यत्स्थानं तदेव वन (गुरु) वासिनाम् ।। सप्तर्षोणां तु यत्स्थानं स्थानं तद्वै वनौकसाम्

smṛtaṁ teṣāṁ tu yatsthānaṁ tadeva vana (guru) vāsinām .. saptarṣoṇāṁ tu yatsthānaṁ sthānaṁ tadvai vanaukasām

whatever station is remembered, that same is for those dwelling with their teachers; and whatever station belongs to the Seven Sages, that same is for the dwellers of the forest.

Verse 28 (garuda.1.49.28)

यतीनां यतचित्तानां न्यासिनामूर्द्ध्वरेतसाम् ।। आनन्दं ब्रह्म तत्स्थानं यस्मान्नावर्त्तते मुनिः

yatīnāṁ yatacittānāṁ nyāsināmūrddhvaretasām .. ānandaṁ brahma tatsthānaṁ yasmānnāvarttate muniḥ

For ascetics of controlled mind, for renunciants of upward-flowing seed — the blissful Brahman itself is their station, from which the sage does not return.

Verse 29 (garuda.1.49.29)

योगिनाममृतस्थानं व्योमाख्यं परमाक्षरम् ।। आनन्दमैश्वरं यस्मान्मुक्तो नावर्त्तते नरः

yogināmamṛtasthānaṁ vyomākhyaṁ paramākṣaram .. ānandamaiśvaraṁ yasmānmukto nāvarttate naraḥ

For yogis, the immortal station is the supreme imperishable called the sky — the majestic bliss, from which the liberated man does not return.

Verse 30 (garuda.1.49.30)

मुक्तिरष्टाङ्गविज्ञानात्संक्षेपात्तद्वदे श्रृणु ।। यमाः पञ्च त्वहिंसाद्या अहिंसा प्राण्यहिंसनम्

muktiraṣṭāṅgavijñānātsaṁkṣepāttadvade śrṛṇu .. yamāḥ pañca tvahiṁsādyā ahiṁsā prāṇyahiṁsanam

Liberation comes through knowledge of the eight limbs of yoga; hear that told in brief. The five yamas begin with non-violence: non-violence is not harming living beings;

Verse 31 (garuda.1.49.31)

सत्यं भूतहितं वाक्यमस्तेयं स्वाग्रहं परम् ।। अमैथुनं ब्रह्मचर्य्यं सर्वत्यागोऽपरिग्रहः

satyaṁ bhūtahitaṁ vākyamasteyaṁ svāgrahaṁ param .. amaithunaṁ brahmacaryyaṁ sarvatyāgo'parigrahaḥ

truth is speech beneficial to living beings; non-stealing is freedom from excessive attachment even to one's own desires; celibacy is abstention from sexual union; non-possession is the renunciation of everything.

Verse 32 (garuda.1.49.32)

नियमाः पञ्च सत्याद्या बाह्यमाभ्यन्तरं द्विधा ।। शौचं तुष्टिश्च सन्तोषस्तपश्चोंद्रियनिग्रहः

niyamāḥ pañca satyādyā bāhyamābhyantaraṁ dvidhā .. śaucaṁ tuṣṭiśca santoṣastapaścoṁdriyanigrahaḥ

The five niyamas begin with purity, and are of two kinds, external and internal: purity, satisfaction and contentment, austerity, and control of the senses,

Verse 33 (garuda.1.49.33)

स्वाध्यायः स्यान्मन्त्रजापः प्रणिधानं हरेर्यजिः ।। आसनं पद्मकाद्युक्तं प्राणायामो मरुज्जयः

svādhyāyaḥ syānmantrajāpaḥ praṇidhānaṁ hareryajiḥ .. āsanaṁ padmakādyuktaṁ prāṇāyāmo marujjayaḥ

Vedic study, which is mantra-recitation, and devotion, which is worship of Hari. The lotus-posture and the like are the postures; pranayama is mastery of the breath.

Verse 34 (garuda.1.49.34)

मन्त्रध्यान तो गर्भो विपरीतो ह्यगर्भकः ।। एवं द्विधा त्रिधाप्युक्तं पुरणात्पूरकः स च

mantradhyāna to garbho viparīto hyagarbhakaḥ .. evaṁ dvidhā tridhāpyuktaṁ puraṇātpūrakaḥ sa ca

Breath accompanied by mantra-meditation is 'with seed'; the opposite is 'seedless'. Thus it is declared twofold, and also threefold: by filling, it is the puraka (inhalation);

Verse 35 (garuda.1.49.35)

कुम्भको निश्चलत्वाच्च रेचनाद्रेचकस्त्रिधा ।। लघुर्द्वादशमात्रः स्याच्चतुर्विंशतिकः परः

kumbhako niścalatvācca recanādrecakastridhā .. laghurdvādaśamātraḥ syāccaturviṁśatikaḥ paraḥ

by stillness, the kumbhaka (retention); and by exhaling, the rechaka (exhalation) — these are the three kinds. The short breath measures twelve matras, the greater, twenty-four matras,

Verse 36 (garuda.1.49.36)

षट्त्रिंशन्मात्रिकः श्रेष्ठः प्रत्याहारश्च रोधनम् ।। ब्रह्मात्मचिन्ता ध्यानं स्याद्धारणा मनसो धृतिः

ṣaṭtriṁśanmātrikaḥ śreṣṭhaḥ pratyāhāraśca rodhanam .. brahmātmacintā dhyānaṁ syāddhāraṇā manaso dhṛtiḥ

and the finest measures thirty-six matras. Pratyahara is the restraint of the senses. Contemplating Brahman as the Self is dhyana; steadiness of mind is dharana.

Verse 37 (garuda.1.49.37)

अहं ब्रह्मेत्यवस्थानं समाधिर्ब्रह्मणः स्थितिः ।। अहमात्मा परं ब्रह्म सत्यं ज्ञानमनन्तकम्

ahaṁ brahmetyavasthānaṁ samādhirbrahmaṇaḥ sthitiḥ .. ahamātmā paraṁ brahma satyaṁ jñānamanantakam

Steadily abiding in 'I am Brahman' is samadhi, the state of being established in Brahman: 'I, the Self, am the supreme Brahman, truth, knowledge, the infinite;

Verse 38 (garuda.1.49.38)

ब्रह्म विज्ञानमानन्दः स तत्त्वमसि केवलम् ।। अहं ब्रह्मास्म्यहं ब्रह्म अशरीरमानिन्द्रियम्

brahma vijñānamānandaḥ sa tattvamasi kevalam .. ahaṁ brahmāsmyahaṁ brahma aśarīramānindriyam

Brahman is consciousness and bliss — that alone is 'That thou art'. I am Brahman, I am Brahman — bodiless, beyond the senses,

Verse 39 (garuda.1.49.39)

अहम्मनोबुद्धिमहदहङ्कारादिवर्जितम् ।। जाग्रत्स्वप्नसुषुप्त्यादियुक्तज्योतिस्तदीयकम्

ahammanobuddhimahadahaṅkārādivarjitam .. jāgratsvapnasuṣuptyādiyuktajyotistadīyakam

free of mind, intellect, the cosmic principle, and ego and the rest; the light which accompanies the states of waking, dream, and deep sleep —

Verse 40 (garuda.1.49.40)

नित्यं शुद्धं बुद्धमुक्तं सत्यमानन्दमद्वयम् ।। योऽसावादित्यपुरुषः सोऽसावहमखण्डितम् ।। इति ध्यायन्विमुच्येत् ब्राह्मणो भवबन्धनात्

nityaṁ śuddhaṁ buddhamuktaṁ satyamānandamadvayam .. yo'sāvādityapuruṣaḥ so'sāvahamakhaṇḍitam .. iti dhyāyanvimucyet brāhmaṇo bhavabandhanāt

eternal, pure, awake, liberated, true, blissful, non-dual. That solar Person who is there — that same, undivided, am I.' Meditating thus, the brahmin is freed from the bondage of worldly existence.