SRIMAD BHAGAVATAM: CANTO 7

(1) S'rî S'uka said: 'Hearing the narration that is discussed in the assemblies of the saints, inquired Yudhishthhira, the greatest of their lead after him, [Prahlâda] the master of the Daityas so faithful to the Lord who covers the world in a step [Urukrama], greatly pleased again of that son of Brahmâ [Nârada]. (2) S'rî Yudhishthhira said: 'O great Lord, I would like to hear about the sanâtana dharma [the usual, eternal, common duties] of our human society belonging to the ordinance of the statusoriëntations [varnâs'rama] from which the people in general in peace may enjoy the better life. (3) You, my Lord, are directly the son of our original father, the supreme person within this universe [Brahmâ]; of all his sons are you considered the best in austerity, yoga and meditation. (4) Of the ones devoted to Nârâyana being the most learned do you know the most confidential and supreme of dharma; no one of the devoted is as merciful, exalted and peaceful as you are.'

(5) S'rî Nârada said: 'I offer my obeisances to the Supreme Lord Unborn who throughout the universe defends the dharma; I will expound on sanâtana dharma the way I heard it from the mouth of Nârâyana. (6) He who, begotten by Dharma Mahârâja in the womb of Daksha's daughter [Mûrti], descended [as Nârâyana] along with a part of Himself [Nara], executes for the benefit of all people austerities in Badarikâs'rama [the Himalayan resort for meditation]. (7) The root of all dharma, the essence of all vedic knowledge indeed is Bhagavân, the Supreme Being, who with the help of the scriptures is commemorated [with the s'ruti or the Vedas and the smriti or the scriptures following] by all the knowers of the Reality, o King, and by this principle become the mind and soul fully satisfied. (8-12) Truthfulness, compassion, austerity, cleanliness, tolerance, discrimination, composure, continence, nonviolence, celibacy, generosity, scriptural study, rectitude, contentment, service to the holy, gradually cutting with the unnecessary and being critical about the waste of human opposing; gravity, self-search, to share food and drink with all beings, to consider everyone first of all as being part of God and, o Pândava, to listen and to sing with one's fellow man as well as to remember Him who is the shelter of all the great; to be of service, to worship and to propitiate, to be a servant, to be a friend and to be of surrender; for all human beings is this the highest principle: to possess all these thirty characteristics, o King, which please the Soul of All [compare B.G. 12: 13-20]. (13) They who by unbroken reform [with so called samskâras], by accepting a guru and with the support of the Unborn One [Brahmâ], are of worship, study and charity, and whose ways were purified by the birth they took and by what they did, are the twice-born [dvijas] who are advised to behave according the status of their [age-related] spiritual department [or âs'rama].

(14) For the brahmins there are the six to the Vedas [to study and teach, worship and model and give and receive in charity] and for the rest [the other occupations] are there the same six minus the acceptance of charity; the means of livelihood for the rulers who maintain the people consists of levying taxes and such from those who do not belong to the ones motivated inward [the brahmins]. (15) The vais'yas [merchants] are to be engaged in agricultural activities and trade and should always follow what the brahmins teach, while the s'ûdras [the laborers] for their livelihood as their master of instruction have to accept the three types of twice-born ones above them. (16) Of the four different means of existence for the learned brahmin, of a livelihood achieved without effort [s'âlîna], what one gets as a mendicant [yâyâvara], what one finds as leftovers in the fields [s'ila], or what is not wanted by others in shops [uñchana] are to this the latter means better than the former. (17) Except for times of emergency, may a lower man for his livelihood when everything is secure not take to the higher of each status and certain occupation. (18-20) By rita or amrita one may live, by mrita or pramrita or even by satyânrita, but never by living as a dog. Rita is the living on leftovers one says, of amrita is what is obtained without begging, of mrita is the begging as a mendicant while pramrita, so is recalled, is of the eating of one's own field. To be of satyânrita is to trade but to be of service to the low is for the brahmins and the kshatriyas well acquainted with the Veda the reprehensible business of dogs [s'va-vrittih] that should be given up; the wise and the leaders of state represent all the gods [see also B.G. 4: 13]. (21) The brahmin is known for his control of mind and senses, his penance, cleanliness, peacefulness, forgiveness, straightforwardness, spiritual knowledge and compassion, his service to the Absolute of the Lord and his truthfulness. (22) A kshatriya makes his mark with fighting skill, heroism, resolution, strength, charity, restraint, forgiveness, loyalty to the brahminical, being well tempered and loving the truth. (23) A vais'ya is known for his devotion unto the godly, the guru and the Godhead, the three virtues [of dharma, artha and kâma], his following to the injunctions and his constant effort and expertise. (24) Of the s'ûdra is there obedience, cleanliness, service to the master, single-mindedness, sacrifice without further prayer, truthfulness, protection of cows and brahmins and certainly no misappropriation.

(25) Following him in his vows, being regular, favorably disposed to her husband as well as to his friends and relatives and readiness one finds with a woman in divine respect with her husband [see too B.G. 1: 40]. (26-27) She is of cleaning, mopping and decorating the house as a housewife and is personally finely dressed in her clothes and has her household articles always clean; to the small and great desires of her husband is she a chaste and modest woman of sense control as well as of controlled speech and she is veritable, pleasing, loving and of respect for her husband when it is called for. (28) Of contentment, not greedy, expert in serving, knowing what is dharma, kind, speaking the truth, attentive, pure and affectionate, should she worship the husband as long as he is straight with her. (29) Any woman who accepts her husband as the Supreme Personality is of service exactly like the Goddess of Fortune; devoted is she to the spirit of Hari with her husband in the spiritual world of Vaikunthha just like Lakshmî enjoying the eternal herself. (30) Of the ones born from a mix of class [pratilomaja with a lower man and anulomaja with a higher man] is there according the family tradition the duty not to be of the theft and sin of the lower outcast.

(31) In general is the dharma to one's own material position in society in every age [yuga] by the brahmin recognized, o King, as being auspicious for as well one's present life as the life hereafter [see also B.G. 3: 25]. (32) Existing from one's occupation according one's own mode of action may one with heartening one's own business in giving up the karma that belongs to that particular way, gradually attain the transcendental position. (33-34) A field over and over cultivated may exhausted fall barren not being suitable for further harvesting from seeds sown; similarly with a mind full of lusty desires over and over [in one's position] enjoying the objects of one's desires may one become dispassionate, o King, like small drops of ghee that are lost in a fire (35) And if with a person the symptoms indicating a certain class other than his own are observed, should one for sure also designate him according that observation [in other words: he who behaves like a brahmin e.g. must be considered as one].'

S'rî S'uka said: 'Hearing the narration that is discussed in the assemblies of the saints, inquired Yudhishthhira, the greatest of their lead after him, [Prahlâda] the master of the Daityas so faithful to the Lord who covers the world in a step [Urukrama], greatly pleased again of that son of Brahmâ [Nârada].

S'ukadeva Gosvâmî continued: After hearing about the activities and character of Prahlâda Mahârâja, which are adored and discussed among great personalities like Lord Brahmâ and Lord S'iva, Yudhishthhira Mahârâja, the most respectful king among exalted personalities, again inquired from the great saint Nârada Muni in a mood of great pleasure. (Vedabase)

Text 2

S'rî Yudhishthhira said: 'O great Lord, I would like to hear about the sanâtana dharma [the usual, eternal, common duties] of our human society belonging to the ordinance of the statusoriëntations [varnâs'rama] from which the people in general in peace may enjoy the better life.

Mahârâja Yudhishthhira said: My dear lord, I wish to hear from you about the principles of religion by which one can attain the ultimate goal of life--devotional service. I wish to hear about the general occupational duties of human society and the system of social and spiritual advancement known as varnâs'rama-dharma. (Vedabase)

Text 3

You, my Lord, are directly the son of our original father, the supreme person within this universe [Brahmâ]; of all his sons are you considered the best in austerity, yoga and meditation.

O best of the brâhmanas, you are directly the son of Prajâpati [Lord Brahmâ]. Because of your austerities, mystic yoga and trance, you are considered the best of all of Lord Brahmâ's sons. (Vedabase)

Text4:

Of the ones devoted to Nârâyana being the most learned do you know the most confidential and supreme of dharma; no one of the devoted is as merciful, exalted and peaceful as you are.'

No one is superior to you in peaceful life and mercy, and no one knows better than you how to execute devotional service or how to become the best of the brâhmanas. Therefore, you know all the principles of confidential religious life, and no one knows them better than you. (Vedabase)

Text 5

S'rî Nârada said: 'I offer my obeisances to the Supreme Lord Unborn who throughout the universe defends the dharma; I will expound on sanâtana dharma the way I heard it from the mouth of Nârâyana.

S'rî Nârada Muni said: After first offering my obeisances unto Lord Krishna, the protector of the religious principles of all living entities, let me explain the principles of the eternal religious system, of which I have heard from the mouth of Nârâyana. (Vedabase)

Text 6

He who, begotten by Dharma Mahârâja in the womb of Daksha's daughter [Mûrti], descended [as Nârâyana] along with a part of Himself [Nara], executes for the benefit of all people austerities in Badarikâs'rama [the Himalayan resort for meditation].

Lord Nârâyana, along with His partial manifestation Nara, appeared in this world through the daughter of Daksha Mahârâja known as Murti. He was begotten by Dharma Mahârâja for the benefit of all living entities. Even now, He is still engaged in executing great austerities near the place known as Badarikâs'rama. (Vedabase)

Text 7

The root of all dharma, the essence of all vedic knowledge indeed is Bhagavân, the Supreme Being, who with the help of the scriptures is commemorated [with the s'ruti or the Vedas and the smriti or the scriptures following] by all the knowers of the Reality, o King, and by this principle become the mind and soul fully satisfied.

The Supreme Being, the Personality of Godhead, is the essence of all Vedic knowledge, the root of all religious principles, and the memory of great authorities. O King Yudhishthhira, this principle of religion is to be understood as evidence. On the basis of this religious principle, everything is satisfied, including one's mind, soul and even one's body. (Vedabase)

Text 8-12:

Truthfulness, compassion, austerity, cleanliness, tolerance, discrimination, composure, continence, nonviolence, celibacy, generosity, scriptural study, rectitude, contentment, service to the holy, gradually cutting with the unnecessary and being critical about the waste of human opposing; gravity, self-search, to share food and drink with all beings, to consider everyone first of all as being part of God and, o Pândava, to listen and to sing with one's fellow man as well as to remember Him who is the shelter of all the great; to be of service, to worship and to propitiate, to be a servant, to be a friend and to be of surrender; for all human beings is this the highest principle: to possess all these thirty characteristics, o King, which please the Soul of All [compare B.G. 12: 13-20].

These are the general principles to be followed by all human beings: truthfulness, mercy, austerity (observing fasts on certain days of the month), bathing twice a day, tolerance, discrimination between right and wrong, control of the mind, control of the senses, nonviolence, celibacy, charity, reading of scripture, simplicity, satisfaction, rendering service to saintly persons, gradually taking leave of unnecessary engagements, observing the futility of the unnecessary activities of human society, remaining silent and grave and avoiding unnecessary talk, considering whether one is the body or the soul, distributing food equally to all living entities (both men and animals), seeing every soul (especially in the human form) as a part of the Supreme Lord, hearing about the activities and instructions given by the Supreme Personality of Godhead (who is the shelter of the saintly persons), chanting about these activities and instructions, always remembering these activities and instructions, trying to render service, performing worship, offering obeisances, becoming a servant, becoming a friend, and surrendering one's whole self. O King Yudhishthhira, these thirty qualifications must be acquired in the human form of life. Simply by acquiring these qualifications, one can satisfy the Supreme Personality of Godhead. (Vedabase)

Text 13

They who by unbroken reform [with so called samskâras], by accepting a guru and with the support of the Unborn One [Brahmâ], are of worship, study and charity, and whose ways were purified by the birth they took and by what they did, are the twice-born [dvijas] who are advised to behave according the status of their [age-related] spiritual department [or âs'rama]

Those who have been reformed by the garbhâdhâna ceremony and other prescribed reformatory methods, performed with Vedic mantras and without interruption, and who have been approved by Lord Brahmâ, are dvijas, or twice-born. Such brâhmanas, kshatriyas and vais'yas, purified by their family traditions and by their behavior, should worship the Lord, study the Vedas and give charity. In this system, they should follow the principles of the four âs'ramas [brahmâcârya, grihastha, vânaprastha and sannyâsa]. (Vedabase)

Text 14

For the brahmins there are the six to the Vedas [to study and teach, worship and model and give and receive in charity] and for the rest [the other occupations] are there the same six minus the acceptance of charity; the means of livelihood for the rulers who maintain the people consists of levying taxes and such from those who do not belong to the ones motivated inward [the brahmins].

For a brâhmana there are six occupational duties. A kshatriya should not accept charity, but he may perform the other five of these duties. A king or kshatriya is not allowed to levy taxes on brâhmanas, but he may make his livelihood by levying minimal taxes, customs duties, and penalty fines upon his other subjects. (Vedabase)

Text 15

The vais'yas [merchants] are to be engaged in agricultural activities and trade and should always follow what the brahmins teach, while the s'ûdras [the laborers] for their livelihood as their master of instruction have to accept the three types of twice-born ones above them.

The mercantile community should always follow the directions of the brâhmanas and engage in such occupational duties as agriculture, trade, and protection of cows. For the s'ûdras the only duty is to accept a master from a higher social order and engage in his service. (Vedabase)

Text 16

Of the four different means of existence for the learned brahmin, of a livelihood achieved without effort [s'âlîna], what one gets as a mendicant [yâyâvara], what one finds as leftovers in the fields [s'ila], or what is not wanted by others in shops [uñchana] are to this the latter means better than the former.

A brâhmana is sometimes offered land and cows in charity, and thus for his livelihood he may act in the same way as a vais'ya, by cultivating land, giving protection to cows and trading off his surpluses. A better process, however, is to pick up grains from a field or from a dealer's shop without begging. (Vedabase)

Text 17

Except for times of emergency, may a lower man for his livelihood when everything is secure not take to the higher of each status and certain occupation.

Except in a time of emergency, lower persons should not accept the occupational duties of those who are higher. When there is such an emergency, of course, everyone but the kshatriya may accept the means of livelihood of others. (Vedabase)

Text 18-20:

By rita or amrita one may live, by mrita or pramrita or even by satyânrita, but never by living as a dog. Rita is the living on leftovers one says, of amrita is what is obtained without begging, of mrita is the begging as a mendicant while pramrita, so is recalled, is of the eating of one's own field. To be of satyânrita is to trade but to be of service to the low is for the brahmins and the kshatriyas well acquainted with the Veda the reprehensible business of dogs [s'va-vrittih] that should be given up; the wise and the leaders of state represent all the gods [see also B.G. 4: 13].

In time of emergency, one may accept any of the various types of professions known as rita, amrita, mrita, pramrita and satyânrita, but one should not at any time accept the profession of a dog. The profession of uñchas'ila, collecting grains from the field, is called rita. Collecting without begging is called amrita, begging grains is called mrita, tilling the ground is called pramrita, and trade is called satyânrita. Engaging in the service of low-grade persons, however, is called s'va-vritti, the profession of the dogs. Specifically, brâhmanas and kshatriyas should not engage in the low and abominable service of s'ûdras. Brâhmanas should be well acquainted with all the Vedic knowledge, and kshatriyas should be well acquainted with the worship of demigods. (Vedabase)