श्रीमद्भागवत महापुराणम् सप्तम: स्कन्ध: एकादश: अध्याय: श्री शुक उवाच - Shree Shuka said - श्रुत्वेहितं साधुसभासभाजितं महत्तमाग्रण्य उरुक्रमात्मन: ।
युधिष्ठिरो दैत्यपतेर्मुदा युत: पप्रच्छ भूयस्तनयं स्वयम्भुव: ॥१॥
श्रुत्वा-ईहितम् साधुसभा- having heard the narrative in the nobles' assemblies
सभाजितम् महत्तम- celebrated of the pious अग्रण्य उरुक्रम-आत्मन: the leader's, of (whose) on The Lord mind is fixed, युधिष्ठिर: दैत्यपते:-मुदा Yudhishtthira, of the Daitya's ruler's, with joy युत: पप्रच्छ भूय:- full of, asked again तनयम् स्वयम्भुव: the son (Naarada) of Brahmaa After having heard, full of joy, the narrative of the Ruler of the Daityas, of the leader of the pious souls, of the one whose mind is ever fixed on Lord Vishnu, Prahlaada's, which is celebrated in the assemblies of the nobles, Yudhishtthira, again asked the son of Brahma, Naarada, thus,....


युधिष्ठिर उवाच - Yudhishtthira said - भगवञ्छ्रोतुमिच्छामि नृणां धर्मं सनातनम् ।
वर्णाश्रमाचारयुतं यत् पुमान्विन्दते परम् ॥२॥
भगवन्-श्रोतुम्-इच्छामि O Divine One! to hear I wish
नृणाम् धर्मम् सनातनम् of men the Dharma (path of righteousness) eternal वर्णा-आश्रम-आचार-युतम् यत् the Varnas and Aashramas' rules governing, by which पुमान्-विन्दते परम् human being reaches The Supreme O Divine One! I wish to hear about the course of the eternal Dharma, righteousness, containing the rules governing the Varnas and Aashramas, following which, human beings reach The Supreme.


भवान्प्रजापते: साक्षादात्मन: परमेष्ठिन: ।
सुतानां सम्मतो ब्रह्मंस्तपोयोगसमाधिभि: ॥३॥
भवान्-प्रजापते: साक्षात्- You are of the created beings' ruler's, yourself
आत्मन: परमेष्ठिन: the son of Brahmaa सुतानाम् सम्मत: ब्रह्मन्- of the sons most regarded, O Holy One! तप:-योग-समाधिभि: By asceticism, concentration and meditation O Holy One! You, yourself are the most revered son of the Ruler of the created beings', Brahmaa, because of your asceticism, concentration of mind, and deep meditation.


नारायणपरा विप्रा धर्मं गुह्यं परं विदु: ।
करुणा: साधव: शान्तास्त्वद्विधा न तथापरे ॥४॥
नारायण-परा विप्रा: to Lord Naaraayana devoted Braahmanas,
धर्मम् गुह्यम् परम् विदु: the righteousness deep ultimate know करुणा: साधव: शान्ता:- compassionate, pious, tranquil, त्वत्-विधा: न तथा-अपरे yourself like, not thus the others The Braahmanas, who are devoted to Lord Naaraayana, who are compassionate, pious and tranquil like yourself, only know the deep and ultimate righteousness, Dharma, and not others.


नारद उवाच - Naarada said - नत्वा भगवतेऽजाय लोकानां धर्महेतवे ।
वक्ष्ये सनातनं धर्मं नारायणमुखाच्छ्रुतम् ॥५॥
नत्वा भगवते-अजाय prostrating to The Lord Birth less
लोकानाम् धर्म-हेतवे of the people the righteousness The Promoter वक्ष्ये सनातनम् धर्मम् will expound the eternal Dharma नारायण-मुखात्-श्रुतम् from Naarayana's mouth heard I will prostate to The Birth less Lord Naaraayana, The Promoter of righteousness of the people, then, I will expound the eternal Law of righteousness, Dharma, as heard by me from the lips of Naaraayana Himself.


योऽवतीर्यात्मनोंऽशेन दाक्षायण्यां तु धर्मत: ।
लोकानां स्वस्तयेऽध्यास्ते तपो बदरिकाश्रमे ॥६॥
य:-अवतीर्य-आत्मन:-अंशेन who taking descent with own part incarnation (Nara)
दाक्षायण्याम् तु धर्मत: from Daksha's daughter (Moorti) indeed through Dharma लोकानाम् स्वस्तये-अध्यास्ते of the peoples' benefit is seated तप: बदरिका-आश्रमे in austerities, at Badrika Aashramas Naaraayana, who having taken descent along with his part incarnation Nara, from Daksha's daughter, Moorti, through Dharma, is seated in austerities, in Badrika Aashramas for the benefit of the people.


धर्ममूलं हि भगवान्सर्ववेदमयो हरि: ।
स्मृतं च तद्विदां राजन्येन चात्मा प्रसीदति ॥७॥
धर्म-मूलम् हि भगवान्- of Dharma (righteousness) the source, indeed is Lord
सर्व-वेदमय: हरि: of all Vedas the embodiment is Shree Hari स्मृतम् च तत्-विदाम् राजन्- the Codes and of that the knowers, O King! येन च-आत्मा प्रसीदति by which and the mind is self-satisfied O King Yudhishtthira! The source of Dharma, righteousness, and the embodiment of all the Vedas is Lord Shree Hari. The Vedas which are the Codes of conduct, are handed down by those who are well-versed in the Vedas, the knowledge and practice of which gives self-satisfaction to the mind.


सत्यं दया तप: शौचं तितिक्षेक्षा शमो दम: ।
अहिंसा ब्रह्मचर्यं च त्याग: स्वाध्याय आर्जवम् ॥८॥
सत्यम् दया तप: शौचम् truthfulness, compassion, austerity, purity (of body)
तितिक्षा-ईक्षा शम: दम: endurance, discrimination, control of mind and senses, अहिंसा ब्रह्मचर्यम् च त्याग: non-violence, continence, and charity, स्वाध्याय आर्जवम् self-study, straight forwardness, Truthfulness, compassion, austerity, purity (of body), endurance, discrimination, control of mind, control of senses, non-violence, continence, charity, self-study, and straight-forwardness,…


सन्तोष: समदृक् सेवा ग्राम्येहोपरम: शनै: ।
नृणां विपर्ययेहेक्षा मौनमात्मविमर्शनम् ॥९॥
सन्तोष: समदृक् सेवा contentment, who look upon all as equal, their service,
ग्राम्य-ईहा-उपरम: शनै: from material desires withdrawing, gradually नृणाम् विपर्यय-ईहा-ईक्षा of the men, contrary result of desires observing, मौनम्-आत्म-विमर्शनम् silence, self inquiry Contentment, service, of those who look upon all as equal, withdrawing from material desires, observing the gradual contrary result of men's desires, observing silence, and self-inquiry,….


अन्नद्यादे: संविभागो भूतेभ्यश्च यथार्हत: ।
तेष्वात्मदेवताबुद्धि: सुतरां नृषु पाण्डव ॥१०॥
अन्न-आद्यादे: संविभाग: of grains and other edibles, equal distribution,
भूतेभ्य:-च यथा-अर्हत: among created beings, as per requirement, तेषु-आत्म-देवता-बुद्धि: in them self-like, deity-like feeling, सुतराम् नृषु पाण्डव particularly in human beings, O Paandava! O Paandava! among created beings, equal distribution of grains and other edibles, as per requirement, self-like and deity-like feeling for them, particularly in human beings,….


श्रवणं कीर्तनं चास्य स्मरणं महतां गते: ।
सेवेज्यावनतिर्दास्यं सख्यमात्मसमर्पणम् ॥११॥
श्रवणम् कीर्तनम् च-अस्य the hearing, chanting, and of His (names and deeds)
स्मरणम् महताम् गते: remembering, of the exalted souls' goal सेवा-ईज्या-अवनति:-दास्यम् waiting upon, worship, bowing to, being in service, सख्यम्-आत्म-समर्पणम् feeling of friendship, self dedication, The hearing and chanting of His names and deeds, of Him, Who is the goal of the exalted souls, waiting upon Him, worshipping Him, bowing to Him, having the feeling of being His servant, having the feeling of His being a bosom friend, and self-dedication to Him,...


नृणामयं परो धर्म: सर्वेषां समुदाहृत: ।
त्रिंशल्लक्षणवान्राजन्सर्वात्मा येन तुष्यति ॥१२॥
नृणाम्-अयम् पर: धर्म: for men, this, the highest virtue
सर्वेषाम् समुदाहृत: for all has been proclaimed त्रिंशत्-लक्षणवान्-राजन्- of thirty features consisting, O King! सर्व-आत्मा येन तुष्यति The Soul of All, by which is pleased O King! This is the highest virtue consisting of thirty features, proclaimed for all men, by which, The Soul of All, The Lord is pleased.


संस्कारा यदविच्छिन्ना: स द्विजोऽजो जगाद यम् ।
इज्याध्ययनदानानि विहितानि द्विजन्मनाम् ।
जन्मकर्मावदातानां क्रियाश्चाश्रमचोदिता: ॥१३॥
संस्कारा: यत्-अविच्छिन्ना: (purificatory) rites, where (in whose race) unbroken
स: द्विज: अज: जगाद यम् he is Braahmana, The Birth less has declared whom इज्या-अध्ययन-दानानि sacrifices, study of (Vedas), charity विहितानि द्वि-जन्मनाम् are prescribed for the twice born जन्म-कर्म-अवदातानाम् by birth and action pure क्रिया:-च-आश्रम-चोदिता: the duties and of the Aashramas are enjoined In the race of those, where the purificatory rites are regularly performed, and who have been declared by the Birth less Brahmaa, are the twice born Braahmanas. For them, the Braahmanas, who are pure by birth and actions, the performance of sacrifices, study of Vedas and charity have been prescribed and the duties of the four Aashramas have been enjoined.


विप्रस्याध्ययनादीनि षडन्यस्याप्रतिग्रह: ।
राज्ञो वृत्ति: प्रजागोप्तुरविप्राद् वा करादिभि: ॥१४॥
विप्रस्य-अध्ययन-आदीनि of the Braahmana, study and other
षडन्यस्य-अप्रतिग्रह: six duties are, non-acceptance of gifts राज्ञ: वृत्ति: प्रजा-गोप्तु:- are ruler's earning, by public's protection अविप्राद् वा कर-आदिभि: other than that of a Braahmana or by tax etc., A Braahmana's duties are six, studying and teaching, giving gifts and accepting gifts, to perform sacrifices and to officiate sacrifices. Of the Kshatriyas, the ruling class, acceptance of gifts is prohibited. Their duty is publics' protection and their earnings are by taxes and other means, different from that of the Braahmanas.


वैश्यस्तु वार्तावृत्तिश्च नित्यं ब्रह्मकुलानुग: ।
शूद्रस्य द्विजशुश्रुषा वृत्तिश्च स्वामिनो भवेत् ॥१५॥
वैश्य:-तु वार्ता-वृत्ति:-च of Vaishya and trade livelihood and
नित्यम् ब्रह्म-कुल-अनुग: always Braahmana clans following शूद्रस्य द्विज-शुश्रुषा of the Shudra, Dwija's service वृत्ति:-च स्वामिन: भवेत् is livelihood and of master may be The Vaishya should earn his living by trade etc., and should always follow the lead of the Braahmana clan. The caste of Shudra may earn his living by the service of the twice born race, Braahmana, and that of his master.


वार्ता विचित्रा शालीनयायावरशिलोञ्छनम् ।
विप्रवृत्तिश्चतुर्धेयं श्रेयसी चोत्तरोत्तरा ॥१६॥
वार्ता विचित्रा शालीन-यायावर occupation various kinds, accepting gifts, begging food
शिल-उञ्छनम् picking up of scattered grains in the field or market विप्र-वृत्ति:-चतुर्धा-इयम् are Braahmana's livelihood of four kinds श्रेयसी च-उत्तरा-उत्तरा preferable and succeeding one to the other The four livelihoods for the Braahmanas, which are mentioned are, occupation of various trades, accepting of gifts, begging of food grains, and picking up of scattered grain in the fields or the market place. Of these, one is preferable to the other in succeeding order.


जघन्यो नोत्तमां वृत्तिमनापदि भजेन्नर: ।
ऋते राजन्यमापत्सु सर्वेषामपि सर्वश: ॥१७॥
जघन्य: न-उत्तमाम् (a man) of a lower grade, not of the higher
वृत्तिम्-अनापदि भजेत्-नर: vocation, (if) not under distress, may adopt a man ऋते राजन्यम्-आपत्सु except the Kshatriyas in distress सर्वेषाम्-अपि सर्वश: for all, even for all sorts A man of a lower grade should not take up the vocation of a higher grade, if he is not in distress. If under distress, with exception to the Kshatriyas, all sorts of vocations are open to all grades of people.


ऋतामृताभ्यां जीवेत मृतेन प्रमृतेन वा ।
सत्यानृताभ्यां जीवेत न श्ववृत्त्या कथञ्चन ॥१८॥
ऋत-अमृताभ्याम् जीवेत by Rita and Amrita may live,
मृतेन प्रमृतेन वा by Mrita, Pramrita or सत्य-अनृताभ्याम् जीवेत by Satya and Anrita may also live न श्व-वृत्त्या कथञ्चन not by dog's living, ever One may live by Rita and Amrita, or may live by Mrita and Pramrita, may even live by Satya and Anrita, but never ever by dog's living.


ऋतमुञ्छशिलं प्रोकतममृतं यदयाचितम् ।
मृतं तु नित्ययाच्ञा स्यात् प्रमृतं कर्षणं स्मृतम् ॥१९॥
ऋतम्-उञ्छशिलम् प्रोकतम्- Ritam is collecting of corn, is said to be
अमृतम् यत्-अयाचितम् Amritam is that which comes unasked for मृतम् तु नित्य-याच्ञा स्यात् Mritam indeed is daily begging will be प्रमृतम् कर्षणम् स्मृतम् Pramritam is agriculture called Ritam is said to be the collecting of food grains from the fields or the market place. Amritam is that which comes unasked for. Mritam, indeed is daily begging, and agriculture is called Pramritam.


सत्यानृतं तु वाणिज्यं श्ववृत्तिर्नीचसेवनम् ।
वर्जयेत् तां सदा विप्रो राजन्यश्च जुगुप्सिताम् ।
सर्ववेदमयो विप्र: सर्वदेवमयो नृप: ॥२०॥
सत्य-अनृतम् तु वाणिज्यम् Satya Anritam indeed is trade
श्व-वृत्ति:-नीच-सेवनम् dog's living is of a low grade's service वर्जयेत् ताम् सदा विप्र: should shun that always a Braahmana राजन्य:-च जुगुप्सिताम् and for a Kshatriya this detested सर्व-वेदमय: विप्र: of all the Vedas' personification is a Braahmana सर्व-देवमय: नृप: of all the gods' personification is a Kshatriya Trade indeed is said to be Satya and Anrita. A dog's living is the service of a lower grade person's service. A Braahmana and a Kshatriya should always shun this detested calling. Because, Braahmanas are the personification of all the Vedas, and Kshatriyas are the personification of all the gods.


शमो दमस्तप: शौचं संतोष: क्षान्तिरार्जवम्।
ज्ञानं दयाच्युतात्मत्वं सत्यं च ब्रह्मलक्षणम् ॥२१॥
शम: दम:-तप: शौचम् control of mind, senses, austerity, purity,
संतोष: क्षान्ति:-आर्जवम् contentment, forgiveness, straight-forwardness, ज्ञानम् दया-अच्युत-आत्मत्वम् learning, compassion, to the Immortal Lord devotion सत्यम् च ब्रह्म-लक्षणम् truthfulness and are Braahmanas' characteristics A Braahmana's characteristics are, control of mind and senses, practicing of austerity, purity of body, contentment, forgiveness, straight-forwardness, learning, compassion, devotion to the Immortal Lord, and truthfulness.


शौर्यं वीर्यं धृतिस्तेजस्त्याग आत्मजय: क्षमा ।
ब्रह्मण्यता प्रसादश्च रक्षा च क्षत्रलक्षणम् ॥२२॥
शौर्यम् वीर्यम् धृति:-तेज:- A martial spirit, valour, fortitude, audacity,
त्याग: आत्म-जय: क्षमा liberality, self-control, forgiveness, ब्रह्मण्यता प्रसाद:-च devotion to the Braahmana race, happiness, रक्षा च क्षत्र-लक्षणम् protectiveness, and are Kshatriyas' characteristics The characteristics of the Kshatriyas are, having a martial spirit, valour, fortitude, audacity, liberality, self-control, forgiveness, devotion to the Braahmana race, happiness, and protectiveness of the weak.


देवगुर्वच्युते भक्तिस्त्रिवर्गपरिपोषणम् ।
आस्तिक्यमुद्यमो नित्यं नैपुणं वैश्यलक्षणम् ॥२३॥
देव-गुरु-अच्युते भक्ति:- to the gods, preceptor, and The Immortal Lord devotion,
त्रि-वर्ग-परिपोषणम् of the three objects promotion, आस्तिक्यम्-उद्यम: नित्यम् belief in the existence of God, making exertion always, नैपुणम् वैश्य-लक्षणम् cleverness, are Vaishyas characteristics The characteristics of the Vaishya are, devotion to the gods, preceptor and The Immortal Lord, promotion of the three objects of human pursuit, belief in the existence of God, always making exertion and cleverness.


शूद्रस्य संनति: शौचं सेवा स्वामिन्यमायया ।
अमन्त्रयज्ञो ह्यस्तेयं सत्यं गोविप्ररक्षणम् ॥२४॥
शूद्रस्य संनति: शौचम् of a Shoodra, submissiveness, purity,
सेवा स्वामिनि-अमायया service to master guilelessly, अमन्त्र-यज्ञ: हि-अस्तेयम् without Mantras, sacrificing, indeed non-thieving, सत्यम् गो-विप्र-रक्षणम् truthfulness, of cows and Braahmanas protection The characteristics of the Shudras are, submissiveness, purity, guileless service to the master, performing sacrifice without chanting of Mantras, indeed, non-thieving, truthfulness, and protection of the cows and the Brahmans.


स्त्रीणां च पतिदेवानां तच्छुश्रूषानुकूलता ।
तद्बन्धुष्वनुवृत्तिश्च नित्यं तद्व्रतधारणम् ॥२५॥
स्त्रीणाम् च पति-देवानाम् of the women and husband as deity (looking upon)
तत्-शुश्रूषा-अनुकूलता his service, following his wishes, तत्-बन्धुषु-अनुवृत्ति:-च his relatives caring for, and नित्यम् तत्-व्रत-धारणम् always his sacred vows observing The duties of a woman is to look upon her husband as a deity, serving him, carrying out his wishes, taking care of his relatives, and always observing his sacred vows.


संमार्जनोपलेपाभ्यां गृहमण्डलवर्तनै: ।
स्वयं च मण्डिता नित्यं परिमृष्टपरिच्छदा ॥२६॥
संमार्जन-उपलेपाभ्याम् cleaning and sweeping, by plastering with cow dung
गृह-मण्डल-वर्तनै: the house, in court yard drawing auspicious diagrams स्वयम् च मण्डिता नित्यम् herself and well adorned always परिमृष्ट-परिच्छदा the articles well decorated A woman should keep her house well swept and clean and plastered with cow dung, and draw auspicious diagrams in the courtyard. She should keep herself well adorned and the articles in the house well decorated.


कामैरुच्चावचै: साध्वी प्रश्रयेण दमेन च ।
वाक्यै: सत्यै: प्रियै: प्रेम्णा काले काले भजेत् पतिम् ॥२७॥
कामै:-उच्चावचै: साध्वी desires great and small, a married woman
प्रश्रयेण दमेन च with modesty and control of senses वाक्यै: सत्यै: प्रियै: प्रेम्णा by words truthful and agreeable, through love काले काले भजेत् पतिम् at times, should serve the husband A married woman should satisfy the great and small desires of her husband, with modesty, control of senses, with truthful and agreeable words, and at times through love.


संतुष्टालोलुपा दक्षा धर्मज्ञा प्रियसत्यवाक् ।
अप्रमत्ता शुचि: स्निग्धा पतिं त्वपतितं भजेत् ॥२८॥
संतुष्टा-अलोलुपा दक्षा content, non-coveting, diligent,
धर्मज्ञा प्रिय-सत्य-वाक् knowing of righteousness, agreeable, truthful of speech, अप्रमत्ता शुचि: स्निग्धा vigilant, pure, loving, पतिम् तु-अपतितम् भजेत् husband indeed the unfallen, should serve She, content, non-coveting, diligent, knowing the laws of righteousness, agreeable and truthful of speech, should serve her unfallen husband.


या पतिं हरिभावेन भजेच्छ्रीरिव तत्परा ।
हर्यात्मना हरेर्लोके पत्या श्रीरिव मोदते ॥२९॥
या-पतिम् हरि-भावेन she who (her) husband, as Shree Hari incarnate
भजेत्-श्री:-इव तत्परा serves, Goddess Laxmi like, enthusiastically हरि-आत्मना हरे:लोके Shree Hari like, in Shree Hari's abode, (Vaikuntha), पत्या श्री:-इव मोदते with (her) husband, Laxmi like rejoices A woman who considers her husband an image of Shree Hari, and serves him enthusiastically, she, with her Hari like husband rejoices, just as Shree Laxmi rejoices, in Shree Hari's abode.


वृत्ति: सङ्करजातीनां तत्तत्कुलकृता भवेत् ।
अचौराणामपापानामन्त्यजान्तेऽवसायिनाम् ॥३०॥
वृत्ति: सङ्कर-जातीनाम् livelihood of the low castes
तत्-तत् कुल-कृता भवेत् of those all, family's work may be अचौराणाम्-अपापानाम्- of those who are not thieves, and of the unmindful अन्त्यज-अन्ते-अवसायिनाम् of the lowest cast, and of those living outside the town Those who are not thieves, and those who are unsinful, but are untouchables, and those living outside the town should follow their hereditary means of livelihood.


प्राय: स्वभावविहितो नृणां धर्मो युगे युगे ।
वेददृग्भि: स्मृतो राजन्प्रेत्य चेह च शर्मकृत् ॥३१॥
प्राय: स्वभाव-विहित: generally by innate disposition is determined
नृणाम् धर्म: युगे युगे of people the conduct, in all ages वेद-दृग्भि: स्मृत: राजन्- by the Vedas' knowers declared, O King! प्रेत्य च-इह च शर्म-कृत् in other worlds and here is conducive to happiness O King Yudhishtthira! Generally, in all ages, the knowers of the Vedas, declare the conduct of the people, determined according to their own innate disposition, which is conducive to happiness and well-being.


वृत्त्या स्वभावकृतया वर्तमान: स्वकर्मकृत् ।
हित्वा स्वभावजं कर्म शनैर्निर्गुणतामियात् ॥३२॥
वृत्त्या स्वभाव-कृतया by livelihood according to ones nature
वर्तमान: स्व-कर्म-कृत् established in own duty carrying out हित्वा स्व-भावजम् कर्म abandoning own natural pursuits शनै:-निर्गुणताम्-इयात् gradually, to non-Guna state transcends A man who is established in a livelihood according to his own nature, and carries out his duties well, gradually relinquishes his natural pursuits and attains to the state of non-Gunas, or Gunaateeta.


उप्यमानं मुहु: क्षेत्रं स्वयं निर्वीर्यतामियात् ।
न कल्पते पुन: सूत्या उप्तं बीजं च नश्यति ॥३३॥
उप्यमानम् मुहु: क्षेत्रम् sown, again and again, a field
स्वयम् निर्वीर्यताम्-इयात् by itself unfertile becomes न कल्पते पुन: सूत्या does not grow again crop उप्तम् बीजम् च नश्यति sown seed and is destroyed A field which is sown again and again, becomes unfertile by itself. In it crop does not grow again, the sown seed is also destroyed.


एवं कामाशयं चित्तं कामानामतिसेवया ।
विरज्येत यथा राजन्नाग्निवत् कामबिन्दुभि: ॥३४॥
एवम् काम-आशयम् चित्तम् in this manner, of desires the storehouse mind
कामानाम्-अति-सेवया by the desire over indulging in विरज्येत यथा राजन्- is exhausted just as, O King! अग्नि-वत् काम-बिन्दुभि: fire like, by desires in driblets O King! In this manner, the mind which is a store house of desires, gets exhausted by over indulgence of desires, not so by experiencing of driblets of desires, just like fire which is exhausted by pouring of large quantities of ghee and not by putting droplets of ghee in it.


यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् ।
यदन्यत्रापि दृश्येत तत् तेनैव विनिर्दिशेत् ॥३५॥
यस्य यत्-लक्षणम् प्रोक्तम् whose what characteristics is declared
पुंस: वर्ण-अभिव्यञ्जकम् of a person, caste deciding यत्-अन्यत्र-अपि दृश्येत that in another also if seen तत् तेन-एव विनिर्दिशेत् then by that only is indicated By what characteristics the caste of a person is declared, if, that same characteristic is seen in another person, he is indicated to be of the same caste.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तम स्जन्धे युधिष्ठिर नारदसंवादे सदाचारनिर्णयो नाम एकादशोऽध्याय: ॥११॥ Thus ends the eleventh discourse entitled 'An inquiry into right conduct', forming part of the dialogue between Emperor Yudhishtthira and the sage Naarada, in Book Seven of the great and glorious Bhaagavata-Puraana.