श्रीमद्भागवत महापुराणम् एकादश: स्कन्ध: सप्तदश: अध्याय: उद्धव उवाच - Uddhava said - यस्त्वयाभिहित: पूर्वं धर्मस्त्वद्भक्तिलक्षण: ।
वर्णाश्रमाचारवतां सर्वेषां द्विपदामपि ॥१॥
य:-त्वया-अभिहित: पूर्वम् which by You taught before,
धर्म:-त्वत्-भक्ति-लक्षण: the righteousness Your devotion generating, वर्ण-आश्रम-आचारवताम् the Varnas and the Aashramas following, सर्वेषाम् द्विपदाम्-अपि of all the men even The course of righteousness, was taught by You, before, which generates devotion in You, to be practiced by men of the different Varnas, and Aashramas.


यथानुष्ठीयमानेन त्वयि भक्तिर्नृणां भवेत् ।
स्वधर्मेणारविन्दाक्ष तत् समाख्यातुमर्हसि ॥२॥
यथा-अनुष्ठीयमानेन so that, by following
त्वयि भक्ति:-नृणाम् भवेत् in You devotion of men may be स्व-धर्मेण-अरविन्दाक्ष by own duties, O Lotus eyed One! तत् समाख्यातुम्-अर्हसि that, to describe are capable O Lotus eyed One! Do describe how, by following ones prescribed duties, men may get devotion in You.


पुरा किल महाबाहो धर्मं परमकं प्रभो ।
यत्तेन हंसरूपेण ब्रह्मणेऽभ्यात्थ माधव ॥३॥
पुरा किल महाबाहो formerly, indeed, O Mighty armed Lord!
धर्मम् परमकम् प्रभो the course of conduct supreme, O Lord! यत्-तेन हंस-रूपेण which by the Swan form, ब्रह्मणे-अभ्यात्थ माधव to Brahmaa, explained, O Maadhava! O Mighty armed Lord! formerly, indeed, You had explained to Brahmaa, in Your divine Swan form, the supreme course of conduct, O Maadhava!


स इदानीं सुमहता कालेनामित्रकर्शन ।
न प्रायो भविता मर्त्यलोके प्रागनुशासित: ॥४॥
स: इदानीम् सुमहता that, now, for long
कालेन-अमित्रकर्शन time, O Ripusoodana! न प्राय: भविता is not almost present, मर्त्य-लोके प्राक्-अनुशासित: in the mortal world, formerly taught O Ripusoodana! That, formerly taught by You, now, for a long time, is no longer present in this mortal world.


वक्ता कर्ताविता नान्यो धर्मस्याच्युत ते भुवि ।
सभायामपि वैरिञ्च्यां यत्र मूर्तिधरा: कला: ॥५॥
वक्ता कर्ता-अविता न-अन्य: expounder, institutor, defender, not other,
धर्मस्य-अच्युत ते भुवि of righteousness, O Invincible One! of Yours, on earth, सभायाम्-अपि वैरिञ्च्याम् in the court also of Brahmaa, यत्र मूर्ति-धरा: कला: where, in person present are the Vedas O Invincible One! on the earth, there is no other expounder, institutor, defender, of Your righteousness, even though the Vedas and sciences are present in person in the court of Brahmaa.


कर्त्रावित्रा प्रवक्त्रा च भवता मधुसूदन ।
त्यक्ते महीतले देव विनष्टं क: प्रवक्ष्यति ॥६॥
कर्त्रा-अवित्रा प्रवक्त्रा (when) the institutor, protector, and teacher,
च भवता मधुसूदन and You, O Madhusoodana! त्यक्ते महीतले देव leave the earth surface, O Lord! विनष्टम् क: प्रवक्ष्यति will be destroyed, who will teach O Madhusoodana! When You, the institute, protector, and teacher of this course of conduct, will leave this earth surface, it will be destroyed, because who will then teach it?


तत्त्वं न: सर्वधर्मज्ञ धर्मस्त्वद्भक्तिलक्षण: ।
यथा यस्य विधीयेत तथा वर्णय मे प्रभो ॥७॥
तत्त्वम् न: सर्वधर्मज्ञ the Truth, to us, O Knower of all righteousness!
धर्म:-त्वत्-भक्ति-लक्षण: righteousness, with Your devotion generating, यथा यस्य विधीयेत how and whose will it be conducted, तथा वर्णय मे प्रभो that describe to me, O Lord! O Knower of all righteousness! the Truth, enjoining the righteousness, generating devotion to You, how and by whom it will be conducted, do describe to me, O Lord!


श्री शुक उवाच - Shree Shuka said - इत्थं स्वभृत्यमुख्येन पृष्ट: स भगवान् हरि: ।
प्रीत: क्षेमाय मर्त्यानां धर्मानाह सनातनान् ॥८॥
इत्थम् स्व-भृत्य-मुख्येन in this manner, by own devotee the chief,
पृष्ट: स: भगवान् हरि: asked, He, The Lord, Shree Hari, प्रीत: क्षेमाय मर्त्यानाम् delighted, for the benefit of the mortals, धर्मान्-आह सनातनान् the course of conduct taught the eternal In this manner, when He, The Lord, Shree Hari, was asked by His own chief devotee, He was delighted, and taught the eternal course of conduct for the benefit of the mortals.


श्री भगवान् उवाच - The Lord said - धर्म्य एष तव प्रश्नो नै:श्रेयसकरो नृणाम् ।
वर्णाश्रमाचारवतां तमुद्धव निबोध मे ॥९॥
धर्म्य एष: तव प्रश्न: righteous this your question is
नै:श्रेयसकर: नृणाम् welfare bringing for the people, वर्ण-आश्रम-आचारवताम् of the Varnas and Aashrama system following तम्-उद्धव निबोध मे that, O Uddhava! Hear from Me O Uddhava! Your this question is very righteous, as it brings welfare for the people. Now hear from Me, the course to be followed by those observing the system of the Varnas and the Aashramas.


आदौ कृतयुगे वर्णो नृणां हंस इति स्मृत: ।
कृतकृत्या: प्रजा जात्या तस्मात् कृतयुगं विदु: ॥१०॥
आदौ कृतयुगे वर्णो in the very beginning, in Krita Yuga, the Varna,
नृणाम् हंस इति स्मृत: of the people, Hansa thus was known कृतकृत्या: प्रजा जात्या accomplished of purpose the people by cast, तस्मात् कृतयुगम् विदु: therefore, Kritayuga was known In the very beginning, in Krita Yuga, the Varna of the people was known as Hans, that was their cast. They had all their purposes accomplished, so it was called Kritayuga.


वेद: प्रणव एवाग्रे धर्मोऽहं वृषरूपधृक् ।
उपासते तपोनिष्ठा हंसं मां मुक्तकिल्बिषा: ॥११॥
वेद: प्रणव: एव-अग्रे Veda, Pranava alone then,
धर्म:-अहम् वृष-रूप-धृक् piety I, bull form having उपासते तप:-निष्ठा: contemplated those in austerities firm, हंसम् माम् मुक्त-किल्बिषा: the pure Me, free of sins Then, Pranava was the only text of Veda, and I in the form of a bull was righteousness. Those firm in austerities, and free from sin contemplated on Me the absolutely pure.


त्रेतामुखे महाभाग प्राणान्मे हृदयात्त्रयी ।
विद्या प्रादुरभूत्तस्या अहमासं त्रिवृन्मख: ॥१२॥
त्रेता-मुखे महाभाग at Treta's beginning, O Blessed One!
प्राणात्-मे हृदयात्-त्रयी through breath Mine, from the heart, the three विद्या प्रादु:-अभूत्-तस्या: knowledge's emerged, of that, अहम्-आसम् त्रिवृत्-मख: I was the three fold sacrifice O Blessed One! at Treta's beginning, through My breath, and from My heart the three knowledge's, emerged in the form of the three Vedas, of them, from the third, Yajur, it was I who was the act of sacrifice, enacting its three functions.


विप्रक्षत्रियविट्शूद्रा मुखबाहूरुपादजा: ।
वैराजात् पुरुषाज्जाता य आत्माचारलक्षणा: ॥१३॥
विप्र-क्षत्रिय-विट्-शूद्रा Braahmanas, Kshatriya, Vaishya, Shoodra,
मुख-बाहु:-उरु-पादजा: from mouth, arms, thighs, feet born वैराजात् पुरुषात्-जाता: from Brahma, The Cosmic Person, born, ये आत्मा-आचार-लक्षणा: who by own conduct are distinguished From Brahma, The Cosmic Person's, mouth, arms, thighs and feet were born, Braahmanas, Kshatriya, Vaishya, Shoodra, who are distinguished by their own conduct.


गृहाश्रमो जघनतो ब्रह्मचर्यं हृदो मम ।
वक्ष: स्थानाद् वने वासो न्यास: शीर्षणि संस्थित: ॥१४॥
गृह-आश्रम: जघनत: the householder's order from hips and lions
ब्रह्मचर्यम् हृद: मम the celibates from heart Mine, वक्ष: स्थानात् वने वास: from the chest area in forest living न्यास: शीर्षणि संस्थित: recluse in crown located The order of the householder sprang from My hips and lions, the order of the celibates, from My heart, from the chest area, the order of living in the forest, and the order of the recluse is located in the crown of My head.


वर्णानामाश्रमाणां च जन्मभूम्यनुसारिणी: ।
आसन् प्रकृतयो नृणां नीचैर्नीचोत्तमोत्तमा: ॥१५॥
वर्णानाम्-आश्रमाणाम् च of the Varnas and the Aashramas,
जन्म-भूमि-अनुसारिणी: the birth place according to आसन् प्रकृतय: नृणाम् were the nature of the people, नीचै:-नीच-उत्तम-उत्तमा: from the lowly, the low, high from the lofty The nature of the people came according to the place of birth in the Varnas and in the Aashramas, the lowly came from the low and the high ones came from the lofty.


शमो दमस्तप: शौचं सन्तोष: क्षान्तिरार्जवम् ।
मद्भक्तिश्च दया सत्यं ब्रह्मप्रकृतयस्त्विमा: ॥१६॥
शम: दम:-तप: शौचम् control of mind and senses, purity,
सन्तोष: क्षान्ति:-आर्जवम् contentment, forgiveness, straightforwardness, मत्-भक्ति:-च दया सत्यम् to Me devotion, and compassion truthfulness, ब्रह्म-प्रकृतय:-तु-इमा: of Braahmanas' nature indeed are these Control of the mind and senses, purity, contentment, forgiveness, straightforwardness, devotion to Me, compassion and truthfulness, these indeed are the nature of the Braahmanas.


तेजो बलं धृति: शौर्यं तितिक्षौदार्यमुद्यम: ।
स्थैर्यं ब्रह्मण्यतैश्वर्यं क्षत्रप्रकृतयस्त्विमा: ॥१७॥
तेज: बलम् धृति: शौर्यम् majesty, strength, fortitude, valour,
तितिक्षा-औदार्यम्-उद्यम: forbearance, liberality, industry, स्थैर्यम् ब्रह्मण्यता-ऐश्वर्यम् firmness, devotion to Braahmanas, rulership क्षत्र-प्रकृतय:-तु-इमा: Kshatriyas' nature indeed these are Majesty, strength, fortitude, valour, forbearance, liberality, industry, firmness, devotion to Braahmanas, and rulership, these, indeed are the qualities of the Kshatriyas.


आस्तिक्यं दाननिष्ठा च अदम्भो ब्रह्मसेवनम् ।
अतुष्टिरर्थोपचयैर्वैश्यप्रकृतयस्त्विमा: ॥१८॥
आस्तिक्यम् दान-निष्ठा च faith in scriptures etc., charity mindedness and
अदम्भ: ब्रह्म-सेवनम् absence of hypocrisy, Braahmana's service अतुष्टि:-अर्थ-उपचयै:- dis-satisfaction in wealth earning वैश्य-प्रकृतय:-तु-इमा: Vaishyas nature indeed are these Faith in the scriptures etc., charity mindedness and absence of hypocrisy, service to the Braahmana, dis-satisfaction in earning wealth, these are in the nature of the Vaishyas.


शुश्रूषणं द्विजगवां देवानां चाप्यमायया ।
तत्र लब्धेन सन्तोष: शूद्रप्रकृतयस्त्विमा: ॥१९॥
शुश्रूषणम् द्विज-गवाम् serving the Braahmanas, and the cows,
देवानाम् च-अपि-अमायया the gods and also, with sincerity तत्र लब्धेन सन्तोष: from there obtained, contentment, शूद्र-प्रकृतय:-तु-इमा: Shudra's nature indeed are these Serving the Braahmanas, and the cows, and also the gods with sincerity, and being content with what ever is obtained from that, that is the nature of the Shudras.


अशौचमनृतं स्तेयं नास्तिक्यं शुष्कविग्रह: ।
काम: क्रोधश्च तर्षश्च स्वभावोऽन्तेवसायिनाम् ॥२०॥
अशौचम्-अनृतम् स्तेयम् impurity, untruthful, stealing,
नास्तिक्यम् शुष्क-विग्रह: want of faith, needless quarrelling, काम: क्रोध:-च तर्ष:-च desireful, angry, lusty and स्वभाव:-अन्तेवसायिनाम् nature of the cast-less Impurity, untruthful, stealing, want of faith, needless quarrelling, desireful, anger, and lust is the nature of the castless.


अहिंसा सत्यमस्तेयमकामक्रोधलोभता ।
भूतप्रियहितेहा च धर्मोऽयं सार्ववर्णिक: ॥२१॥
अहिंसा सत्यम्-अस्तेयम्- non-violence, truthfulness, non-stealing,
अकाम-क्रोध-लोभता purposeless anger, greed free of, भूत-प्रिय-हित-ईहा च for the beings benefit desiring and धर्म:-अयम् सार्व-वर्णिक: is the virtue this for all casts The required virtues for all casts are, non-violence, truthfulness, non-stealing, free of purposeless anger, greed, and desiring the benefit for all beings.


द्वितीयं प्राप्यानुपूर्व्याज्जन्मोपनयनं द्विज: ।
वसन् गुरुकुले दान्तो ब्रह्माधीयीत चाहुत: ॥२२॥
द्वितीयम् प्राप्य-अनुपूर्व्यात्- second availing after the rituals,
जन्म:-उपनयनम् द्विज: birth, sacred thread, twice born, वसन् गुरुकुले दान्त: living in the teacher's house self controlled, ब्रह्म-अधीयीत च-आहुत: Vedas must study and asked upon After the primary rituals of birth, availing the sacred thread, the twice born, living in the house of the teacher, with self control, should study the Vedas when called upon to do so.


मेखलाजिनदण्डाक्षब्रह्मसूत्रकमण्डलून् ।
जटिलोऽधौतदद्वासोऽरक्तपीठ: कुशान दधत् ॥२३॥
मेखला-अजिन-दण्ड-अक्ष- girdle, deer skin, staff, Rudraaksha string,
ब्रह्मसूत्र-कमण्डलून् sacred thread, pot, जटिल:-अधौत-दद्वास:- matted locks, unwashed teeth and clothes, अरक्त-पीठ: कुशान्- दधत् uncoloured seat, Kusha grass holding A Brahmchaari student should wear a jute girdle and deer skin, Rudraaksha string, and sacred thread, must carry a pot made of coconut, and have matted locks, unwashed teeth and clothes, uncoloured seat and carry Kusha grass.


स्नानभोजनहोमेषु जपोच्चारे च वाग्यत: ।
न च्छिन्द्यान्नखरोमाणि कक्षोपस्थगतान्यपि ॥२४॥
स्नान-भोजन-होमेषु in bathing, eating, pouring oblation
जप-उच्चारे च वाक्-यत: doing Japa, time of excretion, and speech control न छिन्द्यात्-नख-रोमाणि should not cut nails, hair, कक्ष-उपस्थ-गतानि-अपि of arm pits, private parts present also He should control the speech when bathing, eating, pouring oblation, doing Japa, time of excretion, and should not cut the nails or the hair present in the arm pits and the private parts.


रेतो नावकिरेज्जातु ब्रह्मव्रतधर: स्वयम् ।
अवकीर्णेऽवगाह्याप्सु यतासुस्त्रिपदीं जपेत् ॥२५॥
रेत: न-अवकिरेत्-जातु seed may not let fall ever,
ब्रह्म-व्रत-धर: स्वयम् celibacy vow taker voluntarily, अवकीर्णे-अवगाह्य-अप्सु in case of falling, bathing in water, यत-असु:-त्रिपदीम् जपेत् Praanaayaama should do, Gaayatri must repeat Taking a strict vow of celibacy, must not allow voluntarily, the seed to fall. In case of its having fallen, should bathe by plunging in water, and must repeat the Gaayatri Mantra.


अग्न्यर्काचार्यगोविप्रगुरुवृद्धसुराञ्छुचि: ।
समाहित उपासीत सन्ध्ये च यतवाग् जपन् ॥२६॥
अग्नि-अर्क-आचार्य-गो-विप्र- fire, Sun, preceptor, cow, Braahmana,
गुरु-वृद्ध-सुरान्-शुचि: teacher, the elders, gods, in purity समाहित उपासीत सन्ध्ये calm minded worship, at both twilights and च यत-वाग् जपन् controlling speech, repeat (the Mantra) With a calm mind, and pure in body, at the time of both the twilights, he should worship the fire, the Sun, the preceptor, the cow, the Braahmana, the teacher, the elders, and the gods.


आचार्यं मां विजानीयान्नावमन्येत कर्हिचित् ।
न मर्त्यबुद्ध्यासूयेत सर्वदेवमयो गुरु: ॥२७॥
आचार्यम् माम् विजानीयात्- the preceptor, Me know as,
न-अवमन्येत कर्हिचित् do not disrespect ever, न मर्त्य-बुद्ध्या-असूयेत not by the mortal thought find faults, सर्व-देवमय: गुरु: all gods inclusive is teacher Know the preceptor to be Me, never disregard him, do not find faults with him thinking him to be mortal, as the teacher represents all the gods.


सायं प्रातरुपनीय भैक्ष्यं तस्मै निवेदयेत् ।
यच्चान्यदप्यनुज्ञातमुपयुञ्जीत संयत: ॥२८॥
सायम् प्रात:-उपनीय भैक्ष्यम् in evening and morning bringing alms,
तस्मै निवेदयेत् to him should offer, यत्-च-अन्यत्-अपि-अनुज्ञातम्- that and other also (received), allowed उपयुञ्जीत संयत: should consume, with self control Whatever alms he brings in the evening and in the morning, he should offer it to the preceptor, and also all the other things that he has received. Then, with self control, should consume whatever is allowed by him.


शुश्रूषमाण आचार्यं सदोपासीत नीचवत् ।
यानशय्यासनस्थानैर्नातिदूरे कृताञ्जलि: ॥२९॥
शुश्रूषमाण आचार्यम् when serving the preceptor,
सदा-उपासीत नीच-वत् always behave menial like, यान-शय्या-आसन-स्थानै:- in a carriage, when sleeping, sitting, in place न-अति-दूरे कृत-अञ्जलि: not very far, with joined palms When serving the preceptor, he should always behave like a menial. When the preceptor is in a carriage, sleeping, or sitting, he should place himself not very far away, and remain in attendance with joined palms.


एवं वृत्तो गुरुकुले वसेद् भोगविवर्जित: ।
विद्या समाप्यते यावद् विभ्रद् व्रतमखण्डितम् ॥३०॥
एवम् वृत्त: गुरुकुले वसेत् thus conducting, in preceptor's house should live
भोग-विवर्जित: pleasures without, विद्या समाप्यते यावत् learning is complete until विभ्रत् व्रतम्-अखण्डितम् abiding to the vow uninterrupted Until learning is completed, conducting himself thus, without entertaining pleasures, and abiding to the vow of celibacy uninterrupted, he should live in the house of the preceptor.


यद्यसौ छन्दसां लोकमारोक्ष्यन् ब्रह्मविष्टपम् ।
गुरवे विन्यसेद् देहं स्वाध्यायार्थं वृहद्व्रत: ॥३१॥
यदि-असौ छन्दसाम् लोकम्- if, this, (the student) of the Vedas realm
आरोक्ष्यन् ब्रह्मविष्टपम् wishes to ascend, of Brahmaa the abode, गुरवे विन्यसेत् देहम् to the precept dedicate the life, स्वाध्याय-अर्थम् वृहत्-व्रत: in self-study sake, undertaking the vow If this student seeks to ascend to the realm of the personified Vedas, the abode of Brahmaa, He should undertake the vow of celibacy for life, and dedicate his life to the preceptor.


अग्नौ गुरावात्मनि च सर्वभूतेषु मां परम् ।
अपृथग्धीरुपासीत ब्रह्मवर्चस्व्यकल्मष: ॥३२॥
अग्नौ गुरौ-आत्मनि च in fire, preceptor, self and
सर्व-भूतेषु माम् परम् in all created beings, Me The Supreme अपृथक्-धी:-उपासीत with undifferentiating mind, should worship ब्रह्मवर्चस्वी-अकल्मष: the splendorous Brahmchaari sinless The splendorous sinless Brahmchaari, with an undifferentiating mind should worship Me, The Supreme, in the fire, the preceptor and himself, and also in all created beings.


स्त्रीणां निरीक्षणस्पर्शसंलापक्ष्वेलनादिकम् ।
प्राणिनो मिथुनीभूतानगृहस्थोऽग्रतस्त्यजेत् ॥३३॥
स्त्रीणाम् निरीक्षण-स्पर्श- of the women watching, touching,
संलाप-क्ष्वेलन-आदिकम् conversing, joking, and others प्राणिन: मिथुनी-भूतान्- of the beings sexually engaged, अगृहस्थ:-अग्रत:-त्यजेत् non-householder from afar shun A non-householder, from afar should avoid, seeing, touching, conversing and joking with women folk and also avoid seeing the beings sexually engaged.


शौचमाचमनं स्नानं सन्ध्योपासनमार्जवम् ।
तीर्थसेवा जपोऽस्पृश्याभक्ष्यासंभाष्यवर्जनम् ॥३४॥
शौचम्-आचमनम् स्नानम् purity, washing the mouth, bathing,
सन्ध्या-उपासनम्-आर्जवम् two times worshipping, straight-forwardness, तीर्थ-सेवा जप:-अस्पृश्य- pilgrimages undertaking, repeating Mantras, not touching अभक्ष्य-असंभाष्य-वर्जनम् inedible, not worthy of being spoken to, to be avoided One should have purity of mind and body, wash the mouth, bathe, worship two times a day, be straightforward, undertake pilgrimages, repeat Mantras, and avoid touching the untouchable, eating the inedible, speaking to one who is not worthy of speaking to, which is forbidden.


सर्वाश्रमप्रयुक्तोऽयं नियम: कुलनन्दन ।
मद्भाव: सर्वभूतेषु मनोवाक्कायसंयम: ॥३५॥
सर्व-आश्रम-प्रयुक्त:-अयम् to all the Aashrama applies this
नियम: कुल-नन्दन rule, O Delight of your race! मत्-भाव: सर्व-भूतेषु Me, looking upon on all beings, मन:-वाक्-काय-संयम: of mind speech and body control O Delight of your race! this rule applies to all the Aashramas, and also looking upon all beings as Me, and having control over the mind, speech and body.


एवं बृहद्व्रतधरो ब्राह्मणोऽग्निरिव ज्वलन् ।
मद्भक्तस्तीव्रतपसा दग्धकर्माशयोऽमल: ॥३६॥
एवम् बृहत्-व्रतधर: ब्राह्मण:- thus adhering to the rules, a Braahmana,
अग्नि:-इव ज्वलन् fire like glowing, मत्-भक्त:-तीव्र-तपसा My devotee, by high austerities, दग्ध-कर्म-आशय:-अमल: burnt action fruits, pure A Brahmchaari Braahmana thus adhering to the rules, by high austerities, has his fruits of actions burnt, becomes pure and glowing like fire, becomes My devotee.


अथानन्तरमावेश्यन् यथा जिज्ञासितागम: ।
गुरवे दक्षिणां दत्त्वा स्नायाद् गुर्वनुमोदित: ॥३७॥
अथ-अनन्तरम्-आवेश्यन् then, the next (Aashrama) entering,
यथा जिज्ञासित-आगम: as having studied the Vedas, गुरवे दक्षिणाम् दत्त्वा to the Guru, offering having made, स्नायात् गुरु-अनुमोदित: the Samaavartana may perform by Guru approved Then, wanting to enter the next Aashrama, having studied the Vedas, he must offer the gratitude fee to the Guru, and on the approval of the Guru should perform the Samaavartana Sanskaar.


गृहं वनं वोपविशेत् प्रव्रजेद् वा द्विजोत्तम: ।
आश्रमादाश्रमं गच्छेन्नान्यथा मत्परश्चरेत् ॥३८॥
गृहम् वनम् वा-उपविशेत् the house or the woods may enter,
प्रव्रजेद् वा द्विज-उत्तम: recluse or a Braahmana the highest, आश्रमात्-आश्रमम् गच्छेत्- from Aashrama to Ashrama may go, न-अन्यथा मत्-पर:-चरेत् not otherwise, My devotee may act The Brahmchaari may go to the household life, or to the woods, the highest Braahmana may also become a recluse. My devotee should enter from one Aashrama to the another and not act otherwise.


गृहार्थी सदृशीं भार्यामुद्वहेदजुगुप्सिताम् ।
यवीयसीं तु वयसा तां सर्वर्णामनुक्रमम् ॥३९॥
गृहार्थी सदृशीम् भार्याम्- household willing, compatible wife
उद्वहेत्-अजुगुप्सिताम् may marry unblemished, यवीयसीम् तु वयसा younger indeed in age, ताम् सर्वर्णाम्-अनुक्रमम् her of the same Varna, or one of lower cast A Brahmachari's willing to enter the household, should marry a compatible wife, unblemished, younger to him in age and of the same Varna, or even of a lower Varna.


इज्याध्ययनदानानि सर्वेषां च द्विजन्मनाम् ।
प्रतिग्रहोऽध्यापनं च ब्राह्मणस्यैव याजनम् ॥४०॥
इज्या-अध्ययन-दानानि sacrifice, study, charity,
सर्वेषाम् च द्वि-जन्मनाम् of all and of the twice born प्रतिग्रह:-अध्यापनम् च accepting of gifts, teaching, and ब्राह्मणस्य-एव याजनम् of the Braahmana's is sacrificing The duties of all the twice born, those having taken the sacred thread, are sacrifice, study, and giving of gifts, whereas, accepting of gifts, teaching and conducting of sacrifices is the vocation of the Braahmanas.


प्रतिग्रहं मन्यमानस्तपस्तेजोयशोनुदम् ।
अन्याभ्यामेव जीवेत शिलैर्वा दोषदृक् तयो: ॥४१॥
प्रतिग्रहम् मन्यमान:- accepting gifts, considering
तप:-तेज:-यश:-नुदम् the austerities, glory, renown defaming अन्याभ्याम्-एव जीवेत by the other two only should live शिलै:-वा दोषदृक् तयो: by the food grains or drawback in the two If a Braahmana finds the accepting of charity as demeaning his austerities, glory and renown, he should live by the other two alone, if he sees drawbacks in the two also, he should live by the food grains scattered on the fields.


ब्राह्मणस्य हि देहोऽयं क्षुद्रकामाय नेष्यते ।
कृच्छ्राय तपसे चेह प्रेत्यानन्तसुखाय च ॥४२॥
ब्राह्मणस्य हि देह:-अयम् Braahmana's indeed body this,
क्षुद्र-कामाय न-इष्यते for petty pleasure is not intended कृच्छ्राय तपसे च-इह for hardships austerities and here, प्रेत्य-अनन्त-सुखाय च after death for everlasting happiness and This body of the Braahmanas is not intended for petty pleasures. It is for undergoing of hardships and austerities in this world, and for everlasting happiness after death, in the form of liberation.


शिलोञ्छवृत्त्या परितुष्टचित्तो धर्मं महान्तं विरजं जुषाण: ।
मय्यर्पितात्मा गृह एव तिष्ठन्नातिप्रसक्त: समुपैति शान्तिम् ॥४३॥
शिलोञ्छ-वृत्त्या परितुष्ट-चित्त: by the food grains collecting livelihood, satisfied in mind,
धर्मम् महान्तम् विरजम् जुषाण: the duties great unattached performing, मयि-अर्पित-आत्मा गृहे-एव तिष्ठन्- in Me surrendering himself, in the house only staying, न-अति-प्रसक्त: not very much attached, attains peace Living by collecting food grains from the fields or the market place, and contented in the mind, duly performing his duties, unattached, staying in the house only, surrendering to Me, not attached to anyone very much, he attains abiding peace.


समुद्धरन्ति ये विप्रं सीदन्तं मत्परायणम् ।
तानुद्धरिष्ये नचिरादापद्भ्यो नौरिवार्णवात् ॥४४॥
समुद्धरन्ति ये विप्रम् helps out who a Braahmana
सीदन्तम् मत्-परायणम् suffering, to Me devoted, तान्-उद्धरिष्ये न-चिरात्- them I uplift without delay आपद्भ्य: नौ:-इव-अर्णवात् from troubles, boat like from the ocean Those who help out the Braahmanas who are devoted to Me, from suffering, I uplift them from troubles without delay, like the boat rescues a man from the ocean.


सर्वा: समुद्धरेद् राजा पितेव व्यसनात् प्रजा: ।
आत्मानमात्मना धीरो यथा गजपतिर्गजान् ॥४५॥
सर्वा: समुद्धरेत् राजा all should protect the king,
पिता-इव व्यसनात् प्रजा: father like from calamities the public, आत्मानम्-आत्मना धीर: himself by himself the wise यथा गजपति:-गजान् like the elephant king the elephants The wise king should protect all the subjects of any description, like a father, he must protect himself by himself, like the elephant king saves the elephants and then saves himself.


एवंविधो नरपतिर्विमानेनार्कवर्चसा ।
विधूयेहाशुभं कृत्स्नमिन्द्रेण सह मोदते ॥४६॥
एवम् विध: नरपति:- this type of king,
विमानेन्-अर्क-वर्चसा by an aerial car, with a Sun like shine, विधूय-इह-अशुभम् कृत्स्नम्- having done away with, here, sins all, इन्द्रेण सह मोदते with Indra enjoys Such a king, burns all his sins here, and ascends to heaven in an aerial car bright as the Sun, and revels in the company of Indra.


सीदन् विप्रो वणिग्वृत्त्या पण्यैरेवापदं तरेत् ।
खड्गेन वाऽऽपदाक्रान्तो न श्ववृत्त्या कथञ्चन ॥४७॥
सीदन् विप्र: वणिक्-वृत्त्या in difficulty, a Braahmana by Vaishya livelihood
पण्यै:-एव-आपदम् तरेत् by selling only difficulty may overcome खड्गेन वा-आपद्-आक्रान्त: by sword or by misfortune attacked, न श्व-वृत्त्या कथञ्चन not of a lowly's service ever A Braahmana, who is in financial difficulty may accept the livelihood of a Vaishya and only sell articles, or if faced by misfortune, may also take up the sword, but may never serve the lowly.


वैश्यवृत्त्या तु राजन्यो जीवेन्मृगययाऽऽपदि ।
चरेद् वा विप्ररूपेण न श्ववृत्त्या कथञ्चन ॥४८॥
वैश्य-वृत्त्या तु राजन्य: by Vaishya livelihood, indeed a Kshatriya
जीवेत्-मृगयया-आपदि may live by hunting in trouble, चरेत् वा विप्र-रूपेण may go about or as a Braahmana, न श्व-वृत्त्या कथञ्चन not by the serving livelihood ever Even a Kshatriya, if he is in trouble, may live by Vaishyas livelihood, or by hunting, or may even go about as a Braahmana, but never ever by taking up serving of the lowly.


शुद्रवृत्तिं भजेद् वैश्य कारुकटक्रियाम् ।
कृच्छ्रान्मुक्तो न गर्ह्येण वृत्तिं लिप्सेत कर्मणा ॥४९॥
शुद्र-वृत्तिम् भजेत् वैश्य: Shudra's livelihood may take on a Vaishya,
कारुकट-क्रियाम् mat knitting may do, कृच्छ्रात्-मुक्त: न गर्ह्येण with difficulty free of difficulty, not by reproachful वृत्तिम् लिप्सेत कर्मणा livelihood, get entangled in lowly activity A Vaishya, in face of adversity may take on a Shudra's livelihood, and a Shudra may take on work like knitting of mats. But with effort, when out of misery, he may not continue in the lowly profession and indulge in reproachful activities.


वेदाध्यायस्वधास्वाहाबल्यन्नाद्यैर्यथोदयम् ।
देवर्षिपितृभूतानि मद्रूपाण्यन्वहं यजेत् ॥५०॥
वेद-अध्याय-स्वधा-स्वाहा- Vedas study, Tarpana, Havana,
बलि-अन्न-आद्यै:-यथा-उदयम् oblations, by food etc., as capacity, देव-ऋषि-पितृ-भूतानि the gods, sages, manes, beings मत्-रूपाणि-अन्वहम् यजेत् My forms everyday should worship One should daily worship, the gods, by the study of the Vedas, the sages by Tarpana, the manes by Havana and by offering of food etc., the beings, considering them to be My forms.


यदृच्छयोपपन्नेन शुक्लेनोपार्जितेन वा ।
धनेनापीडयन् भृत्यान् न्यायेनैवाहरेत् क्रतून् ॥५१॥
यदृच्छया-उपपन्नेन by easily obtained,
शुक्लेन-उपार्जितेन वा by proper means earned or, धनेन-अपीडयन् भृत्यान् wealth, not causing suffering to the subordinates न्यायेन-एव-आहरेत् क्रतून् with due ceremony only may do sacrifices By wealth easily obtained or earned by proper means, only, and not causing suffering to the subordinates, one must perform the sacrifice with due ceremonies.


कुटुम्बेषु न सज्जेत न प्रमाद्येत् कुटुम्ब्यपि ।
विपश्चिन्नश्वरं पश्येददृष्टमपि दृष्टवत् ॥५२॥
कुटुम्बेषु न सज्जेत in the family may not be involved,
न प्रमाद्येत् कुटुम्बि-अपि may not deviate from his duties, the householder also विपश्चित्-नश्वरम् पश्येत्- the wise perishable should consider अदृष्टम्-अपि दृष्टवत् the invisible also visible like A wise householder may not get very much involved with the family members, and may also not deviate from his duties. He must consider the invisible also as perishable as the visible.


पुत्रदाराप्तबन्धूनां सङ्गम: पान्थसङ्गम: ।
अनुदेहं वियन्त्येते स्वप्नो निद्रानुगो यथा ॥५३॥
पुत्र-दारा-आप्त-बन्धूनाम् son, wife, brother, friends' and relatives,
सङ्गम: पान्थ-सङ्गम: association, travellers' company, अनु-देहम् वियन्ति-एते till the body is, vanish these, स्वप्न: निद्रा-अनुग: यथा dream sleep following like The association with son, wife, brother, friends' and relatives, is like the company of travellers, it is only until the body is and then vanishes like the dream vanishes after sleep.


इत्थं परिमृशन्मुक्तो गृहेष्वतिथिवद् वसन् ।
न गृहैरनुबध्येत निर्ममो निरहङ्कृत: ॥५४॥
इत्थम् परिमृशन्-मुक्त: in this manner, pondering, free,
गृहेषु-अतिथि-वत् वसन् in the house guest like living, न गृहै:-अनुबध्येत not by household bound, नि:-मम: नि:-अहङ्कृत: without attachment, without ego Thinking in this manner, not bound by the household, free, without attachment, without ego, should live in the house like a guest.


कर्मभिर्गृहमेधीयैरिष्ट्वा मामेव भक्तिमान् ।
तिष्ठेद् वनं वोपविशेत् प्रजावान् वा परिव्रजेत् ॥५५॥
कर्मभि:-गृह-मेधीयै:- by activities of householder prescribed,
इष्ट्वा माम-एव भक्तिमान् worshipping Me only, a devotee, तिष्ठेत् वनम् वा-उपविशेत् may stay, forest or may go to प्रजावान् वा परिव्रजेत् having a son, or recluse A devotee, staying in the house, having a son, may worship Me alone through the prescribed duties of a householder, or may go to the forest as a recluse.


यस्त्वासक्तमतिर्गेहे पुत्रवित्तैषणातुर: ।
स्त्रैण: कृपणधीर्मूढो ममाहमिति बध्यते ॥५६॥
य:-तु-आसक्त-मति:-गेहे Who, indeed attached minded in the house,
पुत्र-वित्त-ऐषण-आतुर: son wealth coveting entangled स्त्रैण: कृपण-धी:-मूढ: hen-pecked, miserly minded fool मम-अहम्-इति बध्यते in Mine and Me is bound Indeed, it is a fool whose mind is attached in the house, hankers for son and wealth, is hen-pecked, is miserly minded, is bound by 'Me' and 'Mine' -ness.


अहो मे पितरौ वृद्धौ भार्या बालात्मजाऽऽत्मजा: ।
अनाथा मामृते दीना: कथं जीवन्ति दु:खिता: ॥५७॥
अहो मे पितरौ वृद्धौ 'Alas! My parents are old!
भार्या बाल-आत्मज-आत्मजा: my wife is young, children small, अनाथा: माम्-ऋते दीना: without protector, without me helpless, कथम् जीवन्ति दु:खिता: how will live miserable' 'Alas! My parents are old! my wife is young, children small, without a protector, without me, the helpless, and miserable, how will they live?'


एवं गृहाशयाक्षिप्तहृदयो मूढधीरयम् ।
अतृप्तस्ताननुध्यायन् मृतोऽन्धं विशते तम: ॥५८॥
एवम् गृह-आशय-आक्षिप्त-हृदय: thus, in house attachment distracted heart,
मूढ-धी:-अयम् अतृप्त: dumb minded, this, unsated, तान्-अनुध्यायन् them for ever thinking of, मृत:-अन्धम् विशते तम: when dead, blinding enters darkness Thus with a distracted heart for attachment to the house, unsated dumb minded, ever thinking of them, when dead falls into blinding darkness of hell.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे सप्तदश: अध्याय: ॥१७॥
Thus ends the seventeenth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.