> Srimad Bhagavatam - Canto 7
> Sanskrit, word-for-word and original translation of Swami Prabhupâda
> (for the purports one will have to consult the books under the copyright of the BBT)

> Canto 7

> *****

> Chapter Eleven - The Perfect Society: Four Social Classes

> *****

> TEXT 1

> srî-suka uvâca

> srutvehitam sâdhu sabhâ-sabhâjitam

> mahattamâgranya urukramâtmanah

> yudhisthiro daitya-pater mudânvitah

> papraccha bhûyas tanayam svayambhuvah

> srî-sukah uvâca--Srî Sukadeva Gosvâmî said; srutvâ--hearing; îhitam--the narration; sâdhu sabhâ-sabhâjitam--which is discussed in assemblies of great devotees like Lord Brahmâ and Lord Siva; mahat-tama-agranyah--the best of the saintly persons (Yudhisthira); urukrama-âtmanah--of he (Prahlâda Mahârâja) whose mind is always engaged upon the Supreme Personality of Godhead, who always acts uncommonly; yudhisthirah--King Yudhisthira; daitya-pateh--of the master of the demons; mudâ-anvitah--in a pleasing mood; papraccha--inquired; bhûyah--again; tanayam--unto the son; svayambhuvah--of Lord Brahmâ.

> TRANSLATION

> Sukadeva Gosvami continued: After hearing about the activities and character of Prahlada Maharaja, which are adored and discussed among great personalities like Lord Brahma and Lord Siva, Yudhisthira Maharaja, the most respectful king among exalted personalities, again inquired from the great saint Narada Muni in a mood of great pleasure.

> *****

> TEXT 2

> srî-yudhisthira uvâca

> bhagavan srotum icchâmi

> nrnâm dharmam sanâtanam

> varnâsramâcâra-yutam

> yat pumân vindate param

> srî-yudhisthirah uvâca--Mahârâja Yudhisthira inquired; bhagavan--O my lord; srotum--to hear; icchâmi--I wish; nrnâm--of human society; dharmam--the occupational duties; sanâtanam--common and eternal (for everyone); varna-âsrama-âcâra-yutam--based on the principles of the four divisions of society and the four divisions of spiritual advancement; yat--from which; pumân--the people in general; vindate--can enjoy very peacefully; param--the supreme knowledge (by which one can attain devotional service).

> TRANSLATION

> Maharaja Yudhisthira 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 varnasrama-dharma.

> *****

> TEXT 3

> bhavân prajâpateh sâksâd

> âtmajah paramesthinah

> sutânâm sammato brahmams

> tapo-yoga-samâdhibhih

> bhavân--Your Lordship; prajâpateh--of Prajâpati (Lord Brahmâ); sâksât--directly; âtma-jah--the son; paramesthinah--of the supreme person within this universe (Lord Brahmâ); sutânâm--of all the sons; sammatah--agreed upon as the best; brahman--O best of the brâhmanas; tapah--by austerity; yoga--by mystic practice; samâdhibhih--and by trance or meditation (in all respects, you are the best).

> TRANSLATION

> O best of the brahmanas, you are directly the son of Prajapati [Lord Brahma]. Because of your austerities, mystic yoga and trance, you are considered the best of all of Lord Brahma's sons.

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> TEXT 4

> nârâyana-parâ viprâ

> dharmam guhyam param viduh

> karunâh sâdhavah sântâs

> tvad-vidhâ na tathâpare

> nârâyana-parâh--those who are always devoted to the Supreme Personality of Godhead, Nârâyana; viprâh--the best of the brâhmanas; dharmam--religious principle; guhyam--the most confidential; param--supreme; viduh--know; karunâh--such persons are very merciful (being devotees); sâdhavah--whose behavior is very exalted; sântâh--peaceful; tvat-vidhâh--like Your Honor; na--not; tathâ--so; apare--others (followers of methods other than devotional service).

> TRANSLATION

> 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 brahmanas. Therefore, you know all the principles of confidential religious life, and no one knows them better than you.

> *****

> TEXT 5

> srî-nârada uvâca

> natvâ bhagavate 'jâya

> lokânâm dharma-setave

> vaksye sanâtanam dharmam

> nârâyana-mukhâc chrutam

> srî-nâradah uvâca--Srî Nârada Muni said; natvâ--offering my obeisances; bhagavate--unto the Supreme Personality of Godhead; ajâya--ever existing, never born; lokânâm--throughout the entire universe; dharma-setave--who protects religious principles; vaksye--I shall explain; sanâtanam--eternal; dharmam--occupational duty; nârâyana-mukhât--from the mouth of Nârâyana; srutam--which I have heard.

> TRANSLATION

> Sri Narada Muni said: After first offering my obeisances unto Lord Krsna, 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 Narayana.

> *****

> TEXT 6

> yo 'vatîryâtmano 'msena

> dâksâyanyâm tu dharmatah

> lokânâm svastaye 'dhyâste

> tapo badarikâsrame

> yah--He who (Lord Nârâyana); avatîrya--adventing; âtmanah--of Himself; amsena--with a part (Nara); dâksâyanyâm--in the womb of Dâksâyanî, the daughter of Mahârâja Daksa; tu--indeed; dharmatah--from Dharma Mahârâja; lokânâm--of all people; svastaye--for the benefit of; adhyâste--executes; tapah--austerity; badarikâsrame--in the place known as Badarikâsrama.

> TRANSLATION

> Lord Narayana, along with His partial manifestation Nara, appeared in this world through the daughter of Daksa Maharaja known as Murti. He was begotten by Dharma Maharaja for the benefit of all living entities. Even now, He is still engaged in executing great austerities near the place known as Badarikasrama.

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> TEXT 7

> dharma-mûlam hi bhagavân

> sarva-vedamayo harih

> smrtam ca tad-vidâm râjan

> yena câtmâ prasîdati

> dharma-mûlam--the root of religious principles; hi--indeed; bhagavân--the Supreme Personality of Godhead; sarva-veda-mayah--the essence of all Vedic knowledge; harih--the Supreme Being; smrtam ca--and the scriptures; tat-vidâm--of those who know the Supreme Lord; râjan--O King; yena--by which (religious principle); ca--also; âtmâ--the soul, mind, body and everything; prasîdati--become fully satisfied.

> TRANSLATION

> 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 Yudhisthira, 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.

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> TEXTS 8-12

> satyam dayâ tapah saucam

> titikseksâ samo damah

> ahimsâ brahmacaryam ca

> tyâgah svâdhyâya ârjavam

> santosah samadrk-sevâ

> grâmyehoparamah sanaih

> nrnâm viparyayeheksâ

> maunam âtma-vimarsanam

> annâdyâdeh samvibhâgo

> bhûtebhyas ca yathârhatah

> tesv âtma-devatâ-buddhih

> sutarâm nrsu pândava

> sravanam kîrtanam câsya

> smaranam mahatâm gateh

> sevejyâvanatir dâsyam

> sakhyam âtma-samarpanam

> nrnâm ayam paro dharmah

> sarvesâm samudâhrtah

> trimsal-laksanavân râjan

> sarvâtmâ yena tusyati

> satyam--speaking the truth without distortion or deviation; dayâ--sympathy to everyone suffering; tapah--austerities (such as observing fasts at least twice in a month on the day of Ekâdasî); saucam--cleanliness (bathing regularly at least twice a day, morning and evening, and remembering to chant the holy name of God); titiksâ--toleration (being unagitated by seasonal changes or inconvenient circumstances); îksâ--distinguishing between good and bad; samah--control of the mind (not allowing the mind to act whimsically); damah--control of the senses (not allowing the senses to act without control); ahimsâ--nonviolence (not subjecting any living entity to the threefold miseries); brahmacaryam--continence or abstaining from misuse of one's semen (not indulging in sex with women other than one's own wife and not having sex with one's own wife when sex is forbidden, like during the period of menstruation); ca--and; tyâgah--giving in charity at least fifty percent of one's income; svâdhyâyah--reading of transcendental literatures like Bhagavad-gîtâ, Srîmad-Bhâgavatam, Râmâyana and Mahâbhârata (or, for those not in Vedic culture, reading of the Bible or Koran); ârjavam--simplicity (freedom from mental duplicity); santosah--being satisfied with that which is available without severe endeavor; samadrk-sevâ--rendering service to saintly persons who make no distinctions between one living being and another and who see every living being as a spirit soul (panditâh sama-darsinah); grâmya-îhâ-uparamah--not taking part in so-called philanthropic activities; sanaih--gradually; nrnâm--in human society; viparyaya-îhâ--the unnecessary activities; îksâ--discussing; maunam--being grave and silent; âtma--into the self; vimarsanam--research (as to whether one is the body or the soul); anna-âdya-âdeh--of food and drink, etc.; samvibhâgah--equal distribution; bhûtebhyah--to different living entities; ca--also; yathâ-arhatah--as befitting; tesu--all living entities; âtma-devatâ-buddhih--accepting as the self or the demigods; su-tarâm--preliminarily; nrsu--among all human beings; pândava--O Mahârâja Yudhisthira; sravanam--hearing; kîrtanam--chanting; ca--also; asya--of Him (the Lord); smaranam--remembering (His words and activities); mahatâm--of great saintly persons; gateh--who is the shelter; sevâ--service; ijyâ--worship; avanatih--offering obeisances; dâsyam--accepting the service; sakhyam--to consider as a friend; âtma-samarpanam--surrendering one's whole self; nrnâm--of all human beings; ayam--this; parah--the supermost; dharmah--religious principle; sarvesâm--of all; samudâhrtah--described fully; trimsat-laksana-vân--possessing thirty characteristics; râjan--O King; sarva-âtmâ--the Supreme Lord, the Supersoul of all; yena--by which; tusyati--is satisfied.

> TRANSLATION

> 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 Yudhisthira, 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.

> *****

> TEXT 13

> samskârâ yatrâvicchinnâh

> sa dvijo 'jo jagâda yam

> ijyâdhyayana-dânâni

> vihitâni dvijanmanâm

> janma-karmâvadâtânâm

> kriyâs câsrama-coditâh

> samskârâh--reformatory processes; yatra--wherein; avicchinnâh--without interruption; sah--such a person; dvi-jah--twice-born; ajah--Lord Brahmâ; jagâda--sanctioned; yam--who; ijyâ--worshiping; adhyayana--studies of the Vedas; dânâni--and charity; vihitâni--prescribed; dvi-janmanâm--of persons who are called twice-born; janma--by birth; karma--and activities; avadâtânâm--who are purified; kriyâh--activities; ca--also; âsrama-coditâh--recommended for the four âsramas.

> TRANSLATION

> Those who have been reformed by the garbhadhana ceremony and other prescribed reformatory methods, performed with Vedic mantras and without interruption, and who have been approved by Lord Brahma, are dvijas, or twice-born. Such brahmanas, ksatriyas and vaisyas, 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 asramas [brahmacarya, grhastha, vanaprastha and sannyasa].

> *****

> TEXT 14

> viprasyâdhyayanâdîni

> sad-anyasyâpratigrahah

> râjno vrttih prajâ-goptur

> aviprâd vâ karâdibhih

> viprasya--of the brâhmana; adhyayana-âdîni--reading the Vedas, etc; sat--six (to study the Vedas, to teach the Vedas, to worship the Deity, to teach others how to worship, to accept charity and to give charity); anyasya--of those other than the brâhmanas (the ksatriyas); apratigrahah--without accepting charity from others (the ksatriyas may execute the five other occupational duties prescribed for the brâhmanas); râjnah--of the ksatriya; vrttih--the means of livelihood; prajâ-goptuh--who maintain the subjects; aviprât--from those who are not brâhmanas; vâ--or; kara-âdibhih--by levying revenue taxes, customs duties, fines for punishment, etc.

> TRANSLATION

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

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> TEXT 15

> vaisyas tu vârtâ-vrttih syân

> nityam brahma-kulânugah

> sûdrasya dvija-susrûsâ

> vrttis ca svâmino bhavet

> vaisyah--the mercantile community; tu--indeed; vârtâ-vrttih--engaged in agriculture, cow protection, and trade; syât--must be; nityam--always; brahma-kula-anugah--following the directions of the brâhmanas; sûdrasya--of the fourth-grade persons, the workers; dvija-susrûsâ--the service of the three higher sections (the brâhmanas, ksatriyas and vaisyas); vrttih--means of livelihood; ca--and; svâminah--of the master; bhavet--he must be.

> TRANSLATION

> The mercantile community should always follow the directions of the brahmanas and engage in such occupational duties as agriculture, trade, and protection of cows. For the sudras the only duty is to accept a master from a higher social order and engage in his service.

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> TEXT 16

> vârtâ vicitrâ sâlîna-

> yâyâvara-silonchanam

> vipra-vrttis caturdheyam

> sreyasî cottarottarâ

> vârtâ--the occupational means of livelihood for the vaisya (agriculture, cow protection, and trade); vicitrâ--various types; sâlîna--livelihood achieved without effort; yâyâvara--going to the field to beg for some paddy; sila--picking up the grains left in the field by the proprietor; unchanam--picking up the grains that have fallen from bags in shops; vipra-vrttih--the means of livelihood for the brâhmanas; caturdhâ--four different kinds; iyam--this; sreyasî--better; ca--also; uttara-uttarâ--the latter compared to the former.

> TRANSLATION

> As an alternative, a brahmana may also take to the vaisya's occupational duty of agriculture, cow protection, or trade. He may depend on that which he has received without begging, he may beg in the paddy field every day, he may collect paddy left in a field by its proprietor, or he may collect food grains left here and there in the shops of grain dealers. These are four means of livelihood that may also be adopted by brahmanas. Among these four, each of them in succession is better than the one preceding it.

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> TEXT 17

> jaghanyo nottamâm vrttim

> anâpadi bhajen narah

> rte râjanyam âpatsu

> sarvesâm api sarvasah

> jaghanyah--low (person); na--not; uttamâm--high; vrttim--means of livelihood; anâpadi--when there is no social upheaval; bhajet--may accept; narah--a man; rte--except; râjanyam--the profession of the ksatriyas; âpatsu--at times of emergency; sarvesâm--of everyone in every status of life; api--certainly; sarvasah--all professions or occupational duties.

> TRANSLATION

> 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 ksatriya may accept the means of livelihood of others.

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> TEXTS 18-20

> rtâmrtâbhyâm jîveta

> mrtena pramrtena vâ

> satyânrtâbhyâm api vâ

> na sva-vrttyâ kadâcana

> rtam unchasilam proktam

> amrtam yad ayâcitam

> mrtam tu nitya-yâcnâ syât

> pramrtam karsanam smrtam

> satyânrtam ca vânijyam

> sva-vrttir nîca-sevanam

> varjayet tâm sadâ vipro

> râjanyas ca jugupsitâm

> sarva-vedamayo viprah

> sarva-devamayo nrpah

> rta-amrtâbhyâm--of the means of livelihood known as rta and amrta; jîveta--one may live; mrtena--by the profession of mrta; pramrtena vâ--or by the profession of pramrta; satyânrtâbhyâm api--even by the profession of satyânrta; vâ--or; na--never; sva-vrttyâ--by the profession of the dogs; kadâcana--at any time;

> rtam--rta; unchasilam--the livelihood of collecting grains left in the field or marketplace; proktam--it is said; amrtam--the profession of amrta; yat--which; ayâcitam--obtained without begging from anyone else; mrtam--the profession of mrta; tu--but; nitya-yâcnâ--begging grains every day from the farmers; syât--should be; pramrtam--the pramrta means of livelihood; karsanam--tilling the field; smrtam--it is so remembered;

> satyânrtam--the occupation of satyânrta; ca--and; vânijyam--trade; sva-vrttih--the occupation of the dogs; nîa-sevanam--the service of low persons (the vaisyas and sûdras); varjayet--should give up; tâm--that (the profession of the dogs); sadâ--always; viprah--the brâhmana; râjanyah ca--and the ksatriya; jugupsitâm--very abominable; sarva-veda-mayah--learned in all the Vedic understandings; viprah--the brâhmana; sarva-deva-mayah--the embodiment of all the demigods; nrpah--the ksatriya or king.

> TRANSLATION

> In time of emergency, one may accept any of the various types of professions known as rta, amrta, mrta, pramrta and satyanrta, but one should not at any time accept the profession of a dog. The profession of unchasila, collecting grains from the field, is called rta. Collecting without begging is called amrta, begging grains is called mrta, tilling the ground is called pramrta, and trade is called satyanrta. Engaging in the service of low-grade persons, however, is called sva-vrtti, the profession of the dogs. Specifically, brahmanas and ksatriyas should not engage in the low and abominable service of sudras. Brahmanas should be well acquainted with all the Vedic knowledge, and ksatriyas should be well acquainted with the worship of demigods.

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> TEXT 21

> samo damas tapah saucam

> santosah ksântir ârjavam

> jnânam dayâcyutâtmatvam

> satyam ca brahma-laksanam

> samah--control of the mind; damah--control of the senses; tapah--austerity and penance; saucam--cleanliness; santosah--satisfaction; ksântih--forgiveness (being unagitated by anger); ârjavam--simplicity; jnânam--knowledge; dayâ--mercy; acyuta-âtmatvam--accepting oneself as an eternal servant of the Lord; satyam--truthfulness; ca--also; brahma-laksanam--the symptoms of a brâhmana.

> TRANSLATION

> The symptoms of a brahmana are control of the mind, control of the senses, austerity and penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge, mercy, truthfulness, and complete surrender to the Supreme Personality of Godhead.

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> TEXT 22

> sauryam vîryam dhrtis tejas

> tyâgas câtmajayah ksamâ

> brahmanyatâ prasâdas ca

> satyam ca ksatra-laksanam

> sauryam--power in battle; vîryam--being unconquerable; dhrtih--patience (even in reverses, a ksatriya is very grave); tejah--ability to defeat others; tyâgah--giving charity; ca--and; âtma-jayah--not being overwhelmed by bodily necessities; ksamâ--forgiveness; brahmanyatâ--faithfulness to the brahminical principles; prasâdah--jolliness in any condition of life; ca--and; satyam ca--and truthfulness; ksatra-laksanam--these are the symptoms of a ksatriya.

> TRANSLATION

> To be influential in battle, unconquerable, patient, challenging and charitable, to control the bodily necessities, to be forgiving, to be attached to the brahminical nature and to be always jolly and truthful--these are the symptoms of the ksatriya.

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> TEXT 23

> deva-gurv-acyute bhaktis

> tri-varga-pariposanam

> âstikyam udyamo nityam

> naipunyam vaisya-laksanam

> deva-guru-acyute--unto the demigods, the spiritual master and Lord Visnu; bhaktih--engagement in devotional service; tri-varga--of the three principles of pious life (religion, economic development and sense gratification); pariposanam--execution; âstikyam--faith in the scriptures, the spiritual master and the Supreme Lord; udyamah--active; nityam--without cessation, continuously; naipunyam--expertise; vaisya-laksanam--the symptoms of a vaisya.

> TRANSLATION

> Being always devoted to the demigods, the spiritual master and the Supreme Lord, Visnu; endeavoring for advancement in religious principles, economic development and sense gratification [dharma, artha and kama]; believing in the words of the spiritual master and scripture; and always endeavoring with expertise in earning money--these are the symptoms of the vaisya.

> *****

> TEXT 24

> sûdrasya sannatih saucam

> sevâ svâminy amâyayâ

> amantra-yajno hy asteyam

> satyam go-vipra-raksanam

> sûdrasya--of the sûdra (the fourth grade of man in society, the worker); sannatih--obedience to the higher classes (the brâhmanas, ksatriyas and vaisyas); saucam--cleanliness; sevâ--service; svâmini--to the master who maintains him; amâyayâ--without duplicity; amantra-yajnah--performance of sacrifices simply by offering obeisances (without mantras); hi--certainly; asteyam--practicing not to steal; satyam--truthfulness; go--cows; vipra--brâhmanas; raksanam--protecting.

> TRANSLATION

> Offering obeisances to the higher sections of society [the brahmanas, ksatriyas and vaisyas], being always very clean, being free from duplicity, serving one's master, performing sacrifices without uttering mantras, not stealing, always speaking the truth and giving all protection to the cows and brahmanas--these are the symptoms of the sudra.

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> TEXT 25

> strînâm ca pati-devânâm

> tac-chusrûsânukûlatâ

> tad-bandhusv anuvrttis ca

> nityam tad-vrata-dhâranam

> strînâm--of women; ca--also; pati-devânâm--who have accepted their husbands as worshipable; tat-susrûsâ--readiness to render service to her husband; anukûlatâ--being favorably disposed towards her husband; tat-bandhusu--unto the friends and relatives of the husband; anuvrttih--being similarly disposed (to treat them well for the satisfaction of the husband); ca--and; nityam--regularly; tat-vrata-dhâranam--accepting the vows of the husband or acting exactly as the husband acts.

> TRANSLATION

> To render service to the husband, to be always favorably disposed toward the husband, to be equally well disposed toward the husband's relatives and friends, and to follow the vows of the husband--these are the four principles to be followed by women described as chaste.

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> TEXTS 26-27

> sammârjanopalepâbhyâm

> grha-mandana-vartanaih

> svayam ca manditâ nityam

> parimrsta-paricchadâ

> kâmair uccâvacaih sâdhvî

> prasrayena damena ca

> vâkyaih satyaih priyaih premnâ

> kâle kâle bhajet patim

> sammârjana--by cleaning; upalepâbhyam--by smearing with water or other cleansing liquids; grha--the household; mandana--decorating; vartanaih--remaining at home and engaged in such duties; svayam--personally; ca--also; manditâ--finely dressed; nityam--always; parimrsta--cleansed; paricchadâ--garments and household utensils;

> kâmaih--according to the desires of the husband; ucca-avacaih--both great and small; sâdhvî--a chaste woman; prasrayena--with modesty; damena--by controlling the senses; ca--also; vâkyaih--by speech; satyaih--truthful; priyaih--very pleasing; premnâ--with love; kâle kâle--at appropriate times; bhajet--should worship; patim--her husband.

> TRANSLATION

> A chaste woman must dress nicely and decorate herself with golden ornaments for the pleasure of her husband. Always wearing clean and attractive garments, she should sweep and clean the household with water and other liquids so that the entire house is always pure and clean. She should collect the household paraphernalia and keep the house always aromatic with incense and flowers and must be ready to execute the desires of her husband. Being modest and truthful, controlling her senses, and speaking in sweet words, a chaste woman should engage in the service of her husband with love, according to time and circumstances.

> *****

> TEXT 28

> santustâlolupâ daksâ

> dharma-jnâ priya-satya-vâk

> apramattâ sucih snigdhâ

> patim tv apatitam bhajet

> santustâ--always satisfied; alolupâ--without being greedy; daksâ--very expert in serving; dharma-jnâ--fully conversant with religious principles; priya--pleasing; satya--truthful; vâk--in speaking; apramattâ--attentive in service to her husband; sucih--always clean and pure; snigdhâ--affectionate; patim--the husband; tu--but; apatitam--who is not fallen; bhajet--should worship.

> TRANSLATION

> A chaste woman should not be greedy, but satisfied in all circumstances. She must be very expert in handling household affairs and should be fully conversant with religious principles. She should speak pleasingly and truthfully and should be very careful and always clean and pure. Thus a chaste woman should engage with affection in the service of a husband who is not fallen.

> *****

> TEXT 29

> yâ patim hari-bhâvena

> bhajet srîr iva tat-parâ

> hary-âtmanâ harer loke

> patyâ srîr iva modate

> yâ--any woman who; patim--her husband; hari-bhâvena--mentally accepting him as equal to Hari, the Supreme Personality of Godhead; bhajet--worships or renders service to; srîh iva--exactly like the goddess of fortune; tat-parâ--being devoted; hari-âtmanâ--completely absorbed in thoughts of Hari; hareh loke--in the spiritual world, the Vaikuntha planets; patyâ--with her husband; srîh iva--exactly like the goddess of fortune; modate--enjoys spiritual, eternal life.

> TRANSLATION

> The woman who engages in the service of her husband, following strictly in the footsteps of the goddess of fortune, surely returns home, back to Godhead, with her devotee husband, and lives very happily in the Vaikuntha planets.

> *****

> TEXT 30

> vrttih sankara-jâtînâm

> tat-tat-kula-krtâ bhavet

> acaurânâm apâpânâm

> antyajântevasâyinâm

> vrttih--occupational duty; sankara-jâtînâm--of the mixed classes of men (those other than the four divisions); tat-tat--according to their respective; kula-krtâ--family tradition; bhavet--should be; acaurânâm--not thieves by profession; apâpânâm--not sinful; antyaja--lower classes; antevasâyinâm--known as antevasâyî or candâla.

> TRANSLATION

> Among the mixed classes known as sankara, those who are not thieves are known as antevasayi or candalas [dog-eaters], and they also have their hereditary customs.

> *****

> TEXT 31

> prâyah sva-bhâva-vihito

> nrnâm dharmo yuge yuge

> veda-drgbhih smrto râjan

> pretya ceha ca sarma-krt

> prâyah--generally; sva-bhâva-vihitah--prescribed, according to one's material modes of nature; nrnâm--of human society; dharmah--the occupational duty; yuge yuge--in every age; veda-drgbhih--by brâhmanas well conversant in the Vedic knowledge; smrtah--recognized; râjan--O King; pretya--after death; ca--and; iha--here (in this body); ca--also; sarma-krt--auspicious.

> TRANSLATION

> My dear King, brahmanas well conversant in Vedic knowledge have given their verdict that in every age [yuga] the conduct of different sections of people according to their material modes of nature is auspicious both in this life and after death.

> *****

> TEXT 32

> vrttyâ sva-bhâva-krtayâ

> vartamânah sva-karma-krt

> hitvâ sva-bhâva-jam karma

> sanair nirgunatâm iyât

> vrttyâ--with the profession; sva-bhâva-krtayâ--performed according to one's modes of material nature; vartamânah--existing; sva-karma-krt--executing his own work; hitvâ--giving up; sva-bhâva-jam--born from one's own modes of nature; karma--activities; sanaih--gradually; nirgunatâm--transcendental position; iyât--may attain.

> TRANSLATION

> If one acts in his profession according to his position in the modes of nature and gradually gives up these activities, he attains the niskama stage.

> *****

> TEXTS 33-34

> upyamânam m uhuh ksetram

> svayam nirvîryatâm iyât

> na kalpate punah sûtyai

> uptam bîjam ca nasyati

> evam kâmâsayam cittam

> kâmânâm atisevayâ

> virajyeta yathâ râjann

> agnivat kâma-bindubhih

> upyamânam--being cultivated; muhuh--again and again; ksetram--a field; svayam--itself; nirvîryatâm--barrenness; iyât--may obtain; na kalpate--is not suitable; punah--again; sûtyai--for growing further harvests; uptam--sown; bîjam--the seed; ca--and; nasyati--is spoiled; evam--in this way; kâma-âsayam--full of lusty desires; cittam--the core of the heart; kâmânâm--of the desirable objects; ati-sevayâ--by enjoyment over and over again; virajyeta--may become detached; yathâ--just as; râjan--O King; agni-vat--a fire; kâma-bindubhih--by small drops of clarified butter.

> TRANSLATION

> My dear King, if an agricultural field is cultivated again and again, the power of its production decreases, and whatever seeds are sown there are lost. Just as drops of ghee on a fire never extinguish the fire but a flood of ghee will, similarly, overindulgence in lusty desires mitigates such desires entirely.

> *****

> TEXT 35

> yasya yal laksanam proktam

> pumso varnâbhivyanjakam

> yad anyatrâpi drsyeta

> tat tenaiva vinirdiset

> yasya--of whom; yat--which; laksanam--symptom; proktam--described (above); pumsah--of a person; varna-abhivyanjakam--indicating the classification (brâhmana, ksatriya, vaisya, sûdra, etc.); yat--if; anyatra--elsewhere; api--also; drsyeta--is seen; tat--that; tena--by that symptom; eva--certainly; vinirdiset--one should designate.

> TRANSLATION

> If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.

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