Srimad Bhagavatam — Chaturtha Skandha, Shloka 44
Brahmā Counsels the Demigods; Journey to Kailāsa; Śiva’s Tranquility and Brahmā’s Praise
त्वमेव धर्मार्थदुघाभिपत्तये दक्षेण सूत्रेण ससर्जिथाध्वरम् । त्वयैव लोकेऽवसिताश्च सेतवो यान्ब्राह्मणा: श्रद्दधते धृतव्रता: ॥ ४४ ॥
tvam eva dharmārtha-dughābhipattaye dakṣeṇa sūtreṇa sasarjithādhvaram tvayaiva loke ’vasitāś ca setavo yān brāhmaṇāḥ śraddadhate dhṛta-vratāḥ
Wahai Tuhan, melalui Dakṣa Engkau menegakkan tata yajña, sehingga buah dharma dan artha dapat diperoleh. Di bawah ketetapan-Mu, tatanan varṇa dan āśrama dihormati; karena itu para brāhmaṇa yang teguh berkaul menjalaninya dengan śraddhā.
The Vedic system of varṇa and āśrama is never to be neglected, for these divisions are created by the Supreme Lord Himself for the upkeep of social and religious order in human society. The brāhmaṇas, as the intelligent class of men in society, must vow to steadily respect this regulative principle. The tendency in this Age of Kali to make a classless society and not observe the principles of varṇa and āśrama is a manifestation of an impossible dream. Destruction of the social and spiritual orders will not bring fulfillment of the idea of a classless society. One should strictly observe the principles of varṇa and āśrama for the satisfaction of the creator, for it is stated in the Bhagavad-gītā by Lord Kṛṣṇa that the four orders of the social system — brāhmaṇas, kṣatriyas, vaiśyas and śūdras — are His creation. They should act according to the regulative principles of this institution and satisfy the Lord, just as different parts of the body all engage in the service of the whole. The whole is the Supreme Personality of Godhead in His virāṭ-rūpa, or universal form. The brāhmaṇas, kṣatriyas, vaiśyas and śūdras are respectively the mouth, arms, abdomen and legs of the universal form of the Lord. As long as they are engaged in the service of the complete whole, their position is secure; otherwise they fall down from their respective positions and become degraded.
FAQs
This verse states that Viṣṇu Himself manifested the sacrificial system (adhvara) and that the world’s sacred ordinances are established by Him, making yajña ultimately rooted in the Supreme.
In the aftermath of Dakṣa’s sacrificial controversy, Śiva offers prayers recognizing Viṣṇu as the foundation of dharma and yajña, affirming that all religious order and its fruits depend on Him.
It encourages practicing disciplined, faith-rooted duty (vows, integrity, worship) while remembering that true spiritual and moral order is sustained by devotion to the Supreme.