Shloka 11

An exposition of varṇa-dharma as taught by Yājñavalkya

Devanagari script

चत्वारो ब्राह्मणस्याद्यास्तथा गान्धर्वराक्षसौ / राज्ञस्तथासुरो वैश्ये शूद्रे चान्त्यस्तु गर्हितः

Transliteration

catvāro brāhmaṇasyādyāstathā gāndharvarākṣasau / rājñastathāsuro vaiśye śūdre cāntyastu garhitaḥ

Translation

ブラーフマナには最初の四種の婚姻が定められ、またクシャトリヤの王にはガーンダルヴァとラークシャサも許される。アースラはヴァイシャに当たり、シュードラには最後の「アンティヤ」（すなわちパイシャーチャ）が忌むべきものとして非難される。

Word by Word

• चत्वारः: four
• चत्वारः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: चतुर् (संख्याशब्द/प्रातिपदिक)
• Form: पुंलिङ्गे, प्रथमा-बहुवचनम् (1st nom. pl.); संख्याविशेषणम्

• ब्राह्मणस्य: of a Brahmin
• ब्राह्मणस्य: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: ब्राह्मण (प्रातिपदिक)
• Form: पुंलिङ्गे, षष्ठी-एकवचनम् (6th gen. sg.)

• आद्याः: the first/primary
• आद्याः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: आद्य (प्रातिपदिक)
• Form: पुंलिङ्गे, प्रथमा-बहुवचनम् (1st nom. pl.); विशेषणम्

• तथा: thus/also
• तथा: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्ययम्; प्रकार/समुच्चयार्थक (adverb ‘thus/also’)

• गान्धर्व-राक्षसौ: Gāndharva and Rākṣasa (types)
• गान्धर्व-राक्षसौ: Karta (Subject/कर्ता)
• Type: Noun
• Root: गान्धर्व (प्रातिपदिक) + राक्षस (प्रातिपदिक)
• Form: पुंलिङ्गे, प्रथमा-द्विवचनम् (1st nom. du.); द्वन्द्वसमासः (इतरेतर)

• राज्ञः: of a king (Kṣatriya)
• राज्ञः: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: राजन् (प्रातिपदिक)
• Form: पुंलिङ्गे, षष्ठी-एकवचनम् (6th gen. sg.)

• तथा: also
• तथा: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्ययम् (adverb)

• आसुरः: the Āsura (type)
• आसुरः: Karta (Subject/कर्ता)
• Type: Noun
• Root: आसुर (प्रातिपदिक)
• Form: पुंलिङ्गे, प्रथमा-एकवचनम् (1st nom. sg.)

• वैश्ये: in the case of a Vaiśya
• वैश्ये: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: वैश्य (प्रातिपदिक)
• Form: पुंलिङ्गे, सप्तमी-एकवचनम् (7th loc. sg.)

• शूद्रे: in the case of a Śūdra
• शूद्रे: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: शूद्र (प्रातिपदिक)
• Form: पुंलिङ्गे, सप्तमी-एकवचनम् (7th loc. sg.)

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-अव्ययम् (conjunction)

• अन्त्यः: the last
• अन्त्यः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: अन्त्य (प्रातिपदिक)
• Form: पुंलिङ्गे, प्रथमा-एकवचनम् (1st nom. sg.); विशेषणम्

• तु: but/indeed
• तु: Sambandha (Discourse particle/सम्बन्ध)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: निपातः (particle)

• गर्हितः: censured, blameworthy
• गर्हितः: Visheshana (Predicate adjective/विशेषण)
• Type: Adjective
• Root: गर्हित (प्रातिपदिक; कृदन्त-विशेषण from गर्ह् धातु)
• Form: पुंलिङ्गे, प्रथमा-एकवचनम् (1st nom. sg.); क्त-प्रत्ययान्तः (past passive participle used adjectivally)

Speaker

Lord Vishnu (speaking to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Marriage forms are assigned/allowed by varṇa categories, with explicit moral condemnation of the most harmful form.

Vedantic Theme: Dharma as social-ethical discipline; restraint (niyama) reduces papa and supports sattva for spiritual progress.

Application: Interpret prescriptions as ethical guardrails: prioritize non-harm and consent; treat any ‘permitted’ category as bounded by righteousness and compassion.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: raudra

Geographic Context

Type: social-legal sphere (varna-dharma)

Cross References

Related Themes: Garuda Purana 1.95.10 (definitions of forms); Garuda Purana 1.95.12 (rite-symbols by varṇa)

Characters & Entities

• Brahmin (Brāhmaṇa)
• Kshatriya King (Rājā)
• Vaishya (Vaiśya)
• Shudra (Śūdra)
• Gāndharva (marriage type)
• Rākṣasa (marriage type)
• Āsura (marriage type)
• Antya/Paiśāca (marriage type)

FAQs

What is the importance of classifying marriage types in the Garuda Purana?

This verse frames marriage as a dharmic institution with graded forms—some praised and some censured—so that household life aligns with ethical restraint and social responsibility.

How does this verse explain the path of the soul in the Garuda Purana context?

Indirectly: by regulating conduct (ācāra), it implies that righteous social actions—like proper marriage—support good karma, which the Garuda Purana later connects to post-death outcomes.

Practical application of this wisdom today?

Treat marriage as an ethical commitment based on consent, dignity, and responsibility; avoid exploitative or coercive arrangements that the tradition labels blameworthy.