Shloka 2
Varṇāśrama-Dharma and the Thirty Qualities of a Human Being
श्रीयुधिष्ठिर उवाच भगवन् श्रोतुमिच्छामि नृणां धर्मं सनातनम् । वर्णाश्रमाचारयुतं यत्पुमान्विन्दते परम् ॥ २ ॥
śrī-yudhiṣṭhira uvāca bhagavan śrotum icchāmi nṛṇāṁ dharmaṁ sanātanam varṇāśramācāra-yutaṁ yat pumān vindate param
ಶ್ರೀಯುಧಿಷ್ಠಿರನು ಹೇಳಿದನು—ಭಗವನ್! ಮಾನವರ ಸನಾತನ ಧರ್ಮವನ್ನು, ವರ್ಣಾಶ್ರಮಾಚಾರಗಳಿಂದ ಯುಕ್ತವಾದುದನ್ನು ನಾನು ಕೇಳಲು ಇಚ್ಛಿಸುತ್ತೇನೆ; ಅದರಿಂದ ಮನುಷ್ಯನು ಪರಮ ಗುರಿಯಾದ ಭಕ್ತಿಯನ್ನು ಪಡೆಯುತ್ತಾನೆ।
Sanātana-dharma means devotional service. The word sanātana refers to that which is eternal, which does not change but continues in all circumstances. We have several times explained what the eternal occupational duty of the living being is. Indeed, it has been explained by Śrī Caitanya Mahāprabhu. Jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’: the real occupational duty of the living entity is to serve the Supreme Personality of Godhead. Even if one prefers to deviate from this principle he remains a servant because that is his eternal position; but one serves māyā, the illusory, material energy. The Kṛṣṇa consciousness movement, therefore, is an attempt to guide human society to serving the Personality of Godhead instead of serving the material world with no real profit. Our actual experience is that every man, animal, bird and beast — indeed, every living entity — is engaged in rendering service. Even though one’s body or one’s superficial religion may change, every living entity is always engaged in the service of someone. Therefore, the mentality of service is called the eternal occupational duty. This eternal occupational duty can be organized through the institution of varṇāśrama, in which there are four varṇas ( brāhmaṇa, kṣatriya, vaiśya and śūdra ) and four āśramas ( brahmacarya, gṛhastha, vānaprastha and sannyāsa ). Thus, Yudhiṣṭhira Mahārāja inquired from Nārada Muni about the principles of sanātana-dharma for the benefit of human society.
FAQs
This verse shows Yudhiṣṭhira asking to hear the eternal dharma for humanity—dharma that, when practiced properly, leads one to the supreme goal.
He seeks clear instruction on the practical, lived conduct of varṇa and āśrama because such regulated dharma is presented as a means for attaining the highest spiritual attainment.
By adopting disciplined, duty-based living aligned with one’s nature and stage of life—using that order to progress toward the supreme spiritual aim rather than mere social identity.