Shloka 19
Varṇāśrama-Dharma and the Thirty Qualities of a Human Being
ऋतामृताभ्यां जीवेत मृतेन प्रमृतेन वा । सत्यानृताभ्यामपि वा न श्ववृत्त्या कदाचन ॥ १८ ॥ ऋतमुञ्छशिलं प्रोक्तममृतं यदयाचितम् । मृतं तु नित्ययाच्ञा स्यात्प्रमृतं कर्षणं स्मृतम् ॥ १९ ॥ सत्यानृतं च वाणिज्यं श्ववृत्तिर्नीचसेवनम् । वर्जयेत्तां सदा विप्रो राजन्यश्च जुगुप्सिताम् । सर्ववेदमयो विप्र: सर्वदेवमयो नृप: ॥ २० ॥
ṛtāmṛtābhyāṁ jīveta mṛtena pramṛtena vā satyānṛtābhyām api vā na śva-vṛttyā kadācana
Собирать оставшиеся на поле зёрна (uñchaśila) называется ṛta; получать, не прося, — amṛta; постоянно просить подаяние зерном — mṛta; а пахать землю считается pramṛta.
As stated in Bhagavad-gītā (4.13) , cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four divisions of human society were created by the Supreme Lord according to the three modes of material nature and the work ascribed to them. Formerly, the principle of dividing human society into four sections — brāhmaṇa, kṣatriya, vaiśya and śūdra — was strictly followed, but because of gradual neglect of the varṇāśrama principles, varṇa-saṅkara population developed, and the entire institution has now been lost. In this Age of Kali, practically everyone is a śūdra ( kalau śūdra-sambhavāḥ ), and finding anyone who is a brāhmaṇa, kṣatriya or vaiśya is very difficult. Although the Kṛṣṇa consciousness movement is a movement of brāhmaṇas and Vaiṣṇavas, it is trying to reestablish the divine varṇāśrama institution, for without this division of society there cannot be peace and prosperity anywhere.
FAQs
This verse lists progressively less ideal means—ṛta, amṛta, mṛta, pramṛta, and satyānṛta—yet forbids śva-vṛtti, degrading service that compromises a brāhmaṇa’s dignity and dharma.
In Canto 7, Prahlāda instructs the king on varṇāśrama-dharma, including ethical livelihood, so that rulers can guide society and protect spiritual standards.
Choose work that sustains integrity and spiritual practice; even in hardship, avoid livelihoods that require degrading conduct or abandoning one’s core principles.