Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-28

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
जड उवाच ।
तन्मातुर्वचनं श्रुत्वा सोऽलर्को मातरं पुनः ।
पप्रच्छ वर्णधर्मांश्च धर्मा ये चाश्रमेषु च ॥१॥
1. jaḍa uvāca .
tanmāturvacanaṃ śrutvā so'larko mātaraṃ punaḥ .
papraccha varṇadharmāṃśca dharmā ye cāśrameṣu ca.
1. jaḍaḥ uvāca | tat mātuḥ vacanam śrutvā saḥ alarkaḥ mātaram
punaḥ | papraccha varṇadharmān ca dharmāḥ ye ca āśrameṣu ca
1. Jaḍa said: Having heard his mother's words, Alarka again questioned his mother about the intrinsic nature (dharma) pertaining to the social classes and the intrinsic nature (dharma) that exist within the stages of life (āśrama).
अलर्क उवाच ।
कथितोऽयं महाभागे राज्यतन्त्राश्रितस्त्वया ।
धर्मं तमहमिच्छामि श्रोतुं वर्णाश्रमात्मकम् ॥२॥
2. alarka uvāca .
kathito'yaṃ mahābhāge rājyatantrāśritastvayā .
dharmaṃ tamahamicchāmi śrotuṃ varṇāśramātmakam.
2. alarkaḥ uvāca kathitaḥ ayam mahābhāge rājyatantrāśritaḥ
tvayā dharmam tam aham icchāmi śrotum varṇāśramātmakam
2. Alarka said, "O noble lady, you have explained the principles concerning statecraft (rājyatantra). Now I wish to hear about that natural law (dharma) which pertains to the social orders (varṇa) and stages of life (āśrama)."
मदालसोवाच ।
दानमध्ययनं यज्ञो ब्राह्मणस्य त्रिधा मतः ।
नान्यश्चतुर्थो धर्मोऽस्ति धर्मस्तस्यापदं विना ॥३॥
3. madālasovāca .
dānamadhyayanaṃ yajño brāhmaṇasya tridhā mataḥ .
nānyaścaturtho dharmo'sti dharmastasyāpadaṃ vinā.
3. madālasā uvāca | dānam adhyayanam
yajñaḥ brāhmaṇasya tridhā
mataḥ | na anyaḥ caturthaḥ dharmaḥ
asti dharmaḥ tasya āpadam vinā
3. madālasā uvāca brāhmaṇasya dānam
adhyayanam yajñaḥ tridhā
mataḥ [dharmaḥ] tasya āpadam vinā
anyaḥ caturthaḥ dharmaḥ na asti
3. Madālasā said: 'Giving (dāna), Vedic study, and Vedic ritual (yajña) are considered the threefold duties (dharma) for a Brahmin. There is no other fourth duty (dharma) for him, except in a state of calamity (āpad).'
याजनाध्यापने शुद्धे तथा पूतप्रतिग्रहः ।
एषा सम्यक् समाख्यता त्रिविधा चास्य जीविका ॥४॥
4. yājanādhyāpane śuddhe tathā pūtapratigrahaḥ .
eṣā samyak samākhyatā trividhā cāsya jīvikā.
4. yājanādhyāpane śuddhe tathā pūtapratiṣṭhaḥ
eṣā samyak samākhyātā trividhā ca asya jīvikā
4. Pure performance of sacrifices (yājana) and teaching (adhyāpana), along with the pure acceptance of gifts (pratigraha) – this is truly declared to be his threefold livelihood (jīvikā).
दानमध्ययनं यज्ञः क्षत्रियस्याप्ययं त्रिधा ।
धर्मः प्रोक्तः क्षिते रक्षा शस्त्राजीवञ्च जीविका ॥५॥
5. dānamadhyayanaṃ yajñaḥ kṣatriyasyāpyayaṃ tridhā .
dharmaḥ proktaḥ kṣite rakṣā śastrājīvañca jīvikā.
5. dānam adhyayanam yajñaḥ kṣatriyasya api ayam tridhā
dharmaḥ proktaḥ | kṣite rakṣā śastrājīvaḥ ca jīvikā
5. kṣatriyasya api ayam dānam adhyayanam yajñaḥ [iti] tridhā
dharmaḥ proktaḥ kṣite rakṣā ca śastrājīvaḥ jīvikā [bhavati]
5. Giving (dāna), Vedic study, and Vedic ritual (yajña) – this threefold natural law (dharma) is declared for a Kṣatriya also. Protection of the earth and living by weapons constitute his livelihood (jīvikā).
दानमध्ययनं यज्ञो वैश्यस्यापि त्रिधैव सः ।
वाणिज्यं पाशुपाल्यञ्च कृषिश्चैवास्य जीविका ॥६॥
6. dānamadhyayanaṃ yajño vaiśyasyāpi tridhaiva saḥ .
vāṇijyaṃ pāśupālyañca kṛṣiścaivāsya jīvikā.
6. dānam adhyayanam yajñaḥ vaiśyasya api tridhā eva
saḥ vāṇijyam pāśupālyam ca kṛṣiḥ ca eva asya jīvikā
6. Charity (dāna), Vedic study, and Vedic ritual (yajña) are likewise the three-fold duties (dharma) of a Vaiśya. Commerce, animal husbandry, and agriculture are his means of livelihood.
दानं यज्ञोऽथ शुश्रूषा द्विजातीनां त्रिधा मया ।
व्याख्यातः शूद्रधर्मोऽपि जीविका कारुकर्म च ॥७॥
7. dānaṃ yajño'tha śuśrūṣā dvijātīnāṃ tridhā mayā .
vyākhyātaḥ śūdradharmo'pi jīvikā kārukarma ca.
7. dānam yajñaḥ atha śuśrūṣā dvijātīnām tridhā mayā
vyākhyātaḥ śūdradharmaḥ api jīvikā kārukarma ca
7. Now, charity (dāna), Vedic ritual (yajña), and service to the twice-born (dvijāti) have been explained by me as the three-fold duties (dharma) of a Śūdra. Artisan work is also his livelihood.
तद्वद् द्विजातिशुश्रूषा पोषणं क्रयविक्रयौ ।
वर्णधर्मास्त्विमे प्रोक्ताः श्रूयन्तां चाश्रमाश्रयाः ॥८॥
8. tadvad dvijātiśuśrūṣā poṣaṇaṃ krayavikrayau .
varṇadharmāstvime proktāḥ śrūyantāṃ cāśramāśrayāḥ.
8. tadvat dvijātiśuśrūṣā poṣaṇam krayavikrayau
varṇadharmāḥ tu ime proktāḥ śrūyantām ca āśramāśrayāḥ
8. Similarly, service to the twice-born (dvijāti), maintenance of others, and buying and selling (krayavikraya) – these are the duties (dharma) specific to the social classes, as declared. Now, let those duties pertaining to the stages of life (āśrama) also be heard.
स्ववर्णधर्मात् संसिद्धिं नरः प्राप्नोति न च्युतः ।
प्रयाति नरकं प्रेत्य प्रतिषिद्धनिषेवणात् ॥९॥
9. svavarṇadharmāt saṃsiddhiṃ naraḥ prāpnoti na cyutaḥ .
prayāti narakaṃ pretya pratiṣiddhaniṣevaṇāt.
9. svavarṇadharmāt saṃsiddhim naraḥ prāpnoti na
cyutaḥ prayāti narakam pretya pratiṣiddhaniṣevaṇāt
9. A person who does not deviate from his own class-specific duties (dharma) attains complete fulfillment (saṃsiddhi). Conversely, after death, one goes to hell (naraka) by engaging in forbidden actions.
यावत्तु नोपनयनं क्रियते वै द्विजन्मनः ।
कामचेष्टोक्तिभक्ष्यश्च तावद् भवति पुत्रक ॥१०॥
10. yāvattu nopanayanaṃ kriyate vai dvijanmanaḥ .
kāmaceṣṭoktibhakṣyaśca tāvad bhavati putraka.
10. yāvat tu na upanayanaṃ kriyate vai dvijanmanaḥ
kāmaceṣṭoktibhakṣyaḥ ca tāvat bhavati putraka
10. As long as the initiation (upanayana) ceremony is not performed for the twice-born (dvijanman), O son, he remains free to act, speak, and eat as he desires.
कृतोपनयनः सम्यग् ब्रह्मचारी गुरुर्गृहे ।
वसेत्तत्र च धर्मोऽस्य कथ्यते तं निबोध मे ॥११॥
11. kṛtopanayanaḥ samyag brahmacārī gururgṛhe .
vasettatra ca dharmo'sya kathyate taṃ nibodha me.
11. kṛtopanayanaḥ samyak brahmacārī guruḥ gṛhe vaset
tatra ca dharmaḥ asya kathyate taṃ nibodha me
11. Having completed the initiation (upanayana), a student (brahmacārī) should properly reside in the guru's house. He should live there, and I will now explain his natural law (dharma); listen to it from me.
स्वाध्यायोऽथाग्रिशुश्रूषा स्नानं भिक्षाटनं तथा ।
गुरोर्निवेद्य तच्चान्नमनुज्ञातेन सर्वदा ॥१२॥
12. svādhyāyo'thāgriśuśrūṣā snānaṃ bhikṣāṭanaṃ tathā .
gurornivedya taccānnamanujñātena sarvadā.
12. svādhyāyaḥ atha agniśuśrūṣā snānaṃ bhikṣāṭanaṃ
tathā guroḥ nivedya tat ca annam anujñātena sarvadā
12. Self-study (svādhyāya), then service to the sacred fire, bathing, and begging for alms; and always, after informing the guru, that food should be eaten with his permission.
गुरोः कर्मणि सोद्योगः सम्यक् प्रीत्युपपादनम् ।
तेनाहूतः पठेच्चैव तत्परो नान्यमानसः ॥१३॥
13. guroḥ karmaṇi sodyogaḥ samyak prītyupapādanam .
tenāhūtaḥ paṭheccaiva tatparo nānyamānasaḥ.
13. guroḥ karmaṇi saudyogaḥ samyak prītyupapādanam
tena āhūtaḥ paṭhet ca eva tatparaḥ na anyamānasaḥ
13. He should be diligent in the guru's work and ensure complete satisfaction. When called by him, he should study with full dedication, not allowing his mind to wander elsewhere.
एकं द्वौ सकलान् वापि वेदान् प्राप्य गुरोर्मुखात् ।
अनुज्ञातोऽथ वन्दित्वा दक्षिणां गुरवे ततः ॥१४॥
14. ekaṃ dvau sakalān vāpi vedān prāpya gurormukhāt .
anujñāto'tha vanditvā dakṣiṇāṃ gurave tataḥ.
14. ekam dvau sakalān vā api vedān prāpya guroḥ mukhāt
anujñātaḥ atha vanditvā dakṣiṇām gurave tataḥ
14. After acquiring one, two, or even all the Vedas directly from his teacher (guru), and having received permission, he should then salute his teacher (guru) and offer a dakṣiṇā (fee).
गार्हस्थ्याश्रमकामस्तु गृहस्थाश्रममावसेत् ।
वानप्रस्थाश्रमं वापि चतुर्थं चेच्छयात्मनः ॥१५॥
15. gārhasthyāśramakāmastu gṛhasthāśramamāvaset .
vānaprasthāśramaṃ vāpi caturthaṃ cecchayātmanaḥ.
15. gārhasthya-āśrama-kāmaḥ tu gṛhastha-āśramam āvaset
vānaprastha-āśramam vā api caturtham ca icchayā ātmanaḥ
15. gārhasthya-āśrama-kāmaḥ tu gṛhastha-āśramam āvaset vā api
ātmanaḥ icchayā vānaprastha-āśramam ca caturtham (āvaset)
15. Indeed, one who desires the householder's stage (gārhasthāśrama) should reside in the householder's stage. Alternatively, by one's own will (ātman), one may also enter the forest-dweller's stage (vānaprasthāśrama) or even the fourth stage (saṃnyāsa).
तत्रैव वा गुरोर्गेहे द्विजो निष्ठामवाप्नुयात् ।
गुरोरभावे तत्पुत्रे तच्छिष्ये तत्सुतं विना ॥१६॥
16. tatraiva vā gurorgehe dvijo niṣṭhāmavāpnuyāt .
gurorabhāve tatputre tacchiṣye tatsutaṃ vinā.
16. tatra eva vā guroḥ gehe dvijaḥ niṣṭhām avāpnuyāt
guroḥ abhāve tatputre tatśiṣye tatsutam vinā
16. A twice-born (dvija) should attain a firm foundation (niṣṭhā) or complete his studies right there, in the house of his teacher (guru). In the absence of the teacher (guru), one should serve his (the guru's) son, or his (the guru's) disciple, but not the disciple's son.
शुश्रूषुर्निरभिमानो ब्रह्मचार्याश्रमं वसेत् ।
उपावृत्तस्ततस्तस्मात् गृहस्थाश्रमकाम्यया ॥१७॥
17. śuśrūṣurnirabhimāno brahmacāryāśramaṃ vaset .
upāvṛttastatastasmāt gṛhasthāśramakāmyayā.
17. śuśrūṣuḥ nirabhimānaḥ brahmacārī āśramam vaset
upāvṛttaḥ tataḥ tasmāt gṛhasthāśramakāmyayā
17. A student (brahmacārin), who is desirous of serving and free from arrogance (nirabhimāna), should reside in his āśrama (student stage of life). After that, having completed that stage, he departs from it, desiring the householder (gṛhastha) stage (āśrama).
ततोऽसमानर्षिकुलां तुल्यां भार्यामरोगिणीम् ।
उद्वहेन्न्यायतोऽव्यङ्गां गृहस्थाश्रमकारणात् ॥१८॥
18. tato'samānarṣikulāṃ tulyāṃ bhāryāmarogiṇīm .
udvahennyāyato'vyaṅgāṃ gṛhasthāśramakāraṇāt.
18. tataḥ asamanarṣikulām tulyām bhāryām arogīṇīm
udvahet nyāyataḥ avyaṅgām gṛhasthāśramakāraṇāt
18. Then, for the sake of the householder (gṛhastha) stage (āśrama), he should lawfully marry a wife who is suitable, healthy (arogiṇī), flawless (avyaṅgā), and not from the same lineage of sages (asamanarṣikula).
स्वकर्मणा धनं लब्ध्वा पितृदेवातिथींस्तथा ।
सम्यक् सम्प्रीणयन् भक्त्या पोषयेच्चाश्रितांस्तथा ॥१९॥
19. svakarmaṇā dhanaṃ labdhvā pitṛdevātithīṃstathā .
samyak samprīṇayan bhaktyā poṣayeccāśritāṃstathā.
19. svakarmaṇā dhanam labdhvā pitṛdevātithīn tathā
samyak samprīṇayan bhaktyā poṣayet ca āśritān tathā
19. A person, having acquired wealth through their own efforts, should properly please ancestors, deities, and guests with devotion (bhakti), and likewise sustain their dependents.
भृत्यात्मजान् जामयोऽथ दीनान्धपतितानपि ।
यथाशक्त्यान्नदानेन वयांसि पशवस्तथा ॥२०॥
20. bhṛtyātmajān jāmayo'tha dīnāndhapatitānapi .
yathāśaktyānnadānena vayāṃsi paśavastathā.
20. bhṛtyātmajān jāmayaḥ atha dīnāndhapatitān api
yathāśaktyā annadānena vayāṃsi paśavaḥ tathā
20. A person should support servants, their own children, sisters, and similarly the poor, the blind, and the fallen, by providing food according to their ability; and likewise birds and animals.
एष धर्मो गृहस्थस्य ऋतावभिगमस्तथा ।
पञ्चयज्ञविधानन्तु यथाशक्त्या न हापयेत् ॥२१॥
21. eṣa dharmo gṛhasthasya ṛtāvabhigamastathā .
pañcayajñavidhānantu yathāśaktyā na hāpayet.
21. eṣaḥ dharmaḥ gṛhasthasya ṛtau abhigamaḥ tathā
pañcayajñavidhānam tu yathāśaktyā na hāpayet
21. This constitutes the natural law (dharma) for a householder, including union with his wife at the appropriate time. Moreover, one should not neglect the performance of the five daily sacrifices (pañcayajña) according to one's means.
पितृदेवातिथिज्ञातिभुक्तशेषं स्वयं नरः ।
भुञ्जीत च समं भृत्यैर्यथाविभवमादृतः ॥२२॥
22. pitṛdevātithijñātibhuktaśeṣaṃ svayaṃ naraḥ .
bhuñjīta ca samaṃ bhṛtyairyathāvibhavamādṛtaḥ.
22. pitṛdevātithijñātibhuktaśeṣam svayam naraḥ
bhuñjīta ca samam bhṛtyaiḥ yathāvibhavam ādṛtaḥ
22. A man should himself partake of the food that remains after ancestors, deities, guests, and relatives have eaten, and he should do so equally with his servants, treating them respectfully and according to his prosperity.
एष तूद्देशतः प्रोक्तो गृहस्थस्याश्रमो मया ।
वानप्रस्थस्य धर्मं ते कथयाम्यवधार्यताम् ॥२३॥
23. eṣa tūddeśataḥ prokto gṛhasthasyāśramo mayā .
vānaprasthasya dharmaṃ te kathayāmyavadhāryatām.
23. eṣaḥ tu uddeśataḥ proktaḥ gṛhasthasya āśramaḥ mayā
| vānaprasthasya dharmam te kathayāmi avadhāryatām
23. This stage of life (āśrama) for the householder has been briefly explained by me. Now, I will describe to you the natural law (dharma) of the forest-dweller; let it be carefully considered.
अपत्यसन्ततिं दृष्ट्वा प्राज्ञो चानतिम् ।
वानप्रस्थाश्रमं गच्छेदात्मनः शुद्धिकारणात् ॥२४॥
24. apatyasantatiṃ dṛṣṭvā prājño cānatim .
vānaprasthāśramaṃ gacchedātmanaḥ śuddhikāraṇāt.
24. apatyasantatim dṛṣṭvā prājñaḥ ca anatim |
vānaprasthāśramam gacchet ātmanaḥ śuddhikāraṇāt
24. A wise person, having seen their children and old age, should enter the forest-dweller's stage of life (vānaprastha āśrama) for the purification of the self (ātman).
तत्रारण्योपभोगश्च तपोभिश्चानुकर्षणम् ।
भूमौ शय्या ब्रह्मचर्यं पितृदेवातिथिक्रिया ॥२५॥
25. tatrāraṇyopabhogaśca tapobhiścānukarṣaṇam .
bhūmau śayyā brahmacaryaṃ pitṛdevātithikriyā.
25. tatra āraṇyopabhogaḥ ca tapobhiḥ ca anukarṣaṇam
| bhūmau śayyā brahmacaryam pitṛdevātithikriyā
25. In that stage of life (āśrama), there is the consumption of forest produce, and weakening (the body) through austerities (tapas). Also, sleeping on the ground, celibacy (brahmacarya), and rites for ancestors, gods, and guests.
होमस्त्रिषवणस्त्रानं जटावल्कलधारणम् ।
योगाभ्यासः सदा चैव वन्यस्नेहनिषेवणम् ॥२६॥
26. homastriṣavaṇastrānaṃ jaṭāvalkaladhāraṇam .
yogābhyāsaḥ sadā caiva vanyasnehaniṣevaṇam.
26. homaḥ triṣavaṇasnānam jaṭāvalkaladhāraṇam |
yogābhyāsaḥ sadā ca eva vanyasnehaniṣevaṇam
26. Fire sacrifices (homa), bathing three times a day, wearing matted hair and bark garments, constant practice of yoga (yoga), and the consumption of forest oils (are observed).
इत्येष पापशुद्ध्यर्थमात्मनश्चोपकारकः ।
वानप्रस्थाश्रमस्तस्माद् भिक्षोस्तु चरमोऽपरः ॥२७॥
27. ityeṣa pāpaśuddhyarthamātmanaścopakārakaḥ .
vānaprasthāśramastasmād bhikṣostu caramo'paraḥ.
27. iti eṣaḥ pāpaśuddhyartham ātmanaḥ ca upakārakaḥ
vānaprasthāśramaḥ tasmāt bhikṣoḥ tu caramaḥ aparaḥ
27. Thus, this stage of the forest-dweller (vānaprastha āśrama) is for the purification of sins and is beneficial for the self (ātman). Therefore, the mendicant's (bhikṣu) stage, which is the ultimate one, is the other (that follows it).
चतुर्थस्य स्वरूपं तु श्रुयतामाश्रमस्य मे ।
यः स्वधर्मोऽस्य धर्मज्ञैः प्रोक्तस्तात महात्मभिः ॥२८॥
28. caturthasya svarūpaṃ tu śruyatāmāśramasya me .
yaḥ svadharmo'sya dharmajñaiḥ proktastāta mahātmabhiḥ.
28. caturthasya svarūpam tu śruyatām āśramasya me yaḥ
svadharmaḥ asya dharmajñaiḥ proktaḥ tāta mahātmabhiḥ
28. O dear one (tāta), listen now to me about the intrinsic nature (svarūpa) of the fourth stage of life (āśrama), specifically its distinct natural law (svadharma) as declared by great souls (mahātman) who are knowers of natural law (dharma).
सर्वसङ्गपरित्यागो ब्रह्मचर्यमकोपिता ।
यतेन्द्रियत्वमावासे नैकस्मिन् वसतिश्चिरम् ॥२९॥
29. sarvasaṅgaparityāgo brahmacaryamakopitā .
yatendriyatvamāvāse naikasmin vasatiściram.
29. sarvasaṅgaparityāgaḥ brahmacaryam akopitā
yatendriyatvam āvāse na ekasmin vasatiḥ ciram
29. Renunciation of all attachments, celibacy (brahmacarya), absence of anger, control over the senses, and not residing for a long time in any single dwelling.
अनारम्भस्तथाहारो भैक्षान्नेनैककालिना ।
आत्मज्ञानावबोधेच्छा तथा चात्मावलोकनम् ॥३०॥
30. anārambhastathāhāro bhaikṣānnenaikakālinā .
ātmajñānāvabodhecchā tathā cātmāvalokanam.
30. anārambhaḥ tathā āhāraḥ bhaikṣānnena ekakālinā
ātmajñānāvabodhecchā tathā ca ātmāvalokanam
30. Likewise, the avoidance of new undertakings, sustenance with food obtained by begging and eaten only once a day, a desire for the awakening of knowledge of the self (ātman), and also constant contemplation of the self (ātman).
चतुर्थे त्वाश्रमे धर्मो मयायं ते निवेदितः ।
सामान्यमन्यवर्णानामाश्रमाणाञ्च मे शृणु ॥३१॥
31. caturthe tvāśrame dharmo mayāyaṃ te niveditaḥ .
sāmānyamanyavarṇānāmāśramāṇāñca me śṛṇu.
31. caturthe tu āśrame dharmaḥ mayā ayam te niveditaḥ
sāmānyam anyavarṇānām āśramāṇām ca me śṛṇu
31. Indeed, I have explained to you this natural law (dharma) concerning the fourth stage of life (āśrama). Now, listen to me about the common principles for the other social classes (varṇa) and stages of life (āśrama).
सत्यं शौचमहिंसा च अनसूया तथा क्षमा ।
आनृशंस्यमकार्पण्यं सन्तोषश्चाष्टमो गुणः ॥३२॥
32. satyaṃ śaucamahiṃsā ca anasūyā tathā kṣamā .
ānṛśaṃsyamakārpaṇyaṃ santoṣaścāṣṭamo guṇaḥ.
32. satyam śaucam ahiṃsā ca anasūyā tathā kṣamā
ānṛśaṃsyam akārpaṇyam santoṣaḥ ca aṣṭamaḥ guṇaḥ
32. Truthfulness, purity, non-violence, absence of envy, as well as forgiveness, compassion, generosity, and contentment, are the eight qualities.
एते संक्षेपतः प्रोक्ता धर्मा वर्णाश्रमेषु ते ।
एतेषु च स्वधर्मेषु स्वेषु तिष्ठेत् समन्ततः ॥३३॥
33. ete saṃkṣepataḥ proktā dharmā varṇāśrameṣu te .
eteṣu ca svadharmeṣu sveṣu tiṣṭhet samantataḥ.
33. ete saṃkṣepataḥ proktāḥ dharmāḥ varṇāśrameṣu te
eteṣu ca svadharmeṣu sveṣu tiṣṭhet samantataḥ
33. These natural laws (dharma) pertaining to the social classes (varṇa) and stages of life (āśrama) have been briefly declared to you. One should always remain steadfast in these, in one's own specific duties (dharma).
यश्चोल्लङ्घ्य स्वकं धर्मं स्ववर्णाश्रमसंज्ञितम् ।
नरोऽन्यथा प्रवर्तेत स दण्ड्यो भूभृतो भवेत् ॥३४॥
34. yaścollaṅghya svakaṃ dharmaṃ svavarṇāśramasaṃjñitam .
naro'nyathā pravarteta sa daṇḍyo bhūbhṛto bhavet.
34. yaḥ ca ullaṅghya svakam dharmam svavarṇāśramasaṃjñitam
naraḥ anyathā pravarteta saḥ daṇḍyaḥ bhūbhṛtaḥ bhavet
34. And whoever transgresses their own specific duty (dharma), which is designated according to their social class (varṇa) and stage of life (āśrama), and acts contrary to it, that person should be punished by the ruler.
ये च स्वधर्मसन्त्यागात् पापं कुर्वन्ति मानवाः ।
उपेक्षतस्तान् नृपतेरिष्टापूर्तं प्रणश्यति ॥३५॥
35. ye ca svadharmasantyāgāt pāpaṃ kurvanti mānavāḥ .
upekṣatastān nṛpateriṣṭāpūrtaṃ praṇaśyati.
35. ye ca svadharmasantyāgāt pāpam kurvanti mānavāḥ
upekṣataḥ tān nṛpateḥ iṣṭāpūrtam praṇaśyati
35. And if a king neglects those humans who commit sin by abandoning their own "dharma" (natural law/duty), then his religious sacrifices and charitable works (iṣṭāpūrta) will perish.
तस्माद्राज्ञा प्रयत्नेन सर्वे वर्णाः स्वधर्मतः ।
प्रवर्तन्तोऽन्यथा दण्ड्याः स्थाप्याश्चैव स्वकर्मसु ॥३६॥
36. tasmādrājñā prayatnena sarve varṇāḥ svadharmataḥ .
pravartanto'nyathā daṇḍyāḥ sthāpyāścaiva svakarmasu.
36. tasmāt rājñā prayatnena sarve varṇāḥ svadharmataḥ
pravartantām anyathā daṇḍyāḥ sthāpyāḥ ca eva svakarmasu
36. Therefore, the king should diligently ensure that all social classes (varṇas) act according to their own "dharma" (natural law/duty). Otherwise, they must be punished and indeed kept to their proper duties.

Links to all chapters:

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 (current chapter) Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134