King Sagara, filled with reverence, approached the illustrious sage Aurva of the Bhārgava lineage. Bowing deeply before him, Sagara addressed the sage with humility and devotion, seeking to understand the means and connection of worshipping Lord Viṣṇu. He asked, “O best of sages, what is the result that arises for men when Viṣṇu is worshipped? Please instruct me fully in this matter.” Aurva, seeing Sagara’s sincere inquiry, replied with compassion, “Listen closely, O king, to all that I say. By worshipping Viṣṇu, one may attain whatever is desired—be it prosperity on earth, the pleasures of heaven, the delightful realms beyond, or even the highest state of liberation. Whatever result one seeks, in whatever measure, by worshipping Acyuta, that is surely attained—whether great or small. “You have asked, O ruler of men, about the manner in which Hari is to be worshipped. I will explain everything; listen attentively. The Supreme Person is truly worshipped by one who observes the conduct prescribed for his varṇa (social class) and āśrama (stage of life). There is no other way that brings satisfaction to Him. “He is worshipped through sacrifices, the recitation of prayers, the practice of japa (repetition of sacred names), and even through the destruction of enemies or the causing of harm in the course of duty, for Hari is the very soul of all beings. Therefore, Janārdana should be worshipped by a person of good conduct, performing the duties specific to his own varṇa. “A brāhmaṇa, kṣatriya, vaiśya, or śūdra, O lord of the earth, worships Viṣṇu by being devoted to his own prescribed duty, and not otherwise. One who does not speak slander, calumny, or falsehood, nor utters words that bring distress to others, is pleasing to Keśava. He who does not delight in another’s wife, another’s wealth, or in harming others, is also dear to Him. One who does not strike, kill, or harm living beings, O king, is pleasing to Keśava. “Whoever is ever eager to serve the gods, the twice-born, and teachers, O king, pleases Govinda. As one desires good for oneself and one’s children, so should one wish well for all beings; Hari is always delighted with such a person. One whose mind is not corrupted by faults such as passion, whose heart is pure, is ever pleasing to Viṣṇu. And, O best of kings, the one who abides by the duties prescribed in scripture for his caste and stage of life, with an untainted mind, pleases Viṣṇu. “Hearing this, Sagara said, ‘Therefore, O excellent twice-born, I wish to hear in full detail the duties of the castes and likewise of the stages of life. Please declare them to me.’ “Aurva replied, ‘For brāhmaṇas, kṣatriyas, vaiśyas, and śūdras, according to their respective roles, listen as I explain their duties. ‘A brāhmaṇa should give gifts, worship the gods through sacrifices, be devoted to study, always provide water, and perform the acceptance of sacred fire. For his livelihood, he may officiate sacrifices for others, teach others, and accept gifts for pure purposes, in accordance with righteousness. He should act for the welfare of all beings and never harm anyone; friendship with all creatures is the highest wealth of a brāhmaṇa. He should maintain equal regard for stones, gems, and others’ possessions, and approach his wife only during the proper season. ‘A kṣatriya, too, may give gifts to brāhmaṇas, perform sacrifices, and study, O king. His foremost means of livelihood are living by the sword and protecting the earth, of which the highest is the guardianship of the land. By protecting the earth, kings fulfill their duty and partake in the merit of sacrifices and other rites. By punishing the wicked and protecting the virtuous, the king attains the desired worlds and establishes the order of the castes. ‘O lord of men, animal husbandry, trade, and agriculture are the means of livelihood for the vaiśya, granted by Brahmā, the grandfather of the world. For him also, study, sacrifice, giving, and righteousness are praised, as well as the performance of daily and occasional duties. His work is associated with the twice-born; through it, he supports them, whether by wealth from buying and selling or by earnings from crafts. ‘For the śūdra: humility, cleanliness, service, loyalty to the master, sacrifice without mantras, non-stealing, association with the virtuous, and protection of brāhmaṇas are his duties. A śūdra may also give gifts, worship with domestic sacrifices, and perform all rites such as ancestral offerings. For the support of servants and others, all may accept possessions; and he should approach his own wives during the proper season. ‘Compassion toward all beings, forbearance, absence of arrogance, truthfulness, purity, lack of anxiety, auspiciousness, and speaking kindly—these are virtues for all. Friendliness, non-covetousness, non-miserliness, and absence of envy are also virtues of all classes, O lord of men. These virtues are the general characteristics for all the āśramas as well. ‘Now hear, in the same manner, the virtues and duties specific to the brāhmaṇa and others. The duty of a kṣatriya is prescribed for a twice-born; the duty of a vaiśya likewise in adversity; but the duty of a śūdra is not for these two. If capable, both may abandon such duties even in distress, O king; only in adversity should they perform them, but the duties of the classes should not be mixed. ‘Thus, O king, I have described to you the duties of the classes; now listen as I declare the duties of the orders of life. ‘A boy who has undergone initiation, devoted to reciting the Veda, should reside with his teacher, O king, intent as a student. There he should practice purity, good conduct, and vows, and serve his teacher. While observing these vows, he should learn the Veda with a determined mind.’ In this way, the sage Aurva instructed King Sagara, revealing the path of duty and devotion that pleases Lord Viṣṇu and leads to the highest good.