One should act and take up work suitable to their Varna (caste) and Ashram (class). Thus householders in particular should work for a living finding a suitable job dependent upon their skills, strengths, weaknesses etc. Those that do not act this way face ridicule, disrespect and suffering as a result.
Yagnavalkya explains, ‘Youth, age, intellect, wealth, speech, attire, study of Shastras, family and action; without hypocrisy or fraudulence should be used to maintain ones livelihood.’ Thus such attributes can be used to improve their livelihood. Vidura adds, ‘Those who act in accordance with their strengths and do not wish for things they are incapable of attaining and who do not grieve for the dead or become deluded during times of hardship have the intellect of Pandits.’
Laghucharnakya has said, ‘Starting an unsuitable task, dispute or separation from one’s family, competing with those stronger than oneself and confidence or trust in women are four gateways to death.’
Shatanand explains that the use of the word ‘Udhyam’ is used to suggest that righteous acts or work should be performed so that one can enjoy bliss in the after life. Therefore it could be interpreted that we should not overwork ourselves such that we do not have the time for devotion to God. Thus work is not simply a means to generate income for material happiness in this world. Instead one should work for a living such that it is not an obstacle to bliss in the after life. Vidurniti explains, ‘One should do during the day that which brings peace at night. One should act in the eight months in such a way so that during the four months of Chaturmaas, one is untroubled and at peace. During youth, one should live such a life that during old age one does not encounter difficulty. They should act in their lifetime such that in the after life they can enjoy bliss.’ Thus lawful and righteous acts are stipulated here for ease of living.
This clearly states the necessity for living a lawful life and working for a living such that ones duty or Dharma is not overstepped. One should try to obey the rules of Ahimsa and from intoxicants that are the pillars of our Sampradai and so stay away from even the trade of such things. Manusmruti states clearly that one who sells meat is also considered a slayer and so it is unacceptable for a true Satsangi to generate his income and livelihood from such things (in my opinion the same can be said for the trade of alcohol and other such intoxicants). Not only is such an act sinful, but it will bring nothing but misery to the family. We may feel that the money is good but the consequence of such act is much greater.
This Shloka also suggests that we should not sit idle and lazy. We should work for a living and work to our capacity and not strive to work over and beyond that which we are capable of. Many are bent on expanding their business and making more money but are often incapable of providing the necessary service at the end of the day. In many cases, there striving to expand is at the consequence of fulfilling the needs of their family, social and religious duties.
Finally it is commanded that one should never castrate bulls and the like. Parashar says, ‘Farmers should put to work bulls with steady and firm body, who are without disease and well fed; they should not be castrated, impotent nor weak, but should be strong with vitality.’