VARNASHRAM is primarily based on, BIRTH and not Work Alone .

July 21, 2006

Hare Krishna ! Pranams to Bhagavan Krishna and His Vaishnavas !!!,

`Varnasrama dharma' is one of the fundamental principles of Vedic faith . It was created by Bhagavan Krishna Himself , for ensuring the ultimate welfare of mankind . Great Sages like Adi Sankaracharya and Paramacharya Chandrasekhara Sarasvathi , have revealed that primarily, BIRTH (and not WORK alone ), is the basis of Varnasrama dharma . Unfortunately , certain "Modern Advaitic Spiritualists" have misinterpreted Varnasrama Dharma ; thereby providing, despertely needed anti-vedic ammunition, to the Mlecha- fanatics, Communists and Atheists .

Let us see, the Supreme God Sri Krishna's related teachings in the Vedic Scriptures :

Bhagavan says in GITA 4.13 :

"According to the three modes of material nature and the work ascribed to them, the four divisions (Brahmana, Ksatriya , Vaisya and Sudra) of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable."

Bhagavan clarifies further , in His instructions to Uddhava , (Srimad Bhagavatam ) :

SB 11.17.15 : The various occupational and social divisions of human society appeared according to inferior and superior natures manifest in the situation of the individual's birth.

SB 11.17.16 : Peacefulness, self-control, austerity, cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to Me, mercy and truthfulness are the natural qualities of the Brahmanas .

SB 11.17.17 : Dynamic power, bodily strength, determination, heroism, tolerance, generosity, great endeavor, steadiness, devotion to the Brahmanas and leadership are the natural qualities of the Ksòatriyas .

SB 11.17.18 : Faith in Vedic civilization, dedication to charity, freedom from hypocrisy, service to the Brahmanas and perpetually desiring to accumulate more money are the natural qualities of the Vaisnavas .

SB 11.17.19 : Service without duplicity to the Brahmanas , cows, demigods and other worshipable personalities, and complete satisfaction with whatever income is obtained in such service, are the natural qualities of Sudras.

SB 11.17. 20 : Dirtiness, dishonesty, thievery, faithlessness, useless quarrel, lust, anger and hankering constitute the nature of, those in the lowest position, outside the Varnasrama system .

SB 11.17.41 : A Brahmana who considers that accepting charity from others will destroy his austerity, spiritual influence and fame should maintain himself by the other two Brahminical occupations, namely teaching Vedic knowledge and performing sacrifice . If the Brahmana considers that those two occupations also compromise his spiritual position, then he should collect rejected grains in agricultural fields and live without any dependence on others.

SB 11.17.42 : The body of a Brahmana is not intended to enjoy insignificant material sense gratification; rather, by accepting difficult austerities in his life, a Brahmana will enjoy unlimited happiness after death .

SB 11.17.43 : A Brahmana householder should remain satisfied in mind by gleaning rejected grains from agricultural fields and marketplaces . Keeping himself free of personal desire, he should practice magnanimous religious principles, with consciousness absorbed in Me . In this way a Brahmana may stay at home as a householder without very much attachment and thus achieve liberation .

SB 11.17. 44 : Just as a ship rescues those who have fallen into the ocean, similarly, I very quickly rescue from all calamities those persons who uplift Brahmana and devotees suffering in a poverty-stricken condition .

SB 11.17.45 : If a Brahmana cannot support himself through his regular duties and is thus suffering, he may adopt the occupation of a merchant and overcome his destitute condition by buying and selling material things . If he continues to suffer extreme poverty even as a merchant, then he may adopt the occupation of a Ksòatriya, taking sword in hand . But he cannot in any circumstances become like a dog, accepting an ordinary master .

SB 11.17.15 : A king or other member of the royal order who cannot maintain himself by his normal occupation may act as a Vaisya , may live by hunting or may act as a Brahmana by teaching others Vedic knowledge . But he may not under any circumstances adopt the profession of a Sudra .

SB 11.17.15 : A Vaisya , or mercantile man, who cannot maintain himself may adopt the occupation of a Sudra, and a Vaisya who cannot find a master can engage in simple activities like making baskets and mats of straw . However, all members of society who have adopted inferior occupations in emergency situations must give up those substitute occupations when the difficulties have passed .

Conclusion

A loyal Vaishnava , is duty-bound to follow wholeheartedly , Bhagavan Krishna's instructions in letter and spirit ; and he will not get corrupted by 'anti-Vaishnava' teachings .

Varnasshrama Dharma is eternal and it is absolutely relevant for this age too . For example , if an aspiring devotee is born in a low class (avarna) family , he should take additional care to overcome the ill-effects of "in-born defects " such as, Dirtiness, Dishonesty, Thievery, Faithlessness, Useless quarrel, Lust, Anger and Hankering . This can be achieved by taking refuge of Bhagavan Krishna, constantly fixing the mind on HIM and consistently chanting HIS names with utmost faith .

Om Namo Bhagavate Vasudevaya!!!

SriKrishnaDasa Rajeev

---------------------- , "K.V Gopalakrishna" <gopalakrishna.kv wrote:>> Dear all,> In the Bhagavad-gita, the Lord says, " CHATUR-VARNYAM MAYA SRISHTAM > GUNA-KARMA-VIBHAGASAH" ( The four classes have been created by Me > according the characteristic qualities embedded in them and also > according to the Karma or professions they follow".> > It was strictly a division of society according to the preponderance of > thew three gunas (Sattvam, Rajas and Tamas) in the groups of people and > the professions they followed, which has very little relevance in > today's context where everybody is following every profession. Each > classification of society had also its own dharma (called Swa-dharma) to > be followed, according to the ancient practice.> > Swami Vivekananda, Swami Chinmayananda, Swami Tapasyananda and others > have given vivid explanations on this topic, which are very interesting > to read.> > To quote His Holiness Swami Vivekananda,-------"In the Hindu system of > morality, we find that this system has been recognised from very ancient > times; and in their scriptures and books on ethics, different rules > have been laid down for different classes of men--the house-holder, the > Sannyasin (the man who has renounced the world) and the student".> > > > "The life of every individual, according to the Hindu scriptures, has > its peculiar duties, apart from what belongs to common or universal > humanity. The Hindu begins life as a student; then he marries and > becomes a house-holder; in old age, he retires; and lastly, he gives up > the world and becomes a Sannyasin. To each of these stages of life, > certain duties are attached. No one of these stages is intrinsically > superior to another. The life of the married man is quite as great as > that of the celibate who has devoted himself to religious work. The > scavenger on the street is quite as great and glorious as the king on > his throne. Take him off his throne, make him do the work of a > scavenger and see how he fares. Take up the scavenger and see how he > will rule. It is useless to say that the man who lives outside the > world is a greater man than who lives in the world; it is much more > difficult to live in the world and worship God than to give it up and > live a free and easy life. The four stages in India have in later > times, been reduced to two--that of the house-holder and the > monk-------- it is a very difficult task for a man to be a house-holder > and perform all his duties perfectly--------he should be devoted to > God--------yet, he must work constantly, perform all his duties; he must > give up the fruits of his actions to God."> > "It is the most difficult thing in this world to work and not care for > the result, to help a man and never think that he ought to be > grateful".(Courtesy: Complete Works of His Holiness Swami Vivekananda > Volume-1.)> > [1] To quote His Holiness Swami Tapasyananda vide introduction to his > commentary on Srimad Bhagavad Gita published by Sri Ramakrishna Mutt - > "In the divine dispensation there are four character types and the work > appropriate to each of these types is called its /Swa-dharma /(natural > duty). The four character types are called in the Indian tradition - > Brahmana, Kshatriya, Vaisya and Sudra. */It has to be emphasised again > and again that these are not castes as they are unfortunately looked > upon today, but character types evolved according to the divine > dispensation, having nothing to do with caste and community based on > mere birth in certain families/." *Courtesy: Srimad Bhagavad-gita by > His Holiness Swami Tapasyananda--1988--Introduction- page > 9. (Foot-note continued on page 48.)> > Again while commenting on /"Swa-dharma"/ against commentary on Slokas > 47/48 in chapter 18 of Bhagavat Gita, His Holiness says:--- "If this is > accepted, /Swa-dharma/ would mean only work that springs out of one's > nature and provide them with work suited to their nature---- is a > problem that cannot be solved. We have to leave work based on > psychological type as an ideal arrangement in a more rationally > organised society of the future. There is no other way today but to > understand /Swa-dharma/ as the duty devolving on oneself in society, > inclusive of the profession one follows. If that is done well with God > in view, and not merely for remuneration or with a worldly master in > view, then one may be said to follow /Swa-dharma."-------/> > "A still greater difficulty is involved in understanding the next > propositions--1) to do one's /Swa-dharma/, even it be, without much > merit, is better than well-performed /Para-dharma/ (or duty alien to > oneself), 2) Do not leave a duty that is /sahajam,/ born with You/ /or > natural with you), even if it involves some evil, because, every > enterprise in this world has, some baneful feature about it, just as > smoke is a universal feature of fire".> > "-----we adopt an entirely different meaning for the word /Swa-dharma/ > or one's own Dharma in this context. In the light of the Gita teaching, > to work is the /Swa-dharma/ or discipline contributing to one's > evolution in the case of almost all men. To abstain from work under > the cloak of some high-sounding philosophy or an ethical alibi of evil > involved in all works, and thus relapse into worklessness, as Arjuna > wanted to do, is Para-dharma--the duty of another."---------"The spread > of universal education, the technical nature of works, and the > acceptance of democratic rights for all ---these and several other > features of modern life have made a simple heriditary determination of > /Swa-dharma/ absurd. But the psychological truth contained in the > conception of /Swa-dharma /stands for all time".-----" Under the > existing circumstances, any duty that one is called to, has to be > accepted as /Swa-dharma, with freedom to change it if it is found to be > a Para-dharma (not according to one's nature." /Courtesy: Srimad > Bhagavad-gita by His Holiness Swami Tapasyananda, Ramakrishna Mutt > publication, Third Impression, 1988, Pages 470- 471--473> > / /"/Swa-dharma /' has been beautifully and succinctly explained by His > Holiness Swami Chinmayananda in his Commentary on Bhagavad Gita thus:-> > /Dharma/ is the "law of being". Every living creature has taken up its > form and has come into the world of objects for one great purpose, which > is to gain an exhaustion of its existing mental impressions. The bundle > of vasanas with which an individual has arrived into a particular > incarnation is called his/,"personal call-of-character" (Swa-dharma/).*/ > ----/*/Not to make use of the evolutionary chances provided by life is > to reject and refuse the chances provided for a /*/vasana/*/-CATHARSIS. > / By not exhausting the old vasanas, one will be living under a high > vasana-pressure when the existing tendencies are crowded out by the > influx of new tendencies. A boy with tendencies for art cannot be > successfully trained to become a businessman or an economist, since > these are contrary to his nature. So one's /Swa-dharma/ is that duty > which is best suited to one's attainments and temperament." Unquote-- > Courtesy: "Commentary on Bhagavad Gita" by His Holiness Swami > Chinmayananda-- Chinmaya Mission Publication.> > I have quoted the above just to impress upon devotees that one need not > give too much importance to the present day concept of the caste-based > Chaturvarnyam which is based on one's birth, and NOT as conceived by the > Lord. What is important is to consistently follow one's own Swa-dharma > and do not worry about others' dharma.> > Regards> K.V. Gopalakrishna> > > shambhu kumar wrote:> > >> > /_The Four Varnas_/> >> >> > /__/ > >> > The /varnas/ are the four social divisions.> >> >> > Basic description: Varna and its role in society> >> > 1. Brahmana (the priestly class): Head> > 2. Ksatriya (the administrative class): Arms> > 3. Vaisya (the mercantile class): Stomach> > 4. Sudra (the labouring class): Legs> >> >> > Qualities and duties of each varna> >> >> > Brahmana> >> > · Peacefulness> > · Self-control> > · Purity> > · Tolerance> > · Honesty> > · Knowledge> > · Wisdom> > · Religiousness> > · Control of the mind> > · Control of the senses> > · Austerity and penance> > · Cleanliness> > · Satisfaction> > · Forgiveness> > · Simplicity> > · Mercy> > · Complete surrender to the Supreme Personality of > > Godhead> > · In the mode of goodness> > · Study of the Vedas> > · Teaching the Vedas> > · Performing sacrifices> > · Give in charity> > · Accepting charity> >> >> > Ksatriya> >> > · Influential in battle> > · Unconquerable> > · Patient> > · Challenging and charitable> > · Control the bodily necessities> > · Forgiving> > · Attached to the brahminical nature> > · Always jolly and truthful> > · Mixed modes of passion and goodness> > · Protecting the citizens> > · Performing sacrifices> > · Giving in charity> > · Studying the Vedas> > · Upholding /dharma /(religious law)> >> >> > Vaisya> >> > · Always devoted to the demigods, the spiritual > > master and the Supreme Lord> > · Endeavoring for advancement in religious > > principles, economic development and sense gratification (/dharma/, > > /artha /and /kama/)> > · Believing in the words of the spiritual master > > and scripture> > · Always endeavoring with expertise in earning money> > · Mixed modes of passion and ignorance> > · Farming> > · Cow protection> > · Business> > · Performing sacrifice> > · Giving in charity> > · Studying the Vedas> >> >> > Sudra> >> > · Offering obeisances to the higher sections of > > society> > · Always very clean> > · Free from duplicity> > · Serving one's master> > · Performing sacrifices without uttering mantras> > · Not stealing> > · Always speaking the truth and giving all > > protection to the cows and /brahmanas /> > · Mode of ignorance> >> >> > /_The Four Ashrams_/> >> > The /ashrams /are four stages of life. They are:> >> > 1. /Brahmacarya/: celibate student life> > 2. /Grhastha/: household life> > 3. /Vanaprastha/: retired> > 4. /Sannyasa/: renounced order of life> >> >> > Brahmacarya: The celibate student> >> > · "The vow of /brahmacarya/ is meant to help one > > completely abstain from sex indulgence in work, words and mind in all > > times, circumstances, and places." (/Bhagavad-gita /6.13-14 purport)> > · The eight aspects (/Srimad-Bhagavatam/ 6.1.13 > > purport): The /brahmacari /must avoid the following:> > o Thinking of women (or the opposite sex)> > o Speaking about sex life> > o Dallying with women> > o Looking lustfully at women> > o Talking intimately with women> > o Deciding to engage in sexual intercourse> > o Endeavoring for sex life> > o Engaging in sex life.> > · Duties and training> > o His primary duty is service to the > > spiritual master.> > o Live in the home of the spiritual > > master like a servant> > o Begs alms from door to door and brings > > them to the spiritual master> > o Takes food only under the master's order> > o Studies the Vedas> > o Learns self-control, cleanliness, > > truthfulness, and other saintly qualities.> > o Learns cooking, /puja/, preaching, > > /kirtan/...> > o Learns submission to the spiritual master> > o Perform sacrifices> > o Takes specific training for a livelihood.> > o Has firm friendship for the spiritual > > master.> > o Gives the spiritual master sincere > > respect and obeisances> > o Engages in spiritual activities> > o Should be satisfied with eating what > > is absolutely necessary.> > o Avoids associating with women as far > > as possible.> > o When he goes out to beg alms, the > > association should be very short, and he should talk only about > > spiritual matters.> > o Should not indulge in applying powder > > or ointment to the eyes, massaging the head with oil, massaging the > > body with the hands, decorating the body with flower garlands, > > smearing scented ointment on the body, or decorating the body with > > ornaments.> > o After completing his education, he > > should give /daksina/ to his guru and accept the /grhastha-asrama/, or > > he may continue in the /brahmacarya-asrama/.> > · Practicing celibacy (/brahmacarya/) is essential > > for advancement in spiritual life. (/Bhagavad-gita/ 8.11 purport)> >> >> > Grhastha: The householder> >> > · Duties> > o Protection of living beings and sacrifice> > o To perform sacrifices for further > > enlightenment> > o Give charity according to time, place > > and circumstance; should spend fifty percent of their income to > > propagate Krishna consciousness all over the world> > o Should worship the Deity> > · Allowed after proper training as /brahmacari/ > > (/Bhagavad-gita /8.28 purport)> > · Having a sexual relationship only with his wife > > under regulation is also called /brahmacarya /(/Bhagavad-gita /6.13-14 > > purport)> > · Some license for sense gratification, perform > > such acts with restraint (/Bhagavad-gita /3.34 purport, 4.26 purport)> > · Restricted, unattached sex life is also a kind > > of /yajna/; general tendency toward sense gratification sacrificed for > > transcendental life. (/Bhagavad-gita /4.26 purport)> > · Sex and attachment to the opposite sex should be > > reduced to nil> > · Sex not contrary to religious principles is > > Krishna (/Bhagavad-gita /7.11 purport)> >> >> > Vanaprastha: Retired life> >> > · Stage midway between householder life and > > renounced life> > · One may keep his wife as an assistant without > > sex relations (/Srimad-Bhagavatam/ 3.24.40 purport)> > · The main duty for a /vanaprastha /is > > austerities; /tapasya/, or austerity, is strongly recommended > > (/Srimad-Bhagavatam/ 4.23.4 purport)> > · The wife is expected to give up all luxurious > > habits. She should not even dress nicely or comb her hair. > > (/Srimad-Bhagavatam /4.28.44 purport)> > · At this stage the householder begins to retire > > from family life, preparing for complete detachment before death. The > > /vanaprastha /may go on pilgrimages and undergo extra austerities > > together with his wife. Their relationship becomes more detached.> > · Must practice austerities of the body, mind and > > tongue.> > · Undergoes severe penances--living in forests, > > dressing with tree bark, not shaving.> >> >> > Sannyasa> >> > · Definition: The giving up of activities that are > > based on material desire is what great, learned men call the renounced > > order of life [/sannyasa/]. (/Bhagavad-gita /18.2)> > · The head or the spiritual master of all the > > social statuses and orders (incl. /Brahmanas/) (/Bhagavad-gita /16.1-3 > > purport)> > · The main duties for a /sannyasi /are > > self-control and nonviolence.> > · Four stages of /sannyasa/:> > 1. /Kuticaka/: stays outside his village in a cottage, > > and his necessities, especially his food, are supplied from home> > 2. /Bahudaka / Madhukari/: no longer accepts anything > > from home; collects necessities, especially his food, from many > > places. /Madhukari /literally means "the profession of the bumblebees."> > 3. /Parivrajakacarya/: travels all over the world to > > preach the glories of the Lord.> > 4. /Paramahamsa/: when he finishes his preaching work > > and sits down in one place, strictly for the sake of advancing in > > spiritual life. Completely controls his senses and engages in > > Devotional Service. Topmost position in renounced life.> > · Must be situated in fearlessness, purity and > > knowledge.> > · First qualification is fearlessness> > o Has to be alone without any guarantee > > of support> > o Has simply to depend on the mercy of > > the Lord> > o Must be fully convinced that: "I shall > > never be alone. Even in the darkest regions of a forest, I shall be > > accompanied by Krishna, and He will give me all protection."> > · To purify his existence (especially in relation > > to women) (Bhagavad-gita 16.1-3 purport)> > o Strictly forbidden to have any > > intimate relationship with a woman> > o Forbidden to talk with a woman in a > > secluded place.> > o Lord Caitanya: female devotees had to > > offer their respects to him at a distance and wouldn't even look at a > > wooden doll of a woman> > o Example of Bhaktisiddhanta Sarasvati: > > He would never talk with a female alone. Once a young married woman > > insisted on speaking with him in private, but he absolutely refused.> > o Possession of wealth for sense > > gratification is strictly forbidden.> > o Story of Chota Haridasa (See /Sri > > Caitanya Caritamrta/)> > · Knowledgeable> > o Begs from door to door to awaken the > > householders to Krishna consciousness.> > o Should preach Krishna consciousness > > with logic and deep understanding.> > > >> >> > /> > /samsamsam/> > // > > // > > // > > / s//amsamsam/> > /> >> > ------> > Talk is cheap. Use Messenger to make PC-to-Phone calls. Great > > rates starting at 1¢/min.>

July 22, 2006

Dear Rajeev,

Radhe Krishna!

..

Sorry for this slightly belated reply.

What you say is 100% correct. I very much appreciate your belief in

our scriptures and traditions. I did not write that because I dont

have belief in those myself. It is only because in the present day

situation, one cannot follow the system totally. For instance, take

the case of a Brahmana himself. According to the Varnashrama system,

a brahmana is supposed to be of the priestly class, and should indulge

only in taking part in Vedic teachings and performing religious

duties. Karma Yoga in olden days meant doing one's duty, in the

brahmana's case, his Nithya and Naimittika karmas, be a grihastha and

sit at home, without expectation of results. Is it possible for even

a brahmana to do only religious duties and stick to his dharma sitting

at home? Likewise, take the case of all the three Varnas. Are

Kshatriyas performing only warlike duties and joining the army or navy

or the air force? You will find quite a number of brahmanas in the

defence service, and quite a number of Kshatriyas in other services as

well. Take the Vaisya. Can he do only trade and agriculture and

not do anything else? In the present day circumstances, you will find

Brahmanas, Kshatriyas, Vaisyas and Sudras in every walk of life.

Under the circumstances, the Swadharma of the particular class as

ordained by the Lord, may not be able to be followed by all classes.

This is the reason why Swami Vivekananda, Chinmayananda and others have

given their rulings with regard to Swadharma, to clarify the doubts in

people's minds.. Can we say that they have provided anti-vedic

ammunition?

Regards

KVG.

rx_rajeev wrote:

Hare

Krishna ! Pranams to Bhagavan Krishna and His Vaishnavas !!!,

`Varnasrama dharma' is one of the fundamental

principles of Vedic faith . It was created by Bhagavan Krishna

Himself , for ensuring the ultimate

welfare of mankind . Great Sages like Adi Sankaracharya and

Paramacharya Chandrasekhara Sarasvathi , have revealed that primarily,

BIRTH (and not WORK alone ), is the basis of

Varnasrama dharma . Unfortunately , certain "Modern Advaitic

Spiritualists" have misinterpreted Varnasrama Dharma ; thereby

providing, despertely needed anti-vedic ammunition, to

the Mlecha- fanatics, Communists and Atheists .

Let us see, the Supreme

God Sri Krishna's related teachings in the Vedic

Scriptures :

Bhagavan

says in GITA 4.13 :

"According

to the three modes of material nature and the work ascribed to them,

the four divisions (Brahmana, Ksatriya , Vaisya and Sudra) of

human society were created by Me. And, although I am the creator of

this system, you should know that I am yet the non-doer, being

unchangeable."

Bhagavan

clarifies further , in His instructions to Uddhava ,

(Srimad Bhagavatam ) :

SB 11.17.15 : The various occupational and social divisions of human

society appeared according to inferior and superior natures manifest in the situation of the individual's birth.

SB 11.17.16 : Peacefulness, self-control, austerity, cleanliness,

satisfaction, tolerance, simple straightforwardness, devotion to Me,

mercy and truthfulness are the natural qualities of the Brahmanas

..

SB 11.17.17 : Dynamic power, bodily strength, determination,

heroism, tolerance, generosity, great endeavor, steadiness, devotion to

the Brahmanas and leadership are the natural qualities of the Ksòatriyas

..

SB 11.17.18 : Faith in Vedic civilization, dedication to charity,

freedom from hypocrisy, service to the Brahmanas and perpetually

desiring to accumulate more money are the natural qualities of the

Vaisnavas .

SB 11.17.19 : Service without duplicity to the Brahmanas , cows,

demigods and other worshipable personalities, and complete satisfaction

with whatever income is obtained in such service, are the natural

qualities of Sudras.

SB 11.17. 20 : Dirtiness,

dishonesty, thievery, faithlessness, useless quarrel, lust, anger and

hankering constitute the nature of, those in the lowest

position, outside the Varnasrama system .

SB 11.17.41 : A Brahmana who considers that accepting charity from

others will destroy his austerity, spiritual influence and fame should

maintain himself by the other two Brahminical occupations, namely

teaching Vedic knowledge and performing sacrifice . If the Brahmana

considers that those two occupations also compromise his spiritual

position, then he should collect rejected grains in agricultural fields

and live without any dependence on others.

SB 11.17.42 : The body of a Brahmana

is not intended to enjoy insignificant material sense

gratification; rather, by accepting difficult austerities in his life,

a Brahmana will enjoy unlimited happiness after death .

SB 11.17.43 : A Brahmana householder should remain satisfied in mind

by gleaning rejected grains from agricultural fields and marketplaces .

Keeping himself free of personal desire, he should practice magnanimous

religious principles, with consciousness absorbed in Me . In this way a

Brahmana may stay at home as a householder without very much attachment

and thus achieve liberation .

SB 11.17. 44 : Just as a ship rescues those who have fallen into the

ocean, similarly, I very quickly rescue from all calamities those

persons who uplift Brahmana and devotees suffering in a

poverty-stricken condition .

SB 11.17.45 : If a Brahmana cannot support himself through

his regular duties and is thus suffering, he may adopt the occupation

of a merchant and overcome his destitute condition by buying and

selling material things . If he continues to suffer extreme poverty

even as a merchant, then he may adopt the occupation of a Ksòatriya, taking

sword in hand . But he cannot in any circumstances become like a dog,

accepting an ordinary master .

SB 11.17.15 : A king or other member of the royal order who

cannot maintain himself by his normal occupation may act as a Vaisya ,

may live by hunting or may act as a Brahmana by teaching others Vedic knowledge . But he

may not under any circumstances adopt the profession of a Sudra .

SB 11.17.15 : A Vaisya , or mercantile man, who cannot maintain

himself may adopt the occupation of a Sudra, and a Vaisya who cannot

find a master can engage in simple activities like making baskets and

mats of straw . However, all members of society who have adopted

inferior occupations in emergency situations must give up those

substitute occupations when the difficulties have passed

..

Conclusion

A loyal Vaishnava , is

duty-bound to follow wholeheartedly , Bhagavan Krishna's instructions

in letter and spirit ; and he will not get corrupted by 'anti-Vaishnava'

teachings .

Varnasshrama Dharma is

eternal and it is absolutely relevant for this age too . For

example , if an aspiring devotee is born in a low class (avarna)

family , he should take additional care to overcome the ill-effects of

"in-born defects " such as, Dirtiness,

Dishonesty, Thievery, Faithlessness, Useless quarrel, Lust, Anger and

Hankering . This

can be achieved by taking refuge of Bhagavan Krishna, constantly

fixing the mind on HIM and consistently chanting HIS names with

utmost faith .

Om

Namo Bhagavate Vasudevaya!!!

SriKrishnaDasa

Rajeev

----------------------

, "K.V Gopalakrishna"

<gopalakrishna.kv wrote:

>

> Dear all,

> In the Bhagavad-gita, the Lord says, " CHATUR-VARNYAM MAYA

SRISHTAM

> GUNA-KARMA-VIBHAGASAH" ( The four classes have been created by Me

> according the characteristic qualities embedded in them and also

> according to the Karma or professions they follow".

>

> It was strictly a division of society according to the

preponderance of

> thew three gunas (Sattvam, Rajas and Tamas) in the groups of

people and

> the professions they followed, which has very little relevance in

> today's context where everybody is following every profession.

Each

> classification of society had also its own dharma (called

Swa-dharma) to

> be followed, according to the ancient practice.

>

> Swami Vivekananda, Swami Chinmayananda, Swami Tapasyananda and

others

> have given vivid explanations on this topic, which are very

interesting

> to read.

>

> To quote His Holiness Swami Vivekananda,-------"In the Hindu

system of

> morality, we find that this system has been recognised from very

ancient

> times; and in their scriptures and books on ethics, different

rules

> have been laid down for different classes of men--the

house-holder, the

> Sannyasin (the man who has renounced the world) and the student".

>

> "The life of every individual, according to the Hindu scriptures,

has

> its peculiar duties, apart from what belongs to common or

universal

> humanity. The Hindu begins life as a student; then he marries and

> becomes a house-holder; in old age, he retires; and lastly, he

gives up

> the world and becomes a Sannyasin. To each of these stages of

life,

> certain duties are attached. No one of these stages is

intrinsically

> superior to another. The life of the married man is quite as great

as

> that of the celibate who has devoted himself to religious work.

The

> scavenger on the street is quite as great and glorious as the king

on

> his throne. Take him off his throne, make him do the work of a

> scavenger and see how he fares. Take up the scavenger and see how

he

> will rule. It is useless to say that the man who lives outside the

> world is a greater man than who lives in the world; it is much

more

> difficult to live in the world and worship God than to give it up

and

> live a free and easy life. The four stages in India have in later

> times, been reduced to two--that of the house-holder and the

> monk-------- it is a very difficult task for a man to be a

house-holder

> and perform all his duties perfectly--------he should be devoted

to

> God--------yet, he must work constantly, perform all his duties;

he must

> give up the fruits of his actions to God."

>

> "It is the most difficult thing in this world to work and not care

for

> the result, to help a man and never think that he ought to be

> grateful".(Courtesy: Complete Works of His Holiness Swami

Vivekananda

> Volume-1.)

>

> [1] To quote His Holiness Swami Tapasyananda vide introduction to

his

> commentary on Srimad Bhagavad Gita published by Sri Ramakrishna

Mutt -

> "In the divine dispensation there are four character types and the

work

> appropriate to each of these types is called its /Swa-dharma

/(natural

> duty). The four character types are called in the Indian tradition

-

> Brahmana, Kshatriya, Vaisya and Sudra. */It has to be emphasised

again

> and again that these are not castes as they are unfortunately

looked

> upon today, but character types evolved according to the divine

> dispensation, having nothing to do with caste and community based

on

> mere birth in certain families/." *Courtesy: Srimad Bhagavad-gita

by

> His Holiness Swami Tapasyananda--1988--Introduction- page

> 9. (Foot-note continued on page 48.)

>

> Again while commenting on /"Swa-dharma"/ against commentary on

Slokas

> 47/48 in chapter 18 of Bhagavat Gita, His Holiness says:--- "If

this is

> accepted, /Swa-dharma/ would mean only work that springs out of

one's

> nature and provide them with work suited to their nature---- is a

> problem that cannot be solved. We have to leave work based on

> psychological type as an ideal arrangement in a more rationally

> organised society of the future. There is no other way today but

to

> understand /Swa-dharma/ as the duty devolving on oneself in

society,

> inclusive of the profession one follows. If that is done well with

God

> in view, and not merely for remuneration or with a worldly master

in

> view, then one may be said to follow /Swa-dharma."-------/

>

> "A still greater difficulty is involved in understanding the next

> propositions--1) to do one's /Swa-dharma/, even it be, without

much

> merit, is better than well-performed /Para-dharma/ (or duty alien

to

> oneself), 2) Do not leave a duty that is /sahajam,/ born with You/

/or

> natural with you), even if it involves some evil, because, every

> enterprise in this world has, some baneful feature about it, just

as

> smoke is a universal feature of fire".

>

> "-----we adopt an entirely different meaning for the word

/Swa-dharma/

> or one's own Dharma in this context. In the light of the Gita

teaching,

> to work is the /Swa-dharma/ or discipline contributing to one's

> evolution in the case of almost all men. To abstain from work

under

> the cloak of some high-sounding philosophy or an ethical alibi of

evil

> involved in all works, and thus relapse into worklessness, as

Arjuna

> wanted to do, is Para-dharma--the duty of another."---------"The

spread

> of universal education, the technical nature of works, and the

> acceptance of democratic rights for all ---these and several other

> features of modern life have made a simple heriditary

determination of

> /Swa-dharma/ absurd. But the psychological truth contained in the

> conception of /Swa-dharma /stands for all time".-----" Under the

> existing circumstances, any duty that one is called to, has to be

> accepted as /Swa-dharma, with freedom to change it if it is found

to be

> a Para-dharma (not according to one's nature." /Courtesy: Srimad

> Bhagavad-gita by His Holiness Swami Tapasyananda, Ramakrishna Mutt

> publication, Third Impression, 1988, Pages 470- 471--473

>

> / /"/Swa-dharma /' has been beautifully and succinctly explained

by His

> Holiness Swami Chinmayananda in his Commentary on Bhagavad Gita

thus:-

>

> /Dharma/ is the "law of being". Every living creature has taken up

its

> form and has come into the world of objects for one great purpose,

which

> is to gain an exhaustion of its existing mental impressions. The

bundle

> of vasanas with which an individual has arrived into a particular

> incarnation is called his/,"personal call-of-character"

(Swa-dharma/).*/

> ----/*/Not to make use of the evolutionary chances provided by

life is

> to reject and refuse the chances provided for a

/*/vasana/*/-CATHARSIS.

> / By not exhausting the old vasanas, one will be living under a

high

> vasana-pressure when the existing tendencies are crowded out by

the

> influx of new tendencies. A boy with tendencies for art cannot be

> successfully trained to become a businessman or an economist,

since

> these are contrary to his nature. So one's /Swa-dharma/ is that

duty

> which is best suited to one's attainments and temperament."

Unquote--

> Courtesy: "Commentary on Bhagavad Gita" by His Holiness Swami

> Chinmayananda-- Chinmaya Mission Publication.

>

> I have quoted the above just to impress upon devotees that one

need not

> give too much importance to the present day concept of the

caste-based

> Chaturvarnyam which is based on one's birth, and NOT as conceived

by the

> Lord. What is important is to consistently follow one's own

Swa-dharma

> and do not worry about others' dharma.

>

> Regards

> K.V. Gopalakrishna

>

> shambhu kumar wrote:

>

> >

> > /_The Four Varnas_/

> >

> > /__/

> >

> > The /varnas/ are the four social divisions.

> >

> > Basic description: Varna and its role in society

> >

> > 1. Brahmana (the priestly class): Head

> > 2. Ksatriya (the administrative class): Arms

> > 3. Vaisya (the mercantile class): Stomach

> > 4. Sudra (the labouring class): Legs

> >

> > Qualities and duties of each varna

> >

> > Brahmana

> >

> > · Peacefulness

> > · Self-control

> > · Purity

> > · Tolerance

> > · Honesty

> > · Knowledge

> > · Wisdom

> > · Religiousness

> > · Control of the mind

> > · Control of the senses

> > · Austerity and penance

> > · Cleanliness

> > · Satisfaction

> > · Forgiveness

> > · Simplicity

> > · Mercy

> > · Complete surrender to the Supreme Personality of

> > Godhead

> > · In the mode of goodness

> > · Study of the Vedas

> > · Teaching the Vedas

> > · Performing sacrifices

> > · Give in charity

> > · Accepting charity

> >

> > Ksatriya

> >

> > · Influential in battle

> > · Unconquerable

> > · Patient

> > · Challenging and charitable

> > · Control the bodily necessities

> > · Forgiving

> > · Attached to the brahminical nature

> > · Always jolly and truthful

> > · Mixed modes of passion and goodness

> > · Protecting the citizens

> > · Performing sacrifices

> > · Giving in charity

> > · Studying the Vedas

> > · Upholding /dharma /(religious law)

> >

> > Vaisya

> >

> > · Always devoted to the demigods, the spiritual

> > master and the Supreme Lord

> > · Endeavoring for advancement in religious

> > principles, economic development and sense gratification

(/dharma/,

> > /artha /and /kama/)

> > · Believing in the words of the spiritual master

> > and scripture

> > · Always endeavoring with expertise in earning money

> > · Mixed modes of passion and ignorance

> > · Farming

> > · Cow protection

> > · Business

> > · Performing sacrifice

> > · Giving in charity

> > · Studying the Vedas

> >

> > Sudra

> >

> > · Offering obeisances to the higher sections of

> > society

> > · Always very clean

> > · Free from duplicity

> > · Serving one's master

> > · Performing sacrifices without uttering mantras

> > · Not stealing

> > · Always speaking the truth and giving all

> > protection to the cows and /brahmanas /

> > · Mode of ignorance

> >

> > /_The Four Ashrams_/

> >

> > The /ashrams /are four stages of life. They are:

> >

> > 1. /Brahmacarya/: celibate student life

> > 2. /Grhastha/: household life

> > 3. /Vanaprastha/: retired

> > 4. /Sannyasa/: renounced order of life

> >

> > Brahmacarya: The celibate student

> >

> > · "The vow of /brahmacarya/ is meant to help one

> > completely abstain from sex indulgence in work, words and

mind in all

> > times, circumstances, and places." (/Bhagavad-gita /6.13-14

purport)

> > · The eight aspects (/Srimad-Bhagavatam/ 6.1.13

> > purport): The /brahmacari /must avoid the following:

> > o Thinking of women (or the opposite sex)

> > o Speaking about sex life

> > o Dallying with women

> > o Looking lustfully at women

> > o Talking intimately with women

> > o Deciding to engage in sexual intercourse

> > o Endeavoring for sex life

> > o Engaging in sex life.

> > · Duties and training

> > o His primary duty is service to the

> > spiritual master.

> > o Live in the home of the spiritual

> > master like a servant

> > o Begs alms from door to door and brings

> > them to the spiritual master

> > o Takes food only under the master's order

> > o Studies the Vedas

> > o Learns self-control, cleanliness,

> > truthfulness, and other saintly qualities.

> > o Learns cooking, /puja/, preaching,

> > /kirtan/...

> > o Learns submission to the spiritual master

> > o Perform sacrifices

> > o Takes specific training for a livelihood.

> > o Has firm friendship for the spiritual

> > master.

> > o Gives the spiritual master sincere

> > respect and obeisances

> > o Engages in spiritual activities

> > o Should be satisfied with eating what

> > is absolutely necessary.

> > o Avoids associating with women as far

> > as possible.

> > o When he goes out to beg alms, the

> > association should be very short, and he should talk only

about

> > spiritual matters.

> > o Should not indulge in applying powder

> > or ointment to the eyes, massaging the head with oil,

massaging the

> > body with the hands, decorating the body with flower

garlands,

> > smearing scented ointment on the body, or decorating the body

with

> > ornaments.

> > o After completing his education, he

> > should give /daksina/ to his guru and accept the

/grhastha-asrama/, or

> > he may continue in the /brahmacarya-asrama/.

> > · Practicing celibacy (/brahmacarya/) is essential

> > for advancement in spiritual life. (/Bhagavad-gita/ 8.11

purport)

> >

> > Grhastha: The householder

> >

> > · Duties

> > o Protection of living beings and sacrifice

> > o To perform sacrifices for further

> > enlightenment

> > o Give charity according to time, place

> > and circumstance; should spend fifty percent of their income

to

> > propagate Krishna consciousness all over the world

> > o Should worship the Deity

> > · Allowed after proper training as /brahmacari/

> > (/Bhagavad-gita /8.28 purport)

> > · Having a sexual relationship only with his wife

> > under regulation is also called /brahmacarya /(/Bhagavad-gita

/6.13-14

> > purport)

> > · Some license for sense gratification, perform

> > such acts with restraint (/Bhagavad-gita /3.34 purport, 4.26

purport)

> > · Restricted, unattached sex life is also a kind

> > of /yajna/; general tendency toward sense gratification

sacrificed for

> > transcendental life. (/Bhagavad-gita /4.26 purport)

> > · Sex and attachment to the opposite sex should be

> > reduced to nil

> > · Sex not contrary to religious principles is

> > Krishna (/Bhagavad-gita /7.11 purport)

> >

> > Vanaprastha: Retired life

> >

> > · Stage midway between householder life and

> > renounced life

> > · One may keep his wife as an assistant without

> > sex relations (/Srimad-Bhagavatam/ 3.24.40 purport)

> > · The main duty for a /vanaprastha /is

> > austerities; /tapasya/, or austerity, is strongly recommended

> > (/Srimad-Bhagavatam/ 4.23.4 purport)

> > · The wife is expected to give up all luxurious

> > habits. She should not even dress nicely or comb her hair.

> > (/Srimad-Bhagavatam /4.28.44 purport)

> > · At this stage the householder begins to retire

> > from family life, preparing for complete detachment before

death. The

> > /vanaprastha /may go on pilgrimages and undergo extra

austerities

> > together with his wife. Their relationship becomes more

detached.

> > · Must practice austerities of the body, mind and

> > tongue.

> > · Undergoes severe penances--living in forests,

> > dressing with tree bark, not shaving.

> >

> > Sannyasa

> >

> > · Definition: The giving up of activities that are

> > based on material desire is what great, learned men call the

renounced

> > order of life [/sannyasa/]. (/Bhagavad-gita /18.2)

> > · The head or the spiritual master of all the

> > social statuses and orders (incl. /Brahmanas/)

(/Bhagavad-gita /16.1-3

> > purport)

> > · The main duties for a /sannyasi /are

> > self-control and nonviolence.

> > · Four stages of /sannyasa/:

> > 1. /Kuticaka/: stays outside his village in a cottage,

> > and his necessities, especially his food, are supplied from

home

> > 2. /Bahudaka / Madhukari/: no longer accepts anything

> > from home; collects necessities, especially his food, from

many

> > places. /Madhukari /literally means "the profession of the

bumblebees."

> > 3. /Parivrajakacarya/: travels all over the world to

> > preach the glories of the Lord.

> > 4. /Paramahamsa/: when he finishes his preaching work

> > and sits down in one place, strictly for the sake of

advancing in

> > spiritual life. Completely controls his senses and engages in

> > Devotional Service. Topmost position in renounced life.

> > · Must be situated in fearlessness, purity and

> > knowledge.

> > · First qualification is fearlessness

> > o Has to be alone without any guarantee

> > of support

> > o Has simply to depend on the mercy of

> > the Lord

> > o Must be fully convinced that: "I shall

> > never be alone. Even in the darkest regions of a forest, I

shall be

> > accompanied by Krishna, and He will give me all protection."

> > · To purify his existence (especially in relation

> > to women) (Bhagavad-gita 16.1-3 purport)

> > o Strictly forbidden to have any

> > intimate relationship with a woman

> > o Forbidden to talk with a woman in a

> > secluded place.

> > o Lord Caitanya: female devotees had to

> > offer their respects to him at a distance and wouldn't even

look at a

> > wooden doll of a woman

> > o Example of Bhaktisiddhanta Sarasvati:

> > He would never talk with a female alone. Once a young married

woman

> > insisted on speaking with him in private, but he absolutely

refused.

> > o Possession of wealth for sense

> > gratification is strictly forbidden.

> > o Story of Chota Haridasa (See /Sri

> > Caitanya Caritamrta/)

> > · Knowledgeable

> > o Begs from door to door to awaken the

> > householders to Krishna consciousness.

> > o Should preach Krishna consciousness

> > with logic and deep understanding.

> >

> > /

> > /samsamsam/

> > //

> > / s//amsamsam/

> > /

> >

------

> > Talk is cheap. Use Messenger to make PC-to-Phone

calls. Great

> > rates starting at 1¢/min.

>

July 22, 2006

Dear Devan Kesav, Rajeev and others friends,

Radhe Krishna!

For me, every devotee of the Lord Guruvayoorappan is the same. What

little bit I learnt from Bhagavatam, Bhagavad Gita and Narayaneeyam, I

would like to put into practice. Among Bhaktas, there are no

pretenders. What does anyone gain by pretending to be a Bhakta?

Bhakti is the relationship between the Lord and his Bhakta. Nobody

else, other than the Lord can measure the level of Bhakti in His

Bhakta. I should say only about myself. So far as I am concerned, I

would like to be at the lowermost rung of the ladder, a dasa of all

dasas in my conduct, and like to be as near to the Lord as possible, by

my mind.

It is not my intention to start, or be part of any controversy about

the Varnasrama system. What our friend Sri Rajeev has pointed out

is one hundred per cent correct, judging at what is happening in the

world today. My understanding is that the system, as said to be

elucidated by the Lord Himself in Bhagavad Gita, is not based on birth

alone. It is based on the preponderance of the Gunas in a person, and

also the profession he follows. When I was a small boy, I asked my

father once, "Father, what makes a person a Brahmana?" He understood

the import of my question, thought for a while and answered: "A

Brahmana means one who has understood what is Brahman. He should

perform his duties as per the scriptures, adhere to the dharmas

prescribed therein, should be a good preceptor and live an ideal and

exemplary life. Simply by being born in a Brahmana family and wearing

a sacred thread, one does not get entitled to be called a Brahmana.

There are chandalas among brahmanas and brahmanas among Chandalas. It

is better to be a brahmana among chandalas rather than be a chandala

among brahmanas. The ideal is to be a brahmana among brahmanas. " In

other words, each one of the varnas are born out of the actions of the

individuals. Somebody or the other caste-protagonist will criticise

me. I dont mind to stand corrected if I am wrong. .

Our society is caste-based. Although "Varna" is translated as "caste"

in English, and "Jaathi" in Malayalam, that is not the way the Lord

meant. It is the fault of we, humans who have started a caste system,

which is the cause of all evil we are facing today. The consciousness

of caste boosts up one's ego or creates an inferiority complex as the

case may be. On the contrary, it should help one to develop humility

and a mindset to serve the Lord and the sociey better.

Love

KVG.

devan kesav wrote:

Dear KVG Sir,

What a polite reply, you are perfectly right sir. I really

wonder, usage of vocabulary reflects the personality of man. Even the

color code that one is using in communication has its own message.

Lord himself asks us to subjugate lust, anger, hankering etc. as a

first step to tame one's personality. Melpathur in Narayaneeyam prays

to lord, to save him from from the 'sangh' of pretenders who make

useless uttering of "Govinda, Narayana" of just to show off their

bhakti to the people around. Even using capital letters in messages

are considered to be "shouting" to the addressee. You can still watch

a lot of people of this sort in Guruvayoor temple precinct and how

momentarily the state of mind of these people get changed for a

slightest and innocent reasons. By the very tongue they used to utter

"Krishna, Govinda", they will never hesitate to address others in

filthy language as well.

Acharyas falling in the lineage of Sri Ramakrishna, Vivekananda,

Chinmayananda etc. are not trying to pull the wool over somebody.

Hinduism is always young because it is always evolving, therefore, it

will never perish.

My grandfather used to tell us a fact. The cast is depended on

the virtue of the person despite the fact which varnasrama one has been

given birth to. The story of "Parayi Petta Pantheerukulam" is the best

example that substantiates his statement.

Performing Dharma (duty) is most important as you said that

shows the real Brahmin or Chandalan in you, not by wearing a sacred

thread.

Thank you sir for your knowledge ridden writings that can be

done only by a seasoned personality.

I look forward to receiving many more writings from you in the

days to come.

Pranamam indeed!

Devan K

"K.V Gopalakrishna" <gopalakrishna.kv

wrote: