14th Jewel: Varna-dharma-tattva: the ontology of social classes

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas

14th Jewel

VARṆADHARMA-TATTVA

The Ontology of Social Classes

Being a compendium of quotations from revealed scriptures

concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of

His Divine Grace

Bhaktisiddhānta Sāraswāti Goswāmī

Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by

B. V. Mahāyogi, Michael Dolan

Two Kinds of Varṇāśrama: Divine and Demoniac

१४.१
द्वौ भूत-सर्गौ लोके ऽस्मिन्न् दैव आसुर एव च
विष्णु-भक्तः स्मृतो दैव आसुरस्-तद- विपर्ययः
14.1

dvau bhūta-sargau loke 'sminn daiva āsura eva ca

viṣṇu-bhaktaḥ smṛto daiva āsuras-tada- viparyayaḥ

There are two classes of men in the created world the demoniac and the godly.

The devotees of Lord Viṣṇu are the godly. All opposed are demons. 

(Parma Purāṇa)

Divine Varṇāśrama

१४.२
वर्णाश्रमाचारवता पुरुषेण परः पुमान्
विष्णुराराध्यते पन्था नान्यत् तत्-तोष-कारकः
14.2

varṇāśramācāravatā puruṣeṇa paraḥ pumān 

viṣṇurārādhyate panthā nānyat tat-toṣa-kārakaḥ 

The Supreme Person, Lord Viṣṇu, is worshiped by a person who is engaged in

the proper execution of prescribed duties in the system of varṇa and āśrama.

There is no other way to satisfy the Supreme Lord. (Viṣṇu Purāṇa 3.8.9)

The Demoniac Social System

14.3

asatyam apratiṣṭhaṁ te jagad āhur anīśvaram 

aparaspara-sambhūtaṁ kim anyat kāma- haitukam

The demoniac society says that this world is unreal, that there is no foundation and that

there is no God in control. It is produced of sex desire, and has no cause other

than lust. (Bhagavad-gītā 16.8)

The Character of the Followers of Demoniac
Society

१४.४
असौ मया हतः शत्रुर् हनिष्ये चापरान् अपि
ईश्वरो ऽहम् अहं भोगी सिद्धो ऽहं बलवान् सुखी
14.4

asau mayā hataḥ śatrur haniṣye cāparān api 

īśvaro 'ham ahaṁ bhogī siddho 'haṁ balavān sukhī

The demoniac think, "He is my enemy, and I have killed him; and my other

enemy will also be killed. I am the Lord of everything, I am the enjoyer, I am

perfect, powerful, and happy. (Bhagavad-gītā

16.14)

The Future of the Followers of Demoniac Society

१४.५
तान् अहं द्विषतः क्रूरान् संसारेषु नराधमान्
क्षिपाम्य् अजस्रम् अशुभान् आसुरीष्व् एव योनिषु
14.5

tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān

kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu 

Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of

life.

(Bhagavad-gītā 16.19)

१४.६
आसुरीं योनिम् आपन्ना मूढा जन्मनि जोन्मनि
माम् अप्राप्यैव कौन्तेय ततो यान्त्य् अधमां गतिम्
14.6

āsurīṁ yonim āpannā mūḍhā janmani jonmani 

mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim

Attaining repeated birth and death amongst the species of demoniac life, such

persons can never approach Me. Gradually they sink to the most abominable

type of existence. (Bhagavad-gītā 16.20) 

The Birth, Family, and Knowledge
of the Followers of Demoniac Society is Useless

१४.७
धिग् जन्म नस् त्रि-वृद् यत् तद् धिग् व्रतं धिग् बहु-ज्ञताम्
धिक् कुलं धिक् क्रिया-दाक्ष्यं विमुखा ये त्व् अधोक्षजे
14.7

dhig janma nas tri-vṛd yat tad dhig vrataṁ dhig bahu-jñatām

dhik kulaṁ dhik kriyā-dākṣyaṁ vimukhā ye tv adhokṣaje

To hell with our birth as brāhmaṇas! To hell with our learning of Vedic

literature! To hell with our performing sacrifice and observing the rules and

regulations of scripture! To hell with our families! To hell with our expert

service in performing the rituals exactly according to the description of

scripture! To hell with it all, for as result of these things we have become

opposed to loving the blessed Supreme Lord, who is beyond the speculation of

our body, mind, and senses. (Bhāg. 10.23.40) 

The Characteristics of Each Varṇa

14.8

śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam

jñānaṁ dayācyutātmatvaṁ satyaṁ ca brahma- lakṣaṇam

The symptoms of a brāhmaṇa are control of the mind, control of the senses,

austerity, penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge,

mercy, truthfulness, and complete surrender to the

Supreme Lord. (Bhāg. 7.11.21)

१४.९
शौर्यं वीर्यं धृतिस् तेजस् त्यागश् चात्मजयः क्षमा
ब्रह्मण्यता प्रसादश् च सत्यं च क्षत्र- लक्षणम्
14.9

śauryaṁ vīryaṁ dhṛtis tejas tyāgaś cātmajayaḥ kṣamā

brahmaṇyatā prasādaś ca satyaṁ ca kṣatra- lakṣaṇam

To be influential in battle, unconquerable, patient, challenging and charitable,

to control the bodily necessities, to be forgiving, to be attached to the brahminical nature, and to be always gracious and truthful are the symptoms of a kṣatriya. (Bhāg. 7.11.22)

१४.१०
देव-गुर्व्-अच्युते भक्तिस् त्रि-वर्ग-परिपोषणम्
आस्तिक्यम् उद्यमो नित्यं नैपुण्यं वैश्य- लक्षणम्
14.10

deva-gurv-acyute bhaktis tri-varga-paripoṣaṇam 

āstikyam udyamo nityaṁ naipuṇyaṁ vaiśya- lakṣaṇam

Being always devoted to the demigods, the spiritual master and the Supreme Lord, Viṣṇu; endeavoring for advancement in religious principles, economic

development and sense gratification (dharma, artha, and kāma), believing in the

words of the spiritual master and scripture, and always endeavoring with

expertise in earning money are the symptoms of a vaiśya. 

(Bhāg. 7.11.23)

१४.११
शूद्रस्य सन्नतिः शौचं सेवा स्वामिन्य् अमायया
अमन्त्र-यज्ञो ह्य् अस्तेयं सत्यं गो-विप्र- रक्षणम्
14.11

śūdrasya sannatiḥ śaucaṁ sevā svāminy amāyayā 

amantra-yajño hy asteyaṁ satyaṁ go-vipra- rakṣaṇam

Offering obeisances to the higher sections of society, being always very clean,

being 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 brāhmaṇas are the symptom of a śūdra. 

(Bhāg. 7.11.24)

Bhagavad-gītā on Varṇāṣrama-

१४.१२
ब्राह्मण-क्षत्रिय-विशां शूद्राणां च परन्तप
कर्माणि प्रविभक्तानि स्वभाव-प्रभवैर् गुणैः
14.12

brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa

karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

Brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.

(Bhagavad-gītā 18.41) 

Qualities of Brāhmaṇas

१४.१३
शमो दमस् तपः शौचं क्षान्तिर् आर्जवम् एव च
ज्ञानं विज्ञानम् आस्तिक्यं ब्रह्म-कर्म स्वभाव-जम्
14.13

śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam

Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness these are the qualities by which the brāhmaṇas work. 

(Bhagavad-gītā 18.42) 

Qualities of Kṣatriyas

१४.१४
शौर्यं तेजो धृतिर् दाक्ष्यं युद्धे चाप्य् अपलायनम्
दानम् ईश्वर-भावश् च क्षात्रं कर्म स्वभाव-जम्
14.14

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam

dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam

Heroism, power, determination, resourcefulness, courage in battle, generosity,

and leadership are the qualities of work for the kṣatriyas. 

(Bhagavat-gītā 18.43)

Qualities of Vaiśyas and Śūdras

१४.१५
कृषि-गो-रक्ष्य-वाणिज्यं वैश्य-कर्म स्वभाव- जम्
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभाव- जम्
14.15

kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva- jam

paricaryātmakaṁ karma śūdrasyāpi svabhāva- jam

Farming, cow protection, and business, are the qualities of work for the vaiśyas,

and for the śūdras there is labor and service to others. (Bhagavat-gītā 18.44)

The Division of Varṇa and Āśrama according to
Guṇa, Quality, and Work, Karma

१४.१६
चातुर्-वर्ण्यं मया सृष्टं गुण-कर्म- विभागशः
तस्य कर्तारम् अपि मां विद्ध्य् अकर्तारम् अव्ययम्
14.16

cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma- vibhāgaśaḥ

tasya kartāram api māṁ viddhy akartāram avyayam

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

four divisions of human society were created by Me. Although I am the ultimate

creator of this system, you should know that I am not the direct creator, being

unchangeable. (Bhagavad-gītā 4.13) 

Evidence from Śrīmad Bhāgavatam About the Divisions of Varṇāśrama

१४.१७
मुख-बाहूरु-पादेभ्यः पुरुषस्याश्रमैः सह
चत्वारो जज्ञिरे वर्णा गुणैर् विप्रादयः पृथक्
14.17

mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha

catvāro jajñire varṇā guṇair viprādayaḥ pṛthak

 [Camasa Yogendra said] From the mouth of Brahmā, the brahminical order has

come into existence. Similarly, from his arms, the kṣatriyas have come, from his

waist the vaiśyas have come and from his legs the śūdras have come. These four

orders and their spiritual counterparts

[brahmacārī, gṇhastha, vānaprastha,

and sannyāsa] combine to make society complete. 

(Bhāg. 11.5.2)

१४.१८
य एषां पुरुषं साक्षाद् आत्म-प्रभवम् ईश्वरम्
न भजन्त्य् अवजानन्ति स्थानाद् भ्रष्टाः पतन्त्य् अधः
14.18

ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram

na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ

For one who simply maintains an official position in varṇasāśrama but does not

worship the Supreme Lord, Viṣṇu, he falls down from his puffed-up position

into a hellish condition. 

(Bhāg. 11.5.3)

१४.१८
चारि वर्णाश्रमी यदि कृष्ण नाहि भजे स्वकर्म करिते से रौरवे पडिऽ मजे
14.18a

cāri varṇāśramī yadi kṛṣṇa nāhi bhaje svakarma karite se raurave paḍi' maje

The followers of the varṇāśrama institutions accept the regulative principles of

the four social orders (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four spiritual

orders (brahmacārī, gṇhastha, vānaprastha, and sannyāsa).

One may carry out the regulative principles of these orders perfectly,  but if he does not render service to Kṛṣṇa, he falls into a hellish condition of life.

(Cc. Madhya 22.26)

In the Golden Age of Satya-Yuga, There was Only one Social Class or Varṇa
Paramahaṁsa-Swanlike human beings.

१४.१९
आदौ कृत-युगे वर्णो नृणां हंस इति स्मृतः
कृत-कृत्याः प्रजा जात्या तस्मात् कृत-युगं विदुः
14.19

ādau kṛta-yuge varṇo nṛṇāṁ haṁsa iti smṛtaḥ 

kṛta-kṛtyāḥ prajā jātyā tasmāt kṛta-yugaṁ viduḥ 

In the beginning, during the Golden Age of Satya-yuga, there was only one social class, called "haṁsa" swanlike men. In that age everyone was perfect (in devotional service) from birth. That age is therefore known as Kṛta-yuga, or the age in which all religious duties are

fulfilled. 

(Bhāg. 11.17.10)

१४.२०
त्रेता-मुखे महा-भाग प्राणान् मे हृदयात् त्रयी
विद्या प्रादुरभूत् तस्या अहम् आसं त्रि-वृन् मखः
14.20

tretā-mukhe mahā-bhāga prāṇān me hṛdayāt trayī

vidyā prādurabhūt tasyā aham āsaṁ tri-vṛn makhaḥ

O blessed Uddhava, at the beginning of the Treta-yuga the threefold Vedas was

manifest from My heart thorough My breath; and through the threefold Vedas I

(who am known a Yajña) appear as sacrifice. 

(Bhāg. 11.17.12)

१४.२१
विप्र-क्षत्रिय-विट्-शूद्रा मुख-बाहूरु-पाद-जाः
वैराजात् पुरुषाज् जाता य आत्माचार-लक्षणाः
14.21

vipra-kṣatriya-viṭ-śūdrā mukha-bāhūru-pāda-jāḥ 

vairājāt puruṣāj jātā ya ātmācāra-lakṣaṇāḥ

The four social orders appeared from the universal form of the Lord. The

brāhmaṇas appeared from His face, the kṣatriyas from His arms, the vaiśyas

from His thighs, and the śūdras from His feet. Each social order is

characterized by specific systems and behavior. (Bhāg. 11.17.13)

Previously, Everyone was a Brāhmaṇa.
Later, According to Guṛa and Karma, Different
Divisions Arose

१४.२२
न विशेषोऽ स्ति वर्णानां सर्वं ब्राह्मम्-इदं जगत्
ब्रह्मणा पूर्व-सृष्टम् हि कर्मभिर्-वर्णतां गतम्
14.22

na viśeṣo' sti varṇānāṁ sarvaṁ brāhmam-idaṁ jagat

brahmaṇā pūrva-sṛṣṭam hi karmabhir-varṇatāṁ gatam

[Bṛghu Muni said] Previously there was only one varṇa. Because everyone was

born of Brahmā, everyone was a brāhmaṇa. However, later on different castes

were categorized according to their activities. (Mahābhārata, Śānti Parva

188.10)

The Position of Varṇa-Dharma in Kali-yuga

१४.२३-२७
ब्राह्मणाः क्षत्रिया वैशाः शूद्राः पाप- परायणाः
निजचारा-विहीनाश् च भविष्यन्ति कलौ हुगे
विप्रा वेद-विहीनाश् च प्रतिग्रह-परायणः
अत्यन्त-कामिनः क्रूरा भविष्यन्ति कलौ युगे
वेद-निन्दाकराश् चैव द्यूतचौर्य करास् तथा
विधवा-सङ्ग-लुब्धाश् च भविशन्ति कलौ द्विजाः
वृत्त्य्-अर्थं ब्राह्मणाः केचित् महाकपट- धर्मिणः
रक्ताम्बरा भविष्यन्ति जटिलाः श्मश्रुधारिणः
कलौ युगे भविषन्ति ब्राह्मणाः शूद्र-धर्मिण

14.23-27

brāhmaṇāḥ kṣatriyā vaiśāḥ śūdrāḥ pāpa- parāyaṇāḥ

nijacārā-vihīnāś ca bhaviṣyanti kalau huge 

viprā veda-vihīnāś ca pratigraha-parāyaṇaḥ 

atyanta-kāminaḥ krūrā bhaviṣyanti kalau yuge 

veda-nindākarāś caiva dyūtacaurya karās tathā 

vidhavā-saṅga-lubdhāś ca bhaviśanti kalau dvijāḥ

vṛtty-arthaṁ brāhmaṇāḥ kecit mahākapaṭa- dharmiṇaḥ

raktāmbarā bhaviṣyanti jaṭilāḥ śmaśrudhāriṇaḥ 
kalau yuge bhaviṣanti brāhmaṇāḥ śūdra-dharmiṇa

In Kali-yuga, all four varṇas are devoid of character and proper behavior and

are addicted to sin.

The brāhmaṇas are devoid of Vedic knowledge and sacrifice.

Giving up the five sacrifices recommended in the Vedas and all brahminical behavior and consciousness, they engage in inferior activities.

They collect charity to satisfy their unlimited appetite for sense enjoyment. The brāhmaṇas of Kali-yuga are characterized by the qualities of lust and cruelty.

Unholy in deed and thought, these so-called brahmaṇas  take pleasure in envy and malice. These professional thieves blaspheme the Vedas, drink liquor, and exploit women for sex, taking great pleasure in adultery and fornication. They accept extremely sinful means of

maintaining their lives and, posing as svāmīs, dress in red cloth and wear long

hair and beards.

In this way the wretched so-called brāhmaṇas of Kali-yuga

adopt the dharma of śūdras, that is, they become fourth-class men.

(Padma Purāṇa)