bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam
Devotion, direct experience of the Supreme Lord, and detachment from other things — these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. (S.B.11:2:42).
na yasya svaḥ para iti
vitteṣv ātmani vā bhidā
sarva-bhūta-samaḥ śāntaḥ
sa vai bhāgavatottamaḥ
When a devotee gives up the selfish conception by which one thinks "This is my property, and that is his," and when he is no longer concerned with the pleasures of his own material body or indifferent to the discomforts of others, he becomes fully peaceful and satisfied. He considers himself simply one among all the living beings who are equally part and parcel of the Supreme Personality of Godhead. Such a satisfied Vaiṣṇava is considered to be at the highest standard of devotional service. (S.B.11:2:52).
visṛjati hṛdayaḿ na yasya sākṣād
dharir avaśābhihito 'py aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāńghri-padmaḥ
sa bhavati bhāgavata-pradhāna uktaḥ
The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord's lotus feet chants the holy name of Kṛṣṇa with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhāgavata-pradhāna, the most exalted devotee of the Lord.
(S.B.11:2:55).
smarantaḥ smārayantaś ca
mitho 'ghaugha-haraḿ harim
bhaktyā sañjātayā bhaktyā
bibhraty utpulakāḿ tanum
The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.
(S.B.11:3:31).
yarhy abja-nābha-caraṇaiṣaṇayoru-bhaktyā
ceto-malāni vidhamed guṇa-karma-jāni
tasmin viśuddha upalabhyata ātma-tattvaḿ
śākṣād yathāmala-dṛśoḥ savitṛ-prakāśaḥ
When one seriously engages in the devotional service of the Personality of Godhead, fixing the Lord's lotus feet within one's heart as the only goal of life, one can destroy the innumerable impure desires lodged within the heart as a result of one's previous fruitive work within the three modes of material nature. When the heart is thus purified one can directly perceive both the Supreme Lord and one's self as transcendental entities. Thus one becomes perfect in spiritual understanding through direct experience, just as one can directly experience the sunshine through normal, healthy vision.
(S.B.11:3:40).
bhaktyāham ekayā grāhyaḥ
śraddhayātmā priyaḥ satām
bhaktiḥ punāti man-niṣṭhā
śva-pākān api sambhavāt
Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dog-eaters can purify themselves from the contamination of their low birth. (S.B.11:14:21).
kathaḿ vinā roma-harṣaḿ
dravatā cetasā vinā
vinānandāśru-kalayā
śudhyed bhaktyā vināśayaḥ
If one's hairs do not stand on end, how can the heart melt? And if the heart does not melt, how can tears of love flow from the eyes? If one does not cry in spiritual happiness, how can one render loving service to the Lord? And without such service, how can the consciousness be purified?
(S.B.11:14:23).
yathāgninā hema malaḿ jahāti
dhmātaḿ punaḥ svaḿ bhajate ca rūpam
ātmā ca karmānuśayaḿ vidhūya
mad-bhakti-yogena bhajaty atho mām
Just as gold, when smelted in fire, gives up its impurities and returns to its pure brilliant state, similarly, the spirit soul, absorbed in the fire of bhakti-yoga, is purified of all contamination caused by previous fruitive activities and returns to its original position of serving Me in the spiritual world. (S.B.11:14:25).
yathā yathātmā parimṛjyate 'sau
mat-puṇya-gāthā-śravaṇābhidhānaiḥ
tathā tathā paśyati vastu sūkṣmaḿ
cakṣur yathaivāñjana-samprayuktam
When a diseased eye is treated with medicinal ointment it gradually recovers its power to see. Similarly, as a conscious living entity cleanses himself of material contamination by hearing and chanting the pious narrations of My glories, he regains his ability to see Me, the Absolute Truth, in My subtle spiritual form. (S.B.11:14:26).
viṣayān dhyāyataś cittaḿ
viṣayeṣu viṣajjate
mām anusmarataś cittaḿ
mayy eva pravilīyate
The mind of one meditating upon the objects of sense gratification is certainly entangled in such objects, but if one constantly remembers Me, then the mind is absorbed in Me. (S.B.11:14:27).
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Sannyasa
A monk (devotee) is one who is separated from all and united to all.
Sannyasa, or renounced life, is the fourth and last spiritual stage (asrama) in the varnasrama system. It lasts from 75 years of one's life to its end and during this time the sannyasi lives mainly like a wandering ascetic preaching the spiritual knowledge in exchange for bare necessities of life obtained by begging (bhiksa).
The traditional symbol of a sannyasa order is a triple staff (tridanda) mentioned for example in the Manu-samhita 9.296. For the complete description of sannyasi's appearance please refer to the SB 7.13.2, 7.13.9, and 11.18.15 below.
Four stages of sannyasa are (SB 3.12.43):
1. Kuticaka: Stays outside the village and the necessities are supplied by the family members.
2. Bahudaka: Collects the necessities from many places. This is called the profession of the bumblebees (madhukara).
3. Parivrajakacarya: Travels all over the world preaching the glories of the Lord. This stage sometimes is also called hamsa.
4. Paramahamsa: Finishes preaching work and sits down in one place strictly for the sake of advancing in the spiritual life. This stage sometimes is also called niskriya.
"Sri Narada Muni said: A person able to cultivate spiritual knowledge should renounce all material connections, and merely keeping the body inhabitable, he should travel from one place to another, passing only one night in each village. In this way, without dependence in regard to the needs of the body, the sannyasi should travel all over the world."
(SB 7.13.1)
"A person in the renounced order of life may try to avoid even a dress to cover himself. If he wears anything at all, it should be only a loincloth, and when there is no necessity, a sannyasi should not even accept a danda. A sannyasi should avoid carrying anything but a danda and kamandalu."
(SB 7.13.2)
"The sannyasi, completely satisfied in the self, should live on alms begged from door to door. Not being dependent on any person or any place, he should always be a friendly well-wisher to all living beings and be a peaceful, unalloyed devotee of Narayana. In this way he should move from one place to another."
(SB 7.13.3)
"The sannyasi should always try to see the Supreme pervading everything and see everything, including this universe, resting on the Supreme."
(SB 7.13.4)
"During unconsciousness and consciousness, and between the two, he should try to understand the self and be fully situated in the self. In this way, he should realize that the conditional and liberated stages of life are only illusory and not actually factual. With such a higher understanding, he should see only the Absolute Truth pervading everything."
(SB 7.13.5)
"Since the material body is sure to be vanquished and the duration of one's life is not fixed, neither death nor life is to be praised. Rather, one should observe the eternal time factor, in which the living entity manifests himself and disappears."
(SB 7.13.6)
"Literature that is a useless waste of time - in other words, literature without spiritual benefit - should be rejected. One should not become a professional teacher as a means of earning one's livelihood, nor should one indulge in arguments and counter-arguments. Nor should one take shelter of any cause or faction."
(SB 7.13.7)
"A sannyasi must not present allurements of material benefits to gather many disciples, nor should he unnecessarily read many books or give discourses as a means of livelihood. He must never attempt to increase material opulences unnecessarily."
(SB 7.13.8)
"A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyasi, such as the tridanda and kamandalu. According to necessity, he may sometimes accept those symbols and sometimes reject them."
(SB 7.13.9)
Sannyasis who first consider that the body is subject to death, when it will be transformed into stool, worms or ashes, but who again give importance to the body and glorify it as the self, are to be considered the greatest rascals.
(SB 7.15.37)
"Just as a hunter takes away the honey laboriously produced by the honeybees, similarly, saintly mendicants such as brahmacaris and sannyasis are entitled to enjoy the property painstakingly accumulated by householders dedicated to family enjoyment."
(SB 11.8.16)
"Those who are not married - sannyasis, vanaprasthas and brahmacaris - should never associate with women by glancing, touching, conversing, joking or sporting. Neither should they ever associate with any living entity engaged in sexual activities."
(SB 11.17.33)
"This man taking sannyasa is going to surpass us and go back home, back to Godhead." Thus thinking, the demigods create stumbling blocks on the path of the sannyasi by appearing before him in the shape of his former wife or other women and attractive objects. But the sannyasi should pay the demigods and their manifestations no heed."
(SB 11.18.14)
"If the sannyasi desires to wear something besides a mere kaupina, he may use another cloth around his waist and hips to cover the kaupina. Otherwise, if there is no emergency, he should not accept anything besides his danda and waterpot."
(SB 11.18.15)
"A saintly person should step or place his foot on the ground only after verifying with his eyes that there are no living creatures, such as insects, who might be injured by his foot. He should drink water only after filtering it through a portion of his cloth, and he should speak only words that possess the purity of truth. Similarly, he should perform only those activities his mind has carefully ascertained to be pure."
(SB 11.18.16)
"One who has not accepted the three internal disciplines of avoiding useless speech, avoiding useless activities and controlling the life air can never be considered a sannyasi merely because of his carrying bamboo rods."
(SB 11.18.17)
"Rejecting those houses that are polluted and untouchable, one should approach without previous calculation seven houses and be satisfied with that which is obtained there by begging. According to necessity, one may approach each of the four occupational orders of society."
(SB 11.18.18)
"Taking the food gathered through begging, one should leave the populated areas and go to a reservoir of water in a secluded place. There, having taken a bath and washed one's hands thoroughly, one should distribute portions of the food to others who may request it. One should do this without speaking. Then, having thoroughly cleansed the remnants, one should eat everything on one's plate, leaving nothing for future consumption."
(SB 11.18.19)
"Without any material attachment, with senses fully controlled, remaining enthusiastic, and satisfied in realization of the Supreme Lord and his own self, the saintly person should travel about the earth alone. Having equal vision everywhere, he should be steady on the spiritual platform."
(SB 11.18.20)
"Dwelling in a safe and solitary place, his mind purified by constant thought of Me, the sage should concentrate on the soul alone, realizing it to be nondifferent from Me."
(SB 11.18.21)
"By steady knowledge a sage should clearly ascertain the nature of the soul's bondage and liberation. Bondage occurs when the senses are deviated to sense gratification, and complete control of the senses constitutes liberation."
(SB 11.18.22)
"Therefore, completely controlling the five senses and the mind by Krsna consciousness, a sage, having experienced spiritual bliss within the self, should live detached from insignificant material sense gratification."
(SB 11.18.23)
"The sage should travel in sanctified places, by flowing rivers and within the solitude of mountains and forests. He should enter the cities, towns and pasturing grounds and approach ordinary working men only to beg his bare sustenance."
(SB 11.18.24)
Vanaprastha
Vanaprastha, or retired life, is the third spiritual stage (asrama) in the varnasrama system. It lasts from 50 to 75 years of one's life and during this time the vanaprastha ("forest-dweller") lives mainly in forest learning detachment from the material life and preparing himself to accept sannyasa. In the beginning he lives together with his wife. They travel together visiting places of pilgrimage and abstain from sexual relations. Later the wife returns home to be taken care of by her adult sons or enters widows asrama to live a retired life similar to her husband.
SB 3.12.43 lists four stages of vanaprastha: vaikhanasa, valakhilya, audumbara, phenapa, and four stages of sannyasa - kuticaka, bahvoda, hamsa, niskriya.
Aranyakas, one of the four parts of the Vedas (brahmana, samhita, aranyaka, upanisad), are especially meant for vanaprasthas.
"O King, I shall now describe the qualifications for a vanaprastha, one who has retired from family life. By rigidly following the rules and regulations for the vanaprastha, one can easily be elevated to the upper planetary system known as Maharloka."
(SB 7.12.17)
"A person in vanaprastha life should not eat grains grown by tilling of the fields. He should also not eat grains that have grown without tilling of the field but are not fully ripe. Nor should a vanaprastha eat grains cooked in fire. Indeed, he should eat only fruit ripened by the sunshine."
(SB 7.12.18)
"A vanaprastha should prepare cakes to be offered in sacrifice from fruits and grains grown naturally in the forest. When he obtains some new grains, he should give up his old stock of grains."
(SB 7.12.19)
"A vanaprastha should prepare a thatched cottage or take shelter of a cave in a mountain only to keep the sacred fire, but he should personally practice enduring snowfall, wind, fire, rain and the shining of the sun."
(SB 7.12.20)
"The vanaprastha should wear matted locks of hair on his head and let his body hair, nails and moustache grow. He should not cleanse his body of dirt. He should keep a waterpot, deerskin and rod, wear the bark of a tree as a covering, and use garments colored like fire."
(SB 7.12.21)
"Being very thoughtful, a vanaprastha should remain in the forest for twelve years, eight years, four years, two years or at least one year. He should behave in such a way that he will not be disturbed or troubled by too much austerity."
(SB 7.12.22)
"When because of disease or old age one is unable to perform his prescribed duties for advancement in spiritual consciousness or study of the Vedas, he should practice fasting, not taking any food."
(SB 7.12.23)
"The Supreme Personality of Godhead said: One who desires to adopt the third order of life, vanaprastha, should enter the forest with a peaceful mind, leaving his wife with his mature sons, or else taking her along with him."
(SB 11.18.1)
"Having adopted the vanaprastha order of life, one should arrange one's sustenance by eating uncontaminated bulbs, roots and fruits that grow in the forest. One may dress oneself with tree bark, grass, leaves or animal skins."
(SB 11.18.2)
"The vanaprastha should not groom the hair on his head, body or face, should not manicure his nails, should not pass stool and urine at irregular times and should not make a special endeavor for dental hygiene. He should be content to take bath in water three times daily and should sleep on the ground."
(SB 11.18.3)
"Thus engaged as a vanaprastha, one should execute penance during the hottest summer days by subjecting oneself to burning fires on four sides and the blazing sun overhead; during the rainy season one should remain outside, subjecting oneself to torrents of rain; and in the freezing winter one should remain submerged in water up to one's neck."
(SB 11.18.4)
"One may eat foodstuffs prepared with fire, such as grains, or fruits ripened by time. One may grind one's food with mortar and stone or with one's own teeth."
(SB 11.18.5)
"The vanaprastha should personally collect whatever he requires for his bodily maintenance, carefully considering the time, place and his own capacity. He should never collect provisions for the future."
(SB 11.18.6)
"One who has accepted the vanaprastha order of life should perform seasonal sacrifices by offering oblations of caru and sacrificial cakes prepared from rice and other grains found in the forest. The vanaprastha, however, may never offer animal sacrifices to Me, even those sacrifices mentioned in the Vedas.
(SB 11.18.7)
"The vanaprastha should perform the agnihotra, darsa and paurnamasa sacrifices, as he did while in the grhastha-asrama. He should also perform the vows and sacrifices of caturmasya, since all of these rituals are enjoined for the vanaprastha-asrama by expert knowers of the Vedas."
(SB 11.18.8)
"The saintly vanaprastha, practicing severe penances and accepting only the bare necessities of life, becomes so emaciated that he appears to be mere skin and bones. Thus worshiping Me through severe penances, he goes to the Maharloka planet and then directly achieves Me."
(SB 11.18.9)
"One who with long endeavor executes this painful but exalted penance, which awards ultimate liberation, simply to achieve insignificant sense gratification must be considered the greatest fool."
(SB 11.18.10)
"If the vanaprastha is overtaken by old age and because of his trembling body is no longer able to execute his prescribed duties, he should place the sacrificial fire within his heart by meditation. Then, fixing his mind on Me, he should enter into the fire and give up his body."
(SB 11.18.11)
"If the vanaprastha, understanding that even promotion to Brahmaloka is a miserable situation, develops complete detachment from all possible results of fruitive activities, then he may take the sannyasa order of life."
(SB 11.18.12)
"Having worshiped Me according to scriptural injunctions and having given all one's property to the sacrificial priest, one should place the fire sacrifice within oneself. Thus, with the mind completely detached, one should enter the sannyasa order of life."
(SB 11.18.13)
"One in the vanaprastha order of life should always practice taking charity from others, for one is thereby freed from illusion and quickly becomes perfect in spiritual life. Indeed, one who subsists on food grains obtained in such a humble manner purifies his existence."
(SB 11.18.25)
Grhastha
A wife, O Maghavan is home and dwelling... (Rig Veda 3.53.4)
Grhastha, or householder life (grha - household), is the second spiritual stage (asrama) in the varnasrama system. It lasts from 25th to 50th year of one's life and during this time the grhastha lives together with his wife and children in their house and leads a religious (dharma) and productive (artha) life which enables a certain amount of enjoyment (kama). Among his traditional duties are five domestic sacrifices (panca-mahayajna) which include ancestor worship (sraddha).
Grhastha asrama is the only economically productive asrama and therefore the householders have to support other asramas by giving charity (dana) in exchange for spiritual knowledge. Another duty of householders is hospitality to guests (especially by distributing food).
"The householder is of two kinds: udasina and sadhaka. The householder who endeavors to maintain the house is called sadhaka. "After repaying three debts (to sages, to gods and to the manes) and renouncing wife and wealth, he who seeks salvation alone, is called udasina."
(Garuda Purana 1.49.9-10)
The purpose of grhastha life is to become gradually detached, renounce the material life and adopt the retired life of vanaprastha.
The scriptures distinguish between grhastha (one who lives a householder life according to the scriptures), and grhamedhi (attached, materialistic householder who misuses his material facilities for unlimited sensual enjoyment). The first one is praised because he follows the path of spiritual elevation but the other is condemned.
Further information: Manu-samhita (ch. 3,4,10) etc.
Quotes:
(the difference between grhasthas and grhamedhis is obvious)
"The attached householder remains in his family life, which is full of diplomacy and politics. Always spreading miseries and controlled by acts of sense gratification, he acts just to counteract the reactions of all his miseries, and if he can successfully counteract such miseries, he thinks that he is happy."
(SB 3.30.9)
"Pretentiously religious householder life, in which one is attracted to material happiness and thus also attracted to the superficial explanation of the Vedas, robs one of all intelligence and attaches one to fruitive activities as all in all."
(SB 4.2.22)
"Maharaja Prthu, who was very opulent due to the prosperity of his entire empire, remained at home as a householder. Since he was never inclined to utilize his opulences for the gratification of his senses, he remained unattached, exactly like the sun, which is unaffected in all circumstances."
(SB 4.22.52)
"Those who are interested only in a so-called beautiful life--namely remaining as a householder entangled by sons and a wife and searching after wealth--think that such things are life's ultimate goal. Such people simply wander in different types of bodies throughout this material existence without finding out the ultimate goal of life."
(SB 4.25.6)
"The woman continued: In this material world, a householder's life brings all kinds of happiness in religion, economic development, sense gratification and the begetting of children, sons and grandsons. After that, one may desire liberation as well as material reputation. The householder can appreciate the results of sacrifices, which enable him to gain promotion to superior planetary systems. All this material happiness is practically unknown to the transcendentalists. They cannot even imagine such happiness."
(SB 4.25.39)
"The woman continued: According to authorities, the householder life is pleasing not only to oneself but to all the forefathers, demigods, great sages, saintly persons and everyone else. A householder life is thus beneficial."
(SB 4.25.40)
"Even if he goes from forest to forest, one who is not self-controlled must always fear material bondage because he is living with six co-wives--the mind and knowledge-acquiring senses. Even householder life, however, cannot harm a self-satisfied, learned man who has conquered his senses."
(SB 5.1.17)
"Those who are interested in reviving Krsna consciousness and increasing their love of Godhead do not like to do anything that is not related to Krsna. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their duties. Such people are interested in collecting only enough money to keep the body and soul together."
(SB 5.5.3)
"Every year the plowman plows over his grain field, completely uprooting all weeds. Nonetheless, the seeds lie there and, not being completely burned, again come up with the plants sown in the field. Even after being plowed under, the weeds come up densely. Similarly, the grhastha-asrama [family life] is a field of fruitive activity. Unless the desire to enjoy family life is completely burned out, it grows up again and again. Even though camphor may be removed from a pot, the pot nonetheless retains the aroma of camphor. As long as the seeds of desire are not destroyed, fruitive activities are not destroyed."
(SB 5.14.4)
"In household life one is ordered to execute many yajnas and fruitive activities, especially the vivaha-yajna [the marriage ceremony for sons and daughters] and the sacred thread ceremony. These are all the duties of a grhastha, and they are very extensive and troublesome to execute. They are compared to a big hill over which one must cross when one is attached to material activities. A person desiring to cross over these ritualistic ceremonies certainly feels pains like the piercing of thorns and pebbles endured by one attempting to climb a hill. Thus the conditioned soul suffers unlimitedly."
(SB 5.14.18)
"King Gaya gave full protection and security to the citizens so that their personal property would not be disturbed by undesirable elements. He also saw that there was sufficient food to feed all the citizens. [This is called posana.] He would sometimes distribute gifts to the citizens to satisfy them. [This is called prinana.] He would sometimes call meetings and satisfy the citizens with sweet words. [This is called upalalana.] He would also give them good instructions on how to become first-class citizens. [This is called anusasana.] Such were the characteristics of King Gaya's royal order. Besides all this, King Gaya was a householder who strictly observed the rules and regulations of household life. He performed sacrifices and was an unalloyed pure devotee of the Supreme Personality of Godhead. He was called Mahapurusa because as a king he gave the citizens all facilities, and as a householder he executed all his duties so that at the end he became a strict devotee of the Supreme Lord. As a devotee, he was always ready to give respect to other devotees and to engage in the devotional service of the Lord. This is the bhakti-yoga process. Due to all these transcendental activities, King Gaya was always free from the bodily conception. He was full in Brahman realization, and consequently he was always jubilant. He did not experience material lamentation. Although he was perfect in all respects, he was not proud, nor was he anxious to rule the kingdom."
(SB 5.15.7)
"What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family [wife, children and other relatives]."
(SB 7.6.9)
"How can a person who is most affectionate to his family, the core of his heart being always filled with their pictures, give up their association? Specifically, a wife is always very kind and sympathetic and always pleases her husband in a solitary place. Who could give up the association of such a dear and affectionate wife? Small children talk in broken language, very pleasing to hear, and their affectionate father always thinks of their sweet words. How could he give up their association? One's elderly parents and one's sons and daughters are also very dear. A daughter is especially dear to her father, and while living at her husband's house she is always in his mind. Who could give up that association? Aside from this, in household affairs there are many decorated items of household furniture, and there are also animals and servants. Who could give up such comforts? The attached householder is like a silkworm, which weaves a cocoon in which it becomes imprisoned, unable to get out. Simply for the satisfaction of two important senses--the genitals and the tongue--one is bound by material conditions. How can one escape?"
(SB 7.6.11-13)
"Sex life is compared to the rubbing of two hands to relieve an itch. Grhamedhis, so-called grhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The krpanas, the fools who are just the opposite of brahmanas, are not satisfied by repeated sensuous enjoyment. Those who are dhira, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals."
(SB 7.9.45)
"All the rules and regulations apply equally to the householder and the sannyasi, the member of the renounced order of life. The grhastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation."
(SB 7.12.11)
"Narada Muni replied: My dear King, those who stay at home as householders must act to earn their livelihood, and instead of trying to enjoy the results of their work themselves, they should offer these results to Krsna, Vasudeva. How to satisfy Vasudeva in this life can be perfectly understood through the association of great devotees of the Lord."
(SB 7.14.2)
"A grhastha must associate again and again with saintly persons, and with great respect he must hear the nectar of the activities of the Supreme Lord and His incarnations as these activities are described in Srimad-Bhagavatam and other Puranas. Thus one should gradually become detached from affection for his wife and children, exactly like a man awakening from a dream."
(SB 7.14.3-4)
"Even if one is a householder rather than a brahmacari, a sannyasi or a vanaprastha, one should not endeavor very hard for religiosity, economic development or satisfaction of the senses. Even in householder life, one should be satisfied to maintain body and soul together with whatever is available with minimum endeavor, according to place and time, by the grace of the Lord. One should not engage oneself in ugra-karma."
(SB 7.14.10)
"The process of chanting the holy name of the Lord is so powerful that by this chanting even householders [grhasthas] can very easily gain the ultimate result achieved by persons in the renounced order. Maharaja Yudhisthira, I have now explained to you that process of religion."
(SB 7.15.74)
"Lord Ramacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varnasrama-dharma. Thus He taught the general public by His personal activities."
(SB 9.10.54)
"This is the most auspicious path for a religious householder of the twice-born orders - to selflessly worship the Personality of Godhead with wealth honestly obtained."
(SB 10.84.37)
"An intelligent person should learn to renounce his desire for wealth by performing sacrifices and acts of charity. He should learn to renounce his desire for wife and children by experiencing family life. And he should learn to renounce his desire for promotion to a higher planet in his next life, O saintly Vasudeva, by studying the effects of time. Self-controlled sages who have thus renounced their attachment to household life go to the forest to perform austerities."
(SB 10.84.38)
"A householder may approach his wife for sex only at the time prescribed for begetting children. Otherwise, the householder should practice celibacy, austerity, cleanliness of mind and body, satisfaction in his natural position, and friendship toward all living entities. Worship of Me is to be practiced by all human beings, regardless of social or occupational divisions."
(SB 11.18.43)
Brahmacarya
Brahmacarya, or celibate student life, is the first spiritual stage (asrama) in the varnasrama system. It lasts from 5th to 25th year of of one's life and during this time the brahmacari lives with his spiritual master and learns the theory and practice of the Vedic life recorded in the revealed scriptures.
After this time he is allowed to marry and enter the stage of householder life (grhastha asrama). Some brahmacaris, however, remain celibate the whole life.
Brahmacarya is defined as an abstention from the sexual gratification on the level of body, words and mind. This rule applies also to vanaprasthas and sannyasis.
There are 4 types of brahmacaris: (Krishna, the Supreme Personality of Godhead, ch.87, Prayers by the Personified Vedas, pp 407-408)
1. Savitra: After initiation and the sacred thread ceremony must observe at least three days of celibacy.
2. Prajapatya: Strictly observes celibacy for at least one year after initiation.
3. Brahma-brahmacari: Observes celibacy from the time of initiation up to the time of the completion of his study of the Vedic literature.
4. Naisthika: Remains celibate throughout his whole life.
The first 3 classes are called upakurvana, which means that the brahmacari can marry later, after the brahmacari period is over.
"There are two-fold conditions in all asramas. Brahmacari becomes upakurvana or naisthika. Naisthika is eager to realize Brahman. "After studying the Vedas if he becomes householder he is called upakurvana. The naisthika remains brahmacari till death." (Garuda Purana 1.49.6-7)
Life and duties of the brahmacari are described in the following quotes from the Srimad Bhagavatam:
SB 7.12.1: Narada Muni said: A student should practice completely controlling his senses. He should be submissive and should have an attitude of firm friendship for the spiritual master. With a great vow, the brahmacari should live at the guru-kula, only for the benefit of the guru.
SB 7.12.2: At both junctions of day and night, namely, in the early morning and in the evening, he should be fully absorbed in thoughts of the spiritual master, fire, the sun-god and Lord Visnu and by chanting the Gayatri mantra he should worship them.
SB 7.12.3: Being called by the spiritual master, the student should study the Vedic mantras regularly. Every day, before beginning his studies and at the end of his studies, the disciple should respectfully offer obeisances unto the spiritual master.
SB 7.12.4: Carrying pure kusa grass in his hand, the brahmacari should dress regularly with a belt of straw and with deerskin garments. He should wear matted hair, carry a rod and waterpot and be decorated with a sacred thread, as recommended in the sastras.
SB 7.12.5: The brahmacari should go out morning and evening to collect alms, and he should offer all that he collects to the spiritual master. He should eat only if ordered to take food by the spiritual master; otherwise, if the spiritual master does not give this order, he may sometimes have to fast.
SB 7.12.6: A brahmacari should be quite well behaved and gentle and should not eat or collect more than necessary. He must always be active and expert, fully believing in the instructions of the spiritual master and the sastra. Fully controlling his senses, he should associate only as much as necessary with women or those controlled by women.
PURPORT
A brahmacari should be very careful not to mix with women or with men addicted to women. Although when he goes out to beg alms it is necessary to talk with women and with men very much attached to women, this association should be very short, and he should talk with them only about begging alms, and not more. A brahmacari should be very careful in associating with men who are attached to women.
SB 7.12.7: A brahmacari, or one who has not accepted the grhastha-asrama [family life], must rigidly avoid talking with women or about women, for the senses are so powerful that they may agitate even the mind of a sannyasi, a member of the renounced order of life.
SB 7.12.8: If the wife of the spiritual master is young, a young brahmacari should not allow her to care for his hair, massage his body with oil, or bathe him with affection like a mother.
PURPORT
The relationship between the student or disciple and the wife of the spiritual master or teacher is like that between son and mother. A mother sometimes cares for her son by combing his hair, massaging his body with oil, or bathing him. Similarly, the wife of the teacher is also a mother (guru-patni), and therefore she may also care for the disciple in a motherly way. If the wife of the teacher is a young woman, however, a young brahmacari should not allow such a mother to touch him. This is strictly prohibited. There are seven kinds of mothers:
atma-mata guroh patni
brahmani raja-patnika
dhenur dhatri tatha prthvi
saptaita matarah smrtah
These mothers are the original mother, the wife of the teacher or spiritual master, the wife of a brahmana, the king's wife, the cow, the nurse and the earth. Unnecessary association with women, even with one's mother, sister or daughter, is strictly prohibited. This is human civilization. A civilization that allows men to mix unrestrictedly with women is an animal civilization. In Kali-yuga, people are extremely liberal, but mixing with women and talking with them as equals actually constitutes an uncivilized way of life.
SB 7.12.9: Woman is compared to fire, and man is compared to a butter pot. Therefore a man should avoid associating even with his own daughter in a secluded place. Similarly, he should also avoid association with other women. One should associate with women only for important business and not otherwise.
SB 7.12.13-14: According to the rules and regulations mentioned above, one who is twice-born, namely a brahmana, ksatriya or vaisya, should reside in the guru-kula under the care of the spiritual master. There he should study and learn all the Vedic literatures along with their supplements and the Upanisads, according to his ability and power to study. If possible, the student or disciple should reward the spiritual master with the remuneration the spiritual master requests, and then, following the master's order, the disciple should leave and accept one of the other asramas, namely the grhastha-asrama, vanaprastha-asrama or sannyasa-asrama, as he desires.
SB 5.4.8: After Nabhi Maharaja departed for Badarikasrama, the Supreme Lord, Rsabhadeva, understood that His kingdom was His field of activities. He therefore showed Himself as an example and taught the duties of a householder by first accepting brahmacarya under the direction of spiritual masters. He also went to live at the spiritual masters' place, gurukula. After His education was finished, He gave gifts (guru-daksina) to His spiritual masters and then accepted the life of a householder. (...)
SB 5.9.6: The brahmana father of Jada Bharata considered his son his heart and soul, and therefore he was very much attached to him. He thought it wise to educate his son properly, and being absorbed in this unsuccessful endeavor, he tried to teach his son the rules and regulations of brahmacarya--including the execution of the Vedic vows, cleanliness, study of the Vedas, the regulative methods, service to the spiritual master and the method of offering a fire sacrifice. (...)
Further information: Manu-samhita (ch.2) etc.
Examples of famous brahmacaris:
SB 4.8.1: The great sage Maitreya said: The four great Kumara sages headed by Sanaka, as well as Narada, Rbhu, Hamsa, Aruni and Yati, all sons of Brahma did not live at home, but became urdhva-reta, or naisthika-brahmacaris, unadulterated celibates.
Sudra
"Farming, cow protection and business are the natural work for the vaisyas, and for the sudras there is labor and service to others."
(BG 18.44)
"Offering obeisances to the higher sections of society [the brahmanas, ksatriyas and vaisyas], 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 brahmanas--these are the symptoms of the sudra."
(SB 7.11.24)
Vaisya
"Farming, cow protection and business are the natural work for the vaisyas, and for the sudras there is labor and service to others."
(BG 18.44)
"The means of livelihood of all persons, namely production of grains and their distribution to the prajas, was generated from the thighs of the Lord's gigantic form. The mercantile men who take charge of such execution are called vaisyas."
(SB 3.6.32)
"Being always devoted to the demigods, the spiritual master and the Supreme Lord, Visnu; 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; and always endeavoring with expertise in earning money--these are the symptoms of the vaisya."
(SB 7.11.23)
"The occupational duties of the vaisya are conceived in four divisions: farming, commerce, cow protection and moneylending. Out of these, we as a community are always engaged in cow protection."
(SB 10.24.21)
Ksatriya
"Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation."
(BG 2.31)
"Ksat means hurt. One who gives protection from harm is called ksatriya (trayate - to give protection)." (BG 2.31p.)
"O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets." (BG 2.32)
[Sage Parasara Muni:] "The ksatriya's duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world." (BG 2.32p.)
"Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas."
(BG 18.43)
[Maharaja Pariksit to Kali:] "Oh, who are you? You appear to be strong and yet you dare kill, within my protection, those who are helpless! By your dress you pose yourself to be a godly man [king], but by your deeds you are opposing the principles of the twice-born ksatriyas."
(SB 1.17.5)
"When the ruling administrators, who are known as the ksatriyas, turned astray from the path of the Absolute Truth, being desirous to suffer in hell, the Lord, in His incarnation as the sage Parasurama, uprooted those unwanted kings, who appeared as the thorns of the earth. Thus He thrice seven times uprooted the ksatriyas with His keenly sharpened chopper."
(SB 2.7.22)
"Thereafter the power of protection was generated from the arms of the gigantic virat form, and in relation to such power the ksatriyas also came into existence by following the ksatriya principle of protecting society from the disturbance of thieves and miscreants."
(SB 3.6.31)
"If you [the emperor] did not mount your victorious jeweled chariot, whose mere presence threatens culprits, if you did not produce fierce sounds by the twanging of your bow, and if you did not roam about the world like the brilliant sun, leading a huge army whose trampling feet cause the globe of the earth to tremble, then all the moral laws governing the varnas and asramas created by the Lord Himself would be broken by the rogues and rascals."
(SB 3.21.52-54)
"The king is supposed to be pious in whose state and cities the general populace strictly observes the system of eight social orders of varna and asrama, and where all citizens engage in worshiping the Supreme Personality of Godhead by their particular occupations."
(SB 4.14.18)
"Since only a person who is completely educated according to the principles of Vedic knowledge deserves to be commander-in-chief, ruler of the state, the first to chastise and the proprietor of the whole planet, Prthu Maharaja offered everything to the Kumaras."
(SB 4.22.45)
"Although Lord Rsabhadeva knew everything about confidential Vedic knowledge, which includes information about all types of occupational duties, He still maintained Himself as a ksatriya and followed the instructions of the brahmanas as they related to mind control, sense control, tolerance and so forth. Thus He ruled the people according to the system of varnasrama-dharma, which enjoins that the brahmanas instruct the ksatriyas and the ksatriyas administer to the state through the vaisyas and sudras."
(SB 5.4.16)
"Except in a time of emergency, lower persons should not accept the occupational duties of those who are higher. When there is such an emergency, of course, everyone but the ksatriya may accept the means of livelihood of others."
(SB 7.11.17)
"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 jolly and truthful--these are the symptoms of the ksatriya."
(SB 7.11.22)
"Being pleased by the full surrender and submission of Lord Bharata, Lord Ramacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varna and asrama, accepted Him as their father."
(SB 9.10.50)
"Lord Ramacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varnasrama-dharma. Thus He taught the general public by His personal activities."
(SB 9.10.54)
Brahmana
Also spelled brahmin or brahman ("possessor of Brahma"), highest ranking of the four varnas. The study and recitation of the sacred scriptures and scholarship is traditionally reserved for them.
Brahmanas act as advisors and ministers of ruling chiefs. Their traditional position is as priests, ministering both in temples and at domestic rites. The brahmana family priest (purohita) officiates at weddings, funerals, and other ceremonial occasions.
The purity of the brahmanas is maintained through the observance of numerous restrictions, many of which relate to diet and contact with lower castes. Most brahmanas are strictly vegetarian and must abstain from certain occupations. They may not plow or handle any impure material, such as leather or hides, but they may farm and do such agricultural work as does not violate these specific restrictions. They may also accept employment as domestic servants; many well-to-do Hindus have brahmana cooks, who are valued because members of all castes may eat the food that they prepare.
(Brittanica CD. Version 97. Encyclopaedia Brittanica Inc., 1997)
Quotes:
"Brahmanas, ksatriyas, vaisyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy."
(BG 18.41)
"Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness--these are the natural qualities by which the brahmanas work."
(BG 18.42)
"If the kingly administrative order, being unrestricted in sense control, offends the brahmana order and enrages them, then the fire of that rage burns up the whole body of the royal family and brings grief upon all."
(SB 1.7.48)
"Maharaja Yudhisthira, whose enemy was never born, performed his daily morning duties by praying, offering fire sacrifice to the sun-god, and offering obeisances, grains, cows, land and gold to the brahmanas. He then entered the palace to pay respects to the elderly. However, he could not find his uncles or aunt, the daughter of King Subala."
(SB 1.13.31)
"You [the king] are always the protector of the deserving living beings, such as brahmanas, children, cows, women and the diseased. Could you not give them protection when they approached you for shelter?"
(SB 1.14.41)
"Suta Gosvami said: O learned brahmanas, Maharaja Pariksit then began to rule over the world as a great devotee of the Lord under the instructions of the best of the twice-born brahmanas. He ruled by those great qualities which were foretold by expert astrologers at the time of his birth."
(SB 1.16.1)
"The brahmanas were not only given well-fed cows in charity, but also gold, gold coins, bedding, clothing, animal-skin seats, blankets, horses, elephants, girls and sufficient land for maintenance."
(SB 3.3.27)
"Thereafter they offered the brahmanas highly delicious foodstuffs first offered to the Personality of Godhead and offered their respectful obeisances by touching their heads to the ground. They lived perfectly by protecting the cows and the brahmanas."
(SB 3.3.28)
"When the doormen of Vaikunthaloka, who were certainly devotees of the Lord, found that they were going to be cursed by the brahmanas, they at once became very much afraid and fell down at the feet of the brahmanas in great anxiety, for a brahmana's curse cannot be counteracted by any kind of weapon."
(SB 3.15.35)
"O Lord, You are the supreme director of the brahminical culture. Your considering the brahmanas to be in the highest position is Your example for teaching others. Actually You are the supreme worshipable Deity, not only for the gods but for the brahmanas also."
(SB 3.16.17)
"Manu replied: To expand himself in Vedic knowledge, Lord Brahma, the personified Veda, from his face created you, the brahmanas, who are full of austerity, knowledge and mystic power and are averse to sense gratification."
(SB 3.22.2)
"Among human beings, the society which is divided according to quality and work is best, and in that society, the intelligent men, who are designated as brahmanas, are best. Among the brahmanas, one who has studied the Vedas is the best, and among the brahmanas who have studied the Vedas, one who knows the actual purport of Veda is the best.
"Better than the brahmana who knows the purpose of the Vedas is he who can dissipate all doubts, and better than him is one who strictly follows the brahminical principles. Better than him is one who is liberated from all material contamination, and better than him is a pure devotee, who executes devotional service without expectation of reward."
(SB 3.29.31-32)
"The great sages began to think that although a brahmana is peaceful and impartial because he is equal to everyone, it is still not his duty to neglect poor humans. By such neglect, a brahmana's spiritual power diminishes, just as water kept in a cracked pot leaks out."
(SB 4.14.41)
"Maharaja Prthu was an unrivaled king and possessed the scepter for ruling all the seven islands on the surface of the globe. No one could disobey his irrevocable orders but the saintly persons, the brahmanas and the descendants of the Supreme Personality of Godhead [the Vaisnavas]."
(SB 4.21.12)
"The brahmanas and Vaisnavas are personally glorified by their characteristic powers of tolerance, penance, knowledge and education. By dint of all these spiritual assets, Vaisnavas are more powerful than royalty. It is therefore advised that the princely order not exhibit its material prowess before these two communities and should avoid offending them."
(SB 4.21.37)
"By regular service to the brahmanas and Vaisnavas, one can clear the dirt from his heart and thus enjoy supreme peace and liberation from material attachment and be satisfied. In this world there is no fruitive activity superior to serving the brahmana class, for this can bring pleasure to the demigods, for whom the many sacrifices are recommended."
(SB 4.21.40)
"Although the Supreme Personality of Godhead, Ananta, eats through the fire sacrifices offered in the names of the different demigods, He does not take as much pleasure in eating through fire as He does in accepting offerings through the mouths of learned sages and devotees, for then He does not leave the association of devotees."
(SB 4.21.41)
"In brahminical culture a brahmana's transcendental position is eternally maintained because the injunctions of the Vedas are accepted with faith, austerity, scriptural conclusions, full sense and mind control, and meditation. In this way the real goal of life is illuminated, just as one's face is fully reflected in a clear mirror."
(SB 4.21.42)
"O respectable personalities present here, I beg the blessings of all of you that I may perpetually carry on my crown the dust of the lotus feet of such brahmanas and Vaisnavas until the end of my life. He who can carry such dust on his head is very soon relieved of all the reactions which arise from sinful life, and eventually he develops all good and desirable qualities."
(SB 4.21.43)
"Whoever acquires the brahminical qualifications--whose only wealth is good behavior, who is grateful and who takes shelter of experienced persons--gets all the opulence of the world. I therefore wish that the Supreme Personality of Godhead and His associates be pleased with the brahmana class, with the cows and with me."
(SB 4.21.44)
"Any person upon whom the brahmanas and Vaisnavas are pleased can achieve anything which is very rare to obtain in this world as well as after death. Not only that, but one also receives the favor of the auspicious Lord Siva and Lord Visnu, who accompany the brahmanas and Vaisnavas."
(SB 4.22.8)
"The Vedas are My eternal transcendental sound incarnation. Therefore the Vedas are sabda-brahma. In this world, the brahmanas thoroughly study all the Vedas, and because they assimilate the Vedic conclusions, they are also to be considered the Vedas personified. The brahmanas are situated in the supreme transcendental mode of nature--sattva-guna. Because of this, they are fixed in mind control [sama], sense control [dama], and truthfulness [satya]. They describe the Vedas in their original sense, and out of mercy [anugraha] they preach the purpose of the Vedas to all conditioned souls. They practice penance [tapasya] and tolerance [titiksa], and they realize the position of the living entity and the Supreme Lord [anubhava]. These are the eight qualifications of the brahmanas. Therefore among all living entities, no one is superior to the brahmanas."
(SB 5.5.24)
"I am fully opulent, almighty and superior to Lord Brahma and Indra, the King of the heavenly planets. I am also the bestower of all happiness obtained in the heavenly kingdom and by liberation. Nonetheless, the brahmanas do not seek material comforts from Me. They are very pure and do not want to possess anything. They simply engage in My devotional service. What is the need of their asking for material benefits from anyone else?"
(SB 5.5.25)
"In the beginning this brahmana named Ajamila studied all the Vedic literatures. He was a reservoir of good character, good conduct and good qualities. Firmly established in executing all the Vedic injunctions, he was very mild and gentle, and he kept his mind and senses under control. Furthermore, he was always truthful, he knew how to chant the Vedic mantras, and he was also very pure. Ajamila was very respectful to his spiritual master, the fire-god, guests, and the elderly members of his household. Indeed, he was free from false prestige. He was upright, benevolent to all living entities, and well behaved. He would never speak nonsense or envy anyone."
(SB 6.1.56-57)
"O exalted governors of various planets, the true brahmana, who has no material possessions, maintains himself by the profession of accepting silonchana. In other words, he picks up grains left in the field and on the ground in the wholesale marketplace. By this means, householder brahmanas who actually abide by the principles of austerity and penance maintain themselves and their families and perform all necessary pious activities. A brahmana who desires to achieve happiness by gaining wealth through professional priesthood must certainly have a very low mind. How shall I accept such priesthood?"
(SB 6.7.36)
"When one is envious of the demigods, who represent the Supreme Personality of Godhead, of the Vedas, which give all knowledge, of the cows, brahmanas, Vaisnavas and religious principles, and ultimately of Me, the Supreme Personality of Godhead, he and his civilization will be vanquished without delay."
(SB 7.4.27)
"If a brahmana has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujata] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything--mind, words, activities, wealth and life--to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself."
(SB 7.9.10)
"As an alternative, a brahmana may also take to the vaisya's occupational duty of agriculture, cow protection, or trade. He may depend on that which he has received without begging, he may beg in the paddy field every day, he may collect paddy left in a field by its proprietor, or he may collect food grains left here and there in the shops of grain dealers. These are four means of livelihood that may also be adopted by brahmanas. Among these four, each of them in succession is better than the one preceding it."
(SB 7.11.16)
"The symptoms of a brahmana are control of the mind, control of the senses, austerity and penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge, mercy, truthfulness, and complete surrender to the Supreme Personality of Godhead."
(SB 7.11.21)
"A twice-born brahmana [dvija] gains his life by the grace of his parents through the process of purification known as garbhadhana. There are also other processes of purification, until the end of life, when the funeral ceremony [antyesti-kriya] is performed. Thus in due course a qualified brahmana becomes uninterested in materialistic activities and sacrifices, but he offers the sensual sacrifices, in full knowledge, into the working senses, which are illuminated by the fire of knowledge."
(SB 7.15.52)
"Bali Maharaja has now become extremely powerful because of the benedictions given him by the brahmanas, but when he later insults the brahmanas, he will be vanquished, along with his friends and assistants."
(SB 8.15.31)
"For a brahmana, austerity and learning are certainly auspicious, but when acquired by a person who is not gentle, such austerity and learning are most dangerous."
(SB 9.4.70)
"Maharaja Khatvanga thought: Not even my life is dearer to me than the brahminical culture and the brahmanas, who are worshiped by my family. What then is to be said of my kingdom, land, wife, children and opulence? Nothing is dearer to me than the brahmanas."
(SB 9.9.43)
"My dear son, we are all brahmanas and have become worshipable for the people in general because of our quality of forgiveness. It is because of this quality that Lord Brahma, the supreme spiritual master of this universe, has achieved his post. "The duty of a brahmana is to culture the quality of forgiveness, which is illuminating like the sun. The Supreme Personality of Godhead, Hari, is pleased with those who are forgiving."
(SB 9.15.39-40)
Identification of one's varna
Jiva Gosvami, one of the greatest acaryas in our line of disciplic succession, recommended that one examine the motivation that causes one to join the Krsna consciousness movement. In his society of Vaisnavas, he had his leaders interview the new entrants and ask them why they wanted to surrender to Krsna. If they replied that they were distressed, it indicated that they were of the sudra category. If they were in need of money, it indicated that they were of the vaisya category. If they were curious to see what was going on, then it indicated that they were of the ksatriya category and if they were seeking wisdom it indicated that they were of the brahmana category. The four orders of social division in the varnasrama correspond to the four classes of pious men who surrender to Krsna.
Varna can be also ascertained:
- by one's use of the leisure time: Brahmana educates himself, Ksatriya trains in fight or hunts, Vaisya thinks about making money, Sudra has fun or is bored, Mleccha engages in crime
- by using money: Brahmana keeps just what he needs and the rest distributes as charity, Ksatriya uses them to run his estate and the rest distributes as charity, Vaisya invests in business or liabilities and the rest distributes as charity, Sudra saves something and spends the rest, Mleccha spends everything regardless of tomorrow
- by ability: Everyone is trying to do what he can. When one cannot act as Brahmana, Ksatriya nor Vaisya, then he is Sudra.
Someone may object: "I can't even do the work of Sudra. I do not want to do anything, just want to have fun." This is the evidence that he is sudra.
Varna divisions by the object of work:
Brahmana is working with people (education), the subtle body (thinking, writing) and spirituality (sacrifice, meditation, etc.)
Ksatriya with the money (taxes) and people (authorities, armed forces)
Vaisya with tangible objects (agriculture) and money (trade, services)
Sudra with tangible objects (production, art)
Varna leanings as seen in ISKCON:
Transcendental (jive-daya, nama-ruci, Vaishnava-seva)
Brahmana (strict sadhana, renunciation, detachment, philosophy, slokas, Sanskrit)
Ksatriya (discipline, systematization, monitoring, checking)
Vaisya (results, business)
Sudra (hard work and fun, excessive body care)
Destinations
"...The brahmanas who maintain their sacred rites attain Prajapatya (Brahma's) region. "The ksatriyas who never quit the battleground in fear attain Indra's region. The vaisyas who strictly adhere to their duties attain the region of the Maruts (wind gods). "The sudras who serve others attain the region of Gandharvas. The region attained by the eighty-eight thousand sages who have sublimated their sensual feelings can be attained by pupils who remain continuously with their preceptors [brahmacaris]. The region of the seven divine sages is obtained by forest-dweller [vanaprastha]. "The region from which the sage never returns, the region of Brahman, the Blissful, is for the ascetics [sannyasis] who control their minds, who renounce and who sublimate their base passions." (Garuda Purana 1.49.24-29)
Degradation of the varnasrama in Kali-yuga
"At that time the people in general will fall systematically from the path of a progressive civilization in respect to the qualitative engagements of the castes and the orders of society and the Vedic injunctions. Thus they will be more attracted to economic development for sense gratification, and as a result there will be an unwanted population on the level of dogs and monkeys." (SB 1.18.45)
"People who are lowest among men and bewildered by the illusory energy of the Supreme Lord will give up the original varnasrama-dharma and its rules and regulations. They will abandon bathing three times daily and worshiping the Lord. Abandoning cleanliness and neglecting the Supreme Lord, they will accept nonsensical principles. Not regularly bathing or washing their mouths regularly, they will always remain unclean, and they will pluck out their hair. Following a concocted religion, they will flourish. During this age of Kali, people are more inclined to irreligious systems. Consequently these people will naturally deride Vedic authority, the followers of Vedic authority, the brahmanas, the Supreme Personality of Godhead and the devotees." (SB 5.6.10)
"The brahmacaris will fail to execute their vows and become generally unclean, the householders will become beggars, the vanaprasthas will live in the villages, and the sannyasis will become greedy for wealth." (SB 12.3.33)
kaler dasa-sahasrani
madbhaktah samti bhu-tale
ekavarna bhavisyamti
madbhaktesu gatesu ca
"For 10,000 years of Kali such devotees of Mine will fill the whole planet. After the departure of My devotees there will be only one varna [outcaste]." (Brahma-vaivarta Purana 4.129.59)
Vaisnava verse book:
"Note that this phrase (kalau sudra-sambhavah) originates from the following verse found in the Skanda Purana:
asuddhah sudra-kalpa hi
brahmanah kali-sambhavah
asuddhah - impure, sudra-kalpa - like sudras, brahmana - brahmanas, kali-sambhavah - born in Kali-yuga, present age of degradation
In the Kali-yuga brahmanas will certainly become like (be born as) impure sudras. (Without samskaras and spiritual training, the brahmanas of Kali-yuga are considered sudras.)
Ten samskaras for Vaisnavas are described in detail by Srila Gopala Bhatta Gosvami in his Sat-kriya-sara-dipika. A translation of this book is available from the Bhaktivedanta Academy, Mayapur.
For Vaisnavas the most important samskaras are panca samskara received through the harinama and mantra-diksa. They are:
Tilaka-dharana (Putting on tilaka)
Mudra dharana (Placing Visnu's symbols, such as conch, lotus, club and disc, on the body)
Nama-grahana (Taking the name of Visnu)
Mantra-grahana (To receive a Vaisnava mantra)
Salagrama-arcana (Receiving the right to worship a salagrama sila)
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