Go to Vanipedia | Go to Vanisource | Go to Vanimedia


Vaniquotes - the compiled essence of Vedic knowledge


Ksatriya (Lectures, SB Canto 1 ch. 1 - 5)

Expressions researched:
"administrative class" |"administrator class" |"ksatriya" |"ksatriya's" |"ksatriyas"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- London, August 15, 1971:

The status is brāhmaṇa, kṣatriya, vaiśya, śūdra. In every human society these natural division of the society are already there. The intelligent class of men, they should study all the śāstras, all these Vedic literatures, thoroughly, and they should advise the politicians, "My dear Mr. Minister, you get rule, make the rulings like this, on this principle." They will advise, the brāhmaṇas, intelligent class of men. And the kṣatriyas, they will administer and see that the people are executing actually religious life. That is the duty of the state. The police is there not for harassing you if you take a twig from the tree and he'll come, "Why you have taken?" You have got that experience? Because they have no other business than trifle things, they are very busy: "Oh, come on with me," arrested. They have built up their empire by exploiting the whole world, and if somebody takes a twig from the St. James Park, he's arrested. You see? Because there is no religious life. Fools, rascals, they do not know how to rule over. On trifle things they will, "Come on." And when there is a pickpocket, they will go away. You ask police, they will pass by. You see?

Lecture on SB 1.1.2 -- London, August 15, 1971:

And the kṣatriyas, they will administer and see that the people are executing actually religious life. That is the duty of the state. The police is there not for harassing you if you take a twig from the tree and he'll come, "Why you have taken?" You have got that experience? Because they have no other business than trifle things, they are very busy: "Oh, come on with me," arrested. They have built up their empire by exploiting the whole world, and if somebody takes a twig from the St. James Park, he's arrested. You see? Because there is no religious life.

Lecture on SB 1.1.2 -- London, August 16, 1971:

That is called nīcavat. So servant class... A brahmacārī living at the care of spiritual master, he is advised that "You shall carry out the orders of your spiritual master nīcavat, just like the śūdra class." Because a person coming to spiritual master, they are coming from brāhmaṇa family or kṣatriya family or high caste family. But he may say, "Oh, I am coming from a brāhmaṇa family, and my spiritual master is ordering to brush his shoes? Oh, how can I do?" Therefore it is advised, nīcavat. When you are serving spiritual master, you should always think that "I am lowest of the animals." Nīcavat. In that condition you can simply inquire. Otherwise, you have no capacity.

Lecture on SB 1.1.5-6 -- London, August 23, 1971:

So Mahābhārata especially was written for three classes of men. What are those? Strī, śūdra, dvija-bandhu. Strī means woman, śūdra means worker class, and dvija-bandhu means persons who have taken their birth in higher caste, brāhmaṇa, kṣatriya, vaiśya, but they're degraded. They could not keep up their standard of culture. Just like at the present moment. They are introducing themself as brāhmaṇa, but degraded. Actually, they are not brāhmaṇa-degraded. Dvija-bandhu, friends of brāhmaṇa. Just like if I am son of a high-court judge, unless I am qualified to become a high-court judge I cannot say myself, "I am high-court judge."

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

This sex life, garbhādhāna-saṁskāra... This is called garbhādhāna-saṁskāra, just to beget first-class children. That kind of sex life, Kṛṣṇa says, "I am that sex life." This is saṁskāra. So formerly, at least those who were on the higher status of the society, namely the brāhmaṇa, kṣatriya, and vaiśyas, they had to observe this garbhādhāna-saṁskāra. It is not a secret thing. Because one is going to beget child, so the child must be worth, a human being, Therefore there is saṁ... First of all, the garbhādhāna-saṁskāra. Then, when the wife is pregnant, there are other saṁskāras. Then upanayana-saṁskāra, vivāha-saṁskāra, up to the point of death. From before birth and up to the point of death, there are saṁskāras.

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

That is stated in the Śrīmad... Asaṁskṛta. The present government men, they did not go any saṁskāra. Formerly, the kings, they... The higher castes, never mind he is king or not, but higher caste... Therefore they claimed higher. Not claimed. Actually they were. The brāhmaṇas and the kṣatriyas especially, and also the vaiśyas, they went the saṁskāra, reformatory. Just like saṁskāra means educational process, to elevate one. Just like we send to school, college, for elevating a child to the higher standard of life, knowledge, similarly, these saṁskāras also like that.

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

Not that simply you have got the qualification of engineer, and now you are engaged in the business of a shopkeeper. No. You must act as engineer. That is qualification.

Similarly, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). Kṛṣṇa says that "This division, the social division—brāhmaṇa, kṣatriya, vaiśya, śūdra—is made by Me according to quality and work." Not that simply work or simply quality. You must have the quality and work, both. Means you must be bona fide candidate to work for something.

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

If you want to work as a brāhmaṇa, then you must have all, you must possess all the bona fide qualities of a brāhmaṇa. If you want to act as a kṣatriya, then you must have all the kṣatriya qualities and act. The kṣatriya means they are especially the... Yuddhe cāpy apalāyanam. A kṣatriya is never afraid of fighting; neither, if somebody challenges, "I would fight with you, I want to fight with you," the kṣatriya will never deny. If somebody comes forward to a kṣatriya, that "I want to play chess or gamble..." Gambling was allowed to the kṣatriyas. It is by gambling all the Pāṇḍavas, they lost everything. The Kauravas, his brother, they made a trick to challenge—because a kṣatriya cannot deny—that "We want to play games with you and betting."

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

The Kauravas, his brother, they made a trick to challenge—because a kṣatriya cannot deny—that "We want to play games with you and betting." So they betted their kingdom, their wife, and their everything. Then they were banished. There was a trick to make them humiliated in every respect. So kṣatriya, because a kṣatriya cannot refuse, if any opposing party comes to a kṣatriya that "I want to fight with you," a kṣatriya cannot deny. And that fighting would go up to the death, till it is decided. One must die.

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

So Jarāsandha was very charitable to the brāhmaṇas. So when they... As brāhmaṇas, they wanted something. "Yes, what do you want?" Then they said that "We want to fight with you." So Jarāsandha could understand, "They are in disguise. They are kṣatriyas." So Jarāsandha said, "Yes, accepted. Then who will fight with me? You are three." Then they challenged also, "Anyone. Anyone. You can accept." So Jarāsandha said that "Kṛṣṇa, He fled away." Kṛṣṇa is Ranchor. Sometimes He did that. The purpose was to save the innocent soldiers, and He would take another chance to kill Jarāsandha. But he thought that He fled away. Anyway, so he said that "Kṛṣṇa is afraid of me. I cannot fight with Him. I reject Him. And Arjuna is younger than me; so I cannot fight with who is younger, inferior, to me. But I can accept Bhīma, to fight with him."

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

Anyway, so he said that "Kṛṣṇa is afraid of me. I cannot fight with Him. I reject Him. And Arjuna is younger than me; so I cannot fight with who is younger, inferior, to me. But I can accept Bhīma, to fight with him."

So there was fight with Bhīma and Jarāsandha. This is kṣatriya spirit. He could not deny. They were guests, these three men, namely Kṛṣṇa, Arjuna... They were guests. So they would fight the whole day, or, say, in the morning, after taking their breakfast, they'd begin fighting. And the fighting will go on. And at night they are guests.

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

They were received very well. They would dine together, talk together, friendly. You see? So this is kṣatriya spirit. And in this way, for twenty-seven or twenty-eight days, the fighting was going on. Later on, Jarāsandha was killed by the hint of Kṛṣṇa. This is kṣatriya spirit. Similarly, brāhmaṇa spirit. Guṇa-karma-vibhāgaśaḥ (BG 4.13).

So Śukadeva Gosvāmī, he did not undergo any of these principles because he was paramahaṁsa, above all these things. Therefore anupetam. (reading purport:) "The institution of varṇāśrama prescribed many regulative duties."

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

All these posts, government posts, are occupied by persons asaṁskṛtāḥ kriyā-hīnā mlecchā rājanya-rūpiṇaḥ. So what will be their business? They do not know what is the responsibility of government. They do not know. Therefore the whole world is in chaos. They are neither themselves perfect gentlemen or perfect brāhmaṇa or kṣatriya. They are also like animals, śūdras. How they can rule over nicely? But formerly that was not. The brāhmaṇa, or the kṣatriya especially, they must undergo the reformatory method.

Lecture on SB 1.2.5 -- Montreal, August 2, 1968:

Just like Dhruva Mahārāja. He went to worship God with a motive. His father did not accept him on the lap. His stepmother insulted him, that "You cannot sit on the lap of your father because you were not born in my womb." (noises) (aside:) Stop that. So he went to worship God in the forest with a motive. He was a kṣatriya. He was determined that "I must have my father's property." And everyone thinks like that, some motive. But his mother advised that "Your determination... Your, this promise can only be fulfilled if Kṛṣṇa helps you. Otherwise, it is impossible."

Lecture on SB 1.2.5 -- Visakhapatnam, February 20, 1972, At Ladies Club:

What is dharma and Bhāgavata dharma? Bhāgavata dharma means the dharma of the soul, and ordinary dharma means the dharma of this body. Generally we understand the varṇāśrama-dharma, cātur-varṇyaṁ mayā śṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: (BG 4.13) the brāhmaṇas, the kṣatriyas, the vaiśyas, and the śūdras, brahmacārī, gṛhasta, vānaprastha, and sannyāsa. So actually this is our..., Vedic principle is varṇāśrama-dharma. So this varṇāśrama-dharma is in relationship with this body. But we are not this body. Dehāntaraṁ prāp..., we are changing our body. So sometimes we may become a śūdra, sometimes we may become brāhmaṇa—that is change.

Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:

Formerly every brāhmaṇa used to learn these two sciences, Āyur-veda and Jyotir-veda. Jyotir-veda means astronomy..., astrology not astronomy. Because any other, the less intelligent than brāhmaṇas, the kṣatriyas, the vaiśyas, the śūdras, they would need the brāhmaṇas for health and future. Everyone is very inquisitive to learn what is future, what is going to happen next, and everyone is concerned with the health. So brāhmaṇas, they would simply advise about health and the future, so that is their profession and people give them eatables, cloth, so they have nothing to do for working outside.

Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:

Bhauma ijya-dhīḥ, bhūmi, bhūmi means land. Ijya-dhīḥ, ijya means worshipable. So at the present moment it is very strong, the conceit that "I am this body," and "I am American," and "I am Indian," "I am European," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am kṣatriya," "I am śūdra," "I am this, those...," so many. This is very strong and bhauma ijya-dhīḥ, that because I am identifying to a certain type of body, and wherefrom the body has come out, the land is worshipable. That is nationalism.

Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972:

False ego means I am considering, "I am this American dress," "I am this Indian dress." Because I am identifying with this body. If I ask somebody, "What you are, sir?" "I am American." "What you are, sir?" "I am Indian." "I am brāhmaṇa." "I am kṣatriya." But these are the designations. This is not my real identification. The Vedic information is, when I understand I am ahaṁ brahmāsmi, I am Brahman, or the spirit soul. That is my beginning of identification. Therefore in the Vedānta-sūtra it is said, athāto brahma jijñāsā, to inquire about the spirit. This human form of life is meant for advancing knowledge of brahma, brahma-jñāna. Brahma jānātīti brāhmaṇaḥ. One who is advanced in knowledge of Brahman, he is called brāhmaṇa.

Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972:

Just like my hand is now covered by this shirt. So when there is no more shirt, that is naked. So when you come without any designation, without any understanding, false understanding, that "I am American," "I am Englishman," "I am Indian," "I am brāhmaṇa," "I am kṣatriya." In that stage the senses, the senses remain. Suppose if I take my dress out of my body, my real senses are there. So similarly, when we become free from the designation of this material body and we come to the pure stage of original, spiritual senses, that senses when applied to the service of the supreme master of senses, God, that is called bhakti.

Lecture on SB 1.2.6 -- London, July 23, 1973:

As nowadays ordinary persons meet together to find out the ways and means for people's prosperity, formerly the great saintly persons, sages, brāhmaṇas, they used to meet, and they used to give formula to the people, to the king, that "You follow this. You will be happy." This was the system, brāhmaṇa, kṣatriya, vaiśya, śūdra. So the brāhmaṇas will give the direction, and the kṣatriya king would execute it. And the vaiśyas will produce foodgrains. Vaiśya-karma svabhāva-jam. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). For vaiśyas, three work, three kinds of occupation: first of all, agriculture, produce food, and then, give protection to the cows. Because cow is important animal, cow protection is very necessary. So kṛṣi-go-rakṣya-vāṇijyam (BG 18.44).

Lecture on SB 1.2.6 -- London, July 23, 1973:

You can ask questions, after you have fully surrendered, not before that. Don't waste your time. It will not act. Just like Arjuna. Arjuna was talking with Kṛṣṇa like friends. When Arjuna said, "Oh, the other side, they are all my kinsmen. How can I kill them? Oh, it is not possible," Kṛṣṇa said, "No, you are kṣatriya. It is your duty to fight. It doesn't matter the other party is your own kinsmen." Ordinary question, answers. In this way, questions and answer, questions and answer were going on. But at last, when by such questions and answers, friendly talk, nothing was solved, then Arjuna said, śiṣyas te haṁ śādhi māṁ prapannam: (BG 2.7) "My dear Kṛṣṇa, in this way the problem will not be solved. I am becoming Your disciple. I am not talking anymore as friend." Śiṣyas te 'ham: "I become Your disciple." Because you cannot argue with guru. That is praṇipāta.

Lecture on SB 1.2.6 -- Delhi, November 12, 1973:

I am not very learned scholar. I am military man. So why You are trying to give the instruction of Bhagavad-gītā unto me?" This question may be raised. Because Arjuna was a family man. He was not a sannyāsī, neither he was a Vedantist. A military man is not expected to become a Vedantist. Kṣatriya, he knows how to fight. And Kṛṣṇa says that "I will speak to you." Why? Bhakto 'si priyo 'si me: (BG 4.3) "You are My dear friend. Therefore I shall tell you." So this is the process of understanding: you have to become dear friend of Kṛṣṇa. Then you will understand Bhagavad-gītā. Otherwise, for thousands of years you may go on reading Bhagavad-gītā; you will not learn even a word of it. That is the secret. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2).

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

So that is called paro dharmaḥ. Paro dharmaḥ means... Paraḥ means superior, and dharmaḥ means occupational duty. Everyone has got occupational duty. It doesn't matter, either you are a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. Everyone has got occupational duty. That is human society. Human society means when the society is divided into these eight divisions: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. Varṇāśrama-dharma. That is Vedic civilization.

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

This meeting was presided by Sūta Gosvāmī, and there were many learned brāhmaṇas, learned scholars, sages. Therefore he was addressing the audience, dvija-śreṣṭhāḥ. Dvija means twice-born: first birth by the father and mother, and the second birth by saṁskāra, or by culture. Brāhmaṇa, kṣatriya, vaiśya, they have got saṁskāra. Śūdras have no saṁskāra. Saṁskāra-varjita means śūdra. In this age nobody observes the saṁskāras. Therefore in the śāstra it is said, kalau śūdra-sambhavaḥ. In the Kali-yuga almost every person is a śūdra. Therefore there is so much chaos. The government is managed by the śūdras or less than śūdras, mleccha. Mleccha-rājendra-rūpiṇaḥ.

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

Mlecchas have taken the post of government. It is meant for the kṣatriyas, means qualified kṣatriya, very brave, very powerful, very charitable, not going away when there is fight. That is kṣatriya's position. Brāhmaṇa means satyaṁ śamo damas titikṣā. So people should be trained up as brāhmaṇa, as kṣatriya, as vaiśya. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). The vaiśya's duty is to produce food grains, agriculture, and give protection to the cows, and if you have got surplus foodstuff, you can make trade where there is shortage.

So actually this statement of the śāstras, that kalau śūdra-sambhavaḥ, hardly there is brāhmaṇa or kṣatriya or vaiśya because nobody is doing their duty. Instead of producing food grains, vaiśyas are engaged in running on big, big factories. So factory cannot produce food grains.

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

Therefore there is food shortage or people are not getting ample foodstuff, they are starving, and there must be agitation. There is no brāhmaṇa's guidance, there is no kṣatriya kings, and śūdras are also not executing their duty. Then what will be the result? This is the result. This is the result. Therefore this is material dharma. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. That vibhāga, or division must be there. Otherwise there must be chaos. Just like in your body there is division, the brain division, here, the brain division, the arms division, and the belly division, and the leg division. So these divisions are required. If you have no brain, then how you can control your other senses? If you have no strength in your arms, how can you protect yourself?

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

So our Kṛṣṇa consciousness movement is teaching, educating, all over the world. There is no distinction. There is no distinction. Don't think that "These Europeans, Americans, they are mlecchas and yavanas. They cannot take to Kṛṣṇa consciousness. It is only meant for the brāhmaṇas or kṣatriyas." They are brāhmaṇa. Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ. Anyone who becomes a devotee, he is better than a brāhmaṇa. Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). It doesn't matter wherever he is born. Pāpa-yonayaḥ. Striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

Otherwise, why you should change your opinion once you have elected a person to act as your head executive? So the democracy has proved a farce. It has no meaning, because people are not educated. People are mostly śūdras. There must be four classes of men. So brāhmaṇa, kṣatriya, vaiśya, śūdra, first class, second class, third class, fourth class. So at the present moment there is no first-class men, neither second-class men. All third class, fourth class. All of them. So on the votes of third-class and fourth-class men, how you can expect good government? That is not possible.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

Therefore we are trying to make people brāhmaṇa so that he may become intelligent. Not śūdras. Others are trying to make them śūdras. Śūdras means to remain in ignorance, and brāhmaṇa means to remain in knowledge. That is the difference between brāhmaṇa and śūdra. And these two other classes, via media, kṣatriya and vaiśya. The brāhmaṇas are supposed to be the first-class men in the society. The kṣatriyas, the second class, the vaiśyas, the third class, and the remaining, all fourth class and fifth class.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

The meeting was held about, amongst the brāhmaṇas, saintly persons, to consider how people will remain happy, how their spiritualistic life will be advanced. Therefore the brāhmaṇas were the heads, and others, kṣatriyas and vaiśyas and śūdras, they used to take instruction from the brāhmaṇas, for their livelihood. That was very good system. That is natural. Just like in this body there are the same brāhmaṇa, kṣatriya, vaiśya, śūdra. The brāhmaṇa is the head, the brain, and the kṣatriya the arms, and vaiśya the belly , and śūdras is the legs. So when the body is healthy condition, the brain is very nice, then the brain gives direction to the legs, to the hands, to the belly. Brain, if one has got good brain, he does not eat much. "Why should I eat more?

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

And after loading, then dysentery. You see? So in every action, the brain is required.

So therefore the brāhmaṇas, they were first-class brain of the society, and they used to give direction to the people in general, beginning from the kṣatriya, vaiśyas and śūdra. They used to give instruction to the kṣatriyas, next intelligent class of men, for administration. And the kṣatriyas used to rule over the government according to the brāhmaṇa's instruction. And the vaiśyas also, they used to produce food grains and give protection to the cows. In this way, they were discharging their duty. And the śūdras, they were carrying out the orders of these three higher classes.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

The spiritual father, or spiritual master, he gives the second birth through the mother, Vedas. Therefore they are called dvija, twice-born. Twice-born. Unless one has accepted bona fide spiritual master, he is once born, śūdra. Śūdra has no such thing as twice-born. Only the brāhmaṇa, kṣatriyas and vaiśyas. Because śūdras were less intelligent, they were not initiated. They were not initiated. Only the brāhmaṇas, kṣatriyas and vaiśyas, dvija.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

So among the three kinds of dvija, twice-born, the brāhmaṇas were the first class, dvija. Therefore, at the end of the meeting, the... Because they were all brāhmaṇas. There were no kṣatriyas. Only brāhmaṇas were discussing. Naimiṣāraṇya. Ataḥ pumbhir dvija-śreṣṭhāḥ. Dvija-śreṣṭhāḥ, best of the brāhmaṇa. They were not ordinary brāhmaṇa. With full Vedic knowledge, they gathered. Varṇāśrama-vibhāgaśaḥ. The varṇāśrama must be there in the human society. So varṇāśrama-vibhāgaśaḥ. Vibhāga means division. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya dharmasya. Everyone has got his dharma. That is dharma, the brāhmaṇa. Dharma means his occupational duty. Dharma means his occupational duty. That is dharma.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

Spiritual master is he who speaks exactly the words which is spoken by Kṛṣṇa. That is the secret. You cannot change.

So in the Naimiṣāraṇya, the resolution was made like this, svanuṣṭhitasya dharmasya. So everyone has got his dharma, particular duty: brāhmaṇa, kṣatriya, vaiśya. So one must be intelligent enough whether by his, by the discharge of his particular duty he has satisfied Kṛṣṇa. Then he has satisfied Kṛṣṇa. Just like the different parts of the body, their duty is how to keep this body fit. That means to keep the body satisfied. Fit means when everything, all the metabolism, organization of the body, is going nicely, then it is fit.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

If the spiritual master is not satisfied, then you are gone to hell. Yasya aprasādān na gatiḥ kuto 'pi. Because who will recommend to Kṛṣṇa the promotion and so many things?

So therefore our business is to see. It doesn't matter whether you are acting as a śūdra or brāhmaṇa or kṣatriya. It doesn't matter. If by your actions, sva-karmabhis tam abhyarcya. If by your action Kṛṣṇa is satisfied, then your life is successful. It doesn't matter in what position you are. It doesn't matter, if Kṛṣṇa is satisfied. This is the principle of life. That is real dharma. Kṛṣṇa says, sarva-dharmān pa..., mām ekaṁ śaraṇaṁ vraja. So whether we have surrendered to Kṛṣṇa and satisfied Him? This is our business to see. In this way... And this chapter is very important. We may discuss.

Lecture on SB 1.2.7 -- Vrndavana, October 18, 1972:

There are three qualities, three modes of material nature. So one who is attached to the lowest quality, ignorance, his dharma is different from the person who is in the highest level of goodness. Therefore there are brāhmaṇa's dharma, kṣatriya's dharma, vaiśya's dharma and śūdra's dharma. So what is śūdra's dharma, that is not brāhmaṇa's dharma, because śūdra cannot execute the dharma of the brāhmaṇa. And the brāhmaṇa also cannot come down to the status of śūdras. These are Vedic principles. Therefore in the Vedic society there are divisions: this class of men are brāhmaṇas, this class of men kṣatriyas, this class of men are vaiśyas.

Lecture on SB 1.2.7 -- Vrndavana, October 18, 1972:

Everything, their qualities and their activities, are mentioned in the Bhagavad-gītā. Samo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). Śauryaṁ vīryaḥ yuddhe cāpy apalāyanam īśvara-bhāvaś ca. Just like seven qualities for the kṣatriyas, seven qualities, nine qualities for the brāhmaṇas, three qualities for the vaiśyas, and one quality for the śūdras.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

So long we have upādhi, "I am American," "I am Indian," or "I am brāhmaṇa," "I am śūdra," or "I am black..." These are upādhi, because this is all bodily designation. This brāhmaṇa, kṣatriya, vaiśya, śūdra, these designation to make a systematic progress of human life. But actually, when one becomes pure devotee, he is above all these things. He is above all these things. Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ. "Even one is caṇḍāla, if he becomes a pure devotee, then he becomes better than a brāhmaṇa." They are not ordinary things.

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

In the previous verse it has been described, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). That culture required. You may belong to any type of religion. It doesn't matter. You may become Hindu, Muslim, Christian, or brāhmaṇa, kṣatriya... Whatever you may be, it doesn't matter. But if you are a religious person, the test is how much you have developed love of Godhead. Then it is tested. "Yes, you are nice." Sa vai puṁsāṁ paro dharmaḥ. That is the test. Otherwise it is useless. You may be Hindu, Muslim or... Whatever stamp you like, you can have it. But the real test is whether you have developed love of Godhead. That is wanted.

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

From him you take lesson. And it is not difficult, this bhakti-yoga practice. Actually, this was the practice in India in every home. There was Deity. At least, brāhmaṇa, kṣatriya, vaiśya, they had Deity, Rādhā-Kṛṣṇa, Sītā-Rāma, or Lakṣmī-Nārāyaṇa, or Nārāyaṇa śilā. Every house, it was being worshiped. But we have lost our culture. Vāsudeve bhakti-yogaḥ..., bhakti-prayojitaḥ. We have lost this culture. Revive it. Don't lose this opportunity of human life. Practice bhakti-yoga and be Kṛṣṇa conscious, and make your life successful. That is our mission. We are teaching. It is not a business, that "Give me some money; I will teach you." It is open. We are asking everyone, "Chant Hare Kṛṣṇa mantra." What is the difficulty? There is no loss.

Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972:

So the varṇāśrama-dharma, beginning... Dharma begins from the varṇāśrama-dharma, which is now going on in the name of Hindu religion. Actually there is no such word "Hindu" in the Vedic literature. It is a concocted word given by the Muhammadans. Real Vedic system of religion is varṇa and āśrama. Four varṇas: brāhmaṇa, kṣatriya, vaiśya, śūdra; and four āśramas: brahmacārī, gṛhastha, vānaprastha, and sannyāsa. So one has to execute... The brāhmaṇa must execute his system of life, satyaṁ śamo damas titikṣā ārjava, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42).

Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972:

A brāhmaṇa must execute all these principles of life. Similarly, kṣatriya, he should be very brave, not to go away from fighting. He must have a ruling capacity. He must be charitable. In this way, kṣatriya must execute his system of life. Similarly vaiśya, he must also execute his system of life: kṛṣi-gorakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (Bg 18.44). Agriculture, cow protection. Nowadays, either brāhmaṇa or kṣatriya or vaiśya, practically everything is lost. Nobody is executing his occupational duties. Simply śūdra, without any knowledge, without any enlightenment. Try to get some money and fill up your belly and go on sleeping, that's all.

Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972:

Therefore śāstra says kalau śūdra-sambhavaḥ. In this age practically 99.9% population are śūdras, because they have given up, they have forgotten everything, what is the duty of brāhmaṇa, what is the duty of a kṣatriya, what is the duty of a vaiśya. Maybe some vaiśyas are there and śūdras are there.

So even one executes his sva-dharma very nicely, but if he does not develop his Kṛṣṇa consciousness, then śrama eva hi kevalam (SB 1.2.8). This is also simply spoiling the life. On the other hand, Nārada Muni gives his opinion, tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ (SB 1.5.17), "If one gives up his occupational duty and takes shelter of the lotus feet of Kṛṣṇa," caraṇāmbujaṁ hareḥ, "so even he is not mature and falls down from the devotional service on account of so many reasons, still, he is not loser, whereas a person who is executing his occupational duties very nicely, but he has no Kṛṣṇa consciousness, no idea of Kṛṣṇa consciousness, he doesn't get anything. He's loser."

Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972:

Ko vārtha āpto 'bhajatāṁ sva-dharmataḥ. Sva-dharmataḥ, keeping in his own position as a brāhmaṇa, kṣatriya, vaiśya and śūdra, if he is executing his duties very nicely, but has not developed Kṛṣṇa consciousness, then it is to be understood that he has lost everything. This is the verdict of śāstra.

So dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ, notpādayed yadi ratim (SB 1.2.8). This hearing process is very, very important. But people are not interested in hearing. They are simply busy in some other duties. My Guru Mahārāja used to say... One who was not interested in hearing, he used to call him a daṇḍavat-class.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

According to Vedic system, there are four kinds of social orders, and each one of them have particular duties. Just like the brāhmaṇas, they have got their particular duties; kṣatriyas, they have got their particular duties; vaiśyas, they have also, and the śūdras. And those who do not follow the Vedic principle, they are called pañcamal, or sometimes, if they do not follow the rules and regulation, then they are called mlecchas and yavanas.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

Lord Kṛṣṇa said that cātur-varṇyaṁ māyā śṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: by division of quality and activities. So everyone, brāhmaṇa must be qualified and must be engaged in his particular duties. Kṣatriyas also, they should be engaged in their particular duties. Vaiśyas and śūdras also. And it is the duty of the government that everyone is discharging his duties. That is king's business, rāja-daṇḍa. If one does not observe the regulative principle, then he should not declare himself as brāhmaṇa, kṣatriya, vaiśya, śūdra.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

So not only he was inspecting that everyone is discharging his professional or particular duties, but everyone has got employment. That was also the king's duty. No one should be unemployed. The brāhmaṇa should be employed, the kṣatriya should be employed, the vaiśya should be employed, and the śūdra should be employed. If there was any difficulty, then it was the duty of the king to give them employment. So since we have lost our responsible monarchical government, the four divisions of social order—means brāhmaṇa, kṣatriya, vaiśyas and śūdra—they are deviated due to unemployment. The brāhmaṇa could not get sufficient engagement in their duties, yajana yājana paṭhana pāṭhana dāna pratigraha. People become neglectful, so they thought, "What is the use of calling a brāhmaṇa for pūjā part? There is no necessity. Stop it."

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

People become neglectful, so they thought, "What is the use of calling a brāhmaṇa for pūjā part? There is no necessity. Stop it." So naturally the brāhmaṇas were obliged to accept to the business or occupational duties of the kṣatriyas or the vaiśyas or even śūdras. What can be done? But in the śāstra it is said that a brāhmaṇa, if he's in difficulty, he may accept the profession of a kṣatriya or up to vaiśya, but never accept the occupation of a śūdra. These are described in the śāstras.

Besides that, the higher castes, the brāhmaṇas, kṣatriyas especially, and the vaiśyas also, they must observe the dāsa-veda saṁskāra, ten kinds of reformatory methods. The first method is garbādhāna-saṁskāra.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

You may execute your sectional duties as a brāhmaṇa, you can execute your brahminical principles as they are let down in the śāstras, or kṣatriya, you can do your duty, but there should be a test whether you have become successful in discharging your duty. That test is hari-toṣaṇam, whether you have satisfied the Supreme Personality of Godhead. Then it is perfect. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). Everyone should see perfection of his particular duties. And that is recommended that hari-toṣaṇam. This the example is Arjuna Mahārāja. Arjuna is a kṣatriya. His duty is to fight, to give protection to the poor and to annihilate the disturbing element. That is kṣatriya's duty. So Arjuna was trained in that way—he was a soldier—but by his soldier's business, occupational duty, he satisfied Kṛṣṇa.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

Satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). If you remain on the platform of brahminical qualification, that is called sattva-guṇa. And less than that śauryaṁ tejo balaṁ yuddhe cāpalāyanam, kṣatriya qualification—that is modes of passion. And others, remaining, they are in the modes of ignorance, do not know what is the value of life, what is next life, what is spiritual realization, why we are suffering. Nothing, no knowledge. That is tamo-guṇa.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

Now, notpādayed ratiṁ yadi. Rati means attachment. If one is not inclined to hear about Kṛṣṇa after executing his dharma, occupational duties, whatever he may be... Actually, occupational duty is meant, according to Vedic civilization: brāhmaṇa, kṣatriya, vaiśya, śūdra. Brāhmaṇa has got his occupational duty, kṣatriya has got his occupational duty, vaiśya has got his occupational duty, and śūdra also, occupational duty. So when it is described, dharmaḥ svanuṣṭhitaḥ, sva means "own." So one must be either a brāhmaṇa or a kṣatriya or a vaiśya or a śūdra. Or nowadays one may be a medical man, engineer, or a businessman, or this or that. Everyone has got some occupation. Either you take this way or that way. But it is very systematic.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

When we think in terms of Vedic civilization—the brāhmaṇa, kṣatriya, vaiśya, śūdra—this is very scientific. Because a class of men, very intelligent, very pure, ideal class of men, brāhmaṇa, must be there. That is Vedic civilization. People will see and learn. Because ultimately, human life is meant for elevating to the standard of spiritual consciousness. Athāto brahma jijñāsā. So unless in the society there is an ideal class of men, brāhmaṇa, how people will learn it? That is necessary. You cannot say, "Let us all become technologists, śūdras, that you can get money for purchasing wine and meat."

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

If you say that "There is no need of brain. We simply want legs," so how what is this body? A dead body. There must be the head, there must be the hands, there must be the belly, and there must be the legs. So brāhmaṇa is the head of the society, brain of the society. And the kṣatriyas are the arms of the body. And the vaiśyas, the belly of the body. The stomach and the belly must be kept in order. If you do not eat, if you do not digest your food, the brain will not also work, hand will not also work.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

So for proper upkeep of the human society, there must be a brahminical class, brāhmaṇa class, the kṣatriya class. They are all equal because my hand is as much important as my brain. But although comparatively my brain is more important than my hand, that is comparative. But you require the brain. So at the present moment, why the society is chaotic condition? Because there is no brāhmaṇa. That is the defect. So society must be divided in the material stage of this brāhmaṇa, kṣatriya, vaiśya, śūdra. And gradually, everyone should be educated to become brāhmaṇa. Athāto brahma jijñāsā. Brahma-bhūtaḥ. Then he will understand what is bhakti.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

Just like in the Bhagavad-gītā it is said, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). Kṛṣṇa says, the Supreme Personality of Godhead, that "These four principles, cātur-varṇya, four varṇas: brāhmaṇa, kṣatriya, vaiśya and śūdra, mayā sṛṣṭam, it is created by Me." But people are not interested in God's creation. But without this division of human society... A class of men should be brāhmaṇa, simply interested in knowledge. Actually, that is going on. Some class of men in the human society, they are engaged in broadcasting knowledge, scientific knowledge. They are supposed to be on the brahminical qualification because to distribute knowledge mean must have good brain, must have good learning, education.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

A fool, rascal cannot distribute. Then next class, the politicians, administrative class, they are under the guidance of the intelligent class. They administer to keep the society in peaceful condition, in order. The next class, vaiśya, the productive class. There must be business, trade, production, agriculture; otherwise how man will live? And the śūdra class, general class, worker class, they have neither brain nor administrative power, nor can produce anything, but they can work under the direction of some higher authority. Paricaryātmakaṁ karma śūdra-karma svabhāva-jam (BG 18.44). Śūdras.

Lecture on SB 1.2.9 -- Vrndavana, October 20, 1972:

Therefore there are different types of dharma prescribed, twenty types of dharma. The beginning is varṇāśrama-dharma. The people have lost even varṇāśrama-dharma, what to speak of other dharmas. The first beginning is varṇāśrama-dharma, to become brāhmaṇa, to become kṣatriya, to become vaiśya. So in the Kali-yuga the time is so bad that even there is no fixity of this varṇāśrama-dharma. Nobody knows who is brāhmaṇa, who is śūdra. Because the quality is the same now, eating, sleeping, mating—animal quality. You can become a brāhmaṇa by sacred thread. That is a different thing. But there are brāhmaṇa and brahminical qualifications. That is real brāhmaṇa.

Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974:

So dharma, first of all this dharma. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma... (BG 4.13). This is dharma: brāhmaṇa-dharma, kṣatriya-dharma, vaiśya-dharma, and śūdra-dharma, brahmacārī-dharma, gṛhastha-dharma... We call gṛhastha-dharma. Otherwise, wife and children..., the cats and dogs, they have also wife and children. Then why? This is called dharma. Dharmāviruddhaḥ kāmo 'smi. Kṛṣṇa says, in the Bhagavad..., dharma aviruddhaḥ kāmo 'smi: "Sex life, sense gratification, which is not against dharma, that is I." So there must be dharma, characteristic. This is the characteristics of brāhmaṇa. This is the characteristics of kṣatriya. This is the characteristic of vaiśya. This is character of śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa.

Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974:

So that is also described here, na arthasya dharma ekāntasya. Arthasya, one who is actually a student of dharma, ekāntasya. Na arthasya dharma ekāntasya kāmo lābhāya hi smṛtaḥ. Not for sense gratification. You require some money. So by your profession, either as a brāhmaṇa or as kṣatriya or as a vaiśya or as a śūdra... A brahmacārī, gṛhastha, vānaprastha, that is for spiritual advancement. And for material—this brāhmaṇa, kṣatriya, vaiśya, śūdra. So you require some money. Because without money, without source of income, how you can live? But that is not meant for sense gratification. Therefore it is said, na arthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

You can understand after jñāna. Jñāna means brahma-bhūta (SB 4.30.20), one who understands ahaṁ brahmāsmi: "I am not this material body; I am spirit soul." So brahma-bhūtaḥ prasannātmā (BG 18.54). Now we are designated by this bodily relationship: "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am black," "I am white," "I am strong," "I am weak," "I am fatty," "I am thin," so many. These are all designation. So one has to become free from the designation. That is jñāna. Sarvopādhi-vinirmuktam (CC Madhya 19.170). Upādhi. This upādhi. The bodily conception of life is called upādhi.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

Caitanya Mahāprabhu gave His identification in this way: "I am not a brāhmaṇa, I am not a śūdra, neither I am a king, neither I am a vaiśya, neither I am a sannyāsī. I am nothing of this." Because this material designation, varṇa-āśrama. Four varṇas, brāhmaṇa, kṣatriya, vaiśya, śūdra, and four āśramas, brahmacārī, gṛhastha, vānaprastha and sannyāsa. So anybody must be within these eight categories. Caitanya Mahāprabhu says that "I don't belong to any of these categories." Nāhaṁ vipro na ca nara-patir na ca yatir vā. Then what you are? Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80). "Gopī-bhartuḥ, the maintainer of the gopīs, gopī-bhartuḥ, and the master of the gopīs, Kṛṣṇa, pada-kamalayoḥ, lotus feet—I am His servant, dāsa, and his servant, his servant, his servant, his servant, his servant, his servant, in this way servants' servant."

Lecture on SB 1.2.13 -- Los Angeles, August 16, 1972:

You are sitting with God, you simply do not know how to see. But that qualification, we have explained yesterday, is the eagerness, "Yes, I want to see."

When you want to see... Just like Dhruva Mahārāja. Dhruva Mahārāja was a young boy, he was insulted by his stepmother. Son of a kṣatriya, they were very proud family, even a five-year-old boy could not tolerate the insult. A kṣatriya cannot tolerate insult, immediately sword. Not that nonviolence. Nonviolence is not for kṣatriya. Therefore it is said, varṇāśrama-vibhāgaśaḥ—you cannot stop violence. There must be violence, but kṣatriyas, they know how to use violence.

Lecture on SB 1.2.13 -- Los Angeles, August 16, 1972:

"So why you are so much affected? You are king's son, so much delicate body. It is very difficult to search out God here in this forest. It requires great austerity. Better go home now, and when you are mature, old age, you can come."

"Sir, I am sorry. I am born of a kṣatriya father, so I cannot accept your instruction. This is very good instruction, but I am born in such a family. I am sorry, I cannot take your instruction," he frankly said. "If you can give me anything, any clue how I can find God, please tell me. Otherwise, please excuse me. Don't tell me, don't give me instructions." This is eagerness, a five-year-old boy, "I must see God. If you can give me some clue how I find out God then talk. Otherwise excuse." This is seriousness. Then this mantra was given to Dhruva Mahārāja: oṁ namo bhagavate vāsudevāya. So he, by that eagerness, within six months he saw Kṛṣṇa.

Lecture on SB 1.2.13 -- Los Angeles, August 16, 1972:

So actually human civilization begins when there is varṇāśrama-vibhāgaśaḥ, four varṇas and four āśramas. Here is brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. Unless human society is scientifically divided in this varṇāśrama system, it is animal society. It is not man's society. Therefore he is stressing varṇāśrama. Not others who are not within the category of varṇāśrama, they are animals. So when the human society comes to the system of varṇāśrama-dharma, then they can think about God. Otherwise it is not possible. Animal, how they can think about God? Because you are all first-class boys and girls, therefore you have come to hear about God. Now if you call first-class dogs, they will not come, that is not possible.

Lecture on SB 1.2.13 -- Los Angeles, August 16, 1972:

To marry more than one wife is immoral? You see your leaders. This is the leaders. Why? Because there is no varṇāśrama-dharma, they do not know. The brāhmaṇas, the kṣatriyas, especially, they are allowed to marry more than one wife. At least every woman will get a chance to have a husband.

So it is very scientific system, but they are killing. In India it was there, and still the rascal leaders, they are trying to kill it. Classless society—how you can make classless society? They are dogs, cats..., how you can make classless society? It can be made in Kṛṣṇa consciousness, because when you accept Kṛṣṇa as the supreme master, the supreme proprietor, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29), then you become classless. Just like in this body there is brain.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Ataḥ pumbhir-dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. Varṇa and āśrama. This varṇāśrama is very important thing in the human society. Unless one accepts these principles of varṇa and āśrama, they're animal society. That is not human society. Four varṇas—the brāhmaṇa, kṣatriya, vaiśya, and śūdra, four divisions of the society; and āśrama, spiritual order—brahmacārī, gṛhastha, vānaprastha, and sannyāsa. This is Vedic culture, varṇa and āśrama. Any society which is devoid of this vedic culture varna and asrama. That is not accepted as human society.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

This is the civilization of cows and asses. Sa eva go-kharaḥ (SB 10.84.13). Go means cows, and khara means asses. Therefore here it is said, ataḥ pumbhir dvija-śreṣṭhāḥ (SB 1.2.13).

Dvija-śreṣṭhāḥ. In that meeting of Naimiṣāraṇya, there were all best brāhmaṇas. Dvija means twice born. Twice born, the brahmanas the kṣatriya and the vaiśyas. They are supposed to be twice-born. One birth by the father and mother, and the other birth is by the guru and Vedic knowledge. The guru is the father and Vedic knowledge is the mother. This is in Aryan civilization, this varṇāśrama, varṇa: brāhmaṇa, kṣatriya, vaiśya, śūdra. Śūdras are once-born. They have no ceremony for twice-born.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Or act..., practically at the present moment, even in India, these ceremonies are not accepted or they do not care for it. And what to speak of other countries. Therefore the conclusion of the śāstra is kalau śūdra-sambhavaḥ. In this age of Kali, there are only śūdras. Practically there is no brāhmaṇa, no kṣatriya, no vaiśyas. Maybe some vaiśyas. But this is the position.

But here it is said, varṇāśrama-vibhāgaśaḥ. Unless one, unless the society comes to the institution for accepting these four varṇas and āśrama, it is not human society. And in the human society there is understanding of God, not in the animal society. Therefore as the institution of varṇāśrama is now abolished, people are becoming godless.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Therefore as the institution of varṇāśrama is now abolished, people are becoming godless. Because varṇāśrama means the institution or a set-up of society where gradually one can understand Viṣṇu and worship Viṣṇu. Viṣṇur ārādhyate. That is the system. Not that so-called brāhmaṇa and so-called kṣatriya, they have no information of Viṣṇu, and they are declaring, "I am brāhmaṇa," "I am kṣatriya." They are called, according to śāstra, brahma-bandhu, dvija-bandhu. Dvija-bandhu. One who is born of a brāhmaṇa family or a kṣatriya family or vaiśya family, but do not act as brāhmaṇa, kṣatriya, and vaiśyas, they are called dvija-bandhu. They are not accepted as dvija. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25).

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

This Mahābhārata was compiled by Vyāsadeva for this purpose because strī, women; śūdra, the fourth class of the society, laborer class, worker class; strī, śūdra; and dvija-bandhu, and persons who are born in the families of brāhmaṇa, kṣatriya, but they do not act, they are called dvija-bandhu. For them, this Mahābhārata was compiled. It is called "Fifth Vedas." Four Vedas: Sāma, Yajur, Atharva..., Sāma, Yajur, Ṛk, Atharva. So this Vedic language cannot be understood by the less intelligent class of men who are known as woman, śūdra, and dvija-bandhu, strī-śūdra-dvija-bandhūnām (SB 1.4.25).

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

I have come for it." "Yes" "Now, you go to the Pāṇḍavas with your all disciples, sixty-thousand disciples, and you go when Draupadī has taken her food." So Durvāsā Muni one day... Because he wanted to give that benediction, he approached the Pāṇḍavas in the forest. And it is the duty of the kṣatriya to receive the brāhmaṇas. So they were, they were, they had finished their lunch, and Durvāsā Muni came. So how they can deny? They are kṣatriyas. "Yes, my lord. You can, you are welcomed. Just take your bath, and we are making arrangement..." What arrangement they will make? In the forest? So they were perplexed.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Because through the mouth of the brāhmaṇa and Vaiṣṇavas, those who are real brāhmaṇa... So this is the saṁsiddhir hari-toṣaṇam (SB 1.2.13). You may remain a brāhmaṇa. That's all right.

Just like Arjuna. Arjuna was a kṣatriya. He was not a brāhmaṇa; he was kṣatriya. He was not a sannyāsī; he was a gṛhastha, king. His business, he knew how to kill. So by killing he satisfied Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). This is the whole purpose of Bhagavad-gītā. He was unwilling to kill, and Kṛṣṇa was inducing him, "You must kill." And when he agreed to kill, then Kṛṣṇa became satisfied. He became perfect. These are the evidence. The purpose is to satisfy Kṛṣṇa. When he was denying to fight, that was his own satisfaction. "I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy.

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

There must be intelligent class of men, brāhmaṇa. They are called intelligent class of men. Cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). The society must be divided into four classes for cooperation—I have explained yesterday. So at the present moment, two classes are wanting: the brāhmaṇa class and the kṣatriya class. The vaiśya class and the śūdra class and less than śūdra class are there. Because in the Kali-yuga, it is stated, kalau śūdra-sambhavaḥ. Kalau, in this age, most, major portion of the population will be śūdras. Śūdras means fourth-class men. Fourth-class men means śūdra-karma svabhāva-jam. What is that? Paricaryātmakaṁ karma (BG 18.44).

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

There were so many empires-Roman Empire, British Empire, Moghul Empire. These were artificial. If you systematically follow the Vedic principles as it is ordered by Kṛṣṇa... Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). You must divide the society according to quality and work, four classes of men: brāhmaṇa, kṣatriya, vaiśya, śūdra. And less than śūdra, they are neglected. Not neglected, they are incorrigible. But Kṛṣṇa consciousness is so nice, even those who are incorrigible, they can be devotee. That is mentioned in the Śrīmad-Bhāgavatam:

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

If your upper portion of the body, the head and hands, you can protect, you can fight. But if the upper portion is cut off, your head is cut off, your hands are cut off, then no more fighting. You fall down. Is it not? So they do not know this science. They're killing the upper portion, the brāhmaṇa class, the kṣatriya class. Formerly, the kṣatriya class, they were being trained. Just like I am now writing notes on Bhāgavatam of the four princes. They were to be given in charge of the kingdom. Before giving charge, they were sent for austerity. And they met Lord Śiva, and Lord Śiva gave them instruction, and for ten thousand of years within water standing, they underwent austerity. Then they came back and took charge of the kingdom. This is kṣatriya.

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

"The whole treasury of the universe should to given to me," he would have given him. But what he asked? He asked, "My dear sir, you are so kind, you are prepared to give me all benediction. Please give me this benediction so that I may be attached to the lotus feet of Kṛṣṇa."

This is kṣatriya. If required, they'll fight and finish the whole opposite party. Otherwise they are devotees. Just like Arjuna. Arjuna, a kṣatriya. Not that Arjuna was coward. He was sympathetic: "Kṛṣṇa, what is the use of this fighting? The other party, all my relatives, if I kill them, then what do I gain?" Actually, that is the fact. We work so hard, accumulate money for showing to our relatives, to our friends: "Now, just see how I have become rich." "But if they are all gone, then whom shall I show this kingdom?"

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

"Kṛṣṇa wants this fighting. Oh, that's all right." Then Kṛṣṇa asked him, "My dear Arjuna, what is your decision?" "Yes." Kariṣye vacanaṁ tava (BG 18.73). "Yes, I shall fight." This is Kṛṣṇa consciousness. "Kṛṣṇa wants this fighting. I do not want. I have nothing to... What is my value? Kṛṣṇa wants it. That is value." This is kṣatriya. So finished—the whole grandfather and grandchildren and everything, finished. The other party, Kauravas, not a single person lived.

So this is kṣatriya. And brāhmaṇa, giving direction. All the kṣatriya kings were taking direction from highly learned sages and brāhmaṇas... Just like Yudhiṣṭhira Mahārāja. So these two classes are now wanted. Here is stated, cātur-varṇyam..., eh, varṇāśrama, varṇāśrama-vibhāgaśaḥ.

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

There must be these two classes of men: brāhmaṇa and kṣatriya. Śūdras and vaiśyas are there. There are so many shopkeepers and workers and laborers. There is sufficient number. Now there is no brāhmaṇa and kṣatriya.

So our Kṛṣṇa consciousness movement is to give some benediction to the whole human society. It is not a sectarian so-called religion, sentiment. No. It is a scientific movement. Scientific movement... If you say, "Why you are interested to save the human society?" That is Kṛṣṇa's business. Kṛṣṇa wants, God wants, that "All these living entities, they should come back home, back to Godhead. Why they are suffering?" Therefore Kṛṣṇa comes personally.

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

You see. Kṛṣṇa wants it. And to save this human civilization, these two classes are required very urgently. So you American boys and girls, you are intelligent, you have got all facilities. At least in your country, create these two classes, brāhmaṇa and kṣatriya. The world will be saved, and you will be saved, and Kṛṣṇa will be pleased. Brāhmaṇa's business means that people should know what is God, what is our relationship with Him. That is brāhmaṇa's... And kṣatriya's business is to give protection to the people so that may all know what is God. That is kṣatriya's... And vaiśyas business is to provide food for them, production. And śūdras is to help all these three classes by their labor.

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

And that is suggested here, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). That common platform means how to please Kṛṣṇa. Never mind you are brāhmaṇa, you are kṣatriya, you are vaiśya. But so long we are in the material world, there must be four divisions. The kṣatriyas should give protection; otherwise the demons will disturb. So there is the necessity of war with the demons, for kṣatriya. So these three classes are required, brāhmaṇa, kṣatriya, to give protection. And as soon as the social system is organized, the perfectional point is to satisfy Kṛṣṇa, or the Supreme Lord.

Therefore in the next verse it is said, tasmād bhārata... Tasmād ekena manasā bhagavān sātvatāṁ patiḥ, śrotavyaḥ. How you can satisfy God if you do not know God, if you manufacture God?

Lecture on SB 1.2.16 -- Vrndavana, October 27, 1972:

That is purification. In ordinary life also, there are purificatory methods, daśa-vidha-saṁskāra. That purificatory method begins before the birth, which is called garbhādhāna-saṁskāra. Not that a man, a high-caste brāhmaṇa or kṣatriya or even vaiśya... Especially brāhmaṇa and kṣatriya. Especially brāhmaṇa. He's not meant for giving birth to a child like cats and dogs. He has to observe the garbhādhāna-saṁskāra. In the śāstra it is said in a brāhmaṇa family, if the garbhādhāna-saṁskāra is not observed, he immediately falls down to the śūdra class.

Lecture on SB 1.2.16 -- Vrndavana, October 27, 1972:

They would give the king advice that "You rule in this way." And if the king is disobedient, sometimes the brāhmaṇas would dethrone them. Or kill them. That was the Vedic system. We find from the life and ruling of Mahārāja Pṛthu, how he was ruling over the world, how he was observing that every community, either brāhmaṇa or kṣatriya or vaiśya or śūdra, they were properly employed. There was no unemployment question. It was the duty of the king to see that not a single man is unemployed. He must be engaged. So they made arrangement like that.

Lecture on SB 1.2.18 -- Calcutta, September 26, 1974:

You are spoiling your energy. You are... Dharma... A brāhmaṇa is executing his brahminical culture very nicely. It is very good. A kṣatriya is doing his duty very nicely. That's all right. A vaiśya, he's dutying... But the test, whether he's perfect or not, or simply working for nothing, wasting his time, what is that test? That is also stated by Sūta Gosvāmī:

Lecture on SB 1.2.18 -- Calcutta, September 26, 1974:

These are upādhis. This is the description of the skin, not for me. Ahaṁ brahmāsmi. I do not belong to the skin. I do not... Because I do not belong to the skin, then so many skin descriptions... Caitanya Mahāprabhu says that "I am not a brāhmaṇa. I am not a śūdra. I am not a sannyāsī. I am not a brahmacārī. I am not a kṣatriya." In this way, "not, not, not..." Then what You are? "I am gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80)." When you understand that "I am eternal servant of Kṛṣṇa," that is purification. That is purification. You accept it blindly, or by the process of reading śāstra and Vedas, you have to come to the conclusion: vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). Then you become mahātmā and your life is perfect.

Lecture on SB 1.2.19 -- Los Angeles, August 22, 1972:

If you have come to the college, that means you have passed your school stages. It is to be understood. Therefore we offer sacred thread. The idea is one who has become Kṛṣṇa conscious, he has already passed the stage of becoming a brāhmaṇa. Brāhmaṇa means to come to the stage of goodness. That is brāhmaṇa. Kṣatriya means to remain on the stage of passion. Vaiśya means to remain on the stage of mixture, passion and ignorance. And śūdra means to remain on the stage of ignorance. There are four divisions of the three modes. So when we come to the stage of becoming a devotee, that means we have already passed all these lower stages. Tadā rajas-tamo-bhāvāḥ (SB 1.2.19).

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

So to become brāhmaṇa by qualification is not sufficient. One must know the Brahman, the Supreme Brahman, Para-brahman. Just like Arjuna understood Kṛṣṇa, paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). That is real stage. That is brahminical stage. Don't think that Arjuna was a kṣatriya. He, after studying Bhagavad-gītā, he became brāhmaṇa, because he understood Kṛṣṇa. He says, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). He understood Kṛṣṇa rightly. Others, they, that story of the yājñika-brāhmaṇas... Not story, fact. They could not understand Kṛṣṇa.

Lecture on SB 1.2.23 -- Vrndavana, November 3, 1972:

Generally. Sattva-guṇa is very little. Especially in this age, practically there is no sattva-guṇa. Rajo-guṇa also, very little. Tamo-guṇa predominant. For this reason, śāstra says in this age most people are śūdras because there is scarcity of sattva-guṇa and rajo-guṇa. Brāhmaṇa-kṣatriya. Brāhmaṇas' activities and kṣatriya, practically nil. There is no protector. Kṣatriya means one who protects from injury kṣata, kṣatriya, trāyate, one who protects people from being injured. Therefore the kṣatriya class, they were royal families, and the brāhmaṇas, they were meant for giving spiritual education. Brahma jānāti iti brāhmaṇa. And the vaiśyas, they were meant for trading, agriculture and cow protection. As the kṣatriyas were interested, entrusted for protecting the citizens, similarly the vaiśyas were entrusted for protecting the cows.

Lecture on SB 1.2.23 -- Vrndavana, November 3, 1972:

As the kṣatriyas were interested, entrusted for protecting the citizens, similarly the vaiśyas were entrusted for protecting the cows. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). So now vaiśyas, they have got big, big factories, they can maintain big, big factories, but they cannot maintain a cow. That is the position. Similarly, Kṣatriyas, they have taken different occupational duties. Brāhmaṇas also, they have left their occupation. Only everyone has come to the platform of śūdras. Therefore it is very difficult to convince them about spiritual life. Mostly people are śūdras. Śūdras, less intelligent. They cannot understand. Mūḍha. Less intelligent means mūḍha. The symbol of less intelligence is ass, mūḍha.

Lecture on SB 1.2.24 -- Vrndavana, November 4, 1972:

Therefore it is forbidden that, without becoming a brāhmaṇa, nobody should read the Vedic literature. It is forbidden That I have already said several times. Without being a graduate, nobody should enter the law college. Similarly, Vedas, they are meant for brāhmaṇas, not for the śūdras, not for the kṣatriya. Kṣatriya also, they, they are, but under the instruction of the brāhmaṇas.

So this is perfect civilization. One must know his own business. Everyone should not attempt to understand Vedic literature, remaining himself in the rajo and tamo-guṇa. Kāma-lobhādayaś ca ye. There are many so-called sannyāsīs who went to your country. He was in fully in rajo and tamo-guṇa. He wanted to preach Vedānta. Therefore it was failure.

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

Productive, ruling, administrating, like that. Creation. Just like the king's royal orders, they want to conquer expansive kingdom. And next stage is mixed-up—ignorance and passion. That is the stage of vaiśyas. They want simply money, somehow or other. They do not care for anything, the vaiśya. Brāhmaṇa, kṣatriya, vaiśya and śūdra. Śūdra, they are completely ignorant. They cannot produce anything, neither they have got any enthusiasm for ruling or administration. So their business is to submit to the higher classes and live peacefully. These are the divisions of the society. But all of them are required for upkeep of the society.

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

Then he'll be accepted as brāhmaṇa. Otherwise he'll be called brahma-bandhu, dvija-bandhu. Strī-śūdra-dvija-bandhu. Strī, woman, śūdra and dvija-bandhu. Dvija-bandhu means born of a brāhmaṇa father but his actions are like something else. He's called dvija-bandhu. Or born of a kṣatriya father. Dvija means brāhmaṇa, kṣatriya, and vaiśya also—those who are born for the second time by initiation. First birth is by the father and the mother, and the second birth is by the spiritual master and Vedic knowledge. Vedic knowledge is the mother, and spiritual master is the father. So when one approaches a bona fide spiritual master, his second birth is there by advancement of spiritual knowledge, and that sacred thread is offered to him. Upanayana. Upa means "near," and nayana means "bringing."

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

The whole aim of varṇāśrama-dharma... Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). The brāhmaṇas, the kṣatriyas, the vaiśyas, the śūdras, the brahmacārī, the gṛhastha, the vānaprastha, and the sannyāsī—this is called varṇāśrama. This is the form of human civilization. Unless one comes to this point of executing the varṇāśrama-dharma, he's animal. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. This is dharma, to execute varṇāśrama-dharma. That is dharma. So if anyone is not executing this varṇāśrama-dharma, he's animal. Paśubhiḥ samānāḥ. That is not accepted as human civilization.

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

Naimiṣāraṇya, Naimiṣāraṇya... So still Naimiṣāraṇya is there. Naimiṣāraṇya. So in that Naimiṣāraṇya, all the sages assembled, and the conclusion, the resolution was: ataḥ pumbhir dvija-śreṣṭhāḥ. All the great brāhmaṇas, learned brāhmaṇas, dvija-śreṣṭhāḥ... Dvija, dvija means brāhmaṇa, kṣatriya, vaiśya, but śreṣṭha means brāhmaṇa. Dvija-śreṣṭhāḥ. Ataḥ pumbhir dvija-śreṣṭhāḥ. Ataḥ pumbhir dvija-śreṣṭhāḥ varṇāśrama-vibhāgaśaḥ. Because human civilization means accepting this varṇa-āśrama. There must be classification. Not that everyone is the same, everyone on the same level. Everyone on the same level means śūdra, no knowledge. No knowledge, no philosophy, no culture, simply eat, sleep and... Animals' life.

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

So ataḥ pumbhir dvija-śreṣṭhā varṇāśrama... Varṇāśrama-vibhāgaśaḥ must be there. The present civilization is suffering because there is no such thing as varṇāśrama-vibhāgaśaḥ. There is no selection that there must be the most intelligent class of men, brāhmaṇa, the real kṣatriya who can give protection to the people, kṣatriya. That is real kṣatriya. And vaiśya who can actually give protection to the cows and produce agriculture, agricultural products and trade. And śūdras, ordinary laborer class. There must be divisions. They must be trained up. I have repeatedly said in America that there is draft board. They call, conscription, they call any young man to the military department, but most of the boys, young men, they try to avoid this, this military.

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

So I have repeatedly said: "Why do they avoid?" In India still we have got some martial races, the Gerkhas, the Sikhs. They will be very glad to accept military training. Still. Because there is kṣatriya spirit. But in other countries they have been made all śūdras. How they can take up kṣatriya spirit? That is not possible.

So according to this varṇāśrama, there must be training. Some classes of men must be trained as nice brāhmaṇas. Some people must be trained as nice kṣatriyas. Some people must be trained as nice vaiśyas. And śūdra does not require any... Everyone is śūdra. Janmanā jāyate śūdraḥ. By birth, everyone is śūdra. Saṁskārād bhaved dvijaḥ. By training, one becomes vaiśya, one becomes kṣatriya, one becomes brāhmaṇa. Where is that training?

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

Mlecchas, yavanas, they are accepting government post. What good government you can expect? Forget, forget good government for millions of years, unless you establish this varṇāśrama-dharma. There is no question of good government. There must be first-class kṣatriya who can take charge of the government. Just like Parīkṣit Mahārāja. He was on his tour, and as soon as he saw that one black man was trying to kill a cow, immediately he took his sword: "Who are you, rascal, here?" That is kṣatriya. That is vaiśya, who can give protection to the cows. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). Everything is there clearly. Where is the culture?

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

So vāsudeva-parā yogā vāsudeva-parā kriyāḥ. All the activities should be... The same thing. Kriyā means varṇāśrama-dharma, everyone is engaged in his own work. Brāhmaṇa is engaged in his own work. Kṣatriya is engaged in his own work. That is all right. But the ultimate goal should be hari-toṣaṇam. Svanuṣṭhitasya dharmasya. It doesn't matter whether you are brāhmaṇa or a kṣatriya or a vaiśya and śūdra. It doesn't matter. Just try to see by your work whether Kṛṣṇa or Vāsudeva is being satisfied. Vāsudeva-parā kriyāḥ. Vāsudeva-paraṁ jñānam. Jñānam, cultivation of knowledge. What is that cultivation of knowledge? To understand Vāsudeva. Therefore Kṛṣṇa says bahūnāṁ janmanām ante (BG 7.19).

Lecture on SB 1.3.13 -- Los Angeles, September 18, 1972:

Āśrama. Sarva-āśrama. Āśrama. I have several times described that the brahmacārī-āśrama, gṛhastha-āśrama, vānaprastha-āśrama, sannyāsa-āśrama. Sarvāśrama, all orders of life. Varṇāśrama. The Vedic civilization is based on four varṇas: brāhmaṇa, kṣatriya, vaiśya, śūdra; and four āśramas: brahmacārī, gṛhastha, vānaprastha, and sannyāsa. So Lord Ṛṣabhadeva planned in such a way to teach His sons—He had one hundred sons—that it will be honored by all the āśramas. Out of His one hundred sons, nine became sannyāsī. Nava Yogendra, very highly elevated spiritually, nine sons. And eighty-one sons... Out of hundred, nine gone, ninety-one sons?

Lecture on SB 1.3.13 -- Los Angeles, September 18, 1972:

And eighty-one sons... Out of hundred, nine gone, ninety-one sons? So out of them, eleven became kṣatriyas, and others became brāhmaṇas, like that. So this proves that not that by birth one becomes brāhmaṇa or kṣatriya or vaiśya or śūdra, but it is by different qualification. Otherwise how Ṛṣabhadeva's son... He was kṣatriya, supposed to be kṣatriya. So His sons are also kṣatriya. How they became brāhmaṇa? No. That was the Vedic culture. Janmanā jāyate śūdraḥ. As soon as one is born, he is accepted as śūdra. Neither brāhmaṇa nor kṣatriya nor... Raw. By training, either he becomes a brāhmaṇa or a kṣatriya.

Just like a man has got several sons, but all of them, in the beginning, they are illiterate.

Lecture on SB 1.3.14 -- Los Angeles, September 19, 1972:

Therefore the sages and saintly persons, they asked the queen that "Your son, although he is worthless, so let him become king. There must be some king."

So this Veṇa was made king by the desire of the saintly person. The significance is that formerly the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, these four departments, they must remain. Varṇāśrama. That must be maintained, class division. So the brāhmaṇas, the saintly persons, sages, they used to recommend that "Yes, this person is fit for becoming king." Then the coronation was celebrated. Or... This means that the kṣatriyas were under the order of the brāhmaṇas. So when Veṇa become king, of course, the rogues and thieves, they were immediately subdued. Because rogues and thieves, and here the king is also greater rogue. So the smaller rogues were subdued immediately.

Lecture on SB 1.3.14 -- Los Angeles, September 19, 1972:

Everyone must have some means of earning. That is good government.

So Pṛthu Mahārāja did it. The brāhmaṇas... Not that a brāhmaṇa will be employed as a śūdra. No. A brāhmaṇa must be employed as a brāhmaṇa. A kṣatriya must be employed for a kṣatriya. A vaiśya must be employed for a vaiśya. And śūdra... That was the system. The brāhmaṇas are rejected in the present society because they have no more interest in religious activities. They don't care for the śāstra, sādhu. No, don't care. They simply sense grati... Dākṣyaṁ kuṭumba-bharaṇam. Udaraṁ bharita. At the present moment people will be satisfied... Just like animal. If animal has got sufficient food to fill up the belly and sufficient arrangement for sex, then he is satisfied. He doesn't want anything.

Lecture on SB 1.3.15 -- Los Angeles, September 20, 1972:

Now here it is said Vaivasvata Manu. Vaivasvata Manu. There are different manus. Just like first of all it is said Cākṣuṣa Manu. Similarly, next it is said Vaivasvata Manu. So this Vaivasvata Manu is the son of sun-god. There are two kinds of kṣatriya families within this planet: one coming from the moon and the other is coming from the sun. The first person, I mean to say, first father of this kṣatriya family from sun, his first son is manu. And his name is Vaivasvata Manu. Because he is the son of Vivasvān, therefore his father's name is also added. In India the system is still that when a man will give you name, the first name is his own name, the second name is his father's name, and the third name is his village name. So that by three names he will understand that "This man is the son of such and such gentleman and coming from such and such village."

Lecture on SB 1.3.18 -- Los Angeles, September 23, 1972:

"I am not a brāhmaṇa, I am not a kṣatriya, I am not a gṛhastha, I am not a vānaprastha," everything, all the eight varṇāśramas, He denied. "I don't belong to any group." Then what You are? "I am the servant of the servant of the servant of the servant—one hundred times down the servant." Of who? "The maintainer of the gopīs, Kṛṣṇa." A pure devotee does not belong to any group, and he wants to become the lowest servant, not the first-grade servant. That is pure devotion.

Lecture on SB 1.3.20 -- Los Angeles, September 25, 1972:

"As Bhṛgupati, the sixteenth incarnation of the Godhead, the Lord annihilated the administrative class, or kṣatriyas, twenty-one times, being angry with them because of their rebellion against the brāhmaṇas, or the intelligent class."

Prabhupāda: So keśava dhṛta-bhṛgupati-rūpa jaya jagadīśa hare. Kṣatriya-rudhira. What is that verse? Can anyone cite?

kṣatriya-rudhira-maye jagad-apagata-pāpaṁ
snapayasi payasi śamita-bhava-tāpam
keśava dhṛta-bhṛgupati-rūpa jaya jagadīśa hare

So Bhṛgupati. Brahma-druha. The administrative class, the politicians, they must obey the order of the brāhmaṇas. That is Vedic culture. Therefore although there was monarchy, king, one king, no democracy, but because the king would follow the instruction of learned sages and brāhmaṇa, they would rule over the country very nicely.

Lecture on SB 1.3.20 -- Los Angeles, September 25, 1972:

The time factor. So sometimes, when it happens so that the administrators, nṛpān, the kings, were neglectful in their proper duty, so it was so much aggravated, at that time Jamadagni, Bhṛgupati, he took the matter, took his sword. He was a brāhmaṇa, but to chastise these irresponsible kings, He killed them, killed them seven into three times, twenty-one times. And from history it appears that many of the kṣatriyas, they left India and they came to this part of the world. And so far my guess is concerned, you Europeans, Americans, you belong to that kṣatriya family descendant. But because you were separated directly from the Vedic culture, now you have become different. Now again that Vedic culture has come to your service. Take advantage of it. You see?

Lecture on SB 1.3.20 -- Los Angeles, September 25, 1972:

That... they did not like to govern directly. They used to live in the forest, cultivating spiritual knowledge, writing books. They had no interest in taking charge of government. No. They never stood for election. There was no election. So kṣatriya-rudhira. So He purified this earth, the surface of the earth, by washing it by the blood of these kṣatriyas. This is the incarnation of Jamadagni, or Paraśurāma. Paraśurāma. Some of the sages, saintly persons, are still living. Still living. They are tri-kāla-jña. They have no past, present, future. When this whole universe will be annihilated, then they will go to Vaikuṇṭha or spiritual world personally. So Paraśurāma, Vyāsadeva, and many others, they are supposed to be still living.

Lecture on SB 1.3.20 -- Los Angeles, September 25, 1972:

Pradyumna: "The kṣatriyas, or the administrative class of men, are expected to rule the planet by the direction of the intelligent class of men, who give direction to the rulers in terms of the standard śāstras, or the books of revealed knowledge. The rulers carry on the administration according to that direction. Whenever there is disobedience on the part of the kṣatriyas, or the administrative class, against the orders of the learned and intelligent brāhmaṇas, the administrators are removed by force from the posts, and arrangement is made for better administration."

Prabhupāda: Yes. That was the custom. Not that by removing the king from the throne or killing the king, the brāhmaṇas and the sages would come there to sit down on the throne. No. His son will be given chance to become king. The descendant was picked up, and they would take charge of the minor king, advise him, but they will never touch the throne. There are many instances. Just like Veṇa Mahārāja. He became too much atheistic. He was also killed by the brāhmaṇas and the sages.

Lecture on SB 1.3.20 -- Los Angeles, September 25, 1972:

No community can become happy.

So the responsibility was that time to the administrator. They would see that everyone, every brāhmaṇa, is following the rules and regulation of a brāhmaṇa; every kṣatriya is following the rules and regulation of kṣatriya. Vaiśya, śūdra... And nobody can interfere the other's business. Everyone is employed in his own business. And tax. Tax. The brāhmaṇa had to pay no tax. Only kṣatriyas, they were tax collector. And śūdra also, they had no property; therefore there was no tax. Only the vaiśya class, the productive class, they had to pay tax. And that tax also was very simple. There was no encroachment. You simply give one fourth of your profit to the government. That's all. No more tax. Sales tax, this tax, income tax, excise tax, this tax—simply tax, tax, tax. No. Not like that. Whatever he has got profit.

Lecture on SB 1.3.21 -- Los Angeles, September 26, 1972:

So this Parāśara actually was not husband of Satyavatī. When Satyavatī was not married, Parāśara gave birth to Vyāsadeva. Later on Satyavatī became the wife of Mahārāja Śantanu, father of Bhīṣmadeva. This Satyavatī was the daughter of a fisherman. She was neither born of a brāhmaṇa father or kṣatriya father. So formerly, a higher-caste man could accept a girl born of lower caste, but a lower-caste man could not accept a girl born of higher caste. That was the system. Because in the śāstra it is... Ordinary, I mean to say, instructive śāstra.

Lecture on SB 1.3.21 -- Los Angeles, September 26, 1972:

You take it. Viṣād apy amṛtaṁ grāhyam amedhyād api kāñcanam, nīcād apy uttamā vidyā. Vidyā, education, was to be received from a brāhmaṇa, because it was the brāhmaṇa's business to become highly learned scholar and make others educated. Teacher's business was entrusted to the brāhmaṇas, administration to the kṣatriyas, production to the vaiśya, and labor to the śūdra. So because generally we have to take education from highly learned brāhmaṇa, but if a person born in low family, he has got some talent, education, so don't hesitate. Take from him. Not that, "Oh, he is low born. Why shall I take education from him?" No. The śāstra says, "No, you can take. It doesn't matter. He has got the learning. You take that. Make him a teacher." Nīcād apy uttamā vidyā strī-ratnaṁ duṣkulād api. Strī-ratnam. If a girl is very qualified, beautiful, even she is born of a low family, you can accept her. This is the injunction of the śāstras.

Lecture on SB 1.3.21 -- Los Angeles, September 26, 1972:

So the spiritual master became defeated. (laughter) Then he gave his blessings. "All right, you remain brahmacārī." (laughter)

So this was the society principle, how to keep principle. Brāhmaṇa, kṣatriya, vaiśya. A very exalted status of society. So this Satyavatī is a famous woman in the history. Satyavatī. The whole Pāṇḍu-vaṁśa from Satyavatī. So now, here it is said that tataḥ saptadaśe jātaḥ satyavatyāṁ parāśarāt. Parāśarāt, semina given by Parāśara Muni in the womb of Satyavatī, satyavatyām. And cakre veda-taroḥ śākhāḥ. Veda, the knowledge, he divided. Vyāsadeva divided into many branches. Therefore Vyāsadeva is known as Veda-vyāsa.

Lecture on SB 1.3.27 -- Los Angeles, October 2, 1972:

In this way, in one year, there are so many Manus in Brahmā's... Some five thousand Manus in one year. So, so many Manus, and his sons are coming. Manu. From Manu, the word man has come. Manuṣya. The man, this word, is from Manu. We are all sons of Manu. There are two descendants of Manu. No, two descendants, kṣatriya family. One from the sun-god and one from the moon-god. Two families, kṣatriyas. Royal order. So Manu is from the sun, and the descendants, sūrya-vaṁśa, they are from Manu. Manur ikṣvākave 'bravīt. Manu, his son was Ikṣvāku. Mahārāja Ikṣvāku, king. He was the king of this planet, the original forefather of Lord Rāmacandra's dynasty. Mahārāja... Lord Rāmacandra appeared in the family of Manu. And similarly... Sūrya-vaṁśa. Similarly, Lord Kṛṣṇa also appeared in yadu-vaṁśa.

Lecture on SB 1.3.27 -- Los Angeles, October 2, 1972:

So these families, dynasties, are very, very old. Every... According to Vedic system, any family—brāhmaṇa, kṣatriya, vaiśya, those who are higher caste—they must give at least seven generations account. Otherwise he is not a respectable family. Seven generations. His father, his father, his father, his father, his father, like that. When there is marriage, then there is check corroboration. The bride's party and the bridegrooms party, they should narrate their seventh generation. If within their seventh generation it, what is called, collide, becomes the one man, then there will be no marriage, because it becomes the same family. One cannot marry in the same family. He must pick up another family. Otherwise one could marry his own sister.

Lecture on SB 1.4.25 -- Montreal, June 20, 1968:

Now the history of Śrīmad-Bhāgavatam is like this, that Parīkṣit Mahārāja was a great king, emperor of the world, very pious devotee, all qualified. So sometimes he went to the forest for hunting. The hunting is allowed to the kṣatriyas, kings, royal kings. Why? Because a king has to look after administration of the society; therefore sometimes he has to order to kill some men, "Hang this man." Or sometimes he will take the sword in his own hand and kill the culprit, criminal, immediately. So therefore the killing practice was allowed to the kṣatriyas, royal family. Therefore sometimes the king would go into the forest and kill some animals to practice. Just like in the medical laboratory, physiological laboratory, some animals are tested to see the physiological condition of the body, similarly, always these experiments are made on the animals.

Lecture on SB 1.4.25 -- Montreal, June 20, 1968:

This was the version. Now the boy came back home and saw the father was garlanded with the dead snake, and he began to cry, began to cry. He felt so much that his father was insulted. His father was brāhmaṇa. He was brāhmaṇa. "Oh, brāhmaṇa has been insulted by the kṣatriya?" So he felt too much. He began to cry. So by his crying, that hermitage came to his senses and asked the boy, "Why you are crying?" "Oh, father, you do not know. You have been insulted by the king in this way, and I have cursed him." Oh, his father became astonished. "Oh, you have cursed Mahārāja Parīkṣit? Oh, you have done the greatest blunder. Oh, such a nice king. Depending on him, the subject, the citizens, are sleeping very peacefully. There is no danger. And you have cursed him?" Oh, he became very much sorry. And that description is there. Next day we shall explain how he was sorry.

Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968:

Now, strī-śūdra-dvija-bandhu. Strī, woman class, are taken as less intelligent. It is not partiality; it is stated in the śāstra and practically it is so. So woman class, strī, and śūdra. Śūdra means laborer class. Strī, śūdra, and dvija-bandhu. Dvija-bandhu means born of a high family... The brāhmaṇa, kṣatriya and the vaiśyas, they are considered as in the higher status of social life, and the śūdras... It is everywhere. It is not that...

The other day in the television somebody was questioning me that "Why there is caste system in India?" So I answered, "The caste system is everywhere. Why in India?" And what is that caste system?

Lecture on SB 1.5.12-13 -- New Vrindaban, June 11, 1969:

He has given introduction, strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā: (SB 1.4.25) "The Vedic knowledge is difficult to be understood by these classes of men and women: strī-śūdra-śūdra class, woman class, strī, śūdra—and dvija-bandhu." And dvija-bandhu means born in high family, brāhmaṇa, kṣatriya, vaiśya, but their behavior is different, like śūdras. They cannot understand Vedas. Therefore there is restriction, that "The śūdras cannot read Vedas." They are restricted.

So therefore Mahābhārata was written by Vyāsadeva. But Nārada says that "This kind of literature will not appeal to the saintly devotees. So you write something for the satisfaction of the saintly devotees."

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

So there is no loss. He begins again worship of Rādhā-Kṛṣṇa, either in the brāhmaṇa family or in the rich family. And ko vārtha āpto 'bhajatāṁ sva-dharmataḥ: "And if anyone does not take to Kṛṣṇa consciousness, devotional service, simply engages in his, mean, prescribed duties as a brāhmaṇa or kṣatriya or a śūdra, and he's very strict moralist, he may get, he may not get also." There is... Because this life, as it is stated in the Bhagavad-gītā, yes, Vedas, Upaniṣad, kṣurasya dhara iti duratyayā.(?) The people do not understand that how we are stationed. Any little difference, we may fall down. As there is chance of falldown from Kṛṣṇa consciousness, there is chance of falldown from any position. This human life, human form of life, should be very carefully and cautiously utilized. This verse I was explaining yesterday, labdhvā sudurlabham idaṁ bahu-sambhavānte (SB 11.9.29).

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

Because we are going to get birth in śucīnām, in nice brāhmaṇa family, or rich mercantile family where it is supposed...

Nowadays, at the present moment, there is no brāhmaṇa, no kṣatriya, no vaiśyas. Everyone is a śūdra. Kalau śūdra-sambhavaḥ. The situation is different. Therefore Caitanya Mahāprabhu has made the thing very easy. Either you become brāhmaṇa or śūdra or kṣatriya or less than śūdra, caṇḍāla, or, or anything, it doesn't matter. Take to this chanting of Hare Kṛṣṇa, and if you stick to this and if you follow the regulative principles, your success is sure. That is Caitanya Mahāprabhu's gift. And that is confirmed here by Nārada Muni, that "There is no loss even one falls down from Kṛṣṇa consciousness platform." That does not mean we shall fall down.

Lecture on SB 1.5.17-18 -- New Vrindaban, June 21, 1969:

"So it is all right. We are in Kṛṣṇa consciousness. But if we fall down." Vrase vā tadā sva-dharma tyāga nimitta narthāśraya:(?) "Then you have given up your all other duties. So for giving up your duty, there must be some punishment." I don't mean in this worldly punishment. Just like, according to Vedic system, there are brāhmaṇas, kṣatriyas, for example. Just like Kṛṣṇa was advising Arjuna that "You are kṣatriya. So if you die in this fight, then your heavenly door is open." Because, according to śāstra, if a kṣatriya dies while fighting, then automatically he gets promotion in the heavenly planet. And if he goes away, giving up the fighting, then he goes to hell. So similarly, if one does not discharge his duties, prescribed duties, then he falls down. Nārada Muni says, "Even if he falls down, still, there is no loss. Even if he falls down, there is no loss."

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

At least, in India, one who cannot say his father's name, immediately he becomes degraded. Just like the Jābāla Satyakāma. Jābāla Satyakāma, he, he was... He went to Gautama Muni, "Please initiate me." And according to Vedic conclu..., initiation is meant for the brāhmaṇa. Brāhmaṇa, kṣatriya and vaiśya. Not for the śūdras. Śūdras are not initiated. And in the Kali-yuga, because everyone is a śūdra, therefore he's first of all given training to become a brāhmaṇa. Then the sacred thread is offered. This is the process. Because actually, initiation cannot be given to anyone except a brāhmaṇa. So kalau śūdra-sambhavaḥ: "In the Kali-yuga, everyone is śūdra." That is to be accepted without any disagreement. Kalau śūdra-sambhavaḥ. Because they have no saṁskāra. Asaṁskṛtāḥ kriyā-hīnā mlecchāḥ.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

I have purchased." That's all right. Yes. But Kali-yuga is so implicated that sometimes we have to speak the untruth. But it is the business of the brāhmaṇa to speak the truth. No untruth.

So, so in this way our proposition is that if we want perfection, then in whatever position we are, either I am a brāhmaṇa, or I am a kṣatriya, or I am a vaiśya, or I am a śūdra—it doesn't matter, if we simply take this vow, that Kṛṣṇa is the original cause of everything... A śūdra is also a, the original cause is Kṛṣṇa. Kṛṣṇa says in the Śrīmad-Bhāgavatam that He is the cause of the śūdras. You should not hate anyone, because everyone is born of Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā (BG 14.4). Kṛṣṇa says. Sarva-yoniṣu. It doesn't matter in what form the living entity is there, but Kṛṣṇa claims that He is the father, He is the father.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

So either brāhmaṇa or kṣatriya or vaiśya or śūdra or mleccha, yavana, or white, black, European, American—anyone—he should know that the original cause is Kṛṣṇa. This is perfection of life.

idaṁ hi puṁsas tapasaḥ śrutasya vā
sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto 'rthaḥ kavibhir nirūpito
yad-uttamaśloka-guṇānuvarṇanam
(SB 1.5.22)

So if everyone says that "Original cause of my existence is Kṛṣṇa," this is Kṛṣṇa consciousness. It doesn't matter. Not that a brāhmaṇa... Brāhmaṇa is the mouth of Kṛṣṇa, and kṣatriya is the arm of Kṛṣṇa, and vaiśya is the belly of Kṛṣṇa, and śūdra is the leg of Kṛṣṇa. But do we distinguish that "Here is Kṛṣṇa's mouth, or head; all the flowers should be offered here, not to the leg"? Do we make any such distinction?

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

No. He'll die of starvation. He'll not accept any employment. That is brāhmaṇa. Kṣatriya also that, and vaiśya also. Only śūdra. A vaiśya will find out some business. He'll find out some business. So there is a practical story. One Mr. Nandi, long, long ago, in the Calcutta, he went to some friend that, "If you can give me a little capital, I can start some business." So he said, "You are vaiśya? Mercantile?" "Yes." "Oh, you are asking money from me? Money's on the street. You can find out." So he said, "I don't find." "You don't find? What is that?" "That, that is a dead mouse." "That is your capital." Just see.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

So what business we are doing? But we are confident that Kṛṣṇa will send us our maintenance. That confidence required. A śūdra means he becomes disturbed. He becomes disturbed. "Oh, I have no employment. How shall I eat? Where shall I go? Where shall I live?" He has no faith in Kṛṣṇa. The brāhmaṇa has got full faith. The kṣatriya has got little less faith, the vaiśya, little less faith, and the śūdra has no faith. This is the difference.

So your question was that how we can know a śūdra? That because everyone is now faithless and everyone is seeking after employment. Therefore... We may discuss in so many ways. Because people have become śūdra, therefore the capitalists are exploiting them. If everyone denies to be, serve, then these so-called industries will fail. Immediately. That is Gandhi's proposal.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

And here is a tamarind tree. My wife collects some leaves and boils it, and that becomes nice soup. And these boys bring some rice. I am quite satisfied."

(break) "...as your production is there, give me twenty-five percent. I'll give you protection." That is kṣatriya business. Brāhmaṇa's business, teaching. And vaiśya: till the field, agriculture, get your food. Now, where is dependence? Only a śūdra, he cannot take up all these things. "Give me some service, sir. Give me some service." In the modern education, they... The more and more industries increasing, there śūdras are being trained up. Technology. Technology means he must get some service. Otherwise, useless. Simple life, teaching, brāhmaṇa; and kṣatriya, give protection; and vaiśya, till the ground. This is... Where is the question of scarcity?

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

Brahmānanda: Kṣatriyas should run the government?

Prabhupāda: Oh, yes.

Brahmānanda: And the brāhmaṇas should give advice.

Prabhupāda: Yes. That is Vedic system. The brāhmaṇas would never take part in administration. They would give advice according to śāstra.

Svarūpa Dāmodara: I have a comment on that research.

Prabhupāda: Hm.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

He was punishable. It was the duty of the government to see that "You are posing yourself as brāhmaṇa. Whether you are doing the duty of a brāhmaṇa?" If he's not doing, then he was punished. Therefore nobody was unemployed. A brāhmaṇa is doing his duty, kṣatriya's doing his duty, vaiśya his duty. We get this information from Mahārāja Pṛthu's kingdom. He, he was very strict, that whether one is doing his duty. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). If the brāhmaṇa is doing his duty, the kṣatriya is doing his duty, and vaiśya is doing his duty, then where is the unemployment? And it is the duty of the government to see that everyone is doing his duty.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

Your head division, your arm division, your belly division, and your leg division. And if you cut off everything, simply you keep the legs, then what will be done? So at the present moment there is no brāhmaṇa, no kṣatriya. Maybe some vaiśyas only. Only śūdras. Therefore there is chaos. If the division is made, kept, as it is advised in the Bhagavad-gītā, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13), according to guṇa and karma, then the society is maintained very nicely, properly. If your head is working nicely, if your arms are working nicely, if your stomach is working nicely, leg is working..., then you are fit. But if you have got only legs, and head, there is no head, there is no arm, then what is the...? Dead society.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

So we are giving education at the present moment to become śūdras. Paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam (BG 18.44). To serve others. A brāhmaṇa will not serve anyone else. A kṣatriya will not serve anyone else. A vaiśya will not serve anyone else. Only the śūdras. So at the present moment we are giving śūdra education. Everyone is taking one application: "Give me some service." "No vacancy, sir." Therefore it is said, kalau śūdra-sambhavaḥ. In the Kali-yuga everyone is śūdra. And how you can have good government by the śūdras? Kṣatriya required. Just like Mahārāja Parīkṣit. He was touring. As soon as he saw one man is killing cow, "Who are you, rascal, killing cow in my kingdom?" Kṣatriya.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

He was touring. As soon as he saw one man is killing cow, "Who are you, rascal, killing cow in my kingdom?" Kṣatriya. Give protection. Even to the cows. Prajā means one who has taken birth in that land. Why he should not be given protection? But because they are śūdras, they do not know what is the kṣatriya's duty, what is the government's duty. This is the position. Am I right or wrong?

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

No, that was another thing. That was for, fight for the right cause. Not for... It may be politically like that, but the division was there, brāhmaṇa, kṣatriya, vaiśya, śūdra. And the last, Kṛṣṇa's compromising plan was that "After all, they are kṣatriyas, these five brothers. They cannot take the business of a vaiśya or brāhmaṇa. So give them five villages so that they may be satisfied, ruling over these..." "No, not even land holding the upper portion of the needle." Then there was fight. Then there was fight.

So as far as possible... Of course, our, this movement is creating brāhmaṇas. People now require a brāhmaṇa, the head. Of course, we are not manufacturing anything. Everything is there. Everything is there in the śāstra. We do not invent anything.

Lecture on SB 1.5.23 -- Vrndavana, August 4, 1974:

And second point is that he was not born in a very high-grade family, aristocratic family, rich family. No. Maidservant's son. He did not give any information of his father also. Dāsyāḥ. Dāsyāḥ means there is no certainty who is father. Dāsī. Dāsī-putra. The... Formerly, big, big men, especially kṣatriyas... Just like when Vasudeva was married with Devakī, so with Devakī many hundreds maidservants were given, with Vasudeva. That is the system, especially among the kṣatriyas. When a kṣatriya king is married, then along with the queen, many girlfriends of the queen, they are also taken away. This is also nice solution of social problem. Yes. Because female population is always greater than the male population. And... Therefore, the royal order, they would accept all these girls as associates. And sometimes they would be pregnant, and there will be son. They were called dāsī-putra.

Lecture on SB 1.5.23 -- Vrndavana, August 4, 1974:

This is our Kṛṣṇa consciousness movement. And who becomes purified? Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā ya...

All the people who are less than the śūdras. They are called pañcamas, fifth grade. First grade, brāhmaṇa, second grade, kṣatriya, third grade, vaiśya, fourth grade, śūdra, and all others—fifth grade. They are called caṇḍālas. The caṇḍālas... The sweeper, the cobbler, and the... Low grade. Still, in India, these fifth-grade persons only, they eat meat, pigs, and sometimes cows. Fifth grade. Now it has become a practice. And he's a first-grade man. So just see. What was the business of the fifth-grade men, that has become the business of the so-called politicians. You see. So if you are ruled by the fifth-grade men, then how you can be happy? That is not possible. How there can be any social tranquillity? That is not possible.

Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974:

Satyaṁ śamo damaḥ. I can control my mind. I have got knowledge. I can tolerate." So all these qualities, one becomes bound up. But Śrī Caitanya Mahāprabhu teaches, nāhaṁ vipro na ca nara-patiḥ, that "Even... I am not even a brāhmaṇa. I am not a kṣatriya. I am not a vaiśya. I am not a śūdra." He says. This is called sarvopādhi-vinirmuktam (CC Madhya 19.170). Even if you become a brāhmaṇa, still, that is upādhi, designation.

So although there is bondage in the sattva-guṇa,... Ūrdhvaṁ gacchanti sattva-sthāḥ (BG 14.18). You can be promoted to the higher planetary systems, but that is also bondage. Kṛṣṇa says, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16).

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

Why I am moving the fan? Because I am suffering. Every step. Padaṁ padaṁ yad vipadām (SB 10.14.58). Every step danger, every step suffering.

But on being illusioned, moha... It is called moha. Janasya moho 'yam ahaṁ mameti (SB 5.5.8). "I am this. I am brāhmaṇa." "I am kṣatriya. I am American." Aham. False identification. "I am very strong, beautiful." "I am very ugly." "I am poor." "I am rich." Janasya moho 'yam ahaṁ mameti (SB 5.5.8). But you are none of these. You are simply servant of Kṛṣṇa. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). This is happiness. Otherwise, in whichever way you identify... When they fail to identify with all this nonsense, then "I am God. I am Nārāyaṇa." This will not help.

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

When one is inquisitive about himself, ahaṁ brahmāsmi, "Why I am suffering?"... Ke āmi kene āmāya jāre tāpa-traya.

So that realization is here. Therefore Nārada Muni says, tāpa-traya-cikitsitam. Cikitsitam means treatment. By the grace of guru, he could understand that "I am in this condition, material condition, means suffering from threefold types of miseries, and I am uselessly wasting time for material comforts, for economic development." Śrama eva hi kevalam. "Even I act as a perfect brāhmaṇa or as a perfect kṣatriya or a perfect vaiśya or śūdra, still, I am wasting time. Still, I am wasting time." How? That is confirmed in the Śrīmad-Bhāgavatam:

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

Dharma... Dharma means own dharma, brāhmaṇa's dharma, kṣatriya's dharma, vaiśya's dharma. There are different occupational duties. Do it. But side by side, you should test "Whether I am going to be perfect?" That is required.

That perfection, how it is made perfect? That is stated in the Śrīmad-Bhāgavatam. Sa... What is that? Saṁsiddhir hari-toṣaṇam (SB 1.2.13). What is that verse? Dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam. Svanuṣṭhitasya... Ataḥ pumbhir dvija-śreṣṭhāḥ. This is the word by Śukadeva Gosvā..., Sūta Gosvāmī. "You are all learned brāhmaṇas..." Dvija-śreṣṭhāḥ. Dvija means brāhmaṇa, kṣatriya, vaiśya. But śreṣṭhāḥ means brāhmaṇas. They have got... Brāhmaṇas, they are interested for spiritual advancement of life. Kṣatriyas are not so much interested, neither the vaiśyas, and what to speak of the śūdras. And in the Kali-yuga almost everyone is a śūdra.

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

Therefore training should be given how to become brāhmaṇa. Then he'll be interested. Otherwise, nobody is interested.

Therefore it is addressed, ataḥ pumbhir dvija-śreṣṭhāḥ, "O the best of the dvijas, twice-born." Varṇāśrama-vibhāgaśaḥ. There is division, varṇāśrama. Varṇa and āśrama. Varṇa means brāhmaṇa, kṣatriya, vaiśya, śūdra, and āśrama means brahmacārī, gṛhastha, vānaprastha and sannyāsa. So for the brāhmaṇa, one who is brāhmaṇa, for him, the four āśramas are recommended. One... First of all he must become brahmacārī, a brāhmaṇa, son of a brāhmaṇa. Then, when he's fully trained up, he should become a gṛhastha. Not should, but if he likes. Then... Otherwise, sometimes you will find naiṣṭhika-brahmacārī. Never... Just like my Guru Mahārāja was. He never married.

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

So brahmacārī, gṛhastha, then not to stuck up with the family affairs up to the end of death. No. At a certain stage, after fifty years, he must give up. That is called vānaprastha. And then, after being trained up in vānaprastha very nicely, he takes sannyāsa. This is brāhmaṇa's..., four āśrama. And for the kṣatriya, up to vānaprastha. Up to vānaprastha. Just like Mahārāja Yudhiṣṭhira and all the brothers, they left home, but the wife was there. That is called vānaprastha. They did not take sannyāsa. Kṣatriya. Up to vānaprastha. Vaiśyas. No vānaprastha, no sannyāsa. Up to gṛhastha. Brahmacārī... Brahmacārī is compulsory for the dvija. Because there is the training. And for the śūdra there is no brahmacārī. Only gṛhastha, married. Otherwise, life will be very irregular. So in this way varṇāśrama. So there are duties.

Lecture on SB 1.5.35 -- Vrndavana, August 16, 1974:

The division of work must be there; otherwise the society cannot go on very nicely. If everyone is brāhmaṇa, not interested in anything material or simply... Because it is, after all, material world, if everyone becomes brāhmaṇa, now it will not go. There must be others. Kṣatriyas means the statesman, protector, politician, diplomat, kṣatriyas. And there must be vaiśyas also, productive class of men. They must produce. Economic development, that is also required. Otherwise, how human society will go on? Not only intelligent class of men—the protector class of men, the productive class of men, and the worker class of men. Suppose you are constructing this temple. If we devotees remain Hare Kṛṣṇa, then who will construct this temple? Everything is required. We do not say that "Stop this" or "Stop that." No.

Page Title:Ksatriya (Lectures, SB Canto 1 ch. 1 - 5)
Compiler:Visnu Murti, RupaManjari
Created:04 of Dec, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=141, Con=0, Let=0
No. of Quotes:141