View source for In this age so many functions are held by spending millions, but the poor laborer is not sumptuously fed or given charity, clothing, etc. The laborers are thus dissatisfied, and so they make agitation

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{{terms|"In this age so many functions are held by spending millions, but the poor laborer is not sumptuously fed or given charity, clothing, etc. The laborers are thus dissatisfied, and so they make agitation"}}
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{{compiler|Iswaraj}}
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[[Category:In This Age]]
[[Category:So Many]]
[[Category:Function - ceremony]]
[[Category:Hold]]
[[Category:Spending Money]]
[[Category:Millions]]
[[Category:Poor]]
[[Category:Laborers]]
[[Category:Sumptuously]]
[[Category:Feed]]
[[Category:Give]]
[[Category:Charity]]
[[Category:Cloth]]
[[Category:Etcetera]]
[[Category:Dissatisfaction]]
[[Category:Make]]
[[Category:Agitation]]
[[Category:Srimad-Bhagavatam, Canto 01 Chapter 09 Purports - The Passing Away of Bhismadeva in the Presence of Lord Krsna]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 1</h3>
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In this age so many functions are held by spending millions, but the poor laborer is not sumptuously fed or given charity, clothing, etc. The laborers are thus dissatisfied, and so they make agitation.
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[[Vanisource:SB 1.9.26|SB 1.9.26, Translation and Purport]]
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At Mahārāja Yudhiṣṭhira's inquiry, Bhīṣmadeva first defined all the classifications of castes and orders of life in terms of the individual's qualifications. Then he systematically, in twofold divisions, described counteraction by detachment and interaction by attachment.
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The śūdra class is less intelligent and should have no independence. They are meant for rendering sincere service to the three higher sections of the society. The śūdra class can attain all comforts of life simply by rendering service to the higher classes. It is especially enjoined that a śūdra should never bank money. As soon as the śūdras accumulate wealth, it will be misused for sinful activities in wine, women and gambling. Wine, women and gambling indicate that the population is degraded to less than śūdra quality. The higher castes should always look after the maintenance of the śūdras, and they should provide them with old and used garments. A śūdra should not leave his master when the master is old and invalid, and the master should keep the servants satisfied in all respects. The śūdras must first of all be satisfied by sumptuous food and clothing before any sacrifice is performed. In this age so many functions are held by spending millions, but the poor laborer is not sumptuously fed or given charity, clothing, etc. The laborers are thus dissatisfied, and so they make agitation.

The varṇas are, so to speak, classifications of different occupations, and āśrama-dharma is gradual progress on the path of self-realization. Both are interrelated, and one is dependent on the other. The main purpose of āśrama-dharma is to awaken knowledge and detachment. The brahmacārī āśrama is the training ground for the prospective candidates. In this āśrama it is instructed that this material world is not actually the home of the living being. The conditioned souls under material bondage are prisoners of matter, and therefore self-realization is the ultimate aim of life. The whole system of āśrama-dharma is a means to detachment. One who fails to assimilate this spirit of detachment is allowed to enter into family life with the same spirit of detachment. Therefore, one who attains detachment may at once adopt the fourth order, namely, renounced, and thus live on charity only, not to accumulate wealth, but just to keep body and soul together for ultimate realization. Household life is for one who is attached, and the vānaprastha and sannyāsa orders of life are for those who are detached from material life. The brahmacārī-āśrama is especially meant for training both the attached and detached.
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