Dear all
It is very shocking and nonsense talking about race in Sajha, you should understand very corner of earth if you read regular news papers or listening radio, watching Television there are three Religions which are very much restricted for stances Judaism, Hinduism, and Islamic, those anthropologists do not believe that cast system, they believe on Evolution, according to their believe there are only three kind of human being Negro
Aryan (White Caucasians} and Mongoloid, however unfortunately at present following cast system still working which is adding butter in burning fire, we should learn to respect each other, these are truth and which is being written in bed and Mahabharaj(Geeta)
THE CASTE SYSTEM
(Brahman, Kshatriyas, Vaisyas and Sudras)
In the Bhagavad Gita, Ch.4, Verse 13
The Lord says:
"The fourfold caste has been created by Me
according to the differentiation of Guna and Karma;"
In the Bhagavad Gita, Ch.18, verse 40
the Lord says:
"There is no being on earth, or again in heaven among the
gods, that is liberated from the three qualities born of Nature."
Gita Ch. 18, V.41:
"Of Brahmanas, Kshtriyas and Vaishyas, as also the Sudras,
O Arjuna, the duties are distributed according to the qualities
born of their own nature."
[Note: The word 'GUNA' in Vedanta means prakriti (Satwa,
Rajas and Tamas). The principle of caste system is not
confined to any one country. It applies to all human beings of
all races, in all countries. This Sanatan principle is eternal and is not subject to change. It remains unchanged in the past, in the present and in the future.]
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The following explanation is from
The Mahabharata,
The Four Orders of human Beings
From The Mahabharata
Santi Parva, Section CLXXXVIII
Translated by Sri Kisari Mohan Ganguli
Brigu said, "..... (The Creator created) human beings with their four divisions, viz., Brahmanas, Kshatriyas, Vaisyas, and Sudras. The complexion the Brahmanas obtained was white; that which the Kshatriyas obtained was red; that which the Vaisyas got was yellow; and that which was given to the Sudras was black."
[The commentator explains that the words expressive of hue or colour really mean attributes. What is intended to be said is that the Brahmanas had the attribute of Goodness (Sattwa); the second order had the attribute of Passion (Rajas); the third got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order got the remaining attribute, viz., Darkness (Tamas).].
Bharadwaja said, "If the distinction between the four orders of human beings be made by means only of colour (attribute), then it seems that all the four orders have been mingled together. Lust, wrath, fear, cupidity, grief, anxiety, hunger, toil,- possess and prevail over all men. How can men be distinguished by the possession of attributes?
The bodies of all men emit sweat, urine, faeces, phlegm, bile, and blood. How then can men be distributed into classes? Of mobile objects the number is infinite; the species also of immobile objects are innumerable. How then, can, objects of such very great diversity be distributed into classes?"
Brigu said,"There is really no distinction between the different orders. The whole world at first consisted of Brahmanas. Created equal by the Creator, men have in consequence of their acts, become distributed into different orders. They that became fond of indulging in desire and enjoying pleasures, possessed of the attributes of severity and wrath, endued with courage, and unmindful of the duties of piety and worship, - these Brahmanas possessing the attribute of Passion, - became Kshatriyas.
Those Brahmanas again who, without attending to the duties laid down for them, became possessed of both the attributes of Goodness and Passion, and took to the professions of cattle-rearing and agriculture, became Vaisyas. Those Brahmanas again that became fond of untruth and injuring other creatures, possessed of cupidity, - engaged in all kinds of acts for a living, and fallen away from purity of behaviour, and thus wedded to the attribute of Darkness, became Sudras.
Separated by these occupations, Brahmanas, falling away from their own order, became members of the other three orders. All the four orders, therefore, have always the right to the performance of all pious duties and of sacrifices. Even thus were the four orders at first created equal by Brahma (the Creator) who ordained for all of them (the observances disclosed in) the words of Brahma (in the Vedas). Through cupidity alone, many fell away, and became possessed by ignorance.
The Brahmanas always devoted to the scriptures on Brahma; and mindful of vows and restraints, are capable of grasping the conception of Brahman. Their penances therefore, never go for nothing. They amongst them are not Brahmanas that are incapable of understanding that every created thing is Supreme Brahman.
These, falling away, became members of diverse (inferior) orders. Losing the light of knowledge, and betaking themselves to an unrestrained course of conduct, they take birth as Pisachas and Rakshasas (demons)and Pretas and as individuals of diverse Mleccha species.
The great Rishis who at the beginning sprang into life (through the Creator`s will) subsequently created, by means of their penances, men devoted to the duties ordained for them and attached to the rites laid down in the Eternal Vedas. That other Creation, however, which is eternal and undecaying, which is based upon Supreme Brahman and has sprung from the Primevel God, and which has its refuge upon yoga, is a mental one."
Bharadwaja said:" By what acts does one become a Brahman? By what a Kshatriya? By what acts again does one become a Vaisya or a Sudra? Tell me this, O foremost of speakers."
Bhrigu said, "That person is called a Brahman who has been sanctified by such rites as those called JATA and others; who is pure in behaviour; who is engaged in studying the Vedas; who is devoted to the six well-known acts (of ablutions every morning and evening, silent recitation of mantras, pouring libations on the sacrificial fire, worshipping the deities, doing the duties of hospitality to guests, and offering food to the Viswedevas); who is properly observant of all pious acts; who never takes food without having offered it duly to gods and guests; who is filled with reverence for his preceptor; and who is always devoted to vows and truth.
He is called a Brahmana in whom are truth, gifts, abstention
from injury to others, compassion, shame, benevolence and penance.
He who is engaged in the profession of battle, who studies the Vedas, who makes gifts (to Brahmanas) and takes wealth (from those he protects) is called a Kshatriya.
He who earns fame from keep of cattle, who is employed in agriculture and the means of acquiring wealth, who is pure in behaviour and attends to the study of the Vedas, is called a Vaisya.
He who takes pleasure in eating every kind of food, who is engaged in doing every kind of work, who is impure in behaviour, who does not study the Vedas, and whose conduct is unclean, is said to be a Sudra.
If these characteristics be observable in a Sudra, and if
