The barriers around an agricultural field sometimes break due to heavy torrents of rain. Similarly, the unauthorized atheistic propaganda in the Age of Kali breaks the boundary of the Vedic injunctions. Thus people gradually degenerate to godlessness. In the rainy season, the clouds, tossed by the wind, deliver water which is welcomed like nectar. When the Vedic followers, the brāhmaṇas, inspire rich men like kings and members of the wealthy mercantile community to give charity in the performance of great sacrifices, the distribution of such wealth is also nectarean. The four sections of human society, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are meant to live peacefully in a cooperative mood; this is possible when they are guided by expert Vedic brāhmaṇas who perform sacrifices and distribute wealth equally.
Mercantile community
Bhagavad-gita As It Is
BG Chapters 1 - 6
These sacrifices may be fitted into various divisions. There are persons who are sacrificing their possessions in the form of various kinds of charities. In India, the rich mercantile community or princely orders open various kinds of charitable institutions like dharma-śālā, anna-kṣetra, atithi-śālā, anāthālaya and vidyā-pīṭha. In other countries, too, there are many hospitals, old age homes and similar charitable foundations meant for distributing food, education and medical treatment free to the poor. All these charitable activities are called dravyamaya-yajña.
Srimad-Bhagavatam
SB Canto 1
Foolish people think that devotional service is flattering the Lord to get special mercy. Factually the pure devotees who are engaged in the transcendental loving service of the Lord are not a mercantile community. A mercantile house renders service to someone in exchange for values. The pure devotee does not render service unto the Lord for such exchange, and therefore the full mercy of the Lord is open for him.
The varṇāśrama-dharma is prescribed for the civilized human being just to train him to successfully terminate human life. Self-realization is distinguished from the life of the lower animals engaged in eating, sleeping, fearing and mating. Bhīṣmadeva advised for all human beings nine qualifications: (1) not to become angry, (2) not to lie, (3) to equally distribute wealth, (4) to forgive, (5) to beget children only by one's legitimate wife, (6) to be pure in mind and hygienic in body, (7) not to be inimical toward anyone, (8) to be simple, and (9) to support servants or subordinates. One cannot be called a civilized person without acquiring the above-mentioned preliminary qualities. Besides these, the brāhmaṇas (the intelligent men), the administrative men, the mercantile community and the laborer class must acquire special qualities in terms of occupational duties mentioned in all the Vedic scriptures.
The vaiśyas, the members of the mercantile communities, are especially advised to protect the cows. Cow protection means increasing the milk productions, namely curd and butter. Agriculture and distribution of the foodstuff are the primary duties of the mercantile community backed by education in Vedic knowledge and trained to give in charity. As the kṣatriyas were given charge of the protection of the citizens, vaiśyas were given the charge of the protection of animals. Animals are never meant to be killed. Killing of animals is a symptom of barbarian society. For a human being, agricultural produce, fruits and milk are sufficient and compatible foodstuffs. The human society should give more attention to animal protection.
The principal sign of the age of Kali is that lower-caste śūdras, i.e., men without brahminical culture and spiritual initiation, will be dressed like administrators or kings, and the principal business of such non-kṣatriya rulers will be to kill the innocent animals, especially the cows and the bulls, who shall be unprotected by their masters, the bona fide vaiśyas, the mercantile community. In the Bhagavad-gītā (18.44), it is said that the vaiśyas are meant to deal in agriculture, cow protection and trade. In the age of Kali, the degraded vaiśyas, the mercantile men, are engaged in supplying cows to slaughterhouses. The kṣatriyas are meant to protect the citizens of the state, whereas the vaiśyas are meant to protect the cows and bulls and utilize them to produce grains and milk. The cow is meant to deliver milk, and the bull is meant to produce grains. But in the age of Kali, the śūdra class of men are in the posts of administrators, and the cows and bulls, or the mothers and the fathers, unprotected by the vaiśyas, are subjected to the slaughterhouses organized by the śūdra administrators.
SB Canto 2
The virāṭ-puruṣa's face is the brāhmaṇas, His arms are the kṣatriyas, His thighs are the vaiśyas, and the śūdras are under the protection of His feet. All the worshipable demigods are also overtaken by Him, and it is the duty of everyone to perform sacrifices with feasible goods to appease the Lord.
Monotheism is practically suggested here. Offering sacrifices to many demigods under different names is mentioned in the Vedic literatures, but the suggestion made in this verse is that all those varieties of demigods are included in the form of the Supreme Personality of Godhead; they are only the parts and parcels of the original whole. Similarly, the divisions of the orders of human society, namely the brāhmaṇas (the intelligent class), the kṣatriyas (the administrators), the vaiśyas (the mercantile community) and the śūdras (the laborer class), are all included in the body of the Supreme. As such, sacrifice by every one of them in terms of pleasing the Supreme by feasible goods is recommended. Generally, the sacrifice is offered with clarified butter and grains, but with the progress of time, human society has produced varieties of goods by transforming materials supplied by God's material nature. Human society, therefore, must learn to offer sacrifices not only with clarified butter, but also with other manufactured goods in the propagation of the Lord's glory, and that will bring about perfection in human society. The intelligent class of men, or brāhmaṇas, may give direction for such sacrifices in consultation with the previous ācāryas; the administrators may give all facilities to perform such sacrifices; the vaiśya class or mercantile community, who produce such goods, may offer them for sacrifice; and the śūdra class may offer their manual labor for the successful termination of such sacrifice. Thus by the cooperation of all classes of human beings, the sacrifice recommended in this age, namely the sacrifice of congregational chanting of the holy name of the Lord, may be executed for the common welfare of all the people of the world.
SB Canto 3
While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.
As He grew to six and seven years old, the Lord was given charge of looking after the cows and bulls in the grazing grounds. He was the son of a well-to-do landholder who owned hundreds and thousands of cows, and according to Vedic economics, one is considered to be a rich man by the strength of his store of grains and cows. With only these two things, cows and grain, humanity can solve its eating problem. Human society needs only sufficient grain and sufficient cows to solve its economic problems. All other things but these two are artificial necessities created by man to kill his valuable life at the human level and waste his time in things which are not needed. Lord Kṛṣṇa, as the teacher of human society, personally showed by His acts that the mercantile community, or the vaiśyas, should herd cows and bulls and thus give protection to the valuable animals. According to smṛti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one's mother, human society takes cow's milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother. It is mentioned herein that the beautiful cows and bulls were of various checkered colors—red, black, green, yellow, ash, etc. And because of their colors and healthy smiling features, the atmosphere was enlivening.
SB Canto 5
When King Parīkṣit asked Śukadeva Gosvāmī about the direct meaning of the material forest, Śukadeva Gosvāmī replied as follows: My dear King, a man belonging to the mercantile community (vaṇik) is always interested in earning money. Sometimes he enters the forest to acquire some cheap commodities like wood and earth and sell them in the city at good prices. Similarly, the conditioned soul, being greedy, enters this material world for some material profit. Gradually he enters the deepest part of the forest, not really knowing how to get out. Having entered the material world, the pure soul becomes conditioned by the material atmosphere, which is created by the external energy under the control of Lord Viṣṇu. Thus the living entity comes under the control of the external energy, daivī māyā. Living independently and bewildered in the forest, he does not attain the association of devotees who are always engaged in the service of the Lord. Once in the bodily conception, he gets different types of bodies one after the other under the influence of material energy and impelled by the modes of material nature (sattva-guṇa, rajo-guṇa and tamo-guṇa). In this way the conditioned soul goes sometimes to the heavenly planets, sometimes to the earthly planets and sometimes to the lower planets and lower species. Thus he suffers continuously due to different types of bodies. These sufferings and pains are sometimes mixed. Sometimes they are very severe, and sometimes they are not. These bodily conditions are acquired due to the conditioned soul's mental speculation. He uses his mind and five senses to acquire knowledge, and these bring about the different bodies and different conditions. Using the senses under the control of the external energy, māyā, the living entity suffers the miserable conditions of material existence. He is actually searching for relief, but he is generally baffled, although sometimes he is relieved after great difficulty. Struggling for existence in this way, he cannot get the shelter of pure devotees, who are like bumblebees engaged in loving service at the lotus feet of Lord Viṣṇu.
Sometimes the conditioned soul is absorbed in finding residential quarters or apartments and getting a supply of water and riches to maintain his body. Absorbed in acquiring a variety of necessities, he forgets everything and perpetually runs around the forest of material existence.
As originally mentioned, a poor man belonging to the mercantile community goes to the forest to get some cheap goods to bring back to the city to sell at a profit. He is so absorbed in the thought of maintaining body and soul together that he forgets his original relationship with Kṛṣṇa and seeks only the bodily comforts. Thus material activities are the conditioned soul's only engagement. Not knowing the aim of life, the materialist perpetually wanders in material existence, struggling to get the necessities of life. Not understanding the aim of life, even though he acquires sufficient necessities, he manufactures artificial necessities and thus becomes more and more entangled. He creates a mental situation whereby he needs greater and greater comforts. The materialist does not know the secret of nature's ways.
In the Twelfth Canto of Śrīmad-Bhāgavatam, it is said that in this age of Kali everyone will be extremely disturbed by three kinds of tribulations: scarcity of rain, famine, and heavy taxation by the government. Because human beings are becoming more and more sinful. there will be a scarcity of rain, and naturally no food grains will be produced. On the plea of relieving the suffering caused by the ensuing famine, the government will impose heavy taxes, especially on the wealthy mercantile community. In this verse, the members of such a government are described as dasyu, thieves. Their main activity will be to plunder the wealth of the people. Whether a highway robber or a government thief, such a man will be punished in his next life by being thrown into the hell known as Sārameyādana, where he will suffer greatly from the bites of ferocious dogs.
SB Canto 7
The mercantile community should always follow the directions of the brāhmaṇas and engage in such occupational duties as agriculture, trade, and protection of cows. For the śūdras the only duty is to accept a master from a higher social order and engage in his service.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
In Vṛndāvana the autumn season was very beautiful then because of the presence of the Supreme Personality of Godhead, Kṛṣṇa and Balarāma. The mercantile community, the royal order and great sages were free to move about in order to achieve their desired benedictions. Similarly, the transcendentalists, when freed from the encagement of the material body, also achieve their desired goal. During the rainy season, the mercantile community cannot move from one place to another and so do not get their desired profit. Nor can the royal order go from one place to another to collect taxes from the people. As for saintly persons, who must travel to preach transcendental knowledge, they also are restrained by the rainy season. But during the autumn, all of them leave their confines. In the case of the transcendentalist, be he a jñānī, a yogī or a devotee, because of the material body he cannot actually enjoy spiritual achievement. But as soon as he gives up the body, or after death, the jñānī merges into the spiritual effulgence of the Supreme Lord, the yogī transfers himself to the various higher planets, and the devotee goes to the planet of the Supreme Lord, Goloka Vṛndāvana or one of the Vaikuṇṭhas, and thus enjoys his eternal spiritual life.
While Kṛṣṇa was engaged in tending the cows in the forest of Vṛndāvana or on Govardhana Hill, the gopīs in the village were always absorbed in thinking of Him and discussing His different pastimes. This is the perfect example of Kṛṣṇa consciousness: to somehow or other remain always engrossed in thoughts of Kṛṣṇa. The vivid example is always present in the behavior of the gopīs; therefore Lord Caitanya declared that no one can worship the Supreme Lord by any method which is better than the method of the gopīs. The gopīs were not born in very high brāhmaṇa or kṣatriya families; they were born in the families of vaiśyas, and not in big mercantile communities but in the families of cowherd men. They were not very well educated, although they heard all sorts of knowledge from the brāhmaṇas, the authorities of Vedic knowledge. The gopīs' only purpose was to remain always absorbed in thoughts of Kṛṣṇa.
Renunciation Through Wisdom
The brāhmaṇas (the intellectual, priestly class), the kṣatriyas (kings and administrators), the vaiśyas (the mercantile community), and the śūdras (menial workers) are the four social orders, or varṇas. If they live according to the scriptural injunctions pertaining to their particular varṇa, then they can accrue piety. Similarly, if the members of the four āśramas—namely, the brahmacārīs (celibate students), gṛhasthas (householders), vānaprasthas (pilgrims), and sannyāsīs (renunciants)—also act in conformity with the scriptural edicts, they too acquire immense piety. But when the ill influence of Kali-yuga corrupts this varṇāśrama system, human society is beset by all sorts of degradations. As a result, the living entities are punished by a variety of natural calamities caused by the illusory potency of the Lord. When the citizens abide by the rules of the king, the kingdom runs smoothly and everyone is prosperous and content. But when the demoniac population of thieves, rogues, and criminals steadily increases, the kingdom is filled with chaos and terror.
Sri Isopanisad
In the Bhagavad-gītā (6.41-43) it is stated that a man who enters upon the path of self-realization but does not complete the process, despite having sincerely tried to realize his relationship with God, is given a chance to appear in a family of śuci or śrīmat. The word śuci indicates a spiritually advanced brāhmaṇa, and śrīmat indicates a vaiśya, a member of the mercantile community. So the person who fails to achieve self-realization is given a better chance in his next life due to his sincere efforts in this life.
Lectures
Bhagavad-gita As It Is Lectures
So there must be good population. So to have good population, the women should be very chaste. That is the basic principle of Vedic civilization. And to keep the women chaste, it was the function of the responsible father, or, in the absence of father, the elder brother... So he must get the woman, the girl, married. It is compulsory. There was no compulsory for man to marry. Because a man may remain brahmacārī. By training, he can abstain from sex. But if woman is not protected very strictly, it is very difficult. It is very difficult. We are discussing śāstra. Don't think otherwise. Cāṇakya Paṇḍita says: viśvāsaṁ naiva kartavyaṁ strīṣu rāja-kuleṣu ca. Viśvāsaṁ naiva kartavyam. "Don't trust women." Viśvāsaṁ naiva kartavyaṁ strīṣu. Strīṣu means women. Rāja-kula... And politicians. Yes. Viśvāsaṁ naiva kartavyaṁ strīṣu rāja-kuleṣu ca. Never the trust the politician and woman. Of course, when woman comes to Kṛṣṇa consciousness, that position is different. We are speaking of ordinary woman. Because Kṛṣṇa says, in another place, striyo vaiśyas tathā śūdraḥ (BG 9.32). They are considered, women, vaiśya, the mercantile community, and śūdra, and the worker class, they are less intelligent. Pāpa-yoni. When the progeny is defective, then they become less intelligent.
Perhaps you have heard about Indian caste system. That caste system is natural. Of course, in India it has become a hereditary thing, but this caste system is all over the universe, even amongst the animal society. That division of caste is made according to quality and work. Quality and work. Now that caste system, that quality and work, is divided according to the... Quality means quality of the material modes of nature. There are three qualities by which the material world is moving: the quality of goodness, the quality of passion and the quality of ignorance. Those who are situated on the quality of goodness, they are called brāhmaṇas. And their symptoms are also mentioned in the Bhagavad-gītā. I shall give you a statement of those systems. Now, those who are situated on the quality of goodness, they are called brāhmaṇas. That quality of goodness is current all over the universe. So anyone situated in that quality, he is brāhmaṇa. And those who are situated in the quality of passion, they are called kṣatriyas. And those who are situated in the quality of, mixed quality of ignorance and passion, they are called vaiśyas, or the mercantile community. And those who are situated in the quality of ignorance, they are called śūdras, or the laborer class. So in this way there are different classes and different castes all over the world. You may call it caste or division of labor or division of the society. These four divisions are there all over the universe: the intelligent class, the administrative class, the productive class and the laborer class.
So you must engage in that way if you are actually intelligent, if you belong to the intelligent class. Now, if you are administrative class, then you must take to the politics or election, be elected the mayor, be elected the president or something like that, and work in that way. And if you belong to the mercantile community, then you must do business and produce agricultural grains and distribute them. That is your business. In the Bhagavad-gītā you will find that the mercantile class... Who are mercantile class? Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). Vaiśya means the mercantile community. They are meant for giving protection to the animals, and produce grain, and distribute and make trade on them. That's all. Because formerly there was no industry—people generally depended on agricultural work—therefore the mercantile community, they used to produce food grains and distribute them, and protection of cow was their duty. As the king was entrusted to protect the life of the citizens, similarly, the vaiśya class, or the mercantile class, they were entrusted to protect the life of cow. Why particularly cow is protected? Because milk is very essential food for the human society, therefore cow protection is the duty of the human society. That is the conception of Vedic literature.
Kṛṣṇa has many incarnations. Sometimes He appears in the species of fish. Keśava dhṛta-mīna-śarīra jaya jagadīśa hare. That does not mean that he belongs to the fish community. Similarly, when Kṛṣṇa appeared as the son of Vasudeva, Vasudeva belonged to the kṣatriyas. That does not mean that He belonged to the kṣatriya community. Then again He was transferred to Vṛndāvana to become the foster son of Nanda Mahārāja. And Nanda Mahārāja was a vaiśya, mercantile community man. So that does not mean that Kṛṣṇa belonged to the vaiśya community. He does not belong to any community.
The modes of material nature are three: goodness, passion, and ignorance. Somebody is working in the material world in the quality of goodness. In Vedic culture these divisions are very distinct. Just like brāhmaṇas, sannyāsīs. They are supposed to be working in goodness because they are simply working for Kṛṣṇa consciousness or Kṛṣṇa consciousness, brāhmaṇas business.
The kṣatriyas, they are working in the modes of passion. They want to possess land, they want to be king, they want to be leader of the citizens, and they see to the protection of the citizens. This is called in the mode of passion.
And the third degree is the mercantile community. They are engaged in trades, commerce.
In this way the fourth grade of man is the laborer class. They have no capacity either to become brāhmaṇa, kṣatriya, vaiśya. They have to take shelter of somebody and must be satisfied with the wages he takes from that.
Srimad-Bhagavatam Lectures
Kṛṣṇa says, "Anyone who comes under My shelter, never mind he is the lowest of the low, lowborn..." The striyo vaiśyāḥ... Formerly, even the woman and the mercantile community and śūdras, they were also considered as pāpa-yoni. Pāpa-yoni means whose brain is not very developed. That is pāpa-yoni. Blunt-headed.
All other yoga systems there is little tinge of vāsudeva-bhakti, but not cent percent pure. It is mixed. Miśra-bhakti. Miśra-bhakti will not be immediately fruitful. It will take long, long time. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Everything, there is some bhakti-yoga, but if it is not pure, then it will take very, very, very, very long time, bahūnāṁ janmanām. One janma means hundreds of years. We are not talking of any other janma. Even human form of life. Because those who are advanced in spiritual life, there is every possibility for getting next life a human being. Otherwise nobody knows. Those who are ignorant, they do not know. There will be change of body—tathā dehāntara prāptir—that is a fact. But those who are in the sattva-guṇa, they are sure to get next life in the human society. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sanjāyate (BG 6.41). This śucīnāṁ, pure brāhmaṇa, and śrīmatāṁ, very rich vaiśya, or kṣatriya. Kings and mercantile community, they are rich, śrīmat. Śrī means opulence, and mat means one who has. Śrīmatām.
Harikeśa: Translation: "Money is so dear that one conceives that money is sweeter than honey, and who can give up the desire of accumulating such money, especially in the household life? The thieves, the professional soldiers, or the mercantile community try to acquire money by risking the very life."
Prabhupāda:
- ko nv artha-tṛṣṇāṁ visṛjet
- prāṇebhyo 'pi ya īpsitaḥ
- yaṁ krīṇāty asubhiḥ preṣṭhais
- taskaraḥ sevako vaṇik
- (SB 7.6.10)
So here is one condemnation, that taskaraḥ, sevakaḥ and vaṇik. Similarly, there is another verse in Bhagavad-gītā, striyaḥ vaiśya tathā śūdra. So stri śūdra quality, vaṇik quality, they are very backwards. So here it is said, sneha-pāśair dṛḍhair baddham. Professor Marshall, he has given reason for economic development: the family affection. Unless one has got family affection, he is not interested in money. So therefore I sometimes say that these hippies, they are little advanced because they have no affection for family and they have no affection for money also. This is... In the other way, these are good qualification: no interest, no affection. Everyone is working on account of family affection, sneha-pāśair. He has got wife and children, and he requires money to make the family happy. So..., and for maintaining the family, he requires money. Ato gṛheṣu sutāpta-vittair janasya moho 'yam.
So actually, if one becomes too much attached to family life and one has to become—this is the way—then has to earn money by risking life. He has to earn money. Similarly, the vaṇik, mercantile community, they also risk imprisonment by so many illegal activities. So formerly, these classes of men were after money. The higher class, the brāhmaṇa, kṣatriya, they were very, I mean to say, pious. They did not do anything for risking life for earning money.
Sri Caitanya-caritamrta Lectures
Those who have got this body from the modes of goodness, they are called brāhmaṇas, or the most intelligent persons. And those who have got their body from the modes of passion, they are called kṣatriyas. They have got creative initiation. And those who are mixed, they are called vaiśyas, or the mercantile community. And those who have got purely body from modes of ignorance, they are called śūdras. So harir hi... But Bhagavān, the Supreme Personality of Godhead, is beyond this. He is transcendental. Harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ.
Festival Lectures
First important class is called who are seeking success of the human form of life, and the next class, they are seeking success to become very rich within this material world by political power. Another next class is trying to be successful by material opulence, by earning money, the mercantile community. First class, second class, third class. They are third class. And the fourth-class men, they are called śūdras. That means they have no other ambition than to fill up their belly also. That's all. They have no intelligence to become brāhmaṇa, neither to become kṣatriya, administrator, or to occupy political powers; neither they have energy to become very rich businessmen or industrialists. Therefore they are called fourth-class men.
Conversations and Morning Walks
1975 Conversations and Morning Walks
This place is duḥkhālayam, full of miseries. And Kṛṣṇa is canvassing, "Why you are suffering? Come to Me." This mercantile community, they are earning money for mitigating suffering, but for earning money they are accepting any means. In future he is creating field of another suffering. That he does not know. He thinks, "Now, if I get money somehow or other, my present sufferings will be mitigated." But he does not know that he is creating another field of suffering.
Correspondence
1967 Correspondence
Ramacandra's victory celebration is observed in the last day of Durga Puja. Vaisnavas are not concerned with Durga Puja. Dipavali or Devali is observed as new years day by certain mercantile community. The Vaisnavas have nothing to do with this ceremony but just on the last day after Devali the Vaisnavas observe Annakuta ceremony. This celebration is the day when Lord Krishna lifted the hill & Madhavendra Puri established the temple in Gopala.
1969 Correspondence
International Society for Prevention of Cruelty to Animals, in London, I shall try to see if there is any similar society here. But one thing I can suggest as you have asked me to give a thought to this problem, that Goseva, according to our Vedic injunction, is specially entrusted to the mercantile community. Of course, during the Hindu government in India, the kings were mostly Vaisnavas like Maharaja Pariksit, and he at once caught the Black man Kali who was attempting to kill a cow. But those days are no more. Neither there is a king like Maharaja Pariksit, nor the present government of India is inclined to give protection to the cows. But the mercantile community, specially the Gujaratis and the Marwaris are undoubtedly rich in India, and I do not know why such mercantile communities do not open large-scale dairy farms. That will certainly give actual protection to the cows.
From Bhagavad-gita we understand that the Vaisya community is specially responsible for giving protection to the cows as much as the ksatriya kings are responsible for giving protection to the citizens of the state. As such, if you can organize-and I believe you can do so, because by Grace of Krishna, you are in good position amongst the mercantile community—big dairy farms with large pasturing grounds, then the problem of milk supply and cow protection will automatically be done. I do not know how much you will appreciate my this suggestion, but if you can do such organization, it will be a great service to the country and to the animals, and to this cause of Krishna Consciousness. If you be serious on this point then I can help you with all of my possible energies.
1976 Correspondence
Padampat Singhania can himself build the whole gurukula. Similarly Banthuram Jaipuria who is our member, I think, can build the whole thing. If anyone gives the whole money for the building, then we can call the building in his name. The mercantile community is advised to follow the brahmanas. So you are bona fide brahmanas. And if the Vaisyas follow your instruction, they will be happy and pious.
| Page Title: | Mercantile community |
| Compiler: | Laksmipriya, MadhuGopaldas |
| Created: | 26 of Dec, 2008 |
| Totals by Section: | BG=1, SB=10, CC=0, OB=5, Lec=12, Con=1, Let=4 |
| No. of Quotes: | 33 |