Sudra (Other Books)

Expressions researched:
"Laborer Class" |"sudra" |"sudra's" |"sudrani" |"sudranis" |"sudras"

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

In material consciousness we are trying to love that which is not at all lovable. We give our love to cats and dogs, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. Our consciousness at the time of death determines our next life. That is one reason why the Vedic scriptures stress the chastity of women: If a woman is very much attached to her husband, at the time of death she will think of him, and in the next life she will be promoted to a man's body. Generally a man's life is better than a woman's because a man usually has better facilities for understanding the spiritual science.

But Kṛṣṇa consciousness is so nice that it makes no distinction between man and woman. In the Bhagavad-gītā (9.32), Lord Kṛṣṇa says, "Anyone who takes shelter of Me—whether a woman, śūdra, vaiśya or someone of low birth—is sure to achieve My association." This is Kṛṣṇa's guarantee.

Teachings of Lord Caitanya, Chapter 11:

There are four social divisions of human society: the brāhmaṇas, or intellectuals; the kṣatriyas, or administrators; the vaiśyas, or businessmen and farmers; and the śūdras, or laborers. There are also four spiritual orders, or āśramas: the brahmacārīs, or students; the gṛhasthas, or householders; the vānaprasthas, or retired persons; and the sannyāsīs, or those in renounced life. Regardless of one's social or spiritual position, however, one who is lacking in devotional service, or Kṛṣṇa consciousness, cannot be released from material bondage, even if he executes his prescribed duty. On the contrary, he will glide down to hell due to material consciousness. Therefore, whoever is engaged in his occupational or spiritual duty must simultaneously cultivate Kṛṣṇa consciousness in devotional service if he wants liberation from the material clutches.

Teachings of Lord Caitanya, Chapter 11:

Nārada pointed out that the four social divisions of human society, as well as the four orders of life, are born from the gigantic universal form of the Lord, the virāṭ-puruṣa. The brāhmaṇas are born from the mouth of the universal form, the kṣatriyas are born from the arms, the vaiśyas from the waist, and the śūdras from the legs. As such, the members of all these social orders are qualified in the different modes of material nature within the form of the virāṭ-puruṣa. But if a person is not engaged in the devotional service of the Lord, he falls from his position, regardless of whether he executes his prescribed occupational duty or not.

Teachings of Lord Caitanya, Chapter 16:

This is confirmed in Śrīmad-Bhāgavatam, when Nārada speaks of the different symptoms characterizing the four divisions of social life. Nārada therein states that brāhmaṇas, kṣatriyas, vaiśyas and śūdras should be selected by their individual qualifications. In his commentary, Śrīdhara Svāmī has noted that birth in a family of brāhmaṇas does not necessarily mean that one is a brāhmaṇa. One must be qualified with a brāhmaṇa's symptoms, which are described in the śāstras. In the disciplic succession of the Gauḍīya Vaiṣṇava sampradāya, there are two great ācāryas (Ṭhākura Narottama and Śyāmānanda Gosvāmī) who were not born in brāhmaṇa families but were accepted as spiritual masters by many famous brāhmaṇas, including Gaṅgānārāyaṇa and Rāmakṛṣṇa.

Teachings of Lord Caitanya, Chapter 18:

When Lord Caitanya received news of this criticism from His students and disciples, He simply smiled and started for Mathurā and Vṛndāvana. When He returned to Benares on His way from Mathurā to Jagannātha Purī, He stayed at the house of Candraśekhara, who was considered a śūdra because he was a clerk. In spite of this, Lord Caitanya Mahāprabhu made His residence at his home. Lord Caitanya made no distinctions between brāhmaṇas and śūdras; He accepted anyone who was devoted. Customarily, a sannyāsī is supposed to take shelter and eat in the home of a brāhmaṇa, but Caitanya Mahāprabhu, as the independent Supreme Personality of Godhead, used His own discretion and decided to stay at Candraśekhara's house.

Teachings of Lord Caitanya, Chapter 18:

In those days, by misusing their brahminical heritage, the brāhmaṇas had created a law to the effect that anyone not born in a brāhmaṇa family was to be considered a śūdra. Thus even the kṣatriyas and vaidyas were also considered śūdras. Because the vaidyas were said to be descendants of brāhmaṇa fathers and śūdra mothers, they were sometimes called śūdras. Thus Candraśekhara, although born in a vaidya family, was called a śūdra in Benares. As long as Lord Caitanya stayed in Benares, He remained at Candraśekhara's home, and He took His food at the home of Tapana Miśra.

Teachings of Lord Caitanya, Chapter 20:

One should thus know oṁkāra as a representation of the Supreme situated in everyone's heart. One who understands oṁkāra and Viṣṇu as being one and the same and all-pervading never laments in the material world, nor does he remain a śūdra.

Although He (oṁkāra) has no material form, He is unlimitedly expanded and has unlimited form. By understanding oṁkāra one can become free from the duality of the material world and attain absolute knowledge. Therefore oṁkāra is the most auspicious representation of the Supreme Lord.

Teachings of Lord Caitanya, Chapter 27:

The brāhmaṇas were all stalwart followers of the rituals, and they could not understand the meaning of such devotional symptoms. Indeed, they were rather surprised to see such a great sannyāsī touch a śūdra, and they were also surprised to see Rāmānanda Rāya, who was a great governor and practically king of that province, crying simply by touching a sannyāsī. Lord Caitanya understood the brāhmaṇas' thoughts, and, considering the unfavorable situation, He pacified Himself.

Teachings of Lord Caitanya, Chapter 27:

Therefore he was more respectable than one who simply happens to be born in a brahminical family. Although Rāmānanda, out of his meek and gentle nature, considered himself to be born in a lower, śūdra family, Lord Caitanya nonetheless considered him to be situated in the highest transcendental stage of devotion. Devotees never advertise themselves as great, but the Lord is very eager to advertise the glory of His devotees. After meeting for the first time that morning on the bank of the Godāvarī, Rāmānanda Rāya and Lord Caitanya separated with the understanding that Rāmānanda Rāya would come in the evening to see the Lord.

Teachings of Lord Caitanya, Chapter 27:

Any human being can do this by dovetailing himself in the service of the Lord while discharging his prescribed duties. For this purpose human society is divided into four classes: the intellectuals (brāhmaṇas), the administrators (kṣatriyas), the merchants (vaiśyas), and the laborers (śūdras). For each class there are prescribed rules and regulations, as well as occupational functions. The prescribed duties and qualities of the four classes are described in the Bhagavad-gītā (18.41–44). A civilized society should be organized so that people follow the prescribed rules and regulations for their particular class. At the same time, for spiritual advancement they should follow the four stages of āśrama, namely student life (brahmacarya), householder life (gṛhastha), retired life (vānaprastha) and renounced life (sannyāsa).

Teachings of Lord Caitanya, Chapter 27:

A person whose occupation involves displaying force and administering the government is called a kṣatriya. (3) One who is engaged in agriculture, herding cows and doing business is called a vaiśya. (4) One who has no special knowledge but is satisfied by serving the other three classes is called a śūdra. If one faithfully discharges his prescribed duties, he is sure to advance toward perfection. Thus regulated life is the source of perfection for everyone. One who leads a regulated life centered around devotional service to the Lord attains perfection. Otherwise such a regulated life is simply a useless waste of time.

Teachings of Lord Caitanya, Chapter 31:

There are clear instructions in the Mahābhārata and Śrīmad-Bhāgavatam (7.11.32) stating that a person should be accepted as a brāhmaṇa, kṣatriya, vaiśya or śūdra according to his personal qualifications and not his birth. For example, if a man is born in a brāhmaṇa family but his personal qualifications are those of a śūdra, he should be accepted as a śūdra. Similarly, if a person is born in a śūdra family but has the qualifications of a brāhmaṇa, he should be accepted as a brāhmaṇa. All śāstric injunctions, as well as the versions of great sages and authorities, establish that a bona fide spiritual master is not necessarily a brāhmaṇa by caste. The only qualification is that he be conversant with the science of Kṛṣṇa, Kṛṣṇa consciousness.

Teachings of Lord Caitanya, Chapter 31:

In the Hari-bhakti-vilāsa it is stated that if one bona fide spiritual master is born in a brāhmaṇa family and another qualified spiritual master is born in a śūdra family, one should accept the one who is born in a brāhmaṇa family. This statement serves as a social compromise, but it has nothing to do with spiritual understanding. This injunction is applicable only for those who consider social status more important than spiritual status. It is not for people who are spiritually serious. A serious person would accept Caitanya Mahāprabhu's instruction that anyone conversant with the science of Kṛṣṇa must be accepted as the spiritual master, regardless of his social position.

Nectar of Devotion

Nectar of Devotion 2:

This regulative principle is applicable to all varṇas and āśramas, the castes and occupations of life. There are four varṇas, namely the brāhmaṇas (priests and intellectuals), the kṣatriyas (warriors and statesmen), the vaiśyas (businessmen and farmers) and the śūdras (laborers and servants). There are also four standard āśramas, namely brahmacarya (student life), gṛhastha (householder), vānaprastha (retired) and sannyāsa (renounced). The regulative principles are not only for the brahmacārīs (celibate students) to follow, but are applicable for all. It doesn't matter whether one is a beginner—a brahmacārī—or is very advanced—a sannyāsī. The principle of remembering the Supreme Personality of Godhead constantly and not forgetting Him at any moment is meant to be followed by everyone without fail.

Nectar of Devotion 2:

The injunctions of rules and regulations and the resultant reactions are mentioned in the Eleventh Canto of Śrīmad-Bhāgavatam, Fifth Chapter, verses 2 and 3. Camasa Muni, one of the nine sages who came to instruct King Nimi, addressed the King and said, "The four social orders, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, have come out of the different parts of the universal form of the Supreme Lord as follows: the brāhmaṇas have come out from the head, the kṣatriyas have come out from the arms, the vaiśyas have come out from the waist, and the śūdras have come out from the legs. Similarly, the sannyāsīs have come out from the head, the vānaprasthas from the arms, the gṛhasthas from the waist and the brahmacārīs from the legs."

Nectar of Devotion 2:

As confirmed in Bhagavad-gītā, "He is the supreme enjoyer." So, whether one is a brāhmaṇa or a śūdra, one has to satisfy the Supreme Lord by one's activities. This is also confirmed in Śrīmad-Bhāgavatam by a verse which reads, "Everyone must be engaged in his particular duty, but the perfection of such work should be tested by how far the Lord is satisfied with such activities." The injunction herein is that one has to act according to his position, and by such activities one must either satisfy the Supreme Personality or else fall down from one's position.

Nectar of Devotion 2:

The vaiśyas are meant for producing agricultural products, trading them and distributing them. And the working class, or śūdras, are those who haven't the intelligence of the brāhmaṇas or the kṣatriyas or the vaiśyas, and therefore they are meant to help these higher classes by bodily labor. In this way, there is full cooperation and spiritual advancement among all the different orders of society. And when there is no such cooperation, the members of society will fall down. That is the present position in the Kali-yuga, this age of quarrel. Nobody is doing his duty, and everyone is simply puffed up by calling himself a brāhmaṇa (intellectual) or a kṣatriya (soldier or statesman).

Nectar of Devotion 2:

We can conclude from this statement by Kṛṣṇa that activities in Kṛṣṇa consciousness will give everyone all perfection in all desires.

Thus the Kṛṣṇa consciousness movement is so nice that there is no need of even designating oneself brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha or sannyāsī. Let everyone be engaged in whatever occupation he now has. Simply let him worship Lord Kṛṣṇa by the result of his activities in Kṛṣṇa consciousness. That will adjust the whole situation, and everyone will be happy and peaceful within this world. In the Nārada Pañcarātra the regulative principles of devotional service are described as follows: "Any activities sanctioned in the revealed scriptures and aiming at the satisfaction of the Supreme Personality of Godhead are accepted by saintly teachers as the regulative principles of devotional service. If one regularly executes such service unto the Supreme Personality of Godhead under the direction of a bona fide spiritual master, then gradually he rises to the platform of serving in pure love of God."

Nectar of Devotion 5:

There is more evidence in the Skanda Purāṇa, in the Kāśī-khaṇḍa portion, where it is said, "In the country known as Mayūradhvaja, the lower-caste people who are considered less than śūdras are also initiated in the Vaiṣṇava cult of devotional service. And when they are properly dressed, with tilaka on their bodies and beads in their hands and on their necks, they appear to be coming from Vaikuṇṭha. In fact, they look so very beautiful that immediately they surpass the ordinary brāhmaṇas."

Nectar of Devotion 8:

(According to Vedic scripture, if someone dies in the family the whole family becomes contaminated for some time, according to its status. For example, if the family is brāhmaṇa their contamination period is twelve days, for the kṣatriyas and vaiśyas it is fifteen days, and for śūdras thirty days.) (6) One should not bow down on one hand. (7) One should not circumambulate in front of Śrī Kṛṣṇa. (The process of circumambulating the temple is that one should begin circumambulating from the Deity's right-hand side of the temple and come round. Such circumambulation should be performed outside the temple structure at least three times daily.) (8) One should not spread his legs before the Deity. (9) One should not sit before the Deity holding the ankles, elbows or knees with one's hands. (10)

Krsna, The Supreme Personality of Godhead

Krsna Book 5:

We can purify our self by studying the Vedas in order to understand the Absolute Truth and achieve self-realization. It is therefore stated in the Vedic literature that by birth everyone is born a śūdra, that by accepting the purificatory process one becomes twice-born, that by studying the Vedas one becomes a vipra, which is the preliminary qualification for becoming a brāhmaṇa, and that when one perfectly understands the Absolute Truth he is called a brāhmaṇa. And when the brāhmaṇa reaches further perfection, he becomes a Vaiṣṇava, or a devotee.

Krsna Book 8:

Without knowledge of the Supreme Absolute, one cannot be recognized as a brāhmaṇa. The exact word used in this connection is brahma-vidām, which means those who know the Supreme very well. An expert brāhmaṇa is able to give reformatory facilities to the subcastes—namely the kṣatriyas and vaiśyas. The śūdras observe no reformatory performances. The brāhmaṇa is considered to be the spiritual master or priest for the kṣatriya and vaiśya. Nanda Mahārāja happened to be a vaiśya, and he accepted Garga Muni as a first-class brāhmaṇa. He therefore offered his two foster sons—namely Kṛṣṇa and Balarāma—to him to purify. Nanda stated that not only these boys but all human beings just after birth should accept a qualified brāhmaṇa as spiritual master.

Krsna Book 20:

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.

Krsna Book 24:

The proper prescribed duty of the brāhmaṇas is the study of the Vedas; the proper duty of the royal order, the kṣatriyas, is engagement in protecting the citizens; the proper duty of the vaiśya community is agriculture, trade and protection of the cows; and the proper duty of the śūdras is service to the higher classes, namely the brāhmaṇas, kṣatriyas and vaiśyas. We belong to the vaiśya community, and our proper duty is to farm, trade agricultural produce and protect cows, or to take to banking.”

Krsna Book 24:

This sacrifice will very much satisfy Me.”

In this statement, Lord Kṛṣṇa practically described the whole economy of the vaiśya community. In all communities in human society—including the brāhmaṇas, kṣatriyas, vaiśyas, śūdras, caṇḍālas, etc.—and in the animal kingdom—including the cows, dogs, goats, etc.—everyone has his part to play. Each is to work in cooperation for the total benefit of all society, which includes not only animate objects but also inanimate objects like hills and land. The vaiśya community is specifically responsible for the economic improvement of the society by producing grain, by giving protection to the cows, by transporting food when needed, and by banking and finance.

Krsna Book 38:

He considered himself as unfit for seeing Kṛṣṇa as a materialistic person is for understanding the science of God or as a fourth-class person (a śūdra) is for studying the Vedas. But then Akrūra began to think, "By the grace of Kṛṣṇa everything is possible, and thus if He likes, I will be able to see Him. Just as a blade of grass floating on the waves of a river may by chance come near the shore and gain shelter, a conditioned soul carried away by the waves of material existence may sometimes be saved by the grace of Kṛṣṇa." Akrūra thus thought that if Kṛṣṇa willed, he would be able to see Him. Akrūra considered himself most fortunate that he was going to see Kṛṣṇa, whom great mystic yogīs desire to see.

Krsna Book 47:

Śrī Uddhava confirmed Lord Kṛṣṇa's statement in the Bhagavad-gītā that one who takes shelter of Him for the right purpose, be that person a śūdra, a woman or a member of a low-grade family, will attain the highest goal of life. The gopīs have set the standard of devotion for the whole world. One who follows in the footsteps of the gopīs by constantly thinking of Kṛṣṇa can attain the highest perfectional stage of spiritual life. The gopīs were born not of any highly cultured family but of cowherd men, yet they developed the highest love of Kṛṣṇa, who is the Supersoul, the Supreme Personality of Godhead and the Supreme Brahman.

Krsna Book 50:

The bedrooms were all bedecked with jewels, and the floors were mosaic pavements of marakata jewels. The Viṣṇu Deity, worshiped by the descendants of Yadu, was installed in each house in the city. The residential quarters were so arranged that the different castes—brāhmaṇas, kṣatriyas, vaiśyas and śūdras—had their respective quarters. It appears from this that the caste system mentioned in the Bhagavad-gītā existed even at that time. In the center of the city was a residence made specifically for King Ugrasena. This was the most dazzling of all the houses.

Krsna Book 51:

According to Vedic culture, anyone who does not follow the regulative principles observed by the higher castes (the brāhmaṇas, kṣatriyas and vaiśyas) or even those observed by the laborer class (the śūdras) is called a mleccha or yavana. The Vedic social situation is so planned that persons accepted as śūdras can gradually be elevated to the position of brāhmaṇas by the cultural advancement known as saṁskāra, or the purificatory process. The verdict of the Vedic scriptures is that no one becomes a brāhmaṇa or a mleccha simply by birth; by birth everyone is accepted as a śūdra. One has to elevate himself by the purificatory process to the stage of brahminical life. If he doesn’t, if he degrades himself further, he is then called a mleccha or yavana.

Krsna Book 52:

This instruction by Kṛṣṇa to the brāhmaṇa is very significant. The purport is that a true brāhmaṇa should not be disturbed in any situation. In this modern age, Kali-yuga, the so-called brāhmaṇas have accepted the abominable position of śūdras or less and still want to pass as qualified brāhmaṇas. Actually, a qualified brāhmaṇa always sticks to his own duties and never accepts those of a śūdra or of one less than a śūdra. It is advised in the authorized scriptures that a brāhmaṇa may, under awkward circumstances, accept the profession of a kṣatriya or even a vaiśya, but never is he to accept the profession of a śūdra. Lord Kṛṣṇa declared that a brāhmaṇa will never be disturbed by any adverse conditions if he scrupulously sticks to his religious principles. In conclusion, Lord Śrī Kṛṣṇa said, “I offer My respectful obeisances to the brāhmaṇas and Vaiṣṇavas, for the brāhmaṇas are always self-satisfied and the Vaiṣṇavas are always engaged in actual welfare activities for human society.

Krsna Book 74:

Kings from different parts of the world, along with their ministers and secretaries, were also invited to see the great sacrifice performed by King Yudhiṣṭhira, and the citizens, comprising learned brāhmaṇas, chivalrous kṣatriyas, well-to-do vaiśyas and faithful śūdras, all visited the ceremony.

The brāhmaṇa priests and sages in charge of the sacrificial ceremony constructed the sacrificial arena as usual with a plow of gold, and they initiated King Yudhiṣṭhira as the performer of the great sacrifice, in accordance with Vedic rituals. Long years earlier, when Varuṇa had performed a similar sacrifice, all the sacrificial utensils had been made of gold. Similarly, in the Rājasūya sacrifice of King Yudhiṣṭhira, all the utensils required for the sacrifice were golden.

Krsna Book 75:

When the King and the Queen finished their bath in the Ganges, all the other citizens, consisting of all the varṇas, or castes—the brāhmaṇas, kṣatriyas, vaiśyas and śūdras—took their baths in the Ganges. Bathing in the Ganges is recommended in the Vedic literature because by such bathing one is freed from all sinful reactions. This is still current in India, especially at particularly auspicious moments. At such times, millions of people bathe in the Ganges.

Krsna Book 86:

This is the real qualification for being recognized by the Supreme Personality of Godhead. Because it has become the fashion of this age to be falsely proud of having taken birth in the family of a kṣatriya or a brāhmaṇa, we see persons without any qualification other than birth claiming to be a brāhmaṇa or kṣatriya or vaiśya. But as stated in the scriptures, kalau śūdra-sambhavaḥ: "In this Age of Kali, everyone is born a śūdra." This is because there is no performance of the purificatory processes known as saṁskāras, which begin from the time of the mother's pregnancy and continue up to the point of the individual's death. No one can be classified as a member of a particular caste, especially of a higher caste—brāhmaṇa, kṣatriya or vaiśya—simply by birthright.

Krsna Book 86:

If one is not purified by the process of the seed-giving ceremony, or garbhādhāna-saṁskāra, he is immediately classified amongst the śūdras because only the śūdras do not undergo this purificatory process. Sex life without the purificatory process of Kṛṣṇa consciousness is merely the seed-giving process of the śūdras or the animals. Kṛṣṇa consciousness is therefore the best process of purification. By this process everyone can come to the platform of a Vaiṣṇava, which includes having all the qualifications of a brāhmaṇa. The Vaiṣṇavas are trained to become freed from the four kinds of sinful activities—illicit sex, indulgence in intoxicants, gambling and eating animal foods.

Krsna Book 90:

The whole system of society was so well planned that all the members of society in their different positions as brāhmaṇas, kṣatriyas, vaiśyas and śūdras had no difficulty in earning their livelihood. There was no competition among the divisions of society. The original conception of the caste system was so planned that one group of men engaged in a particular type of occupation would not compete with another group of men engaged in a different occupation.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.9:

After all, it is in the Gītā (9.32) that Lord Kṛṣṇa has unconditionally declared,

O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas (merchants), as well as śūdras (workers)—can attain the Supreme destination.

The demons misinterpret the words of Lord Kṛṣṇa concerning caste and social division, and they act capriciously on that basis. But this cannot blemish Lord Kṛṣṇa or His words. In the Bhagavad-gītā (4.13) Lord Kṛṣṇa clearly says,

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And, although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

Renunciation Through Wisdom 1.9:

Those who think that brāhmaṇas and the other three castes exist only in Indian society are sadly mistaken. The scriptures have declared that in Kali-yuga everyone is born a śūdra, or a menial laborer, a member of the fourth class. Still, India has many persons endowed with high, brahminical characteristics, and without doubt such persons are also seen in every other country. Every country has these four classes of men, determined according merit. As a matter of a fact, even those who are less than śūdras—the caṇḍālas or dog-eaters—are eligible to perform devotional service. If a caṇḍāla becomes an elevated devotee of the Lord, then on the basis of his merit he should be respected by all other classes.

Renunciation Through Wisdom 2.1:

When they become fully conversant with the science of Kṛṣṇa consciousness, such saintly souls can act as spiritual masters for all humanity, regardless of any external designation. Lord Caitanya confirms this in the Caitanya-caritāmṛta (CC Madhya 8.128):

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā, sei 'guru' haya

Whether one is a brāhmaṇa, a sannyāsī, or a śūdra—regardless of what he is—he can become a spiritual master if he knows the science of Kṛṣṇa.

Renunciation Through Wisdom 2.3:

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.

Renunciation Through Wisdom 2.7:

On this wheel, sometimes one goes to heaven and sometimes to hell, sometimes one is born a king and sometimes a slave, sometimes one becomes a brāhmaṇa and sometimes śūdra, and so it goes on. But once a person enters the spiritual abode of the Supreme Lord, he begins his eternal life in his original, constitutional position.

By the influence of karma, one who is attached to the material body and mind has to change bodies life after life. In this way the soul roams the fourteen planetary systems within this material universe, sometimes going up and sometimes coming down.

Renunciation Through Wisdom 2.12:

O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas (merchants), and śūdras (workers)—will attain the supreme destination.

When the lowest of human beings can attain the supreme destination by surrendering to Lord Kṛṣṇa, then what to speak of high-born brāhmaṇas? Those who follow the path of devotional service to the Supreme Lord are not hounded by caste and colour discrimination. Monotheism—one religion and one creed—is possible only under the shelter of Lord Kṛṣṇa's lotus feet, and not in any other way.

Message of Godhead

Message of Godhead 2:

The four social orders—generally known as the "caste system" and consisting of the brāhmaṇas (priests and intellectuals), the kṣatriyas (administrators and soldiers), the vaiśyas (merchants and farmers), and the śūdras (laborers)—were never meant for a caste system by birthright. This system is universally applicable in terms of one's mundane, practical qualifications and personality traits. The classification of brāhmaṇa, kṣatriya, vaiśya or śūdra is never made with reference to one's accidental birth—any more than someone could become a medical practitioner by some mere birthright, simply because he happened to be the son of a noted doctor.

Message of Godhead 2:

The vaiśyas are the third social order. They imbibe mixed qualities, namely creative passion as well as the darkness of ignorance, and generally they are engaged as farmers and merchants. The śūdras are the lowest social order, inasmuch as they imbibe the modes of darkness, or ignorance, and generally take up the service of the other three social orders. As a class, the śūdras are servitors of the whole mundane social body. In the present age of darkness, which is known as the Kali-yuga, the age of quarrel, hypocrisy, and ignorance, virtually everyone is born a śūdra.

Message of Godhead 2:

In every part of the globe, wherever there is human habitation, there are some persons who have the qualifications of brāhmaṇas, and there are others who have the qualifications of kṣatriyas, vaiśyas, and śūdras. The various modes of nature are persistent in every corner of the universe, and since brāhmaṇas, kṣatriyas, and so forth are simply products of the modes of nature, how can one say that the four castes do not exist in a particular part of the world? This is absurd. In every country and at all times there have been, there are, and there will be the four social orders, according to the modes of nature.

Message of Godhead 2:

Those who persist in the theory that the four social orders called the caste system exist only in India are totally mistaken. In all other countries, also, there are the same orders of life, under some name or other. And thus everywhere in the world, even those who are far below the qualifications of an ordinary śūdra, the fourth social order, are eligible for the transcendental service of the Personality of Godhead, Śrī Kṛṣṇa. The spiritual perfection which a qualified brāhmaṇa attains by the transcendental service of Śrī Kṛṣṇa can also be attained by anyone, even in a lower status than that of śūdra, by the same process of transcendental service to Śrī Kṛṣṇa.

Message of Godhead 2:

For this reason, Śrī Kṛṣṇa, the all-attractive Personality of Godhead, is the Absolute Truth in all creation, and Śrīmad Bhagavad-gītā is the supreme scripture within the universe. According to other scriptures such as the Purāṇas, even a caṇḍāla, or a person of the fifth social order (lower than a śūdra), becomes more than a person of the first order (a brāhmaṇa) by dint of his transcendental devotional service. The confidential teachings of the Bhagavad-gītā are therefore meant for nothing but attaining the highest perfection of human life—the transcendental service of Śrī Kṛṣṇa.

Light of the Bhagavata

Light of the Bhagavata 21, Purport:

As already explained, the four divisions of society—namely the intelligent class of men (the brāhmaṇas), the ruling class (the kṣatriyas), the mercantile class (the vaiśyas), and the laboring class (the śūdras)—are meant to achieve one goal in life: self-realization, or cultivation of the human spirit. The intelligent class of men, the brāhmaṇas, are to inspire the kṣatriyas and vaiśyas in performing sacrifices for spiritual cultivation, and thus the cooperation of the brāhmaṇas, kṣatriyas, and vaiśyas uplifts the people in general, or the ordinary laboring class of men.

Sri Isopanisad

Sri Isopanisad Introduction:

There are four divisions of society and four divisions of spiritual life. This is called varṇāśrama. It is stated in the Bhagavad-gītā (4.13), "These divisions are everywhere because they are created by God." The divisions of society are brāhmaṇa, kṣatriya, vaiśya, śūdra. Brāhmaṇa refers to the very intelligent class of men, those who know what is Brahman. Similarly, the kṣatriyas, the administrator group, are the next intelligent class of men. Then the vaiśyas, the mercantile group. These natural classifications are found everywhere. This is the Vedic principle, and we accept it. Vedic principles are accepted as axiomatic truth, for there cannot be any mistake. That is acceptance.

Sri Isopanisad Introduction:

"Therefore, let me teach this Vedic knowledge in writing." He divided the Vedas into four: Ṛg, Sāma, Atharva and Yajur. Then he gave the charge of these Vedas to his different disciples. He then thought of the less intelligent class of men—strī, śūdra and dvija-bandhu. He considered the woman class and śūdra class (worker class) and dvija-bandhu. Dvija-bandhu refers to those who are born in a high family but who are not properly qualified. A man who is born in the family of a brāhmaṇa but is not qualified as a brāhmaṇa is called dvija-bandhu. For these persons he compiled the Mahābhārata, called the history of India, and the eighteen Purāṇas. These are all part of the Vedic literature: the Purāṇas, the Mahābhārata, the four Vedas and the Upaniṣads.

Sri Isopanisad 17, Purport:

He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes. O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas (merchants) as well as śūdras (workers)—can attain the supreme destination. How much more this is so of the righteous brāhmaṇas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me. Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me."