SB 1.2.13 (1962): Difference between revisions
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==== TEXT No. 13 ==== | ==== TEXT No. 13 ==== | ||
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Atah pumbhih dwijashresthah varnashrama bibhagasah | |||
Swanusthitsya dharmasya samsiddhir hari toshanam | |||
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==== ENGLISH SYNONYMS ==== | ==== ENGLISH SYNONYMS ==== | ||
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Atah—so, pumbhi—by the human being, dwijashresthah—oh the best amongst the twice born, varnashram—institution of four castes and orders of life, bibhagashah—by the division of, swanusthitasya—of ones own prescribed duties, dharmasya—occupational, samsiddhi—highest perfection, hari—the personality of Godhead, toshanam—pleasing. | Atah—so, pumbhi—by the human being, dwijashresthah—oh the best amongst the twice born, varnashram—institution of four castes and orders of life, bibhagashah—by the division of, swanusthitasya—of ones own prescribed duties, dharmasya—occupational, samsiddhi—highest perfection, hari—the personality of Godhead, toshanam—pleasing. | ||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Oh the best amongst the twiceborn, it is, therefore, concluded that the highest perfection achieved in the matter of discharging one's own prescribed occupational duties, in terms of the division of the institution of four castes and orders of life,—is to please the Personality of Godhead. | Oh the best amongst the twiceborn, it is, therefore, concluded that the highest perfection achieved in the matter of discharging one's own prescribed occupational duties, in terms of the division of the institution of four castes and orders of life,—is to please the Personality of Godhead. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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Human society all over the world is divided into four castes and four orders of life. The four castes are 1. the intelligent caste, 2. the martial caste, 3. the productive caste and 4. the labour caste. These castes are classified in terms of one's work and qualification and not by birth. Then again there are four orders of life namely 1. the student life, 2. the house holder's life, 3. the retired life and 4. the devotional life. In the best interest of the human society there must be such divisions of life otherwise no social institution can grow up in healthy state. And in each and every one of the above mentioned division of life, '''the aim must be to please the Supreme Authority of the Personality of Godhead'''. This institutional function of human society is known as the system of Varnashram Dharma which is quite natural for the civilised life. The Varnashram institution is contemplated for evolving a sense of realising the Absolute Truth and not for artificial domination of one division upon the other. When the aim of life i.e. realisation of the Absolute Truth is missed by too much attachment for the matter of Indriyapriti or sense gratification as it is already discussed herein before, the institution of the Varanasharam is utilised by selfish men to pose an artificial predominance over the weaker section. In the Kaliyuga or in the age of quarrel this artificial predominance is already current, but the saner section of the people know it well that the division of castes and orders of life is meant for smooth social intercourse with high thinking self-realisation and not for any other purpose. | Human society all over the world is divided into four castes and four orders of life. The four castes are 1. the intelligent caste, 2. the martial caste, 3. the productive caste and 4. the labour caste. These castes are classified in terms of one's work and qualification and not by birth. Then again there are four orders of life namely 1. the student life, 2. the house holder's life, 3. the retired life and 4. the devotional life. In the best interest of the human society there must be such divisions of life otherwise no social institution can grow up in healthy state. And in each and every one of the above mentioned division of life, '''the aim must be to please the Supreme Authority of the Personality of Godhead'''. This institutional function of human society is known as the system of Varnashram Dharma which is quite natural for the civilised life. The Varnashram institution is contemplated for evolving a sense of realising the Absolute Truth and not for artificial domination of one division upon the other. When the aim of life i.e. realisation of the Absolute Truth is missed by too much attachment for the matter of Indriyapriti or sense gratification as it is already discussed herein before, the institution of the Varanasharam is utilised by selfish men to pose an artificial predominance over the weaker section. In the Kaliyuga or in the age of quarrel this artificial predominance is already current, but the saner section of the people know it well that the division of castes and orders of life is meant for smooth social intercourse with high thinking self-realisation and not for any other purpose. | ||
Herein the statement of Bhagwat is that the highest aim of life or the highest perfection of the institution of the Varnashram Dharma is to co-operate jointly for the satisfaction of the Supreme Lord which is also confirmed in the Bhagwat Geeta too.([[BG 4.13]]) | Herein the statement of Bhagwat is that the highest aim of life or the highest perfection of the institution of the Varnashram Dharma is to co-operate jointly for the satisfaction of the Supreme Lord which is also confirmed in the Bhagwat Geeta too.([[BG 4.13 (1972)|BG 4.13]]) | ||
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Latest revision as of 10:41, 25 May 2020
A.C. Bhaktivedanta Swami Prabhupada
TEXT No. 13
Atah pumbhih dwijashresthah varnashrama bibhagasah Swanusthitsya dharmasya samsiddhir hari toshanam
ENGLISH SYNONYMS
Atah—so, pumbhi—by the human being, dwijashresthah—oh the best amongst the twice born, varnashram—institution of four castes and orders of life, bibhagashah—by the division of, swanusthitasya—of ones own prescribed duties, dharmasya—occupational, samsiddhi—highest perfection, hari—the personality of Godhead, toshanam—pleasing.
TRANSLATION
Oh the best amongst the twiceborn, it is, therefore, concluded that the highest perfection achieved in the matter of discharging one's own prescribed occupational duties, in terms of the division of the institution of four castes and orders of life,—is to please the Personality of Godhead.
PURPORT
Human society all over the world is divided into four castes and four orders of life. The four castes are 1. the intelligent caste, 2. the martial caste, 3. the productive caste and 4. the labour caste. These castes are classified in terms of one's work and qualification and not by birth. Then again there are four orders of life namely 1. the student life, 2. the house holder's life, 3. the retired life and 4. the devotional life. In the best interest of the human society there must be such divisions of life otherwise no social institution can grow up in healthy state. And in each and every one of the above mentioned division of life, the aim must be to please the Supreme Authority of the Personality of Godhead. This institutional function of human society is known as the system of Varnashram Dharma which is quite natural for the civilised life. The Varnashram institution is contemplated for evolving a sense of realising the Absolute Truth and not for artificial domination of one division upon the other. When the aim of life i.e. realisation of the Absolute Truth is missed by too much attachment for the matter of Indriyapriti or sense gratification as it is already discussed herein before, the institution of the Varanasharam is utilised by selfish men to pose an artificial predominance over the weaker section. In the Kaliyuga or in the age of quarrel this artificial predominance is already current, but the saner section of the people know it well that the division of castes and orders of life is meant for smooth social intercourse with high thinking self-realisation and not for any other purpose.
Herein the statement of Bhagwat is that the highest aim of life or the highest perfection of the institution of the Varnashram Dharma is to co-operate jointly for the satisfaction of the Supreme Lord which is also confirmed in the Bhagwat Geeta too.(BG 4.13)