Bhagvat - occupational duties 26th May

Srimad Bhagvatam

TRANSLATION
For a brahmana there are six occupational duties. A kshatriya should not accept charity, but he may perform the other five of these duties. A king or kshatriya is not allowed to levy taxes on brahmanas, but he may make his livelihood by levying minimal taxes, customs duties, and penalty fines upon his other subjects.

PURPORT
Visvanatha Chakravarti Thakura explains the position of brahmanas and kshatriyas as follows. Brahmanas have six occupational duties, of which three are compulsory—namely, studying the Vedas, worshiping the Deity and giving charity. By teaching, by inducing others to worship the Deity, and by accepting gifts, the brahmanas receive the necessities of life. This is also confirmed in the Manu-samhita:

Of the six occupational duties of the brahmanas, three are compulsory—namely, worship of the Deity, study of the Vedas and the giving of charity. In exchange, a brahmana should receive charity, and this should be his means of livelihood.

A brahmana cannot take up any professional occupational duty for his livelihood.

The sastras especially stress that if one claims to be a brahmana, he cannot engage in the service of anyone else; otherwise he at once falls from his position and becomes a shüdra. Srila Rüpa Gosvami and Sanatana Gosvami belonged to a very respectful family, but because they engaged in the service of Nawab Hussain Shah—not even as ordinary clerks, but as ministers—they were ostracized from brahminical society. Indeed, they became like Mohammedans and even changed their names.

Unless a brahmana is very pure, he cannot accept charity from others. Charity should be given to those who are pure. Even if one is born in a family of brahmanas, if one acts as a shüdra one cannot accept charity, for this is strictly prohibited. Although the kshatriyas are almost as qualified as the brahmanas, even they cannot accept charity. This is strictly prohibited in this verse by the word apratigraha. What to speak of the lower social orders, even the kshatriyas must not accept charity.

The king or government may levy taxes upon the citizens in various ways—by revenue duties, customs duties, realization of fines, and so on—provided the king is able to give full protection to his subjects to assure the security of their life and property. Unless he is able to give protection, he cannot levy taxes. However, a king must not levy any tax upon the brahmanas and the Vaishnavas fully engaged in Krshna consciousness.

Bhagvat - occupational duties 26th May

Srimad Bhagvatam

TRANSLATION
For a brahmana there are six occupational duties. A kshatriya should not accept charity, but he may perform the other five of these duties. A king or kshatriya is not allowed to levy taxes on brahmanas, but he may make his livelihood by levying minimal taxes, customs duties, and penalty fines upon his other subjects.

PURPORT
Visvanatha Chakravarti Thakura explains the position of brahmanas and kshatriyas as follows. Brahmanas have six occupational duties, of which three are compulsory—namely, studying the Vedas, worshiping the Deity and giving charity. By teaching, by inducing others to worship the Deity, and by accepting gifts, the brahmanas receive the necessities of life. This is also confirmed in the Manu-samhita:

Of the six occupational duties of the brahmanas, three are compulsory—namely, worship of the Deity, study of the Vedas and the giving of charity. In exchange, a brahmana should receive charity, and this should be his means of livelihood.

A brahmana cannot take up any professional occupational duty for his livelihood.

The sastras especially stress that if one claims to be a brahmana, he cannot engage in the service of anyone else; otherwise he at once falls from his position and becomes a shüdra. Srila Rüpa Gosvami and Sanatana Gosvami belonged to a very respectful family, but because they engaged in the service of Nawab Hussain Shah—not even as ordinary clerks, but as ministers—they were ostracized from brahminical society. Indeed, they became like Mohammedans and even changed their names.

Unless a brahmana is very pure, he cannot accept charity from others. Charity should be given to those who are pure. Even if one is born in a family of brahmanas, if one acts as a shüdra one cannot accept charity, for this is strictly prohibited. Although the kshatriyas are almost as qualified as the brahmanas, even they cannot accept charity. This is strictly prohibited in this verse by the word apratigraha. What to speak of the lower social orders, even the kshatriyas must not accept charity.

The king or government may levy taxes upon the citizens in various ways—by revenue duties, customs duties, realization of fines, and so on—provided the king is able to give full protection to his subjects to assure the security of their life and property. Unless he is able to give protection, he cannot levy taxes. However, a king must not levy any tax upon the brahmanas and the Vaishnavas fully engaged in Krshna consciousness.

Gita shloka 2.61-26th May

Bhagvad Gita (shloka 2.61):

TRANSLATION
ONE WHO RESTRAINS HIS SENSES AND FIXES HIS CONSCIOUSNESS UPON ME IS KNOWN AS A MAN OF STEADY INTELLIGENCE.

PURPORT
That the highest conception of yoga perfection is Krsna consciousness is clearly explained in this verse.

AND, UNLESS ONE IS KRSNA CONSCIOUS, IT IS NOT AT ALL POSSIBLE TO CONTROL THE SENSES.

As cited above, the great sage Durvasa Muni picked a quarrel with Maharaja Ambarisa, and Durvasa Muni unnecessarily became angry out of pride and therefore could not check his senses.

On the other hand, the King, although not as powerful a yogi as the sage, but a devotee of the Lord, silently tolerated all the sage's injustices and thereby emerged victorious.

The King was able to control his senses because of the following qualifications, as mentioned in the Srimad-Bhagavatam:

"KING AMBARISA FIXED HIS MIND ON THE LOTUS FEET OF LORD KRSNA, ENGAGED HIS WORDS IN DESCRIBING THE ABODE OF THE LORD, HIS HANDS IN CLEANSING THE TEMPLE OF THE LORD, HIS EARS IN HEARING THE PASTIMES OF THE LORD, HIS EYES IN SEEING THE FORM OF THE LORD, HIS BODY IN TOUCHING THE BODY OF THE DEVOTEE, HIS NOSTRILS IN SMELLING THE FLAVOR OF THE FLOWERS OFFERED TO THE LOTUS FEET OF THE LORD, HIS TONGUE IN TASTING THE TULASI LEAVES OFFERED TO HIM, HIS LEGS IN TRAVELING TO THE HOLY PLACE WHERE HIS TEMPLE IS SITUATED, HIS HEAD IN OFFERING OBEISANCES UNTO THE LORD, AND HIS DESIRES IN FULFILLING THE DESIRES OF THE LORD AND ALL THESE QUALIFICATIONS MADE HIM FIT TO BECOME A MAT-PARAH DEVOTEE OF THE LORD. " (Bhag. 9.4.18-20)

The word mat-parah is most significant in this connection. (mat-parah=in relationship with Me)

How one can become a mat-parah is described in the life of Maharaja Ambarisa.

Srila Baladeva Vidyabhusana, a great scholar and acharya in the line of the mat-parah, remarks: "THE SENSES CAN BE COMPLETELY CONTROLLED ONLY BY THE STRENGTH OF DEVOTIONAL SERVICE TO KRSNA.”

Also the example of fire is sometimes given: "AS THE SMALL FLAMES WITHIN BURN EVERYTHING WITHIN THE ROOM, SIMILARLY LORD VISNU, SITUATED IN THE HEART OF THE YOGI, BURNS UP ALL KINDS OF IMPURITIES.”

THE YOGA-SUTRA ALSO PRESCRIBES MEDITATION ON VISNU, AND NOT MEDITATION ON THE VOID.

THE SO-CALLED YOGIS WHO MEDITATE ON SOMETHING WHICH IS NOT THE VISNU FORM SIMPLY WASTE THEIR TIME IN A VAIN SEARCH AFTER SOME PHANTASMAGORIA.

WE HAVE TO BE KRSNA CONSCIOUS—DEVOTED TO THE PERSONALITY OF GODHEAD.

THIS IS THE AIM OF THE REAL YOGA.