A study on
caste and class as an effect of separateness. The consideration of the relevant planetary school and caste is a hypothetical
to be taken best in consideration with reading my two previous papers "The Red Rajputs And The Moryan Dynasty" and "Kashmere: Brahman Mahatma Of the Lunar Race". JPC.
Four of these
planetary schools are responsible for the energy flowing through the foremost exponents of the four castes and this not only
in India but in all parts of the world. TCF 1179.
disaster which faces humanity at this time is a return to the state of affairs prior to the outbreak of war, and the rehabilitation
of the old familiar world, with its imperialism (whether of empire or finance), its nationalisms and its distressed, exploited
minorities, its vile distinctions and separative barriers between rich and poor, between the oriental and the occidental,
and between the castes and classes which are found in every land - without any exception. EXT 370.
this idea symbolized in the four castes in India and you will find also that these four castes are found universally throughout
the planet. EXT 508.
with the assertion of de Quatrefages that there are four principal color groups in the human family, of white, yellow, red,
and black races, he adds this from the Mahabharata:
of the Brahmans is white; of the Kshatriyas red, of the Vaisyas yellow, of the Sudras black. Red Rajputs. WQJ.
such thoughts of the boundlessness and impersonality of the Deity, Gautama-Buddha, the Hindu Christ, exclaimed: "As the four
rivers which fall in the Ganges lose their names as soon as they mingle their waters with the holy river, so all who believe
in Buddha cease to be Brahmans, Kshatriyas, Vaisyas, and Sudras!" IU1 435.
and interchange is taking place all the time, when, for instance, the Master R. assumed the task of Mahachohan or Lord of
Civilization, his Ashram was shifted from the seventh Ray of Ceremonial Order to the third Ray of Active Intelligence. DINA2
It is nevertheless
this third ray energy, as wielded in the Ashram of this English Master, under the direction of the Mahachohan, the Lord of
Civilization, which will force a right attitude toward materialism, which will bring about a balance between the material
values and the spiritual, and which will eventually thrust back into futility the Forces of Evil which have for so long distracted
the world of men. I am choosing my words with care. EXT 667.
color of the Vaisyas Yellow. WQ.Judge.
The pupils in this planetary school are called "The Sons of Aspiration" or "The Points of Yellow Life." They have a close
connection with our Earth scheme, and the old Commentary refers to this in the words:
of golden flame merge and blend with the four-leaved plant of tender green, and change its color to a tinge of autumn yellow.
The four-leaved plant through new and fresh inflow becomes the plant with seven leaves and three white flowers." TCF 1179.
of caste still holds many nations and their peoples. DINA1 341.
times the term "twice-born" meant spiritual birth, or initiation, but later it became a title indicating a general inherent
quality of every Brahmin.
of Brahmins are regularized parasites on the diseased organism of India. The degeneration of this country is a direct result
of the most terrible, most cruel caste system. But today, the more educated classes of India are already protesting against
the limitations of caste. In some parts of India the lower castes are already being allowed to visit the temples. The women
of India are also awakening, and this may become the main factor in the regeneration of the whole country. LHR1.
and sudras, shall tread the highest path if they take sanctuary with me. How much more, then, holy brahmans and devotees of
sudras are the two lower castes, or merchants and servitors. BHAGAVAD-GITA Trans
vaishya, third highest in ritual status of the four varnas. The vaisyas are commoners, not servile groups. Their role lay
in productive labour, in agricultural and pastoral tasks, and in trading. Their way of life demands study, sacrifice, and
the giving of alms.
share with the two higher classes, the brahmana and the ksatriya, the distinction of being dvija, or "twice-born," achieving
their spiritual rebirth when they assume the sacred wool thread at the upanayana ceremony.
CD. Version 97. Encyclopaedia Brittanica Inc., 1997)
cow protection and business are the natural work for the vaisyas, and for the sudras there is labor and service to others."
of livelihood of all persons, namely production of grains and their distribution to the prajas, was generated from the thighs
of the Lord's gigantic form. The mercantile men who take charge of such execution are called vaisyas."
devoted to the demigods, the spiritual master and the Supreme Lord, Visnu; endeavoring for advancement in religious principles,
economic development and sense gratification [dharma, artha and kama]; believing in the words of the spiritual master and
scripture; and always endeavoring with expertise in earning money--these are the symptoms of the vaisya."
duties of the vaisya are conceived in four divisions: farming, commerce, cow protection and moneylending. Out of these, we
as a community are always engaged in cow protection."
duties of the four castes, of Brahmans, Kshatriyas, Vaisyas, and Sudras, are also determined by the qualities which predominated
in the disposition of each, O harasser of thy foes.
duty of a Brahman compriseth tranquility, purity, self-mastery, patience, rectitude, learning, spiritual discernment, and
belief in the existence of another world.
the Kshatriya sprung from his nature, are valor, glory, strength, firmness, not to flee from the field of battle, liberality
and a lordly character.
duties of the Vaisya are to till the land, tend cattle and to buy and sell;
of the Sudra is to serve, as is his natural disposition. BHAGAVAD-GITA Trans
he says, were the tillers of the soil. Indian writers say that their function was to wait upon the three «twice born» castes
above them. Outline History HG Wells.
ksatriyas, and vaisyas are dvija, twice-born, because they have a second, spiritual birth when they are invested with the
sacred thread. www.
It is inevitable
that racial differences, national quarrels and caste distinction exist, but it is equally imperative that they disappear.
The world is one world. Humanity is one unit in the evolutionary process. Differences are man-made and engender hatreds and
separation. EXT 195.
This is the
circumstance which necessitated his "coming-in" during the Atlantean root-race. Men of this type refused to incarnate earlier,
as the bodies were too coarse; this was the cyclic reflection (on the lowest plane) of the refusal of the Monads to incarnate
at the dawn of manvantaric opportunity. No real "sin" was committed; it was their privilege to discriminate, and this refusal
has its bearing upon conditions upon Earth, being the basis of the great class distinctions which - in every land - have been
so fruitful of trouble and the esoteric foundation of the "caste" system, so abused now in India.
of labor and capital has its roots in the subjective distinction between "equipped and unequipped" Egos, between those units
of the human family on earth who have passed out of the Hall of Ignorance, and those who are yet groping in its dark and gloomy
corridors; between those Egos who are only "bud" Egos, and those who have organized the outer circle of petals, and whose
petals are ready to open up. TCF 826.
secret of translation is the underlying cause of the caste system, and caste is a symbol of translation. In the last analysis,
souls pass from caste to caste as they "translate" their bodies. The clue to the translation is to be found in the fact that
no act of translation ever involves one body alone, and no "passing on and up" into another dimension, into another state
of consciousness and another "caste," ever takes place unless an alignment has been produced between (for instance):
physical body and the emotional body.
two and the mental body.
three and the soul.
and the group of World Servers.
four alignments we have the esoteric parallels of which the outer caste system is the prostituted symbol. Ponder on this,
for the caste system is universal in the world. It is when the third alignment has been truly accomplished and when the light
of the fourth constituent to the relationship dominates the inherent light of the other three, that the objective of man's
evolution is reached. EP1 328.
to be centered in the north of India, but only a limited class of people possessed knowledge. Castes foolish mustiness have
hindered culture. Indeed, the Lord Buddha wished to abolish this caste foolishness. LOMG2.
not have in mind only the castes of India, because, unfortunately, castes exist under different names in all countries. They
are just as harmful everywhere and should be eliminated. SMD2 274.
of the caste system must likewise be reformed. In ancient times its restrictions were wisely applied, but evolution has since
taken many turns. It is now wise to reevaluate the conditions of life, and we must not allow prejudiced thinking to be an
taught that there should be no condition of slavery on Earth, for the nature of mankind is divine. SMD2 441.
the castes, the Pariahs. Brief Outline of History H.G.Wells.
Pariahs of the desert, whose poor children were commonly sent on hire as shepherds to the tribes about them. Seven Pillars
of Wisdom T.E. Lawrence.
natives, however, who were called Pariahs, formed a class of despised and miserable slaves and never could hope to be anything
else. THE STORY OF MANKIND BY HENDRIK VAN LOON
was a family of Pariahs living near the place. The Pariahs number several millions in the whole of India and are a sect of
people so low that some of our books say that if a Brahmin coming out from his house sees the face of a Pariah, he has to
fast that day and recite certain prayers before he becomes holy again. In some Hindu cities when a Pariah enters, he has to
put a crow's feather on his head as a sign that he is a Pariah, and he has to cry aloud, "Save yourselves, the Pariah is passing
through the street", and you will find people flying off from him as if by magic, because if they touch him by chance, they
will have to change their clothes, bathe, and do other things.
And the Pariah
for thousands of years has believed that it is perfectly right; that his touch will make everybody unholy. Now my Master would
go to a Pariah and ask to be allowed to clean his house. The business of the Pariah is to clean the streets of the cities
and to keep houses clean. He cannot enter the house by the front door; by the back door he enters; and as soon as he has gone,
the whole place over which he has passed is sprinkled with and made holy by a little Ganga water. By birth the Brahmin stands
for holiness, and the Pariah for the very reverse. Vivekananda.
of those who are not worth burning are thrown in the same rivers, and their number is great, because it includes all Shudras,
pariahs, and various other outcasts, as well as Brahman children under three years of age.
and high-born people are buried pompously. It is for them that the sandal-wood
fires are lit after sunset; it is for them that mantrams are chanted, and for
them that the gods are invoked. But Shudras must not listen on any account to
the divine words dictated at the beginning of the world by the four Rishis to Veda Vyasa, the great theologian of Aryavarta. No fires for them, no prayers. As during
his life a Shudra never approaches a temple nearer than seven steps, so even after death he cannot be put on the same level
with the "twice-born." Caves, Jungles. HPB.
birth' is another well-recognized term for Initiation; even now in India the higher castes are called 'twice-born,' and the
ceremony that makes them twice-born is a ceremony of Initiation. BC 46.
I. Out of
people (Roma, or Gypsies) are of northern Indian origin, having moved out of that area probably some time between AD 800 and
AD 950, migrating westwards into Europe and arriving there some time after AD 1100. According to Sampson (1923), linguistic
evidence suggests that the ancestors of all Gypsy populations, whom we may refer to as the Domba, following Kaufman (1984),
left India at the same time.
Puxon believe that the present-day hatred of Gypsies in Europe is a folk-memory of this first encounter, stemming from "the
conviction that blackness denotes inferiority and evil [which] was well rooted in the western mind. The nearly black skins
of many Gypsies marked them out to be victims of this prejudice" (1972:19). European folklore contains a number of references
to the Gypsies' complexion: a Greek proverb says "Go to the Gypsy children and choose the whitest," and in Yiddish, "The same
sun that whitens the linen darkens the Gypsy," and "No washing ever whitens the black Gypsy." One word in Romani which Gypsies
in some countries use as a name for themselves means 'black', and is an Indian word of ultimately Dravidian origin: Caló,
among the Spanish Gypsies, and Kalo in Finland. Caucasian non-Gypsies are called Parné or Panorré "whites" in some Romani
dialects, even by fair-skinned Gypsies. Hoyland repeats the Elizabethan belief that this dark skin was acquired: "Gypsies
would long ago have been divested of their swarthy complexions, had they discontinued their filthy mode of living" www.geocities.com/Paris/5121/pariah-ch1.htm
are members from a large variety of Hindu groups that were, and in many cases still are outcasts in their society. An Untouchable,
now called a Harijan, in traditional Indian society, is a person outside the caste system. These outcasts were greatly discriminated
against until 1949 in India, when the use of the term "Untouchable," and the social disabilities that come along with the
term were declared illegal. Britannica. www.
"caste" is derived from the Portuguese casta, meaning "pure" or "chaste." The Sanskrit words varna and jati are commonly translated
as "caste" but this is misleading and obscures important differences between them.
to the form and colour of something and is used in the Rg Veda to differentiate the Aryans from the indigenous peoples. The
Dharma Sutras and Dharma Sastras have a socio-religious stratification in a four-tiered ideal, the catur-varna, the four caste-orders.
At the highest tier are the brahmans, priests, then come the ksatriyas, warriors, the vaisyas, commoners, yeomen farmers,
and merchants, and the sudras, servants. From a very early time it seems that membership of each varna was determined by birth.
The brahmans, ksatriyas, and vaisyas are dvija, twice-born, because they have a second, spiritual birth when they are invested
with the sacred thread.
from the root jan meaning "to beget" or "to produce" and is used to denote origin and the group or class which something belongs
to. In terms of caste, jati is the social stratum in which one is born. One is fixed in a jati by birth and there are sets
of rules governing acceptable occupations, foods, marriage, and association with other jatis. Though there are only four varnas,
there are thousands of jatis. The jatis are the contemporary "castes."
between the varnas and jatis is complex. Some scholars believe the varnas evolved into the jatis. However, there is controversy
over the varnas, whether they were marriage-restrictive and whether a considerable proportion of the population lived completely
outside the varna structure. But many orthodox Hindus believe the original varnas are still in place and serve to express
divine justice through the transmigration of souls. The varna-jati one is born into reflects the reward or punishment of each
soul for its previous life. All the jatis of the brahmans link into the all-India brahmanavarna, which is the classical varna.
A large number of jatis are considered by higher jatis to be outside the varna system; these are the untouchables. The actual
rank of a jati is not so much due to social and occupational practices of the members but is more because of the purity of
the souls of the members resulting from their previous lives.
History: Legend says that in the Krita Yuga, the first age, all the people of the world were
of one caste, the Hamsa. Because of the degeneration of mankind other castes came into being during successive ages. The brahmans
belong to the original caste, the ksatriyas to the Treta Yuga or second age, the vaisyas to the Dvapara Yuga or third age,
and the sudras to the Kali Yuga or present corrupt age. Manu, the legendary lawgiver and father of mankind, is said to have
laid down the basic rules of caste behaviour.
various theories about the origin of caste. It may have been on the basis of colour. The Aryan was originally white and Patanjali
said blonde hair was an essential attribute of a brahman. But blonde brahmans soon became rare, and even Rama and Krishna
are dark. A racial or tribal origin is another possibility. But priests of all races and tribes became brahmans and similarly
with the ksatriyas. It is more likely that religious belief and practice in different cults and sects caused caste division.
have their own theories of origin, being descended from association with rivers, pools, trees, and sacred grasses. The Kumbi
caste of ksatriya cultivators in Gujarat were created from perspiration at the waist of the goddess Parvati.
caste is descended from as Visvakarma, architect of the universe, and their members are artisans such as goldsmiths and stonemasons.
Occupation was an important factor and guilds of craftsmen formed castes as the Kammalan caste did, while some occupations
formed separate castes. With change, especially technological change, subcastes were formed. One belief to explain the multitude
of jatis is that they were created from the four varnas over time as a result of expulsions for violations of marriage rules.
At a very
early date the custom of investiture with the sacred thread to mark adulthood fell into decline with most ksatriyas and vaisyas
and it came to be applied almost exclusively to brahmans. There are a few non-brahman castes which follow the practice.
It is historically
obscure how the untouchables were produced by the evolution of the caste system. The occupations of the untouchables came
to be those which the upper castes considered polluting and economically impoverished. Many untouchables have converted to
Islam, Buddhism, and Christianity in the hope of a better life. It may have been revolt against caste and its punishments
for breaking caste inviolability that helped to inspire the Buddha's renunciation of Hinduism and the founding of a new religion.
been several attempts to reject the caste system within Hinduism. In the twelfth century there was Basava and the Virashaivas
(see separate entry), and in the fifteenth century came Kabir and his disciple Dadu (see Kabirpanthis and Dadupanthis). But
these sects became castes within Hinduism and in their own sects there arose caste divisions.
lost caste status because of association with foreigners. Gandhi was excommunicated from his caste on returning from England
for crossing the polluting kalapani, black waters.
Roy in the nineteenth century started a more humane way of looking at caste and his views continue in the Brahmo Samaj. Dayananda
and the Arya Samaj wanted to revert to the traditional varnas and remove the innumerable jatis. Gandhi in the 1920's worked
on behalf of the untouchables, giving them the name "Harijans," meaning "the begotten of God," which is used today.
in the Indian Constitution against caste discrimination, untouchability is still very much a part of Indian life. There have
been protests and attacks on Harijans by higher caste Hindus who are against change, such as making employment opportunities
in government for Harijans. In the cities change in caste is being forced by interaction with the West through technological
progress, foreign travel, satellite television, and other factors. In the villages, where most people live, change comes more
associated with the four varnas: white for a Brahman, red for a Ksatriya, yellow for a vaisya, and black for a sudra. Brahmans
can have gold and silver ornaments, while ksatriyas can have ornaments of inferior quality gold and silver. Vaisyas must use
brass ornaments and sudras those of iron. Caste Hindus can build a two-storey house and carry an umbrella, but outcastes cannot
even if they are rich.
thread of the brahman is of munja grass, that of the ksatriya is a bow-string, and the vaisya wears one of hemp or wool.
modes of greeting differed according to caste. The brahman stretches his right hand forward on a level with his ear, the ksatriya
holds his hand level with his chest, and the vaisya level with his waist. The sudra bows low and stretches forward his joined
Many of the
symbolic caste distinctions are becoming obsolete with change. http://22.214.171.124/search?q=cache:w_S44Dn6DQcJ:philtar.ucsm.ac.uk/encyclopedia/hindu/ascetic/castes.html+vaisyas&hl=en