B.G 18.48
O son of Kunti, do not abandon your natural duties, even if they have faults, because all actions are clouded by faults, just as fire is enveloped by smoke.
Gīta Tātparya 18.48
Everyone should follow cleanliness and purity (śauca), austerity (tapa) and calmness (śamā) through self-control (damaḥ) and control of the senses (indriyaniigrahaḥ), as they are essential virtues. A person who lacks calmness and similar qualities is termed a Shudra. However, if a Shudra possesses more qualities, he is considered equivalent to a Brahmin or higher.
Calmness, self-control, austerity, purity, forbearance, uprightness, knowledge, wisdom, and faith are the duties of a Brahmin, qualities born of one's nature.
These qualities are slightly less in a Kshatriya compared to those distinguished wise ones, or greater in some emperors than in Brahmins.
Sages, however, are indeed to be known as kings like Kārtavīrya, with valour, brilliance, steadfastness, skill, and non-retreating in battle.
Charity, lordliness, and other qualities are inherent in a Kshatriya, not to be found in a Brahmin. A Vaishya's livelihood is through agriculture and related activities.
A person who lacks calmness and similar qualities is termed a Shudra. However, if a Shudra possesses more qualities, he is considered equivalent to a Brahmin or higher.
A Brahmin with little virtue is indeed called a Shudra. A man who possesses divine qualities is known as a god among men.
- stated thus, as well.
"Worship him by performing your own duties"
From such statements, it is understood that even among the Kshatriyas and others, the practice of calmness and similar qualities is observed. Without these qualities, true worship cannot occur. Proper worship is indeed achieved with calmness and similar virtues. Without them, success is not possible.
"Acts of sacrifice, charity, and austerity should never be given up."
- it is stated thus as well.
"Calmness and steadfastness of the intellect, along with self-control and control of the senses, are essential virtues"
- stated thus in the Bhagavata Purana.
It is stated that in various duties, even Kshatriyas and others should not be devoid of cleanliness and purity (śauca), austerity (tapa) and calmness through self-control and mindfulness (śamā).
Janaka, Tuladhara, and others are indeed endowed with all these qualities. Therefore, during times of war, non-retreat and sovereignty are the special qualities of a Kshatriya.
Agriculture and other activities, service for livelihood, sacrifices, acceptance for livelihood, and others are indeed the duties of others.
"Valour, brilliance, steadfastness, skill, and charity are qualities predominantly found in Kshatriyas, less so in Brahmins, even less in Vaishyas, and least in Shudras.
Teaching and caring are meant as livelihoods among the learned, except for the virtuous. It should be known that teaching is not meant for the Shudra.
Therefore, a Shudra, by nature, has little inclination for service without it serving as a livelihood. These are natural states, but sometimes another state may exist. However, a contrary state imposed by force, even if it seems natural, should be rejected.
Even naturally auspicious things require effort to grow. Sacrifices that bring prosperity should be conducted by the right people, not others, even if they seem beneficial. The steadfastness of the Shudras is valued for the benefit of Brahmins and Kshatriyas."
- stated thus, as well.
"The forceful seizure of wealth, physical punishment, control of the undisciplined, the destruction of wealth, and such similar activities - in these matters, a lordly disposition should not be assumed by non-Kshatriyas. All heretics should always be governed by Kshatriyas with diligence.
Among the disciples of Brahmins and others, punishment causing no harm to the limbs, etc., should be imposed on the body of the disciple by the master himself.
Sons, younger brothers, and others are naturally disciples. Teachers, friends, companions, celibates, relatives, and all others should be diligently taught according to their respective qualifications in all matters and feelings.
In intense situations of madness, one should not resort to binding or beating a teacher. Sinful acts by others, even if witnessed by everyone, should be restrained according to one's ability, considering the time and place. Those who oppose the best should be abandoned, even if they are teachers.
One should instruct according to one's ability and time, even if not auspicious. A supreme devotee of Vishnu should never be abandoned, but should always be guided.
A disciple should not teach teachers as if he were a teacher himself. Great individuals are not to be instructed, even if they act contrary. They should never oppose their own superiors."
- And so on.
THIS PORTION COULD BE A LATER ADDITION BY ORTHODOXY, AS THIS DOES NOT ALIGN WITH THE REST OF ĀCHĀRYA'S THOUGHT PROCESS. TO BE NOTED IS THE FACT THAT THEY ARE JUST QUOTES WITH NO COMMENT BY ĀCHĀRYA.
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"In times of distress, a Brahmin may take up the duties of a warrior or common people. However, a Shudra should never assume the roles of Brahmins or Kshatriyas, even in the absence of the latter.
A warrior, even when faced with difficulties, should not resort to begging, even if it means taking on the duties of a Brahmin.
In times of distress, a Vaishya should adhere to the duties of a Shudra, but not take on any other roles. Similarly, a Shudra should take on the duties of a Vaishya, and during such times, an artisan should also adapt accordingly.
A Shudra is not permitted to learn even a syllable of the Vedas, and a Kshatriya, too, is not allowed unless in dire circumstances, without serving at the feet.
Practicing the duty of a Shudra among Brahmins and Kshatriyas does not bring disgrace. In such actions, begging is not required even by the master.
If a Kṣatriya finds himself in distress, he may perform the duties of a Śūdra, especially if he possesses superior strength and has the support of his followers, even against a lord.
Serving for the sake of dharma is considered superior to serving for wealth. The livelihood of a Brahmin, even if it involves begging, is especially regarded as partaking in dharma.
A person who excels in physical strength is a warrior, while one who excels in knowledge is a scholar. Both are devotees of the Lord, and all others belong to them."
- stated thus in the works of Vyasa.
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