*brahma vaa idamagra aaseed ekameva; thadekam sanna vyabhavath.*
*thath shreyo roopam athyasrujatha kshathram, yaanyethaani devathraa*
*kshathraani, indro varunaha somo rudraha parjanyo yamo mruthyur*
*eeshaana ithi thasmaath kshathraanaam param naasthi; thasmaath*
*braahmanaha kshathriyam adhasthaad upaasthe raajasooya, kshathra*
*eva thadshyo dadhaathi; *
*saishaa kshathrasya yonir yadbrahma. thasmaad yadyapi raajaa *
*paramathaam gachchathi brahmaivaanthatha upanishrayathi svaam*
*yoni; ya u enam hinasthi svaam sa yonimruchchathi, sa paapeeyaan*
*bhavathi, *yathaa shreyaasam himsithvaa.
meaning --
These commuunities such as kshathriyans were formerly all one in brahmam;
because that brahmam was above (superior) it could not perform karmam.
Therefore it created the kshathriya community. Among the devas were indra,
varuna, soma, rudra, yama, mrythu, eeshaana: these were the created
kshathriyas.
Surprisingly, because they were created, they did not have glory.
In the rajasooya rite, the braahmans sits lower and honour the kshathriyas.
The braahmana instils the glory (the yashass) in then kshathriyas and
thereby
elevates them. Therefore the existence of the kshathriyas is due to the
braahamana as their place of origin.
Such instillation (of glory) is temporary. Because, at the end of the
raajasooya
sacrifice the kshathriyas pay homage to the braahmanas as the place of
birth
of the kshathriyas' exaltation.
Whoever speaks ill of the braahmanas speaks ill of his place of own
origin.
He incurs greater sin than if he tortures braahmanas who are the origin of
his own greatness, albeit it was temporary. S Narayanaswamy Iyer
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
KR : Perfect A true brahmin alone counts and not all sundries. yathaa
shreyaasam himsithvaa.shreyasam himsitva. shreyas not sundries. Varnashrama
& Shreyas and Preyas
Etymologically speaking Varna means colour or the social standings of the
people of the society. The concept of jati or sub-communities comes under
the concept of varna or communities. Hence, it can be said that varnashrama
is the idealised four-part division of the society into Brahmins Kshatriyas
Vaishyas Shudras. People belonging to these varnas are said to possess
certain set of characteristics and perform their individual functions in
accordance with dharma. It is important to note that the first three
varnas, i.e.. Brahmins, Kshatriyas and Vaishyas are called the
“twice-born,” meaning they are allowed to read or study the Vedas.
Brahmins is the top most level of the Varnashrama system. The people
belonging to this varna perform the functions of learning and teaching. In
other words, their function is to learn the eternal knowledge of the Vedas
and perform academic activities and sacrificial rituals. The brahmins are
said to be of sattvic nature. They are pure, spiritual in nature and are
said to be the society’s bank of knowledge and wisdom.
Kshatriyas are regarded as the marital class. They perform the actives
of the military defence and also perform the administrative activities or
functions of the people and the society. They fight the battles against the
intruders, rule over the people and defend them. They are responsible for
maintaining peace and order in the society. Their nature is sattvic and
rajasic. They share the Brahminic privilege of reading the Vedas.
Vaishyas belong to the third varna, they are regarded as the productive
class of the society. Their functions include trading and business. They
also deal with the work of cultivation of land, growing of crops, breeding
of cattle, etc. They belong to the business class and deal with money. They
always hence generate wealth. For them, Artha is important. They have
rajasic and tamasic nature. They share the Brahminic privilege of reading
the Vedas.
Shudras are considered to belong to the lower most varna. They are
believed to serve the other classes. They are the artisan class; they are
also those who perform the occupations of agriculture and mining. They are
believed to be of tamasic nature. In short, they are the serfs or labour
class. They do not share the Brahminic privilege of reading the Vedas.
*According to the Katha Upanishad*, all the human endeavours or
actions fall under the two categories of *Sreyas and Preyas. *In other
words, there is not a single aspect that lies outside these two. According
to Katha Upanishad II, “The Shreyas is one thing and the Preyas is another.
These two have different purposes which binds a man. The Shreyas (good) and
the Preyas (pleasant) will approach a man and only the wise will
distinguish the difference between the two.”
Preyas means pleasure. It deals with the sense bound actions. In
other words, dealing with those actions which give us pleasure or are
pleasant in nature. Majority of mankind deals with such actions alone.
Preyas deals with pleasure or they are pleasure oriented. They are regarded
as inferior in nature as they are directed towards the worldly outlook.
Shreyas on the other hand means what is good. It deals with virtues and
strengths. It deals with the good and the right actions. Shreyas deal with
the spiritual outlook, so, they are considered to be superior in nature.
According to the scriptures, the wise men perform them, *while the fool
choose preyas over Shreyas. K Rajaram IRS 3 9 23*
On Sun, 3 Sept 2023 at 14:35, Narayanaswamy Iyer <[email protected]> wrote:
>
> *brahma vaa idamagra aaseed ekameva; thadekam sanna vyabhavath.*
> *thath shreyo roopam athyasrujatha kshathram, yaanyethaani devathraa*
> *kshathraani, indro varunaha somo rudraha parjanyo yamo mruthyur*
> *eeshaana ithi thasmaath kshathraanaam param naasthi; thasmaath*
> *braahmanaha kshathriyam adhasthaad upaasthe raajasooya, kshathra*
> *eva thadshyo dadhaathi; *
>
> *saishaa kshathrasya yonir yadbrahma. thasmaad yadyapi raajaa *
> *paramathaam gachchathi brahmaivaanthatha upanishrayathi svaam*
> *yoni; ya u enam hinasthi svaam sa yonimruchchathi, sa paapeeyaan*
>
> *bhavathi, yathaa shreyaasam himsithvaa.*
>
> meaning --
>
> These commuunities such as kshathriyans were formerly all one in brahmam;
> because that brahmam was above (superior) it could not perform karmam.
> Therefore it created the kshathriya community. Among the devas were indra,
> varuna, soma, rudra, yama, mrythu, eeshaana: these were the created
> kshathriyas.
>
> Surprisingly, because they were created, they did not have glory.
> In the rajasooya rite, the braahmans sits lower and honour the kshathriyas.
> The braahmana instils the glory (the yashass) in then kshathriyas and
> thereby
> elevates them. Therefore the existence of the kshathriyas is due to the
> braahamana as their place of origin.
>
> Such instillation (of glory) is temporary. Because, at the end of the
> raajasooya
> sacrifice the kshathriyas pay homage to the braahmanas as the place of
> birth
> of the kshathriyas' exaltation.
>
> Whoever speaks ill of the braahmanas speaks ill of his place of own
> origin.
> He incurs greater sin than if he tortures braahmanas who are the origin of
> his own greatness, albeit it was temporary.
>
> S Narayanaswamy Iyer
>
> --
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