Wednesday, November 30, 2011

The Myth of Capitalism and its asuric Aura-3

vi) Varna (1)
The Abrahamic religions have the firm view that Man was ‘created’ in the image of God but he turned out to be His anti-thesis. The Abrahamic religionists have the conviction that Adam sinned and consequently experienced not only physical death but also spiritual death, which separated him from God. All human beings are born with a sinful, corrupted nature, and sin in thought, word, and deed. Man’s state of sin has so infected his will that he is unable to choose God’s provision of redemption in Messiah Yeshua without the work of the Holy Spirit in his understanding. (Genesis 1:26,27, 2:16,17, 3:6, 6:5; 8:21; Exodus 33:19; Psalm 14:1-3; Isaiah 53:6, 64:6; Jeremiah 17:9, 31:33; Mark 7:20-23; John 2:24,25, 3:3-5, 6:44; Romans 3:23, 5:12-19, 9:1-18; Ephesians 2:1-10)
The earliest study by a westerner on human society is so very recent by Thomas Hobbes (1588-1679) in his celebrated book “Leviathan‘.  In this he sticks to the biblical conviction that man is innately wicked yet for self-preservation he enters into a social contract with others.  This is the basis of a society that is wrought with endless wars for the survival of the fittest.
Hindus do not believe that God created man in his own image.  On the contrary God himself appears as man.  Such an understanding forbids the idea that man is wicked by nature.  Only that in the inflorescence of his own play that He manifested in all varieties that the whole multitudinous universe would remain tasteful to one another(Loko binna ruchi:).  Thus there is no social contract but a social division took place out of necessity creating mutual dependance among them (guna karma vibhaagam).
Let’s see how:
This Virata Purusha projected Agni (the God of Fire) out of himself while he remained a Brahmana on earth in the form of Manu. Therefore both were Brahmanas. He was alone on earth without other castes. Without the protection of Kshathriyas and other helpers he did not prosper. Therefore he created a noble form, the Kshathriyaconsisting of those who are kshathriyas among Gods – Indra (the king of Gods),Varuna (the king of the animals of water), Soma (the king of Brahmanas), Rudra (the king of beasts), Parjanya (the king of lightning), Yama (the king of manes), Mruthyu(the king of diseases), Isana (the king of luminaries) etc. Kshathriya is considered superior so in Rajasuya yaga the Brahmins adore the kshathriya from a lower seat. However the kshathriya quickly restores the higher position to the Brahmana because the Brahmana is his source. Therefore anyone who denigrates a Brahmana becomes more vicious like the one who would insult his superior.
He did not prosper still.
Because there is none to procure wealth.
What is the need for wealth?
Wealth is required for the performance of karma.
Why perform karma?
Karma is to be performed to secure this earth.
Why secure this earth?
So he can come back.
How does he come back?
Through a son.
Why through a son?
Because a son will perform the rites that would relieve the ancestors from thier incarceration as it were from the bhuvarloka and enable them to be reborn inbhuloka.
How does he get a son?
Through a wife of course.
So desire consists of wife and wealth. And desire is this much only, nothing more! A man with a wife working hard to get wealthy is a Grihastha. He is the Samsaaree!
Now back to Virat. He created Vaisyas – those classes of Gods who remain in groups. They are the eight Vasus, the eleven Rudras, the twelve Adhithyas, the thirteenVisvadevas and fortynine Maruts.
He did not prosper still for want of servants. He therefore created Pushan the SudhraGod. The earth indeed is Pushan for it nourishes all that exist.
He did not prosper still!
Because he feared that Kshathriya being fierce would become unruly. In order to overcome this he specially projected this excellent form called DharmaKshathrasya kshathram DharmamDharma is fiercer than the fierce! Dharma is therefore the controller. There is nothing higher than Dharma in this prakrthi. With Dharma on his side a householder can contend with even a king who is most powerful. This Dharma is actually the Truth. What is known as Truth, when practiced becomes Dharma. And this Dharma cannot be practiced without one identifying himself with one or the other of the four varnas with which he was born to perform his karma.
This way the fourfold varnas – Brahmana, Kshathriya, Vaisya and Sudhra – were created. Virat became Brahmana among the Gods only as Agni and among men asBrahmana. He became Kshathriya among men through the divine Kshathriyas, He became Vaisya among men through the divine Vaisyas and he became Sudhra among men through the divine Sudhra. Therefore people desire to attain their objectives among the Gods through Agni and among men through the birth as a Brahmana sinceVirat assumed these two forms.
Now this self, the Grihastha, is verily the support of all beings. It is by performing the Vedic sacrifices in the fire that he becomes the supports of the gods. By reciting theVedas he supports the sages who gave him the Vedas. By offering to the manes and desiring children he becomes the support of the Pithrus. By giving food and shelter to men he becomes their support. By giving fodder he becomes the support of the animals. Even the beasts and birds and ants feed in his home and he is their support. Thus supported all of them in turn wish for his welfare.
vii) Varna (2)
Varna and Caste are not one and the same.  Varna is a social division that has roots in the Veda.  By this I mean that Varna is unchangeable (which I definitely will explain).  The Caste on the contrary are the jaathi and kula that evolved into social divisions, lineage that kept changing both its name and purpose.  In other words, caste in terms of jaathi and kula are impermanent but important while they last.  What is more important to know is that the castes were identitified by the British colonialists for their own advantage.  Today’s caste proliferation thus has roots in the English colonialism is being taken to a new height of divisiveness by the present ruling class of India.  They as the successors to the British in following their secular concept that are alien to Hindu Dharma carries forward this social division and nurtures it to keep the Hindus divided and fighting among themselves.
For the British colonialists the idea of Varna based on Guna and Karma made no sense for they were not brought up in that belief.  Their own bringing up lies in the struggle for survival and the survival of the fittest.  All they could see in the whole scheme was that the caste to be an indicator of occupation, social standing, and intellectual ability in the line of a trade union with the difference that its membership is by birth and it is endogamous.  In their eagerness to keep the people of India in their servitude and to exploit them to the maximum by knowing what is best in the people, they encouraged the caste segregation in the style of the racial segregation they practiced in their colonies in Africa, America and elsewhere and they even took the caste system to the people such as girijans and other indigenous poeple who till then had no division among them.
British conceptions of racial purity were interwoven with these judgements of people based on caste when reactions to censuses are examined. Beverly concluded that a group of Muslims were in fact converted low caste Hindus. This raised howls of protest from representatives of the group as late as 1895 since it was felt that this was a slander and a lie.  H. H. Risely, Commissioner of the 1901 census, most shamelessly revealed his British belief in a 1886 publication which stated that race sentiment was the foundation of the grouping of the caste system, and has preserved the Aryan type in comparative purity throughout Northern India.
I will take up our discourse on this caste idealogy and politics in greater detail later.  For the present I am going to present here the concept of Varna as part of the Guna-Karma Vibhaagam.
Bhagavat Geetha devotes a whole chapter on the subject of Guna.   Chapter 14 ofBhagavat Geetha is called Gunathraya Vibhaaga Yoga.
Let me quote some of the important verses to show the significance of the role of Gunain the scheme called Varna Ashrama Dharma.
We talked of Maya before.  She is also called Moolaprakrithi or simply Prakrthi.  You would recall that Maya created in the beginning the three images of Shiva and they were called  Brahma, Vishnu and Rudhra.  They represent the triad called Trigunasviz. Sathwam, Rajas and Thamas.  In verse 5 of Bhagavat Geetha the Lord confirms that these three Gunas are born of (or created by) Prakrthi.  The Lord says: “Sathvam rajasthama ithi guNaaha prakrthi sambhavaaha“  (14.5)
And then He begins to explain the nature of these three gunas as follows (followed by my comments):

tathra sathwaà nirmalathväth prakäçakam anämayam | 
sukha-sangena badhnäti jïäna-sangena cänagha ||6||
Satthwa itself is being pure like a crystal stone is prakasakam, an illuminator; andanamayam, harmless.  It binds the man.
Sathwa as I said before is the illuminator and because of this a man acquires knowledge.  What is acquired is an object, not subject.  Man, being the subject, feels on acquiring of the knowledge that he is happy.  So his new identification of himself is with the object so he says “I am happy”.  In reality he is ‘asangan‘ ie. he is unattached with all objects even if it be happiness because an object by its very nature comes and goes, therefore temporary.  He as the subject is eternal.  Sathwa Guna makes him forget this real nature of himself as asangathwan and binds him with the object and make him say “I am knowledgeable”, “I am happy” etc.  This nescience, this avidya, is caused by  Sukhasangam, through attachment to happiness. Thus the unattached Self is now made attached and the happiness is attributed to it (asangam saktam iva).
Association with knowledge should also be understood in the same way that sathwambinds also jnanasangena, through attachment to knowledge.  The point to be understood is that the jnaana derived from the scriptures etc. is of the nature of the object but sathwam by binding the man makes himlose his discrimination when he says “I am knowledgeable, I am Vidhwan etc.”

rajo rägätmakam viddhi thrushNaasanga-samudbhavam |
tan nibadhnäti kaunteya karma-sangena dehinam ||7|
If Sathwa GuNa is of the nature of clarity and illumination RajO GuNa is of the nature of passion like that of a fast color on a robe (raja: raagaathmakam says Sankara).  It creates longing for things not acquired and to clinging of mind to things in possession. RajO GuNa binds the embodied man to action (karma sangena, through attachment and deep involvement to action for things seen and unseen – this is karmasangah).

tamas tv ajnäna-jaà viddhi mohanam sarva-dehinäm |
pramädälasya-nidräbhis tan nibadhnäti bhärata ||8||
The third quality namely Thaamasa GuNa causes mohanam or delusion.  This is because of AavaraNa Shakthi dominating Thaamasa GuNa.  (We will talk of the different Shakthis later.)  This is a cause of indiscrimination of all embodied beings, to be ajnanajam i.e. born of ignorance. That thamas binds through inadvertence, laziness and sleep.
Guna as the basis of Varna
The four varnas that Hinduism talks about viz. Brahmana, Kshathriya, Vaisya andSudhra are the cornerstones of the Varnashrama Dharma. It is based on Guna or the stuff with which everything is made.  As we have seen before the entire universe is made of this Guna stuff that is three in number – called Sathvam, Rajas and Thamas.
Sathvam can be compared to transparency, clarity, light, knowledge, subtleness, dispassion, love and so on. Thamas is the opposite of Sathvam in character indicating opaqueness, darkness, confusion, ignorance, grossness, passion, lust etc. Rajas can be compared to motion, work, order and disorder, anger, violence, pride, deceit, etc. You can say, for simplicity’s sake, that mobility is its character. These three Gunas pervade the whole universe and the absence of even one will collapse the world.
The world can be divided into broadly two categories viz. those that are sentient and those that are inert. By sentience it is meant that it has (sense) perception and by inertness it is void of or dormant of sense perception. For example, a human being is sentient and a rock is insentient. However you also notice that there is varying degree of sharpness in their sentience among the sentient beings. Such degrees of sharpness are attributed to the intellect. So the animals though sentient are devoid of intellect. They are driven by their instinct. While animals move around, the plants which are seen to be sentient compared to a rock do not move from its fixed spot.
Now coming to humans, we see varying degrees of intellectual prowess from those of extremely imaginative ones to those quite dull-witted. The secularists who shout from the housetops about the equality of men and/or women often lose sight of this fact. Why don’t they listen to the Fabian Socialist George Bernard Shah who said that not everybody needs a microscope? We Hindus treat all living beings by our instinct of Ahimsa and not by secularists’ pretensions and professions.
A society needs both intellectuals as well as men who won’t be bothered about it. This is because they both contribute to the well-being of the society in their respective ways. Hindus understood that between these two extremes there are others who would also constitute a society. They who are between the intellectuals driven bySathwa Guna and the dull-witted driven by Thamasa Guna are the Kshathriyas andVaisyas driven by Rajo Guna. Since motion does not exist by itself but only with something else, for example you see motion only when something moves such as the water flowing or fire burning or wind blowing etc., so the Rajas has to cling on to eitherSathwam or Thamas. So you have two categories viz. Sathwik Rajas and Rajasic Thamas. Since Rajas moves, Sathwic Rajas moves from Thamas to Sathwam andRajasic Thamas moves in the opposite direction from Sathwam to Thamas. So intellectually you have a person who would go from ignorance to knowledge by sacrificing immediate gains for Truth and you have a person who would move abandoning reason to convenience. You see these two categories of people also and the society needs them (If they were not needed they wouldn’t be there). These are the fourfold varnas that you do see in society. Thus the all pervasive Guna constitute humans in the way described above.
A knower thus unmistakably sees the play of the Guna in people and he sees it as naturally residing in each individual as his driving force. The Guna is not inherited from the parents but attained by the ‘Aathma’ or soul (I hate to use the world ‘soul’ for it connotes a created entity whereas ‘Aathman’ is uncreated and eternal) by hispoorva karma or actions in prior births. Thus a person is a Brahmana or a Vaisya for example, not by being born to Brahmin or to Vaisya parents and it does not also mean that a Vaisya is not born to a Vaisya and so on. However the Hindus do not abandon lineage as everyone has inherent pride in his heritage. Try asking M. Karunanidhi who badmouths Hindus by sheer ignorance, to abandon his family and friends. Actually many of DMK men themselves have voiced objections to making DMK a family property of Karunanidhi. We call this “Abimaanam’ or attachment. Some may say it is deceit or cheating! (People have a tendency to tell others but not to themselves and Karunanidhi is a prime example.)
It is a fertile ground for a person to manifest his Guna in his own environment, for example, a person with a Vaisya Guna (Rajasic Thamas) can easily manifest himself in the company of Vaisya parents and Vaisya community. Hindus see that also as akarma-phala. The secularists contend that everyone can do everything and so aVaisya need not be a Vaisya and Sudhra need not be a Sudhra. To confine a person to a sect is a human right violation they say. Very well, try it out.. I have no problem. We Hindus say that you can do what you want but the outcome will always be the same. It is also true that there is no gain without pain. The truth of this is for a person to find out for himself. But however much the secularists might cry aloud, not many people would risk abandoning their traits. It is their nature. If a person abandons his nature he would soon find out he is a fish out water when he abandons his nature.
My problem with the secularists is that they, in the name of advocating human rights, themselves become violators of human rights by forcing others to abandon their nature. If I say ‘be yourself’, I mean it out of the clear knowledge that trying to be someone else is wrought with pain and suffering in the end. By saying ‘be yourself’ I am not condemning anyone to be a Brahmana or a Sudhra. But the secularists by abandoning the natural variety in the name of misconceived equality, forces oneself to abandon his nature and ask him to be different from who he is. This is clear human rights violation. In our concept it is adharma.
A person who cannot learn beyond his parrot like repetition is difficult indeed because he cannot be taught. He doesn’t know that he doesn’t know. Hindus call him ‘aparaadhi’. An aparaadhi will have to learn by experience. More difficult indeed is a person who knows, yet he does things contrary to the knowledge. There is nothing to teach him and none for him to learn. He is a man of wanton disposition called ‘abhachaari’. Punishment is to only recourse to contain him. The secularists form the above two varieties.”
viii) Varna (3)
I said “Bhagavat Geetha devotes a whole chapter on the subject of Guna” referring to Chapter 14 of the Geetha.  In fact this is an understatement.  Actually the entireBhagavat Geetha talks of the Guna stuff ad nauseaum.
Essentially Bhagavat Geetha teaches us a simple fact that the Aathman that happens to be the very crux of you and me is full and complete and therefore no activity would add or diminish its fullness.   The activities that we see around us and those that we indulge in are caused by ignorance of our true self by each of us identifying ourselves to a body.  That very moment we find ourselves in a complicated world which essentially is composed of the thrigunas.
Even though I have said that the thrigunas are the bricks and mortar of the universe, they are really nothing physical to be identified as entities by sense perception as senses are as much guna stuff as the objects sensed. The Universe is that totally and completely made up of these Guna stuff.  Bhagavan Sri Krishna says in his Bhagavat Geetha:

Na tad-asthi prthvyaam vaa divi devaeshu  vaa punaha
Sathvam prakrti-jai-r-muktam yath-aebhih syaath-tribhi-r-gunaihi (Geetha 18.40)
(There is no entity either on earth or again in heaven among the divinities that could be free from these three gunas (modalities) born from prakrthi (nature)).
If guna is all and it eludes apprehension because there is nothing differnt from it through which you can know it in this universe, then how do we know of this gunastuff?
Bhagavat Geetha therefore lets us know the play of the gunas by sheer inference.  I am detailing some of them that would impress on us the existence and role of thesegunas by which we the humans can be identified.
Take for example the act of giving.  While a lot of people are stingy there are equal number of people who are giving because such an act of gifting purifies them.  But those who give do so  not necessarily in a uniform way.  There are differences in the manner in which they give. The Lord tells us in Geetha (chapter 18) indicating the play of Guna in the act of giving.  A person who gifts something without expecting anything in return is Saathwik.   A person giving expecting something in return is Rajasic and a person who gifts with scant respect to the recepient and who would even threaten to take it back is thaamasic.
In this example we come to understand that the karma viz. the act of giving is not taken as an activity but action that conforms to certain pattern of behaviour.  This pattern of behaviour that a person consciously adopts tend to have repercussions on his thought. THIS PATTERN OF BEHAVIOUR IS THE GUNA STUFF WITH WHICH EACH ONE IS MADE.  As in the example above the act of charity that was seen in three different behaviours is actually in an extended sense a counterpart of the actor i.e. the karmi or the doer.

niyatasya tu sannyasah
karmano nopapadyate
mohat tasya parityagas
tamasah parikirtitah (Geetha 18.7)
In the dhaarmic concept each person has set of duties to be performed.  Even as we live in a non-dhaarmic world there are nithya karmas or the inevitable duties that we have to carry out.  A person happens to avoid these inevitable duties as if he is unaware of his responsibility.  What causes it?  It is due to moham or delusion.  We have to understand that one does so is driven by Thaamasa guna.

duhkham ity eva yat karma 
kayaklesabhyat tyajet
sa kritva rajasam tyagam
nai ‘va tyagaphalam labhet (Geetha 18.8)
A person who knowingly avoids performance of nithya karma to avoid bodily pain or other reasons of dhukkam or misery caused by egoism, laziness etc.  What causes him to do that? It is his passion to his body.  We have to understand that one does so is driven by Rajo guna.

karyam ity evayat karma 
niyatam kriyate ‘rjuna
sangam tyaktva phalam chai’va 
sa tyagah sattviko matah (Geetha 18.9)

na dveshty akusalam karma 
kusale na ‘nushajjate
tyagi sattvasamavishto
medhavi chhinnasamsayah (Geetha 18.10)
A person who does things without attachment to the action and who performs without caring for the benefits that accrue from such actions is a thyaagi or renouncer.  We have to understand that one does this type of actions is driven by Sathwa Guna.
Sathwa Guna enables a person to be pure and clear and to have strong intelligence that enables him neither to be attached to the pleasant nor to hate that which is unpleasant.
Now let’s try to understand some of the characteristics of the four Varnas.

brahmana kshatriya visam ‘ 
sudranam cha paramtapa
karmani pravibhaktani 
svabhavaprabhavair gunaih (Geetha 18.41)
The nature of Brahmanas, Ksatriyas, Vaisyas, and Sudras are due to their respective inherent dispositions (guna).  The meaning is that their past Karma has been the cause of determining births as Brahmanas etc. The Sattva and other Gunas are the result of such Karma. The Sattvaguna is born from the inherent nature of theBrahmana becoming dominant by suppressing the qualities of Rajas and Tamas. The quality of Rajas originates from the inherent nature of the Ksatriyas becoming dominant by suppressing qualities of Satthva and ThamasThamoguna arises from the inherent nature of the Vaisya, becoming dominant in a little way by suppressingSatthva and Rajas.  The duties and works assigned to them according to the Gunasconstituting their inherent nature, are expounded and allotted by the Sastras in the order described. For the Sastras analyse that the Brahmanas etc., possess such and such attributes and such and such are their duties and occupations.

samo damas tapah shaucam
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam (Geetha 18.42)
Calmness, self-restraint, austerity, purity, forgiveness and straightforwardness, (pure) wisdom, applied wisdom, belief: these are the (items of) activity of the brahmin, born of his own nature.
Adi Sankara adds the following clarity to the above verse.  (It is clear from his commentary that many of the Brahmanas have slipped from this high Sathwa guna to become vaisyas in contemporary times.  Of course they can redeem themselves.)
Sama’ is the control of the external sense-organs. ‘Dama’ is the control of the mind. ‘Tapas’ is the chastisement of the body by controlling enjoyments, as enjoined by the Sastras. ‘Sauca’ is fitness for performing acts as enjoined by the Sastras. ‘Ksanti’ is preserving the composure of the mind, though injured by others. ‘Arjava’ is straightforwardness expressing itself in correct outward manifestation to others in consonance with one’s own mind. ‘Jnana’ is knowledge about the real nature of the higher and lower truths. ‘Vijnana’ is the knowledge pertaining to exceptional attributes belonging to the Supreme Reality. ‘Astikya’ or faith is firm conviction in the truth of all things enjoined in the Vedas. The meaning is that it is unshakable by any reason whatever. ‘Astikya’ is positive conviction in the truth to the following effect: (1) The Lord Vasudeva, the Supreme Person, is signified by the term, Supreme Brahman. (2) He is devoid of even the slightest trace or evil. (3) He possesses countless hosts of auspicious and excellent attributes such as knowledge, strength etc., boundless and natural. (4) To reveal His nature is the sole purpose of the whole of Vedas and the Vedanta and He can be known only through them. (5) He is the sole cause of the universe (6) He is the foundation of the entire universe. (7) He is the actuator of all. (8) All actions taught in the Vedas form His worship. (9) When worshipped through them, He confers fruits known as Dharma, Artha, Kama and Moksa. That such is the meaning has been declared in the following text: ‘Indeed I am to be known from all theVedas’ (15.15); ‘I am the origin of all; from Me proced everything’ (10.8), ‘All this is strung on Me’ (7.7), ‘Knowing me as the enjoyer of all sacrifices and austerities … he attains peace’ (10.29), There is nothing greater than myself, Arjuna (7.7) ‘He from whom proceeds the activity of all beings and by whom all this is pervaded — by worshipping Him with his duty, will a man reach perfection’ (18.46); and ‘He who knows Me as unborn, without a beginning and the great Lord of the worlds …’ (10.3) Such are the duties of the Brahmana arising from his inherent nature.
The Thamasa Guna has an opaque character indicating the nature of the Sudhras. Those possessed of it see things different from what they are. In other words, they are veiled by avidya and they are driven by inertia.  It does not mean that they cannot know or they cannot do anything right. Quite the contrary. They can know and do excellent things but only at the bidding of others.
The exquisite carvings of our cave temples and sculptures are done by Sudhras. Any evidence of greatness of any society be it in the great temples of India or the Pyramids of Egypt or the great wall of China, were all built by Sudras, but they were told to do so. They do not have the initiative and they always get carried away. They band together among themselves. The modern day union leaders exploit this feature to organize them, collect subscriptions from them use this banding feature to extract money from the employers. (Both the employer and the union leader belong to VaisyaVarna. See below.)
saathwik person is calm and serene that he is able to see things clearly in front of him without help from another person.  In contrast Thaamasa guna causes a person to become emotional that often causes a person to move away from reality.  An emotional person is so engrossed with his own thoughts that causes him to miss what is real in front of him.  He is in his own world, as the saying goes.  This is described asavidya. (More on Avidya later.)  An emotional person always look for a shoulder to cry or share his moment of joy.  This is the cause of their gregariousness.  Animals arethaamasic and you see them in flocks. This is the way to understand the thaamasa guna.  They all do things en masse.
Sudhra is the one who will build a great dam across a river for the benefit of humanity or will set fire to a bus full of college girls just because a certain politician told them to do so. They are a tremendous power by themselves, but because of their lack of discrimination, they are exploited or harvested by others – in very large measure by the Vaisyas.
The opposite is the Sathwa Guna that has a transparent character indicating the nature of Brahmins.  Satwa Guna generates knowledge and wisdom. It sets man to be independent and lonely that he seems to enjoy.
Because of the clarity of Satwa Guna the Brahmins can see things as they are. Seeing things as they are is called Vidya (More on it later.) This makes them feel pacific, at worst resigned and at best quite content.
Though they have initiative, they seldom use it for their own advantage. They are adept in using the initiative on behalf of a yajamana who is either a Kshathriya or another Brahmana or sometimes even a Vaisya.
They lack materialist pursuit even though they are capable of winning a world or amassing wealth but would easily sell their prowess for a fee. Such is their contentment! This is the effect of Sathwa guna that keeps him close to his real Self which is described by our Vedas as Sathyam, Gyaanam, Anantham.
They are highly independent and therefore are incohesive among themselves in terms of a material pursuit. However they would be seen to band together for spiritual pursuit. (This is because Agni Devatha is their spiritual counterpart of the Heaven and they are all united by Agni).
Now I will deal with Kshathriyas and Vaisyas, who are driven by Rajo Guna.
Kshathriya is made of Rajo Guna with Sathwa Guna as the underlying factor. This makes them hold on to a view as sacrosant, otherwise known as truth or Sathyam and would enforce it by his command and would even die for it. Thus he is a good keeper of the word and therefore be a reliable body guard, a Rakshaka and a King.
Baahu Rajanya krithaha”, says Purusha SookthamKshathriya rose from the arm ofVirat signifying valour and strength.
At the same time, his passions signified by Rajo Guna make him a great family man and man of society and an increaser and protector of the tribe. He is witty and charming and a man given to partying and fun. He likes limelight. He respects hierarchy and enforces them. Thus his protective abilities reach the world of manes and that of Gods.
Because of of his Guna a Kshathriya seeks clarity and would be a good judge. Because of Sathwa Guna he likes to be associated with Brahmanas and a great protector of them indeed. Thus the maxim “Asathoma Sat Gamaya, Thamasoma Jyothirgamaya, Mrithyorma Amriutham Gamaya” would greatly apply to the Kshathriyas though the maxim is common to all.
Now, who is a Vaisya?
Vaisya is made of Rajo Guna with Thamasa Guna as the underlying factor. Thus he has an opposite character to the Kshathriyas. This means he does not hold anything sacrosant. That is why a Vaisya, a businessman would not hold on to anything as value but keep trading them in order to increase wealth.
Vaisya, because of lack of passion, never seeks limelight and would not enter into any controversy. He is always positive and thus prone to mislead others.
Vaisya besides being a good businessman, by the play of his Guna, is well suited to be a diplomat or a spy and is capable of doings things that are to be done in discreet or stealth or behind the curtain.
Vaisya because of the Rajo Guna seeks the company and audience of Kshathriyasbut only for the purpose of increasing his wealth. He is a good ally of the Kshathriya for he provides the Kshathriya with the wherewithals. He generates immense wealth under the protection of a powerful Kshathriya and he is prone to cheat a weak king.
Because of the underlying Thamo Guna a Vaisya is associated with the Sudhra whom he persuades to labour hard and produce. Because of this Guna he is stingy and exploitative.  Lying and misrepresentation are his prowess!  They are the modern day politicians.  The French call them the bourgeoisie.
Vaisya has a spiritual side that appeases the Gods to increase his wealth. Thus he is a donor for temples and for the cultivation of the music and the dance that are associated with Gods and wealth.
Thus you will know the difference between a man who is less impressive but has a lot of money in his pocket and a man who is well dressed up and talks bravely but has little in his pocket. The former does not enjoy what he has and the latter enjoys despite not having any. The underlying Thamo Guna or Satwa Guna causes this as the case may be of those driven by Rajo Guna. This is the difference between a Vaisya and a Kshathriya.
There is an important aspect of the Guna play. A person born in one Varna can follow the Dharma of what can be termed as a lower Varna but not in the reverse direction. This is by taking Sathwam to be higher than the Thamas, though in terms of wordly needs both serve their purposes and therefore are equal. The higher and lower classification would be only in terms of knowledge of Reality such as transparency and opaqueness of the Anthakarana or mind. A Brahmana can therefore follow theDharmas of other Varnas with ease i.e. he can follow Kshathriya DharmaVaisya Dharma or even Sudhra Dharma, a Kshathriya, likewise can follow Vaisya Dharma orSudhra Dharma but not Brahmana Dharma, a Vaisya can follow Sudhra Dharma but not Kshathriya Dharma or Brahmana Dharma and Sudhra can only follow his ownDharma and not of anyone else.  This is due to the play of Shakthi the source of theGuna.  This is because the manifest Shakthi will always degenerate. 
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