WORK & HAPPINESS Course

on “INDIAN STYLE of
MANAGEMENT”
By
P. Bala Subrahmanyam
 Murāri-Anargha Rāghavam’s
Mangala Śloka

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 Brahma’s Universal Evolution by
Continuous Link with Chaitanya
• I bow to that Chaitanya, the Source of Dynamic
Forms of the Universe
• Into Whose Navel the Self-Borne Brahmā, the
Universal Architect, Delves Continuously thro’ his
Umbilical Chord to Him
• To find out the Locus & Form of Each Object that
• He Plans to Design for Restarting Universal
Evolution
• At The End of Each Pralaya.
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 Duration of Brahma-Kalpa-BG-8-17

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 Brahma-Untiring Evolver for
Duration of a Kalpa
Works Continuously for 432 Crore Human
Years at a Stretch Before He calls it a Day &
Retires for an Equal Period of Rest.
• Able to do this by Starting with Kaumāra
Sarga: Evolution of 4 Tattvas = Principles that
Sustain Him to See Through this Tremendous
Activity
• By Virtue of His Vairāgya: Detachment
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 Brahma-Kaumāra Sarga
SANAKA: Ever-Existent
SANANDANA: Ever-Joyful
SANATKUMĀRA: Ever-Youthful
SANATSUJĀTA:Ever-Well-Born& Regenerating
Evolved Concrete Forms from Abstract
Principles of Sat-Ānanda-Chit

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 Dr.APJ Abdul Kalam’s Self-
Experiential Sūkti-1
Real Joy of Living Found in Communion
with Eternal Source of Hidden
Knowledge within Oneself.
Each individual has to Seek & Find It for
himself.
We are All Born with a Divine Fire in us.
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 Dr.APJ Abdul Kalam’s Self-
Experiential Sūkti-2
A Divine Power that Can Lift One up
from Confusion, Misery, Melancholy &
Failure & Guide One to One’s True Place
Exists.
God Created Every Individual to Fulfil a
Particular Role.
With Faith U Can Change ur Destiny.
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Four Purushārthas:Human Pursuits
Dharma: Actions that Result in
Sustained & Long Term Happiness
Artha: Wealth and Material
Comforts
Kāma: Dhārmic Desires
Moksha: Freedom from Nature’s
Bondage
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 Seven Hindu Spiritual
Laws- Swami Bodhanada

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 FLOW-Psychology of
Optimal Experience-
Mihaly CSIKSZENTMIHALYI

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 Different Attitudes of Work
Work as a Load & Drudgery/Miserable
Work for Happiness
Work with Happiness (MODA), as its
Expression, as a Play (KRĪDĀ) & Song-DEVA
Nature.
Work as Worship-Satyāya Havyam
Ghṙtavad Vidhema. Yaste Āditya! Sikshati
Vratena, Na Hanyate, Na Jīyate.
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Ten Characteristics of DEVA-1-Bhāskararāya
Krīdā: Work as a Play & Song: Ready to
Experiment & Take Chances, if required
Vijigīshā: Desire to Win- Persevere till
End: Ichchā & Utsāha Śaktis. Ōjas, Sahas,
Balam & Bhrājas Natural to Them.
Dyuti: Conscious Spectator (Sākshī with
Aham-Sphuraṅa)-Act Knowingly with
Plan: Ever-Alert.
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 Characteristics of DEVAs-1-
Ōjas: Indriyāṅām Dhāraṅa Sāmarthyam:
Maintaining Power of Sense Organs
Sahas: Para-Abhibhavana-Sāmarthyam:
Ability to Subdue Others.
Balam: Ātma-Nishṭhājanita Vīrya: Will
Power resulting from Self-Rootedness.
Bhrājas: Effulgence of Ātma Chaitanya

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Ten Characteristics of DEVA-2-Bhāskararāya
Stuti: Work as a Team Praising
Others’ Good Qualities &
Cooperating with Each Other
Vyavahāra: Interactive with
Paraspara Sevya-Sevaka Bhāva,
Worshipping Each Other.
Moda: Work with Happiness as its
Expression.
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Ex. of Sevya-Sevaka Bhāva among Devas
Vishṅu (Viśwādhyaksha) assists Indra
(Head of all Indriyas & in charge of
Manas) as Upendra (Adhidevatā for the
Karmendriya Pādas)
Aditi (mother of all Devas), Anumati,
Saraswati & Savita serve Agni as
Subordinates in all Homas.
Trimūrtis:Sāmānyameshām Prathama-
Avaratvam-Kālidāsa
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Ten Characteristics of DEVA-3-Bhāskararāya

Maḍa: Immersed in Ātmānanḍa:

Ḍevi: ‘Maḍa Ghūrṅita Raktākshī’&
‘Maḍa Pātala Gaṅda Bhū:’.
Gaṅapati is Brahma-Viḍyā-Maḍotkata,
Maḍa-Matta-Manorama, Saptachchaḍa-
Āmoḍa-Maḍa, Maḍa Ghūrṅita Lochana:
(Sahasra-Nāmāvali)
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Ten Characteristics of DEVA-4-Bhāskararāya

Kānti: Shining, Effulgent

Gati: Dynamic & Ready to Adapt
Karma-Phala-Dāna: Bestow Results of
Human Beings’ Actions as Āḍhikārika
Purushas in the Maintenance and
Running of the Jagaḍ-Vyūha of this
Brahmāṅḍa- Ādi Śamkarāchārya in his
Bṙhadāraṅyakopanishad Bhāshya
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 Śrī Kṙshṅa extolling Devas as Role
Models for Work-MB-UP-1-Slokas 9,10

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Śrī Kṙshṅa extolling Devas as Role Models
for Work-MB-UP-2-Sloka 11

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Śrī Kṙshṅa extolling Devas as Role Models
for Work-MB-UP-3-12,13

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Śrī Kṙshṅa extolling Devas as Role Models
for Work-MB-UP-4-14,15

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Śrī Kṙshṅa extolling Devas as Role Models
for Work-MB-UP-4-16,17

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Śrī Kṙshṅa-Devas-Role Models –1-UP-9 to 17
In Paraloka, Gods Flourish by Virtue of Work. It is by Work
that
Wind Blows, Restless Sūrya Rises every day & becomes
the cause of day & night,
Soma passes through months, fortnights &
Constellations,
Fire is kindled of itself & burns doing good to mankind,
Restless Goddess Earth Sustains by Gravity this very great
burden,
Active rivers carry their waters with speed satisfying all
beings
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Śrī Kṙshṅa-Devas-Role Models –2-UP-9 to 17
Sleepless Indra, possessed of a mighty force, pours
down Rain resounding Heaven & Cardinal Points.
He led a life of Austerities giving up pleasure & all
things agreeable to heart, sedulously cherished
virtue, truth, self-control, forbearance, impartiality
, humanity & attained high sovereignty over gods.
Bṙhaspati intently with self-control gave up
pleasure, led Life of Austerities & thereby attained
position of Preceptor of Celestials.

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 Śrī Kṙshṅa-Devas-Role Models–4-UP-9
to 17
Similarly, Constellations in the other world, by
Virtue of Work & Rudras, Ādityas, Vasus, King
Yama, Kubera, Gandharvas, Yakshas & Celestial
Nymphs, All attained their Present Position by
Work.
In the other world, Saints shine, following a
combined life of Study, Austerity & Work.
O Sanjaya, this is the rule followed by the best of
Brāhmaṅas, Kshatriyas & Vaiśyas.
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 Abraham Maslow’s
Hierarchy of Needs

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 Maslow’s Hierarchy of
Needs Superimposed on
Hindu Purushārthas

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Csikszentmihalyi on Basic Needs
Sleep, Rest, Food & Sex Provide
Restorative Homeostatic Experiences that
Return Consciousness to Order after the
Needs of the Body intrude & cause Psychic
ENTROPY to occur. They can Maintain
Order but cannot Create New Order in
Consciousness & thus do not Produce
Psychological Growth, nor Add Complexity
to the Self.
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 Innate Desires Common to All
Subsistence: Āhāra-Nidrā-Bhadratā-
Maithunas.
Discharging Ṙṅas: to Devas (Nature),
Ṙshis (Teachers),Pitṙs (Ancestors)-
Five Mahā-Yajñas
Name&Fame:By Performing Socially
Beneficial Acts-SaptaSantānas-7ways
of Living here after Physical Body.
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 Pañcha Mahā Yajñas
Deva Yajña:Recycle to Nature by Homa.
Brahma Yajña: Acquire & Propagate
Knowledge
Pitṙ Yajña:Remember Ancestors
Gratefully
Manushya Yajña-Share with other
Humans.
Bhūta Yajña: Feed Other Living Beings
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 Six Others of Sapta Santānas
Ārāmas:Rearing Gardens of Trees.
Sarovaras: Digging & Maintaining Lakes
Devālaya Pratishṭha: Building Temples
Agrahāra: Establising Professorships/
Chairs in an Educational Institution
Prabandha: Publising Book on a Subject.
Dhana Nikshepa: Providing Capital for
infrastructure of a Social Venture
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 Yogic Karma

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Yoga: Karmasu Kauśalam-BG-2-
50
Skill/Kauśalam is offering one’s
Sva-Dhārmic Works as Worship of
Īśwara with Equanimity towards
both Siddhi & Asiddhi. Actions
that Bind lose that Nature when
done with Equanimity.
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No Distractions from Sva-Dharma

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 Devas as Role Models for Work-1-BU-1-4
Varṅas among Devas: Only for Division of
Labour as all are Sattva Guṅa Pūrṅas.
Brāhmaṅa: Agni (Purohita: Pura: Nidhatte)
Kshatriyas: Indra, Varuṅa, Soma, Rudra,
Parjanya,Yama, Mṙtyu, Īśāna
Vaiśyas: Vasus, Rudras, Ādityas, Viśve
Devas, Maruts: Work as Teams.
Śūdra: Pūshā = Pṙthivī (Nourisher)
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Devas as Role Models for Work-2

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 Śankara-Bhāshya of Br.Up.1-4-6
• Virāt, desiring to Project the gods controlling the
Brāhmaṅa & other Varṅas, first produced Fire-God
(benefactor of Brāhmaṅa Varṅa) by rubbing his
mouth back & forth with his hands by putting
them into it. Similarly, the Brāhmaṅa also was
born from his mouth. Because both have sprung
from the same source, the Brāhmaṅa is favoured
by Agni, as a Younger Brother by his Elder Brother.
Therefore, Brāhmaṅas have Agni as their deity &
their Strength lies in their Mouth.
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 ŚB contd. Br.Up.1-4-6,11
• Similarly, from his Arms, which are the abode of Strength,
he manifested Indra & other gods who control the
Kshatriya Varṅa, as well as that Varṅa itself. Therefore
Kshatriyas & Physical Strength are presided over by Indra.
Similarly, from his Thighs, which are the source of effort,
he manifested the Vasus & other gods, who control the
Vaiśyas as well as that Varṅa itself. Therefore the Vaiśyas
are devoted to Agriculture & other such pursuits & have
the Vasus etc., as their deities. Similarly, from his feet he
manifested Pūshan, the deity of the Earth & the Śūdras,
who have the capacity to Serve.

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 ŚB contd. Br.Up.1-4-11
• In the beginning, the Kshatriya & other Varṅas was
identical with that Virāt, who after manifesting Agni
assumed its form called Brahman as he identified with
Brāhmaṅa Varṅa. Then there was no differentiation
into other Varṅas. Being one, he could not flourish,
ie., do his work properly. Hence he projected an
excellent form, the Kshatriya Varṅa. The anointed
ones are: the king of gods, of the aquatic animals, of
the Brāhmaṅas, of the beasts, of the lightning etc., of
the manes, of disease etc., and of luminaries. These
are some of the Kshatriyas among the gods.
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Devas as Role Models for Work-3

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 ŚB contd. Br.Up.1-4-12
• Yet, even after projecting the Kshatriyas, the Virāt did
not flourish in his work, as before, for want of
someone to Acquire Wealth. He projected the Vaiśya-
those species of gods who are designated in groups,
in order to acquire Wealth which is the means of
performing rites. The Vaiśyas abound in groups, for
they succeed in acquiring Wealth mostly in
combination, not singly-the Vasus, a group of eight;
similarly the eleven Rudras, the twelve Ādityas, the
thirteen Viśve Devas, sons of Viśvā and the forty nine
Maruts, in seven groups.
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 ŚB contd. Br.Up.1-4-13
• For want of a servant he did not still flourish. He
projected the Śūdra Varṅa-Pūshan, who nourishes.
This Earth is Pūshan. For it nourishes all this that
exists.
Social Duty of Brāhmaṅas from MS-2-87
 But a Brāhmaṅa may undoubtedly attain
Perfection through Repetition of the Meaning of
Mantras (Japa) whether he does other rites
connected with fire or not. A Brāhmaṅa is One
who is Friendly to All.
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Social Duty of Brāhmaṅas-1-MS-2-87

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 Paradharma results in Fear

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 Sva-Dharma in Maitri Upanishad

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 Swa-Dharma in Maitri Upanishad
Getting Sva-Tattva-Vidyā is the Remedy to the Anartha (malady)
of Bhūtātmā (Elemental Self)’s Samsāra (Sliding Down). Means
for such Vidyā-Prāpti is to enter into the Āśramas & do
Anushṭhāna of Swa-Dharma. Just as the main trunk supports
Side-Branches that fork out from it, Practice of Swa-Dharma
alone Holds the entire Ātmavarga. Thus a person held by this
Swa-Dharma goes Upward. Otherwise due to lack of Supporting
Karma, he falls down. This Swa-Dharma is told in Vedas. None
achieves Siddhi by Transgressing this Swa-Dharma. One who
follows one’s Āśrama Dharma can only be called a Tapasvī
(Fervent or Incandescent Sādhaka/Practitioner). Śruti says that
there is neither Purity from Pāpakarmas (Aśuddhi-Kshaya) nor
getting Ātmajñāna for one who doesn’t follow such a Tapas.
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Sva-Dharma is Sva-Varṅa-Āśrama-
Dharma: 4 Varṅas &
4 Āśramas
 Etymological Meaning of Varṅa
The word ‘Varṅa’ is derived from the
Verbal Root वृणोति (Vṛṇoti) meaning “To
Choose, Select”.
Choosing by One’s Innate Nature from
the Deepest Level of Causal Body &
not from a Superficial Level due to
other Extraneous Considerations.
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 Origin of Varṅas from Virāt-
Purusha

Varṅas are born of the Yajña-

Primordial Sacrifice of the One
Virāt Purusha whom Gods &
Ṙshis made Many-Purusha Sukta.

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 Chāturvarṅyam-Guṅa-Karma
Vibhāga-1-BG-4-13

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 Chāturvarṅyam-2-BG-4-13-
Śankara-Bhāshya

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 Chāturvarṅyam-Guṅa-Vibhāga-3
Brāhmaṅa: Sattva-Pradhāna.
Kshatriya: Rajas-Primary, Sattva-
Subordinate.
Vaiśya: Rajas-Primary, Tamas-
Subordinate.
Śūdra: Tamas-Primary, Rajas-
Subordinate.
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 Chāturvarṅyam-Guṅa-Karma
Vibhāga-4-BG-18-41

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Chāturvarṅyam-Guṅa-Vibhāga-5

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 Chāturvarṅyam-Guṅa-Vibhāga-6-
Allādi Mahadeva Sāstri’s tr.
• Svabhāva (Nature) is Samskāra or
Vāsanā (Tendency) Acquired by them in
Past Births, & Manifesting itself in
Present Birth by way of being Ready to
Yield its Effects; & this Nature is the
Source of Guṅas, as those Guṅas cannot
Manifest themselves without a Cause.
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 Chāturvarṅyam-Guṅa-Vibhāga-7
Role of Nature vs. Nurture: Nature is
Primary & Decides Innate Character.
Nature: Only Partially Dependent on
Heredity (Ch.Up.) but not Fully. Hence,
Gurus to Find out the Nature of Each
Person.
Six Qualifications of a Guru Listed in
Taittiriya Upanishad-1-10.
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Chā.Up.-5-10-7:Varṅa decided at birth

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 Chā.Up.:Varṅa decided at birth tr.
• Then, those who have been of Good
Conduct here would quickly Attain Good
Birth-Birth of Brāhmaṅa, Birth of
Kshatriya, or Birth of Vaiśya. And those
who have been of Bad Conduct here
attain Evil Birth-birth of a dog, the birth
of a hog, or the birth of a Chandāla.-
Ganganath Jha’s tr.
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MB–Yudhishṭhira to Nahusha-Vana Parva-
177 Adhyāya

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MB–Yudhishṭhira to Nahusha-Vana Parva-
Ajagara Parva-177-16
Yudhishthira said, 'O foremost of
Serpents, He, it is Asserted by the
Wise, in whom are seen Truth,
Charity, Forgiveness, Good Conduct,
Benevolence, Observance of the
Rites of his Order & Mercy is a
Brāhmaṅa.
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 MB–Yudhishṭhira to Nahusha-Vana
Parva-Ajagara Parva-177-20 & 21

A Śūdra is not a Śūdra by Birth alone nor

a Brāhmaṅa is Brāhmaṅa by Birth alone.
He, it is said by the Wise, in whom are
seen Those Virtues is a Brāhmaṅa. And
people term him a Śūdra in whom Those
Qualities do not exist, even though he be
a Brāhmaṅa by Birth.
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MB–Yudhishṭhira to Nahusha-Vana Parva-
177 Adhyāya

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 MB–Yudhishṭhira to Nahusha-Vana
Parva-Ajagara Parva-177-26
Yudhishthira said, ‘In Human Society, O
mighty & highly intelligent Serpent, it is
difficult to Ascertain one's Varṅa, because
of Promiscuous Intercourse among the Four
Orders. This is my opinion. Men belonging
to all Orders promiscuously begot offspring
upon women of all the Orders.’

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MB–Yudhishṭhira to Nahusha-Vana
Parva-Ajagara Parva-177-28 & 32
• And to this the Ṙshis have borne testimony by
using as the Beginning of a Yajña such
expressions as, of What Varṅa Soever we may
be, we celebrate the Yajña. Therefore, those
that are Wise have Asserted that Character is
the Chief Essential Requisite.
• Whosoever now Conforms to the Rules of Pure
& Virtuous Conduct, him have I, ere now,
designated as a Brāhmaṅa.‘
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 Six Qualifications of a Guru
Brāhmaṅa: Brahma Aṅati Iti: Vibrates with Atma-Vijñāna
manifest as Manomaya Kośa in Nature. Should be
Universally Recognisable as such.
Sammarśin: Vichāra-Kshama: Capable of examining all
Aspects & perceiving its Subtle points.
Yukta: actions & behaviour as per right procedure.
Āyukta: A-Para-Prayukta: Self-reference for Valid
Knowledge.
Alūksha: Compassionate
Dharma-Kāma: Love Dharma (results unseen), not
influenced by other Desires
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 Innate Characteristics of
Brāhmaṅa-1-BG-18-42

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Innate Characteristics of Brāhmaṅa-2
Śama: Tranquility of Mind.
Dama:Subjugation of External
Senses.
Tapa: Austerity of Body, Speech &
Mind, explained below.
Śaucham:Purity:External-of Physical
body & Internal-of Mind & Heart
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 Innate Characteristics of Brāhmaṅa-3
Kshānti: Forbearance.
Ārjavam:Straightforwardness.Ex:
Sathyakāma Jābāli-Chandogya Up.
Jnānam: Pursuit of Knowledge (Su-Darśana:
Has Infinite Faces-Sahasrāra) of Śāstras.
Vijnānam:Pursuit of Experiential Knowledge.
Āstikyam: Faith in the Teaching of Scriptures.

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SU-DARŚANA:Pañchāyudha Stotra

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 SU-DARŚANA:Mind
• Vishṅu’s Chakra:
Has Infinite Extremely Sharp, Pointed &
Shining Edges (Facets).
Is Equal to Trillions of Suns in Illumining
Objects. SU-DARŚANA: Unbiased Perception.
Immobilises Disorderly, Chaotic & Negative
Forces.
Mind is Verily, Infinite-Śatapatha Br., ŚYV.
This Mind is Limitless-Kaushītakī Br.,ṘV.
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 Śri Kṙshṅa on Jñāna
• Śrīmad Bhāgavata: Śrī Kṙshṅa to
Uddhava
• Self alone is Teacher of All Beings,
Specially of Humans, for it Conduces
to Well-being thro’ Direct Perception
& Inference.” Direct Perception is thro’
both Physical & Divine (Divya) Senses.

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Innate Characteristics of Brāhmaṅa-
4-Śārīram Tapas-BG-17-14

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Innate Characteristics of Brāhmaṅa-5-
Śārīram Tapas-BG-17-14
Deva-Dwija-Guru-Prājna-Pūjanam:
Worship of Conscious Beings
Presiding over Forces of Nature,
Intuitive Visionaries, Teachers & The
Wise.
Śaucham: External-Bodily Purity
Ārjavam: Straightforwardness.
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Innate Characteristics of Brāhmaṅa-
6-Śārīram Tapas-BG-17-14
Brahmacharyam: Continence-
increases Will Power (Vīrya)-can
Modify/Overpower others w/o
Self Undergoing Any Modification
like the Scent of a Musk-Deer.
Ahimsā: Abstinence from Injury.
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 BHAGA-VĪRYA-MIGHT
ŚPB-ŚRS-UŚ

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Innate Characteristics of Brāhmaṅa-
7-Vāngmayam Tapas-BG-17-15

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 Innate Characteristics of Brāhmaṅa-8-
Vāngmayam Tapas-BG-17-15
Anudvegakaram: Not Causing
Excitement/Pain.
Satyam: True.
Priyam: Pleasant.
Hitam: Beneficial.
Speech having all these Four Characteristics.
Swadhyāyābhyasanam: Reciting Veda/
Learning Scriptures as per the Vidhis.
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Innate Characteristics of Brāhmaṅa-
9-Mānasam Tapas-BG-17-16

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 Innate Characteristics of Brāhmaṅa-10-
Mānasam Tapas-BG-17-16
Mana:Prasāda: Serenity of Mind (Svachchatā).
Saumyatvam:Good-Heartedness. Inferable by
Brightness of Face.
Maunam: Control of Thoughts related to
Speech.
Ātmavinigraha- General Control of Mind.
Bhāvasamśuddhi: Honesty in Dealings with
Others.
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 Six Activities of A Brāhmaṅa-MS-17-15
Yajana:Worshipping Devas for Social Benefit.
Yājana: Guiding others in Worship to fulfill
their Dhārmic Desires.
Adhyayana: Study & Recitation of Scriptures.
Adhyāpana: Teaching Scriptures along with
Practices to be performed to get their benefit.
Dāna: Sharing Wealth by Donating to Others.
Pratigraha: Accepting Gifts from the Worthy &
Redistributing it to Needy.
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 Innate Characteristics of
Kshatriya-1-BG-18-43

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 Innate Characteristics of Kshatriya-2
Śauryam: To Tread Heroically Novel & Risky
Paths & Persevere in Them Boldly w/o
Getting Depressed Even in the Face of
Heavy Odds.
Tejas: Apradhṙshyatvam (Invincibility),
SAHAŚŚAKTI-Ability to do Things Single-
Handedly & Overpower All Others thro’ His
Psychological Field: Subdues All Opponents.

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Innate Characteristics of Kshatriya-3
Dhṙti: Fortitude, Not Getting
Depressed Under Any Circumstances
Whatever & Completes Tasks Taken
Up Displaying Stronger Will-Power,
Convictions & Self-Confidence Than
Others.

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Innate Characteristics of Kshatriya-3
Dākshyam: Promptness &
Dynamism. Responding with Clarity
to Changing Situations & Performing
w/o Confusion of Duties that Present
Themselves Quite Unexpectedly &
Demand Ready Action.

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 Innate Characteristics of Kshatriya-4
Yuddhe Apalāyanam: To face & Conquer
Enemies, (Internal & External), Causing
Obstruction in Chosen Path. Best ex:
Yudhishṭhira: Stood Firm in Facing &
Winning in Fight Between Dharma &
Adharma (Internal & External).
Dānam: Magnanimity, Giving-Nature.

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 Innate Characteristics of
Kshatriya-5
Īśwara Bhāva: To Rule Over
Others By Empathising With &
Leading Them: Amplified More in
Aiśwarya of Bhaga: Control from
Inside Heart-Antaryāmi next.

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Bhaga-AIŚWARYA:SUPREMACY-
Bhagavad Gīta-18-61

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 Poet Kālidāsa on Kshatriya-
RV-2-53

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Etymology of Kshatriya (Kālidāsa) &
Brāhmaṅa (Madhva)
A Kshatriya Indeed Protects People & Trades
in the World from Decay & Disintegration.
Brahma Aṅati-Iti: One who Vibrates with
Knowledge is a Brāhmaṅa.
Vaiśya: Viśanti-Sarvatra Gachchanti-
Vyāpriyante Vittopārjanārthe-Iti Viśa:- Move
to All Places to Acquire Wealth through Trade

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Innate Characteristics of Vaiśya-
1-BG-18-44

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Innate Characteristics of Vaiśya-2
Kṙshi: Entrepreneurship: Takes
Responsible Initiative to Achieve a Task
Employing Skilled & Unskilled Labour,
Agriculture & Industry.
Gaurakshya: Cattle Rearing.
Vāṅijyam: Trade- Buying, Selling &
Transport of Goods from place to place.

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3 Common Activities of Kshatriya
& Vaisya-MS-17-15
Yajana:Worshipping Devas for
Social Benefit.
Adhyayana: Study & Recitation of
Scriptures as per the Vidhis.
Dāna: Sharing Wealth by Donating
to Others.
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Innate Characteristics of Śūdra-1-
BG-18-44

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Innate Characteristics of Śūdra-2
Paricharya: Service to the
People of the above Three
Varṅas through Various
Trades/Vocations.

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 Brāhmaṅa Role Models
Vyāsa: ‘Apāntaratama:’-Totally Eliminated
Lethargy from inside him.
Viśwāmitra: ‘Viśwasya Mitram’: has feeling of
Friendliness Towards All.
Anasūyā: Appreciates Others Guṅas
Wholeheartedly.
Satyakāma: ’Na Satyādagā:’-Brāhmaṅa-Jāti-
Dharmāt Satyāt Na Apetavān. Ṙjavo Hi Brāhmaṅā:,
Netare Svabhāvata:-ŚB on Ch. Up.-4-4-5.

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 Kshatriya Role Models
Raghu Vamśa Kings & Janaka: Dilīpa,
Rāma, Raghu:
Āphalodayakarma: Persevere in a Task
till Results Appear.
Tyāgāya Sambhṙtārtha: Acquire Wealth
to Distribute it to the Deserving.
Yathā-Kāla-Prabodhins: Each job at its
Right Time w/o Procrastination.
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 Vaiśya & Śūdra Role Models
Tulādhāra:MB-Sānti Parva-261-264 Adhyāyas
Vatsapra: Vaiśyarshi that saw mantras used
in Gṙhya Samskāras: Jātakarma etc.
Vidura&Dharma Vyādha: Śūdra Brahma-
Jñānis -Āchārya Śamkara.
Kakshīvān:Śūdra Ṙshi in ṘV;Daughter Ghoshā
is also a Ṙshikā in ṘV.
Kavasha Ailūsha:Śūdrarshi: Sūktas 30-34:ṘV-
X,mentioned in AB:2-19& Kaushitaki Br: 12-3.
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 Tulādhāra to Jājali-1:MB-Śānti
Parva

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Tulādhāra & Jājali-1-Ganguli’s tr.
253-42. Then an Invisible Voice arose in the sky
& Jājali heard these words, 'Thou art not equal,
O Jājali, to Tulādhāra in point of Righteousness.
254-5.Tulādhāra said, 'O Jājali, I know Morality,
which is Eternal, with all its Mysteries. It is
nothing else than that Ancient Morality which is
known to all, & which consists of Universal
Friendliness, & is fraught with Beneficence to
all Creatures.
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Tulādhāra to Jājali-2:MB-Śānti Parva

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Tulādhāra & Jājali-2-Ganguli’s tr.
254-6:That Mode of Living which is
Founded upon a Total Harmlessness
towards all creatures or (in case of
actual necessity) upon a Minimum of
such Harm, is the Highest Morality. I
Live according to that mode, O Jājali!.
254-11:I never Solicit nor do I Quarrel
with, nor Cherish Aversion for Any One.
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Tulādhāra & Jājali-3-Ganguli’s tr.
254-11 contd..: I never cherish Desire for
anything. I Cast Equal Eyes upon all things &
all creatures. Behold, O Jājali, this is my
Vow!
254-12: I am Free from Likes, Dislikes &
Attachment. My Scales are Perfectly Even, O
Jājali, with respect to all Creatures.
Weighing Creatures, I Regard All of them as
Equal.
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 Gṙhiṅi to Kauśika-1:MB-Vana
Parva-Pativratopākhyāna-197-30

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 Gṙhiṅi to Kauśika-2:MB-Vana
Parva-Pativratopākhyāna-197-30
Behold, O regenerate one, the merit
that attaches to the service of one's
husband! I know that thou hast burnt a
she-crane with thy wrath!

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Varṅāśrama Dharma-Basis-BG-
ŚB-Intro.

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 Varṅāśrama Dharma-Basis-BG-
ŚB-Intro.
It is by Preservation of Spiritual
Life (Brāhmaṅatva) that Vedic
Religion could be preserved, since
thereon Depend all Distinctions
of Varṅa & Āśrama.

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Four Āśramas (Stages of Toil) in
Human Life
 Root-Meaning of Āśrama
The word ‘Āśrama’ is derived
from śram, to toil.
Āśrama is a Station of Life to be
Regarded as a Workshop, or as a
Stage of a Continuous & Always
Arduous Journey.
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 Four Āśramas of Human Life
Brahmacharya: Student
Gārhasthya: House-holder: Work as
Couples, Supports people in first & fourth
stages
Vānaprastha: Forest-dweller, Retired from
Active Social Life & Lead Contemplative Life
as Couples.
Samnyāsa: Vasudhaiva Kutumbakam
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 Man & Woman Walk Together in
Practicing Dharma
The Middle Two Āśramas are Practiced as
Couples by both Man & Woman. Woman walks
along with man (as Sahadharmachāriṅi) in the
Practice of their Swa-Dharma Jointly. Discharging
one’s Debts to Devas, Ṙshis & Pitṙs (Ancestors) by
Performing the Five Great Yajñas needs both
Male & Female to Assist Each Other. Besides, the
Mother is more important to bring up & Train the
next Generation which is an Important Task.
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Work in Family:Guiding/Training
Next Generation-Examples
Kunti: Āśramavāsa Parva: Opts Vānaprastha
with Gāndhārī & Dhṙtarāshtra Instead of Falling
Prey to the Easy life of Relaxed Indulgence.
Vidulā:MB-UdyogaParva-Bhagavadyāna Parva-
133 to 136 Adhyāyas-Mentor to her son
Madālasā: Yoga Vāsishṭha-Guides her sons

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Siddhi thro’ Sva-Karmānushṭhāna-BG-18-45
to 48

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Siddhi thro’ Sva-Karma-Nirati-18-45

• Man reaches Perfection (Success) by his

Loving Devotion (“DILIGENCE”, opposite
of “Negligence”) to his own Work (Sva-
Karma). And now hear how he, who is
thus Devoted to his own Task finds this
Perfection.-AKC’s translation

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Siddhi thro’ Sva-Karma-Nirati-18-46

• By This Work that is his Own, he is

Worshipping/Praising Him (the
ANTARYĀMIN) from Whom all Beings are
Evolved, or, All his Innate Potential
Powers are Projected & by Whom all this
Universe is Extended.-adapted from
AKC’s translation & ŚB.
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 Siddhi thro’ Sva-Karmānushṭhāna
• 18-45: Svakarmānushṭhāna leads to
Aśuddhi-Kshaya  Kāyendriyāṅām
Jnāna-Nishṭhā-Yogyatā, this is
Samsiddhi.
• 18-46: Work as Worship of Īśwara.

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 Sva-Dharma-Nirati is Better-18-47
• More Resplendent (Śreyān) is one’s own
Law (Sva-Dharma), however imperfectly
fulfilled, than that of another, however well
carried out.
• Whoever doesn’t abandon the task that his
own Nature imposes upon him incurs no sin
as a Poisonous Substance doesn’t injure the
Worm born in it.-AKC’s translation & ŚB.
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 Sva-Dharma-Nirati is Better-18-48
The Duty Born with Oneself
(Sahaja) should Never be Forsaken,
Whatever its Defects may be; for All
Undertakings are Surrounded by
Defects, as Fire is Clouded by
Smoke.-AKC’s translation & ŚB.

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Dalai Lāmā’s & Dharma Vyādha’s Wisdom -
1
Our Feelings of Contentment are Strongly Influenced
by our Tendency to Compare. True Antidote of Greed
is Contentment. If u’ve a Strong Sense of
Contentment, it doesn’t Matter whether u Obtain the
Object or not; Either Way, u’re Still Content. A
Reliable Method to Achieve Inner Contentment is to
Want & Appreciate what we’ve. The only way to go
thro Life is to Look at ur Assets (Christopher Reeve).
MB-Vana Parva-Mārkandeya Samāsyā Parva-
Pativratopākhyāna-Adhyāya: 206
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Dharma Vyādha’s & Dalai Lāmā’s
Wisdom-2

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 Hard Choices: Swadharma vs.
Moha-Examples
Arjuna on Battlefield: Delusion leading
to Misery
Dharmarāja after War: Reluctant to take
up responsibility of King
Bhima & Draupadi in Vanavāsa: Argue
with Dharmaraja to call it off & go to war
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 The Art Of Happiness-A
Handbook for Living by Dalai
Lama & Howard C. Cutler

05/14/2022 124
 References & Acknowledgements
 Seven Hindu Spiritual Laws for Success by Swami
Bodhananda
Flow: The Psychology of Optimal Experience by
Mihaly Csikszentmihalyi
 As A Man Thinketh by James Allen
Religious Basis of the Forms of Indian Society by
Ananda K.Coomaraswamy.
The Art Of Happiness Board book by Howard C.
Cutler & The Dalai Lama.
• Varṇa vyavastha as a conceptual social order that
facilitates self-actualization by Nithin Sridhar
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 References & Acknowledgements
Man's Search for Meaning by Viktor E. Frankl
The Conquest of Happiness by Bertrand Russell

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