Condensed from Talks by Pujya Guruji Shree  Rishi  Prabhakarji from RishiVani.




A Vaishya is at peace and enjoys prosperity (bhoga). A Shudra feels alienated from others and seeks sensual  enjoyment. 


* An Asprushya eats whatever is thrown  into the dustbin. 


* A Shudra eats healthy, life-giving foods. 


* A Vaishya thinks before he eats, whether or not the food is good    for his body. He has complete control over his senses and is not moved  by taste. 


* A Kshatriya eats what is leftover after serving everybody around  him, just like a mother does.


* A Brahmana eats what is offered with love, as prasad. In fact, he begs for prasad from the Gods around him.



A Shudra starts work after he is assured of his salary. For him there  is a likelihood of unemployment. He looks for a job that pays him     the most for the least amount of work. He seeks a secure job, his ideal being a non-retrenchable gov-ernment job. For most government officials, corruption is their reward for refusing to do the work for  which he has already been paid. A Shudra wants to escape work and enjoy holidays. He has private time and public time and feels he can do whatever he wants in his time.


A Vaishya looks for work that is   not being done by anyone else. He looks at it as an opportunity and wants to do more work, thereby benefitting himself and others. He   is an entrepreneur who looks after his task all 24-hours.

He is happy if he gets more work orders. Unlike a Shudra, he prod-uces a product and is willing to     take the risk of selling it too. A Vaishya is willing to do anything to get his enterprise going. There is nothing that is below his dignity, whether it is marketing, accounting, production, reception or even cleaning up. He chooses profitable ventures and tries to make profit  out of every opportunity.


A Kshatriya chooses ventures that are in the larger interest of all. The intention is not mere profit. Gov-ernment projects are done on a   no-profit no-loss basis. A Kshatriya collects taxes carrying out essential community services, which are not necessarily profitable but need to be done. If a Vaishya cannot do projects then the government or  the Kshatriya has to carry out the projects, which need to be done in the interest of the community.


A Brahmana takes up projects, which need to be done but cannot  be taken up even by the govern-ment. For example, the government can provide food, shelter and education to an orphan, but who  will look after him with love, as a parent would do? Money cannot buy the love of a parent. It is the Brahmana who offers himself to     be that parent, like Mother Teresa and Baba Amte, people who dare to step out and serve even Leprosy and AIDS patients.


Such people are Gods and it       is this kind of seva, which brings universal respect to a  Brahmana.


Gandhiji’s search for truth was his tapasysa, / practice which elevated him to the stature of a Brahmana. The Vaishya power of the British  was defeated by the non-violent means adopted by the Indian masses guided by Gandhiji. 


For a Brahmana community, non-violence is the means of releasing themselves from bon-dage. 


For a Kshatriya community love is the means of release, while offering money and wealth is the means of freedom for a Shudra community.




In a Shudra community, the labour unions destroy the management’s property as a mark of their     protest. In a Vaishya community, they go to court to mark their protest. In a Kshatriya community, the protest takes on the form of working overtime to inundate the company with products. But, in a Brahmana community, the protest takes on the form of self-denial, fasting  and collective prayers.




In a Shudra community, the labour unions demand the highest possible wages with no regard for the progress of the company. In a Vaishya community, like the USA, the labour unions demand higher wages only after showing a corres-ponding increase in their produc-tivity. In a Kshatriya country like Japan, the labour unions are so concerned for the progress of their company that they will devote themselves to even working with-out  pay.


However, in a Brahmana comm-unity, the concept of labour unions  is non-existent. Each member has given of himself or herself, lock-stock-and-barrel, for the welfare  of the society. Brahmanas have no demands.




An Asprushya lives on Railway platforms and bus stands without bathing  for days. 


A Shudra lives in a small apartment or in un-authorized zones and gutters. 


A Vaishya lives in a big bungalow with space enough for another 20   to sleep and dine. 


A Kshatriya lives in a palace, which   is almost a mini-city and has emergency  supplies for years. 


A Brahmana lives in a forest   Ashram, where all the people from the cities can come and be acc-ommodated under the clear blue sky. In a Brahmana ashram, every-one is equally welcome be it a  robber or a saint.


Everyone goes to a Brahmana for answers in life. He gives them  refuge, knowledge and love. The presence of a Brahmana makes everyone feel at home, as in the presence of God. People respect a Kshatriya but they revere a Brah-mana. They readily offer whatever they have to a Brahmana project    on the mere asking. He does not have to use force to get anything unlike a Kshatriya, who may have to use force to recover taxes.


There is an absolute abundance around a Brahmana, which he  shares with all. He does not show-off, nor is he extravagant about it. His joy lies in living on the mini- mum. In fact, how happily he lives  on less and less day-by-day is the true measure of his progress.


Each one of us can evolve, from     the Shudra state to the Brahmana state through appropriate sadhana  of Laya samadhi, Nitya samadhi and Vishishtha Samadhi.


Guruji will conclude his thoughts    on different kinds of relationships that people have, in the next issue   of Rishi Vani. He will focus on the sixth state i.e. the Siddha Purush. He will also enumerate the diffe-rent kinds of nation states and Corrective  measures in life.