I copy paste this answer. Instead of "Lord" and "God service"
I would have said "Niskama Karma" and Karma Yog.
Because this question is biased by Britishism-Angrezicism- Casteism
First of all you study Varnashrama well.
Copy paste part: "The system of varnashrama exists naturally everywhere because people will always have the tendencies for what they want to do, or have particular qualities for occupational skills. And these can invariably be divided into the four above-mentioned groups. This is natural, and, as we have seen the evidence here, it has been formed by the Supreme Creator. Therefore, it will always be in existence in some shape or form.
This system, however, was never meant to divide people according to materialistic classifications. It was meant to unite people in a cooperative society in the service of God. In Vedic times, even the Shudras had the same rights as those of the other varnas, and their dignity was preserved without discrimination. In this way, everyone would be satisfied materially and work in a way for the Lord’s pleasure. The Vedic culture, ultimately, was for the well-being and spiritual advancement of the whole society. Forced designation or untouchability was never a part of the Vedic process. The materialistic system of the present-day casteism has deteriorated into a means of dividing society according to mere parentage to control certain groups, while protecting or expanding the worldly happiness of the privileged. Thus, additional groups have been manufactured to accommodate this, such as those who are described as outcastes or “untouchables”. Actually, there is no word as “untouchable” in any of the Vedic scriptures. This is merely a modern invention.
Logically speaking, if a person is not performing any unhygienic activities, then why should he be called a Dalit, or an untouchable, simply because of the family in which he was born? Even after performing something dirty, one need only wash oneself properly to be clean again. Likewise, to raise one’s consciousness to a higher awareness or frequency of activity, one need only participate in the Vedic methods of spiritual advancement, which must be done regardless of one’s rank or varna, whether Shudra or Brahmana.
The Manu Smrtris is the most neutral and Dharmic model set of laws for Humans.
From Manu Smrtris [in IAST, that is a b c d e alphabet]
Sarsyasya Tu Sargasya Gupyartham Sa Mahadyutih I
Mukhabahurupajjanam Prthakkarmanyakalpayat II I / 50 II
(For the well-being of all, Param Brahmatma created four orders based on actions undertaken by mouth, arms, thighs and feet).
It is an assertion of Maharsi Manu that does not leave any scope of misapprehension with respect to the rationale of allowing four Varnas of Brahmana, Kshatriya, Vaisya and Sudra to exist. Four orders of Varna-s strictly correspond to four constituents of human body with respect to their actions and functions. Just as four constituents of human body i.e. mouth, arms, thighs and feet are born together, exist together, act in perfect harmony with one another and die together, four Varna orders of society too, are created simultaneously, exist in perfect harmony with one another in a well-knit society, act in perfect co-ordination with one-another and die together, implying thereby, no Varna is capable of existing on it’s own. Maharsi Manu has laid maximum emphasis on functional role of every Varna completely disregarding all other verticals authoritatively and with finality. His entire focus is concentrated on a vibrant, dynamic society that thrives in perfect harmony, no member of the society is belittled in any manner caused by any factor, gradually heading towards attainment of the ultimate purpose of human existence. An individual’s Varna is decided on the basis of nature of the functional role that is enacted by him or her.
Ekameva Tu Sudrasya Prabhuh Karma Samadisat I
Etesameva Varnanam Susrusamanasuyaya II I / 54 II
(Isvara ordained for Sudra, obligatory to serva other Varna-s imbued with sense of devotion and reverence.)
Varna of Sudra is represented by those who are incapable of perusing Vedic scriptures, protecting others from oppression and injustice or conducting trade yet always seized of the issue of self-development, are physically competent for carrying out miscellaneous errands that are essential in nature. These errands are necessary to be accomplished properly so as to enable members of other three Varnas honouring their respective mandates towards society. Role of Sudra Varna is so significant that in their absence, other three Varna-s would not be able to honour their mandates leading to a chaotic disorder in society. Even for those deprived of mandates of Brahmana, Ksatriya and Vaisya, Maharsi Manu has thus, created another order of Varna for them and consecrated them as essential as the other three instead of rejecting them altogether. Sudra performs his role without any rancour or malice towards anyone. Sudra takes up the role of serving three Varna-s with a sense of dedication unto Param Brahmatma. Varna of Sudra is never attained by birth. It is entirely governed by presence of personal attributes and faculties of those individuals. A Brahmana, Ksatriya or Vaisya who fails or declines to honour respective mandate of obligatory Karma-s, is immediately dislocated and included in the Varna of Sudra. Irrespective of birth or economic status in society, it is Karma that is supreme, sanctity of which is inviolable.
In the legendary wisdom of Manusmriti, Maharsi Manu is as much biased in favour of the Varna of Sudra as he is in favour of the other three. Manusmriti is all inclusive, encompassing and comprehensive giving rise to a magnificent civil code to ensure an honourable slot to all members of society irrespective of the role that they are required to fulfil.
Acarah Paramo Dharmah Srutyuktah Smarta Eva Ca I
Tasmadasminsada Yukto Nityam Syadatmavandvijah II I / 55 II
(Dharma enshrined in Smrtis and Veda-s is sacrosanct, to be pursued assiduously by Dvija-s aspiring to advance spiritually.)
Dvija is the one who undergoes Upanayana ceremony i.e. initiation into Brahmacarya symbolised by the sacred thread that he is mandated to wear across torso. The ritual is undergone by Varna-s of Brahmana, Ksatriya and Vaisya who are supposed to be capable of pursuing Veda-s and other scriptures after being initiated into Brahmacarya in a hermitage of an enlightened Guru i.e. preceptor.
After defining Varna-s based on Karma, it is imperative to define nature of Karma for every Varna. Maharsi Manu has held Karma enunciated in Veda-s and Smrti-s for Varna-s as defined by him, sacrosanct and obligatory in nature. He ordains all Dvija-s i.e. Brahmana, Ksatriya and Vaisya to pursue those Karma-s alone corresponding to the respective Varna. It is responsibility of Guru of the hermitage to educate his pupils and disciples about respective Karma-s ordained for every member of Dvija-s to be pursued religiously.
Karma for every Varna has been formulated in Veda-s and Smrti-s based of unredeemed Samskara-s existing in the domain of Citta. There is an appropriate, compatible Karma to match a given bouquet of Samskara-s for everyone. It is predominant Samskara-s that decide the order of Varna to be bestowed upon a pupil by his enlightened Guru. Once the Varna is decided upon, corresponding Karma-s are precepted unto the pupil to be acted upon. Karma ordained in scriptures is mandatory and inescapable. If one declines to pursue Karma-s that constitute his / her Dharma based on Varna and pursues some other Karma-s, according to Sri Krsna in Srimad Bhagvad Gita, the person is re-born with a much larger baggage of unredeemed Karma-s to work on. One’s Karma is one’s Svadharma i.e. one’s own Dharma, sacrosanct and inviolable.
Acaradvicyuto Vipro Na Vedaphalamasnute I
Acarena Tu Samyuktah Sampurnaphalabhagbhaveta II I / 56 II
(Dvija-s not pursuing Dharma as ordained, are unable to attain Vedic proceeds while Karma-s conforming to Vedic injunctions alone beget the same.)
Dharma is Varna specific, Varna is Prarabdha specific, Prarabdha is Samskara specific and one’s Samskara-s are rooted in past Karma-s enacted in one’s past lives. Sanctity and inevitability of a given bouquet of Dharma is thus, rooted in one’s unredeemed Karma-s performed in previous lives. Unredeemed Karma-s are inescapable i.e. these must be dissolved through redemption while performing other Karma-s during the span of existing life in the spirit of renunciation to escape from Samskara-s being created afresh. That precisely constitutes one’s Dharma. Vedic scriptures and Smriti-s vividly describe Dharma for every Varna to be performed in the spirit of Yajna.
If a Dvija declines to pursue Dharma ordained in scriptures for his Varna, that directly implies, he is rejecting entire Karma enacted by him in his previous lives and leaving them behind unattended and unredeemed. In that scenario, whatever Karma he performs in contravention of scriptural injunctions, continue being added to the stock of unredeemed Karma-s and the drag is augmented even if these are performed in the spirit of Yajna. On the contrary, if a Dvija performs only those Karma-s that are ordained as Dharma to his Varna, he shall enjoy proceeds of his Karma without hindrance. If he performs his Dharma in the spirit of renunciation of proceeds, not only no Samskara would be created afresh but also unredeemed Samskara-s that are proceeds of Karma-s enacted in past lives, would be rendered redeemed.
Evamacarato Drstva Dharmasya Munayo Gatim I
Sarvasya tapaso Mulamacaram Jagrhuh Param II I / 57 I>
(After scrutiny of pursuit of Dharma and it’s proceeds, Munis beheld pursuit of Dharma being the greatest ascetic endeavour.)
That the sole purpose of human existence is to attain emancipation from shackles of Prakrti by redeeming outstanding Karma-s enacted earlier owing to sheer ignorance and delusion, is well-established and axiomatic in nature. Emancipation from Prakrti’s fetters leads to complete purification and sanctification of one’s Self. Once attained to the ultimate state of purity and sanctity, Self is poised to merge into the Absolute Self, state of ultimate existence and infinite bliss. Maharsi Manu has established beyond an iota of uncertainty that the only way to attain ultimate state of purity and sanctity of one’s Self is to perform one’s Dharma constituting the order of Varna in the spirit of Yajna. When Dharma as ordained in Vedic scriptures is practised in the spirit of Yajna, one is unleashed from clutches of Prakrti and emancipated to the ultimate state of existence. Hence, pursuit of Dharma is regarded as the greatest human strive by our Seers and Saints.
Kamatmata Na Prasasta Na Caivehastyakamata I
Kamyo Hi Vedadhigamah Karmayogasca Vaidikah II I / 59 II
(Because being excessively desirous or desireless, both are equally regressive herein. Vedic Jnana and Vedic Dharma are attainable through desire alone.)
Complete absence of desire too, is regressive as it drives the world to the state of being standstill. Absolute dissolution of desire does not allow one to pursue his Dharma as ordained, existing Samskara-s remain as they are. Rejection of one’s Dharma on account of any reason whatsoever, is profoundly regressive and an intense Karma in itself. Implications of not pursuing one’s Dharma are so severe that one is born again and again to work out those Samskara-s, pre-existing as well as the ones arising out of rejection of one’s incumbent Dharma. Excessive desires too are equally regressive as one is compelled to re-visit the mortal world to accept proceeds of desires fulfilled. In the state of excessive desires, one is unable to pursue Dharma as ordained in scriptures in the spirit of Yajna thereby raising a congeries of Samskaras.
Desire to attain Vedic Jnana and to perform one’s Dharma is perfectly in order. That is the level of desire that one ought to possess in order to purify and sanctify his inner Self of all the existing Samskara-s and other vanities. Even for spiritual advancement, one is expected to be moderately desirous. Complete absence of desire inevitably leads to utter decline and destruction.
Akamasya Kriya Kacid Drsyate Neha Karhicit I
Yadyaddhi Kurute Kincittattkamasya Cestitam II I / 61 II
(With every action being driven by desire alone, complete absence of desire leads to complete absence of action.)
Significance and inevitability of qualified desire has been emphasised upon in this Sloka by Maharsi Manu. Every action ought to be devoid of the sense of possession of Karmaphala. However, intentionally inculcated absence of the sense of possession of Karmaphala must not lead to utter indifference towards enactment of Karma. Maharsi Manu has already established in previous Sloka-s that Karma without desire is not only desirable but also essential. Total rejection of one’s Karma is prohibited as that would cause utter chaos in any organisation or society. It is mandatory for all of us to perform our share of Karma ordained as Dharma in Vedic scriptures without aspiring to own the Karmaphala. Rejection of one’s Dharma is an intense Karma that is highly regressive in nature, whose retribution too, is severe. Instinct to survive as an embodied being is the most fundamental instinct that involves performing a large number of Karma-s. Hence, it is impossible to reject Karma altogether as these are as fundamental as the instinct to survive and sustain oneself. While performing Karma-s essential for survival, one performs several other Karma-s intentionally as well as unintentionally too. All these Karma-s must be worked out in the most spiritual manner i.e. through the pursuit of Karmayoga.
In Srimadbhagvad Gita too, Sri Krsna has stressed upon inevitability of one’s Karma ordained as one’s Dharma in scriptures. Sri Krsna was the divine-incarnate i.e. Avatara who had descended upon earth to restore obliterated order of Dharma. Though He needed nothing yet He honoured His Dharma in entirety with the sense of utter dispassion. However, on the other extreme of the Karma-spectrum is the philosophy of Buddhism wherein desire is rejected in absolute terms, followers encouraged to don maroon robes very early dis-regarding the orders and mandates of society, family and others. When desirelessness is driven to the extreme, pursuit and spirit of Karmayoga are completely destroyed, society ravaged and prosperity compromised. That is the suicidal concoction for anyone who aspires to attain Nirvana without being held accountable for Karma-s performed in previous lives and paying back all dues that are due to others in the mortal world. That probably in the most plausible explanation for the destruction of Buddhism in the land where it came into existence.
Srutismrtyuditam Dharmamanutisthanhi Manavah I
Iha Kirtimavapnoti Pretya Canuttamam Sukham II I / 65 II
(Those who pursue Dharma as ordained in Veda-s and Smrti-s, attain glory in this world and highest pleasure in the other.)
Dharma as defined in Veda-s and Smrti-s is sacrosanct. Dharma derives it’s sanctity from it’s origin i.e. being authored by Siddha Yogis who happened to be various Avataras i.e. incarnations of Param Brahmatma. Four orders of human society i.e. Varna-s owe their existence to the Dharma defined and narrated respectively in these scriptures. Every Varna is identified with a certain set of Dharma so much so that they become synonymous with the respective Varna. Varnas, owing to their intense association with respective Dharma, are as sacrosanct as Dharma itself, narrated in Vedas and Smrtis. When a person pursues his Dharma as ordained in scriptures, he is directly engaged in neutralising his outstanding Samskaras by working them out to redemption. Dissolution of Samskara-s leads to progression in purification and sanctification of his inner being. Purer the inner being, higher is the divinity attained. It is in complete harmony with the cardinal principles of spirituality and divinity. Higher the divinity attained through pursuit of Dharma, greater is the glory attained in society and the immense joys in the subtle world after dis-incarnation.
The enunciation yet again establishes that orders of Varna and respective Dharma are sacrosanct thus, inviolable.
Yoavamanyet Te Mule Hetusastrasrayad Dvijah I
Sa Sadhubhirbahiskaryo Nastiko Vedanindakah II I / 67 II>
(One who derogates Sruti and other scriptures through frivolous argumentation, is an atheist, should be expelled by the erudite ones.)
Sruti is the uttered version of Vedic wisdom, attained by Siddha Rsis and Maharsis in the state of ultimate Samadhi, in the state of direct communion with Param Brahmatma. Vedic wisdom is absolutely sacrosanct as it is transmitted by the Absolute Consciousness after taking into account of all factors and variables on the universal scale, completely out of intellectual scope of majority of seekers and others. Since it cannot be explained in entirety to all, Maharsi Manu mandates that we ought to accept it with utmost reverence and comply with. The wisdom cannot be justified or contradicted merely on the basis of reasons and arguments howsoever erudite as no argument is capable of substituting direct perception of the reality. Sruti and other scriptures are based on direct perception of reality.
It is only an atheist who shall insist on justifying or contradicting Vedic wisdom based on pure pedantic argumentation in absence of direct perception. Since such atheists are potent enough to disrupt pursuit of Vedic wisdom by seekers and novices, Maharsi Manu has mandated that such disbelievers must be shunned under every circumstance. Atheist is a complete pariah in the scheme of Vedic wisdom and it’s pursuit.
Arthakamesvasaktanam Dharmajnanam Vidhiyate I
Dharmajijnasamananam Pramanam Param Srutih II I / 69 II
(Those completely devoid of passions and possessions, alone attain Vedic wisdom. Those desirous of attaining wisdom of Dharma, must indulge deeply in Veda-s, sacrosanct and inviolable.)
Vedas are the ultimate word in so far as definition of Dharma is concerned. As established earlier, Dharma has been defined in Vedas by Siddha Yogis and Maharsis in communion with Param Brahmatma, based on outstanding Samskara-s arising out of unredeemed Karma-s enacted earlier by Jivatma. If Dharma is violated by anyone, outstanding Karma-s remain unredeemed, leading to decline and regression in the cosmic journey through the world. That alone imparts cardinality upon Dharma as mandated in Veda-s, sacrosanct, inevitable and inviolable. One must pursue Vedic wisdom to ascertain one’s Dharma with respect to one’s Varna.
Vedic wisdom with respect to Dharma and Varna is attainable and assimilable only to those who are significantly detached from passions and desires of every order. Passions, desires are prominent contaminants that hinder discriminative cognition, do not allow the seeker to cognise real Dharma and pursue with all it’s earnestness. A seeker is ordained to prepare himself appropriately before indulging in Vedic wisdom to comprehend Varna specific Dharma.
All these injunctions and mandates are entirely Varna-neutral. "
Sanatana Dharma is the perfect system for humanity.
What you mention in your question is:
Biased, wrong, for sure translated by Max Müller or other age 1800 colonialists.