We see divisions all around us - in Nature, in society, within government, within our
own body. Even an ant or honeybee colony seems to have division of labor.
Interestingly even in socio-economically evolved west we see such patterns are
strong and even run in families. We see doctors marrying doctors, engineers run
in families, needless to say software consultants marrying another one. A
simple insight into William Sears1 family of doctors is sufficient
to prove that human beings build their success based on their family roots.
Even in US, though there may be not many recognizable patterns, serving armed
forces usually runs in the family for many.
So if it is natural for humans to gravitate to
comfortable patterns, then why does casteism in India has become a monster. In fact, casteism is not
Varnashrama. We saw in Fourfold Hinduism, that four Varnas exist. Brahmanas,
Kshatriyas, Vaishyas and Shudras. In this article, we will definitely stay away
from the socio-econo-political aspects of Varnas, in their current form of
Casteism. We are going to challenge the traditional thought of Varna as a
birth-right. Our gaze is going to be centered more on the spiritual angle. This
will enable us to get rid of some of the common misconceptions, some deliberately
mischievously propagated by West. Many well-funded proselytizing agencies from
West are deepening the fractures invented by the British legacy we have
inherited.
Mahatma Gandhi was one of the
strongest champions of Varnashrama2.
I
believe that every man is born in the world with certain natural tendencies.
Every person is born with certain natural tendencies. Every person is born with
certain definite limitations which he cannot overcome. From a careful
observation of those limitations the law of Varna was deduced. It establishes
certain spheres of action for certain people with certain tendencies. This
avoided all unworthy competition. Whilst recognizing limitations the law of
Varna admitted of no distinctions of high and low; on the one hand it
guaranteed to each the fruits of his labours, and on the other it prevented him
from pressing upon his neighbours reputed. But my conviction is that an ideal
social order will only be evolved when the implication of this law are fully
understood and given effect to.
The Modern
review, Oct’35, p.413
Varnashrama
Dharma defines man’s mission on this earth. He is not born day after day to
explore avenues for amassing riches and to explore different means of
livelihood; on the contrary man is born in order that he may utilize every atom
of his energy for his purpose of knowing his Maker. It restricts him,
therefore, for the purpose of holding body and soul together, to the occupation
of his forefathers. That and nothing more or nothing less is Varnashrama Dharma.
Young India,
27-10-‘27
We have to accept the saddest fact.
If one were to go merely by the number of critics quoting and studying our
scriptures and the number of hindus who study to understand and practice, we
are far outnumbered. A practicing Muslim or Christian, follows the recommended
scriptures. But as Hindus, we give numerous excuses that even outnumbers the
wonderful scriptures we have. With that melancholic thought, let me urge the
practitioners to dust off and pick a scripture, not to understand Hinduism, but
themselves through the vehicle called Sanatana Dharma, Hinduism.
At the outset let me clarify that
the two words Jaati and Varna, both used to indicate Caste,
have different meanings. Interestingly the currently followed usage of Caste is
never even sanctioned. Jaati comes from Janam, birth. Varna has numerous
meanings like color, but its root word means to choose.
Critics often quoting our scriptures,
selectively, which we never open, is at the root cause of misinterpretations. Both critics and defenders quote this sloka in their favor.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: |
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ||
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ||
chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ
tasya kartāram api māṁ viddhyakartāram avyayam (Bhagavad Gita Chapter 4, Verse 13)
tasya kartāram api māṁ viddhyakartāram avyayam (Bhagavad Gita Chapter 4, Verse 13)
According to
the three modes of material nature and the work ascribed to them, the four
divisions of human society were created by Me. And, although I am the creator
of this system, you should know that I am yet the non-doer, being unchangeable.
Since Krishna, himself, confessed
that Varnas as His creation, critics go salivating that Caste problem stems
from Krishna or GodHead itself. What a ridiculous conclusion. If they patiently
read the second part of the same verse they often quote, HE clearly declares
that HE is a non-doer.
Nādatte kasyacit pāpaṁ na caiva
sukṛtaṁ vibhuḥ (5.15): Neither is God responsible for the good that we do, nor
is He responsible for the bad that we do. We are automatically rewarded or
punished by a ‘computer system’ which He has set up in the form of these cosmic
forces; and as the law automatically acts, our actions automatically act in the
form of pleasure and pain. – Swami Krishnananda
If critics
are able to quote and hold on to one verse wrongly for their argument, will
they be charitable enough to think the same about the other verses that share
more insights? There are numerous internal cross-references within Bhagavad Gita that one needs to study to have a better insight.
Let us go
back to that sloka again. Krishna says Guna-Karma Vibhagashah. According to the
Gunas and Karmas, divisions happen. Hindus believe that birth is a consequence
of Karmas (past). There are Three Gunas in nature. Sattva(Purity, Balancing),
Rajasic(Dynamic, Activity) and Tamasic(Inertia, Darkness). Modern science at
this stage is able to appreciate Statics and Kinetics, but yet to understand or
include the Balancing phenomenon.
Gunas are
dynamic and will vary from person to person and within the same person with
time. Very easy to understand that as a child one may be very active, but with
age, they may tend to get more calm or even inert. Early wakers may be active
as they rise from bed but sleepy early night, but night owls love late nights,
but are sleepy early morning. Just to indicate that. (We will see in later
article more in depth about Gunas.) For now it is suffice to reckon that the entire universe
is an admixture of the three Gunas.
No one will ever have 100% of one Guna. Though the Guna composition is always in a flux, there is a predominant Guna that characterizes each individual. Through Purushartha, self-exertion, one can modify this pattern. The great Sages saw that humans tend to follow some basic patterns. They found that some of us have Sattva as the dominant factor, followed by Rajas and little Tamas. Needless to say these are people who are very spiritual, intellectual and active people in society. They were called Brahmanas. The best example that comes to my mind is late Dr. A.P.J. Kalam. In Kshatriyas, we find Rajas as the dominant factor, followed by Sattva and little Tamas. Needless to say that great politicians of our times like Narendra Modi, Indira Gandhi come to our mind, irrespective of their policy outlook. Their focus need not be warfare. One can see this spirit through even in sports like Sachin Tendulkar or M.S.Dhoni. The fighting spirit is predominantly Kshatriya. We see that many are motivated by money. Their relationship with the world is through the world of finance. Needless to state Vaishyas have their dominant Rajas backed by Tamas and little Sattva. Be it Bill Gates or the roadside Kirana owner, one can easily match this patterns. The bulk of the society will be dominated by Sudras, their mindset dominated by Tamas, supported by Rajas and where Sattva doesn't play major role. In society, the majority of the folks are employees. They want 9-5 jobs, content with pension. They do not want risks like Vaishya. Nor do they want to stand up for something right and go after it with a winning attitude. Needless to mention, their mind doesn't dwell on subtle aspects of spirituality.
We already observed in Fourfold Hinduism, the four Purusharthas, Dharma-Artha-Kama-Moksha, the four ways humans exert themselves, namely, Social-Financial-Psychological-Spiritual. (Hope to expand on this in later article). These are not like steps or levels that one peels like layers of onion. These are all the dimensions one has to be observant simultaneously. The understanding is on the foundation of Dharma, earn Artha (all sorts of wealth, not just money), enjoy without sacrificing the bounds of Dharma, Kama (not merely carnal pleasures, as most commonly misinterpreted) and raise oneself in Consciousness, Moksha.
Despite the emphasis that all the four, in an orderly society, people predominantly tend to gravitate towards one major Purushartha. In a typical society, most of the people are just living by the laws of the land, minding their own job, centered around their families or values they believe in. The maximum most people follow any law is to not to be in violation. This level of thought process is pain avoidance. Shudra, by one definition, means pain avoidance.
janmana jayate shudrah samskarairdvija uchyate - (Mahabharata)
All are born Shudras, it is only through certain rites or inner training that one becomes a Dwija or twice-born. (Vaishyas, Kshatriyas and Brahmanas are referred as Dwijas or Twice born, as they have risen from a animal-man mindset to start moving higher. Why animal man, because at this level the higher faculties or aspirations are not at play)
By this internal cross-reference in Mahabharata, it is very clear that, unless one makes a conscious effort to raise higher inwards, one may be revolving around the conditions in which one is born. They may acquire more material wealth, but their mindset may not be evolved. Abraham Maslow's hierarchy of needs is sufficient proof that even scientific outlook concurs with this eastern observation.
So we can safely conclude that a good man who merely observes the social laws and believes in moral codes due to the pressures of the society is a Shudra. We now look at the person who is oriented towards the materialistic aspects of life. This need not be only money, but also expressions like fashion, collecting the trinkets of pleasure. These folks are also, not in violation of Dharma. We will continue to use the word as Social Order, for this article. They need not be only businessmen, but by our standards, one whose action is always centered around wealth, Artha - Vaishyas.
There are amongst others who are power centric. They want to influence. In a positive way, it is called leadership and in a negative connotation, world over it is called politicians. Of course, all military will have to be part of this definition. There is an immense psychological idea to dominate, overpower, conquer, stand tall. Again, if we get over the twisted highly limited definition of the word, Kama. Kama is desire, which is again a psychological pressure in the Self to exert in a certain direction. This must not be misconstrued that the other varnas do not have desires. Similarly it doesn't mean non vaishyas never touch money or some silly notion. Kshatriyas need not be only in the power. We see lots of media hungry NGOs who will nev er get elected but busy influencing. This is a good example that we must understand the varna concept with a subtle alert mind.
Brahmanas, by that definition, are ones who are totally immersed in either intellectual or spiritual excellence. So this will cover Einstein and also all the great swamijis we know of. Again, as we refine our mind in a higher plane, the varna also changes.
Is there any definitive proof in our scriptures or this is a made up account ? In VishnuSahasaranama Stotram portion that is found in Mahabharata, sung by Bhishma in front of Krishna, in his death bed, he provides a definitive clue.
वेदान्तगो ब्रह्मणः स्यात् क्षत्रियो विजयी भवेत् |
वैश्यो धनसंर्द्धःस्यात् शुद्र सुखमवाप्नुयात ||
vedāntagō brāhmaṇaḥ syāt kṣatriyō vijayī bhavet |
vaiśyō dhanasamṛddhaḥ syāt śūdrassukhamavāpnuyāt ||
The Brahmin will get knowledge, The Kshatriya will get victory.
The Vaisya will get wealth, The Shudra will get pleasures.
The Vaisya will get wealth, The Shudra will get pleasures.
By the above account, it is clear that based on the Gunas and Karmas, one's Varna will be defined. But as science today tells us that our birth environment plays a critical role through out our life, though we retain the power to break that shackle all the time. Again some scriptural reference can comfort us here.
एकवर्णं इदं पूर्व विश्वं आसीद युधिष्टिर कर्मक्रियविशेसेन चतुर्वर्ण्याम प्रतिष्ठितम
eka varnam idam purvam vishvam Asid yudhisthira; karmakriyAvishesena chAturvarnyam pratisthitam (Mahabharata)
The whole world was of one class, and the four groups became established on account of their conduct.
Though this argument sounds nice, is there proof that such an interpretation was ever followed during the Vedic times. Again, we have to go back to the scriptures to validate this article. We see many accounts that will remove the faintest doubt from any skeptic, as long as they are true to the research. A few are listed below:
- Vishwamitra, a born Kshatriya, became a Brahmin, a Brahma Rishi, by his Purushartha. All his sons became Shudras and further generations rose back as Brahmanas.
- In Mahabharata, King Shantanu, marries Satyavati, who is a fisherwoman. Satyavati, also has a child, Vyasa, who is born to Parasara, both were Brahmanas by their actions. Vyasa sires Kshatriya sons - Dhritarashtra to Ambika and Pandu to Ambalika. But Vidura, fathered by Vyasa to Parishrami, a royal maid, shudra, ends up as a Brahmana.
- Parasurama, Drona, Aswaththama all born as Brahmanas end up living as Kshatriyas for most of their lives.
- In Vedic times, Satyakama Jabala, Chandogya Upanishad, is born to a prostitute, but is recognized as the highest varna, due to his actions.
- Aitareya Rishi, born of a daasi, shudra, is the original composer of Aitareya Bramana and Aitareya Upanishad portions of the Rig Veda.
The following is a quote culled from Chaitanya Charnamrita, Prabhupad3. In the Mahābhārata, Vana-parva, Chapter 180, it is
stated:
śūdre tu yad bhavel lakṣma
dvije tac ca na vidyate
na vai śūdro bhavec chūdro
brāhmaṇo na ca brāhmaṇaḥ
dvije tac ca na vidyate
na vai śūdro bhavec chūdro
brāhmaṇo na ca brāhmaṇaḥ
"If the characteristics of a brāhmaṇa are found in a śūdra and not in a brāhmaṇa, that śūdra should not be known
as a śūdra, and that brāhmaṇa should not be
known as a brāhmaṇa."
"If a person born in a Sudra family has developed the qualities of a Brahmana, such as Satya[truthfulness], sama[peacefulness], dama[self-control] and arjava[simplicity], he attains the exalted position of a Brahmana".
What is the outlook one should have amongst the different Varnas? Mahabharata provides the answer.
अन्त्यजो विप्रजतिश च एक एव सहोदरह एकयोनिप्रसुतस च एकसखेन जायते
antyajo viprajātiśa ca eka eva sahodaraḥ ekayoniprasūtas ca ekasākhena jāyate
Treat everyone, irrespective of the varnas, as Sakodaras, brothers, and as one. So the Brahmana and the Sudra was to be treated as one.
Varnas are mere classification of humans based on their dominant outlook towards work. As humans we have different dimensions. Some of us focus on the intellectual angle, some on the emotional or control side, some are money oriented whilst others are focused on pain avoidance. Varnas are external, social, outward, while Ashramas (Brahmacharya, Grihastha, Vanaprastha and Sannyasa) refer to the inward graduated ascent of the spirit to higher and higher dimensions of comprehension4. So what is the inward attitude one should have towards Varnas. Krishna solves the puzzle. It is not the social focus. But a spiritual one. Let us treat all with respect, irrespective of the Varna, as the same divinity shines in all of us.
आत्म एव हि आत्मनः बंधुः आत्म एव रिपुः आत्मनः ॥
Atma eva hi AtmanaH baMdhuH Atma eva ripuH AtmanaH || Bhagavad Gita 6.5 ||
By means of the mind, one should lift up the soul, but should not ruin the soul; because mind alone is the friend of the soul, mind alone is the enemy of the soul.
Society is a representation of our mind. Just as Krishna wants us to use the higher mind to raise the lower one, Varna is just a mindset. A higher Varna must reach out to raise the consciousness, despite the odds of natural tendencies.
Om Tat Sat
Suggested Reading:
No comments:
Post a Comment