Bhagavatam's pointers to an ideal marriage

            Marriage is a very special union that has the ingredients of all the navarasas. We see around great success in life or complete failures happening due to the bond of marriage. History has immortalized many great pairs like Vasishta-Arundati, Atri-Anusuya, Agastya-Lopamudra and Thiruvalluvar-Vasuki, amongst others. Many great literature have been created around this topic, how to be a great grihastha, the importance of spousal relationship amongst others. Some are embedded in great literary works like Thirukkural, while others focus on a specific aspect like Kama Sutra.

Whence this sad state?

            Despite coming from a land of great legacy, today’s generation is trigger happy with divorce, treat spouse with utter disdain or as an utility product. Divorce was an alien idea few decades ago and today divorce after few months of marriage is not that uncommon to hear. This is on top of the fact that many marriages are love marriage, one has to wonder what happened to that love post the wedding.

            Ideally, a marriage grows with time. One learns to transcend the physical aspects of the spouse and look over their flaws. But we see today this has morphed into exploiting the weakness of the spouse, apathy to their contribution to the family, being self-centered in their approach and not viewing family as a unit. The usual solution is to follow the same ideas that created the problem and no wonder we have trouble in having an effective solution. Following the western model, which has emphasis on the individual (I-Me-Myself) as the core will always lead to ego issues and materialism and hence using the same model to solve will never be effective. Is there an alternative mechanism? Yes, our traditional model, centered on family as a unit and blending in the higher ideals is the only solution which our great rishis founded for us.

            One caveat to be borne in mind, we are dealing with high level simplified models and not individual scenarios, which will offer myriad complexities or variations layered.

Purpose of marriage

            In a biological sense, if we think only as animals, it is to procreate, maintain the genetic line. From a social stand point, one can think as family, companionship and emotional support. The extremes will include from a gold digger who is after the wealth, to the extremely confused who keeps marrying for a third or fourth time.

Often the West sees marriage as an institution for licensed prostitution or as a tool for physical connection alone. The confusion in this I-centered western approach can be best summed by George Bernard Shaw’s quote:

Marriage is the most licentious of human institutions--I say the most licentious of human institutions: that is the secret of its popularity. And a woman seeking a husband is the most unscrupulous of all the beasts of prey. The confusion of marriage with morality has done more to destroy the conscience of the human race than any other single error.

            Contrast this with the rishis who suggested a dharma centric approach. The wife was called Sahadharmini, the one who is a co-traveller in the direction of dharma.  Owing to the passage of time, the wisdom of the ages is seriously colored and marred by the deterioration in the practice, understanding and even awareness of such knowledge. It will be a colossal task to resurrect the numerous tomes filled with wisdom and hence we will limit our focus to a single set of slokas and an incident narrated in Bhagavatam.

Storytime:

            Kardama rishi, born from Brahma, on being asked to help with Creation, meditated on Narayana, at Bindusaras ashrama on the banks of Saraswati river, to seek the blessing of an ideal wife for fulfilling his task of being a Prajapathi. Narayana informs him that Manu and Shatarupa will give their daughter, Devahuti, in marriage and the couple will be blessed with 9 great daughters who will have great rishis as their spouse. Bhagwan blessed him that He will also be born as a son and that Kardama rishi will realize the Supreme Self.  As predicted, Manu and Shatarupa come in a chariot seeking Kardama’s refuge for Devahuti’s marriage. Devahuti heard about Kardama rishi from Narada and had mentally decided to wed only him. Kardama agrees to the marriage with a caveat that he will renounce grihastashrama after he has children.

            Upon wedding, Devahuti dedicated herself to Kardama rishi’s intense tapascharya. She did not even focus on her needs, but was purely dedicated in Seva. At an appropriate time, Kardama ends his tapas provides a wondrous life of luxury, filled with all the pleasantries imaginable to his devout wife. The couple had 9 daughters and eventually a son, Kapila Muni. Kardama retires to absorb himself in the SUPREME SELF, while Devahuti gets the most SUPREME knowledge from her son as Kapilopadesha.

            We will return back to the Bhagavatam slokas that occur when Kardama verbalizes the ideal characteristics he observes in his wife. Though it was about her, the ideal traits are for either gender and applicable to both spouses in every marriage.

विश्रम्भेणात्मशौचेन गौरवेण दमेन च शुश्रूषया सौहृदेन वाचा मधुरया च भोः

विसृज्य कामं दम्भं च द्वेषं लोभमघं मदम् अप्रमत्तोद्यता नित्यं तेजीयांसमतोषयत्

viśrambheṇātma-śaucena gauraveṇa damena ca śuśrūṣayā sauhṛdena vācā madhurayā ca bhoḥ
visṛjya kāmaḿ dambhaḿ ca dveṣaḿ lobham aghaḿ madam apramattodyatā nityaḿ tejīyāḿsam atoṣayat

With the utmost attention, and devoid of selfishness, ostentation, annoyance, greed or pride, she served her husband of great power and splendor to his utmost satisfaction, evincing in her conduct purity of mind, respect, self-control, spirit of service, love and sweetness of speech.

Bhagavatam gives a list of desirable qualities first. Let us remind that this is ONLY for self analysis and not on the spouse.

विश्रम्भेण - With utmost attention - In a world where smartphones have taken center stage, giving undivided attention to the spouse may seem like a prehistoric practice. But healthy marriage revolves around giving complete attention to each other. In simple terms, it sends the signal that the other person is important. It is common observation to note that being intimate with spouse correlates with maximum attention. If  one were to again recall that relationship transcends the physical, then we appreciate this as intimacy at all levels.

आत्मशौचेन – Purity of mind – The purpose of marriage is progressing to greater heights in dharma, and hence purity of mind is very critical. This must not be reduced to lack of infidel thoughts. As the mind gets more saatvic, it can clearly discern more subtle dharma. As one practices more dharma, Moksha is the outcome. Having a higher ideal at the core of our actions, raise us to a higher plane and hence purity of mind plays a deeper role than merely strengthening the marital bond.

गौरवेण - Respect - This will be a natural attitude if one’s grateful for all the services rendered by the spouse, however small or insignificant. Usually the mind starts comparing with other people’s spouses which dents the respect one has for their own spouse. Again being dharma centered helps the mind not to dwell on materialistic trinkets or hallucinate on unrealistic needs or embark on nonstop comparison sojourns. Selfless love gets expressed as respect.

दम - Self-control - As we have observed in other articles like How anyone can become a Brahmana – Bhagwan Krishna’s insight, Self control is a key component that propels us higher in the spiritual journey. But what has self control got to do with grihasthashrama? One must not forget that though the ashramas may be different, but the greater purpose is always self realization. Self control is perhaps the most easiest to slip with the spouse. All emotions readily flow without any barrier, usually the tighter a couple are, the less of a control. In such an environment, if one were to practice dama, it becomes an extraordinary feat as many a couple can read their spouses mind or body language with such an ease. Dama between spouses is definitely a high bar to cross and hence a great goal for all who like to take the added advantage of being a householder for accelerated spiritual growth.

शुश्रूषया – Service - This is neither demand nor expectation based, but one borne out of extreme love and is definitely done without hankering of some fruit. This is nothing but Karma Yoga. This is not merely doing the dishes or household chores or bringing in more money to run the family. Service is dependent on the timely fulfillment of a need. This may be as trivial as massaging the tired feet of the spouse who had a long day or a dedication of each spouse to become their best in their body, mind or intellect to serve one another. This may also include treating the spouse’s family as one’s own. This is basically an attitude of expanding the locus of the SELF to encompass a bigger circle. Service does not keep a counter for future exchange and the pleasure of having the opportunity to serve itself is the reward.

सौहृदेन – Wellwishing, friendly- There is a big element of heart in the spousal relationship. The foundation is wishing well for each other’s well being. Life becomes hell if this fundamental aspect is missing in a marriage. The western model pits competing individuals trying to cooperate, where as the dharmic model is based on cooperation and wishing well for each other. The latter enhances the expression of human potential to the fullest.

वाचा मधुरया - Sweet words – Many Indian literature glorify the choice of sweet words in communication. Since words have a lot of power to affect not just the moods and actions of the listener and beyond, it is critical to have a proper choice of words, but the expression of it must also be sweet, which emphasizes on the non verbal portion of the communication. The previous adjective and character ensures that there is no deceiving element in sweet words. Many of us have experienced sweet words from a poisonous heart, but सौहृदेन ensures that sweetness is not merely in the words but also in the real intent.

Bhagavatam also gives a big list of qualities that must be absent between spouses. The qualities listed here will be identical to anyone aspiring progress in the spiritual journey, which basically highlights the fact that marriage is a dharmic institution where one can grow not only as a family, but also spiritually. It may be a good idea to refresh the modifications of desire from the article - Desire – a Genealogical approach, as it will help in the better understanding of the modifications. The choice of the word विसृज्य indicates a complete absence of; being devoid of. The following MUST NOT EXIST in a marriage, as marriage is a very delicate relationship that is highly susceptible to these negative traits:

कामं – Lust, Desire - The biggest danger is to have a relationship centered solely on attractiveness or desire alone. As life alters the equation constantly, such a superficial relationship is bound to collapse, but will hurt the players of this game. As this strong emotion is purely ego based, we have read in detail in Desire – a Genealogical approach, how they morph quickly into other expressions.

दम्भं - Pride - This is again based on the EGO. The constant expression of a limited I, Me, Myself may be a factor of either their potential or past achievements or a false sense of superiority. If the earning member constantly keeps reminding of the primacy on account of income, how can there be peace and prosperity for such a family? The same is true for pride of any kind, for instance physical or mental attributes.

द्वेषं – Envy - As ridiculous as it may sound, this is rooted in the competition aspect of spouses rather than a completing, mission oriented outlook. This is very prominent where there are two strong personalities with success in the outside world are in a marriage. This is also possible where one of the spouses could be highly successful and the other is self centered in their absence of any achievement. This can get amplified by excessive pride of the other spouse.

लोभम - Greed - This can happen only where there is no semblance of family as a unit. Where is the question of greed in oneness? This is a sure shot torpedo to sink the family boat.

अघम - Sinful acts - Sin will include all Adharmic actions. The biggest sin, outside the listed bad traits, will be infidelity. It does not matter who and why they went off track or to what extend or the irrational psychological explanations given by experts analyzing such behavior, this is very detrimental to marriage. We are not debating the response of what the spouse should do in such an instance, here.

मदम - Vanity – This is a stronger obnoxious flavor of दम्भं

The list of traits to avoid is reinforced by two more positive ones with a strong emphasis on doing it constantly - नित्यं 

अप्रमत्त – Careful, Attentive, Vigilant - The qualities are subject to the constant guna interaction of ours with the rest of the world. Hence change and dynamism is its core attribute. Bhagavatam advises the spouses to be vigilant on themselves. Walking on this lofty path is fraught with missteps and hence being अप्रमत्त is emphasized. This along with उद्यत reinforces the dharma aspect of being a grihasta. These traits, though esoteric in suggestion, can be applied to daily life as well, so one has to be vigilant with health, finance or other aspects of running a household.

  

उद्यत - Prepared, Eager, Ready – This is a critical trait for all aspirants, but more critical for a grihasta as they support the other ashramas. Also a grihasta is the only one well positioned to evolve on all aspects of human endeavors – Purushartha. (Read more about the ideal human goals)

            Let us now apply these ideal traits to every marriage. These principles will keep both the spouses grounded in dharma and propel them rapidly on the spiritual path. To begin with unless both the spouses if not oriented along the same dharmic lines, it may be an ordeal for only one to be following this path. Still, one must not forget that these are individual character traits one is trying to refine.

            As we already have understood that marriage is a dharmic institution where the couple can evolve rapidly by cooperation, while serving the society, we MUST NOT use this information to:

•                 Keep a list of score when the spouse failed, but only use it to raise oneself.

•               Trade equations, compare other marriages or trying to point out the others’ faults.

If we imbibe and apply the spirit of this message from the rishis, then every marriage is bound to be successful, enrich the society and raise the standard for the future generations. It will be not an easy task given the fact that we have been intoxicated by the western model, despite seeing the disastrous consequences. Every marriage can create a piece of heaven, an exemplary role model in the society and put a permanent end to the menacing loss of values in the society. Will it be a surprise if such lofty characters are transferred to the next generation with a higher bar? All we need to do is follow the wondrous examples of the past.

ॐ तत् सत्

Suggested Reading:

• How to Cultivate Virtues and Eradicate Vices – Swami Sivananda

How anyone can become a Brahmana - Yudhishtra's insight

            We saw in How anyone can become a Brahmana – Bhagwan Krishna’s insight article, how Guna and Karma determine the Brahmanahood and not birth. By cultivating the traits identified by Krishna, anyone expressing them becomes a Brahmana. Almost a decade prior to recording Krishna’s Bhagavad Gita, Yudhishtra is challenged to define who is a Brahmana in order to save Bhima. Also, in another instance, he is taken to task to answer the subtleties of dharma as a part of 124 question answer session with Yama as Yaksha Prashna. These two episodes give us a very clear picture from an evolved human’s perspective, rather than Bhagwan Krishna.

Episode 1 – Ajagara Parva

            This incident is captured as an upaparva – Ajagara Parva which occurs as a part of the Vana Parva in the Mahabharata. When the Pandavas were banished to the forests for a 12 year period to be followed by a year of incognito following their loss in the game of dice, upon Krishna’s advice, Arjuna departs to do penance to obtain divyastras. The remaining four Pandavas with Draupadi spent a lackluster life in Arjuna’s absence. One day, Bhima, during a hunting expedition, gets caught by a huge python. The power of ten thousand elephants in Bhima was no match in front of the snake, who was his ancestor Nahusha, who assumed this accursed form due to his bad behavior against Sage Agastya. Nahusha was threatening to consume Bhima, while a concerned Yudhishtra found him in this miserable plight. Nahusha had a grave ignorance about who was a Brahmana and sought this information from Yudhishtra, in return to release Bhima.

            Yudhishtra not only gave a deep insight to Nahusha, but also counters him with his own set of questions. In the end, Nahusha released Bhima and ascends to heaven in his human form. So let us focus on the question of Nahusha, Who is a Brahmana? Yudhishtra responds:

सत्यं दानं क्षमा शीलम आनृशंस्यं दमॊ घृणा
दृश्यन्ते यत्र नागेन्द्र स बराह्मण इति समृतः

 satyaṃ dānaṃ kṣamā śīlam ānṛśaṃsyaṃ damo ghṛṇā
 dṛśyante yatra nāgendra sa brāhmaṇa iti smṛtaḥ

Truthfulness, generosity, patience, good character, compassion, self-control, tenderness

One in whom these are seen, O King of Snakes, he is a Brahmana. Thus it is known.

            The first thing to be noted again that Varna is not a genetic condition like the Abrahamic born sinner, but a mere reflection of one’s real character. It is very evident that Yudhishtra shares a large number of character traits defining a Brahmana with Krishna. It appears that Krishna’s pool of gunas are more from a spiritual / paramarthika plane, which Yudhishtra’s though perfectly in alignment seems to be more from a human stand point / vyavaharika plane. Unless one masters Yudhishtra’s set of characters, it will be impossible to perfect Krishna’s subtler, esoteric values.

सत्यं - Truth – The very first advice, in Taittreya Upanishad, a student leaving Gurukula is given is to Speak TRUTH. Vedas identify Paramathma/Brahman as Satyam. The reason why we bring this character to our lives is to mirror the eternal, all-pervading Only Reality. As one gets rooted in Satyam, one can perceive different layers of Truth, leading to the Absolute Truth. It may be ironical to note that some religions even promote deception in their holy texts to spread their idea, a complete anti thesis to Sanatana Dharma.

दानं - Generosity – Is borne out of Self-sacrifice. When one sees the single Truth reflected in everyone, including oneself as the same, a natural tendency not to discriminate or distinguish based on ego based limitations blossoms. There is no feeling of “I” giving or sharing “My” or “Mine”. It appears just like the hands rush to the defence of the eyes or other parts of the body naturally, giving and generosity happens naturally. Till that state occurs, it has to be cultivated.

क्षमा - Patience, forgiveness - (Read more in How anyone can become a Brahmana – Bhagwan Krishna’s insight as क्षान्तिः)

शीलम - Good Character – Is an ensemble of all good virtues. Since many such ideas are nonexistent outside Sanatana Dharma, it becomes very hard to find translatables. It also implies discipline as it is impossible to cultivate sheela without it.

आनृशंस्यं - Compassion – It is again a natural expression of sympathy as one seeks to find the unity behind all things and beings in the Universe. A secular or westernized idea of feeling sorry for others is a far cry from the natural feeling of karuna that wells to someone in distress. This is not expectation based. 

दम - Self-Control – (Read more in How anyone can become a Brahmana – Bhagwan Krishna’s insight)

घृणा - Tenderness – They occur in the same family as compassion. Softness for the feelings of others, though one may be at an exalted state, is a trait of the spiritually evolved. A Bhakta feels this as a duty towards other beings in whom (S)he sees the Paramatma. A Jnani though may have transcended one’s feelings still exhibits this trait feeling the ignorance of the other being that has led to its misery.

            Nahusha rightly counters Yudhishtra that qualities of Truthfulness, generosity, non-anger, compassion, nonviolence, and tenderness are found even in Shudras so how can it be an identifying trait of a Brahmana. Yudhishtra responds:

शूद्रे चैतद भवेल लक्ष्यं दविजे तच च न विद्यते
न वै शूद्रॊ भवेच छूद्रॊ बराह्मणॊ न च बराह्मणः

 śūdre caitad bhavel lakṣyaṃ dvije tac ca na vidyate
 na vai śūdro bhavec chūdro brāhmaṇo na ca brāhmaṇaḥ

A shudra in whom these virtues exist and a dvija in whom they do not exist, that shudra is not a shudra and that Brahmana is not a Brahmana.

यत्रैतल लक्ष्यते सर्पवृत्तं स बराह्मणः समृतः
यत्रैतन न भवेत सर्पतं शूद्रम इति निर्दिशेत

yatraital lakṣyate sarpavṛttaṃ sa brāhmaṇaḥ smṛtaḥ
 yatraitan na bhavet sarpataṃ śūdram iti nirdiśet

O Snake, in whom these virtues exist, he is a Brahmana, it is said. O snake, in whom these virtues do not exist, he is a shudra. Thus it is taught.

            Yudhishtra clarifies beyond a shadow of doubt that the presence of virtuous characters alone qualifies a person as a Brahmana and the lack of it brings down to a default state, Shudra. 

Skanda Purana declares

 जन्मना जायते शूद्रः संस्कारात् द्विज उच्यते।
शापानुग्रहसामर्थ्यं तथा क्रोधः प्रसन्नता ।|31-34||

By birth we are all a shudra, irrespective of where we are born. It becomes the responsibility of the person’s Purushartha, an expression of his gunas through his karmas. Yudhishtra’s authoritative insights affirm the reasoning that Gunas and Karma determine our Varna and not birth as it is deemed to be in current context.

Episode 2 - Yaksha Prashna

            The second conclusive insight into Yudhishtra’s mind comes in the form of a discussion between Yaksha and Yudhishtra as Dharma Baka Upakhyan or popularly known as Yaksha Prashna found in the Vana Parva portion of the Mahabharata.

            Just prior to the time when the Pandavas have to go incognito, according to the rules of the game, one day a mysterious Brahmin appeared in front of the them, pleading to retrieve the Arani sticks (These are the sticks used to create friction and fire for the daily fire rituals) which got entangled in a deer’s antlers. Chasing this deer, an exhausted, thirsty Pandavas decided to quench before relaunching the mission. Nakula was first sent in the direction of a pond where an akashavani, bodiless voice, warned him to first respond to a series of questions, before quenching his thirst. Nakula ignored and sipped water to fall dead. Sahadeva who followed suit, shocked by a dead Nakula met the same result for his similar actions. Arjuna and Bhima came one after the other to exhibit the same behavior only to perish. 

Yudhishtra arrives at the scene and is shocked to see his dead brothers. At a distance he spots a crane, which boasts that it is the reason for his brother’s death as they did not heed to its words. Yudhishtra challenges the crane to show its form and a Yaksha appeared. The Yaksha poses 124 questions in sets of four (in a theme) and Yudhishtra satisfactorily gives insightful response. A quick glance at the questions, especially for the ones who have no practical understanding of Sanatana Dharma, makes one feel as a silly riddles. While a comprehensive treatment of Yaksha Prashna is outside our topic, it is important to note that there are layers of meanings hidden behind the simple question and answers. Eventually the Yaksha reveals that he was Yama, his father, who came to test the depth of his dharma understanding.

The third set of four questions from Yaksha is the subject of our study.

      [यक्ष]
     किं बराह्मणानां देवत्वं कश च धर्मः सताम इव
     कश चैषां मानुषॊ भावः किम एषाम असताम इव

    [yakṣa]
     kiṃ brāhmaṇānāṃ devatvaṃ kaś ca dharmaḥ satām iva
     kaś caiṣāṃ mānuṣo bhāvaḥ kim eṣām asatām iva

Yaksha places the next set of four questions – What constitutes divinity for Brahmanas? What is their eternal dharma? What defines the human level of action for Brahmanas? What is impious action for a Brahmana?

   [युधिष्ठिरः]

   स्वाध्याय एषां देवत्वं तप एषां सतामिव।
   मरणं मानुषो भावः परिवादोऽसतामिव

     [y]
     svādhyāya eṣāṃ devatvaṃ tapa eṣāṃ satām iva
     maraṇaṃ mānuṣo bhāvaḥ parivādo 'satām iva

Yudhishtra responds – Svadhyaya (The study of Vedas) defines the divinity for a Brahmana. Tapas is the essence of a Brahmana’s dharma. Death defines the human level of a Brahmana. Talking ill about others, slander (Condemn, complain, criticize) is the most impious act forbidden for a Brahamana.

            Let us analyze the questions first. Yaksha wants to know if there is an elevated level of Brahmanatva, the divine aspect and if there is a human level of the floor for being defined as Brahmanatva. He also wants clarity on what amongst their practices is the most pious or the real essence of Brahmanatva. Lastly he wants Yudhishtra to identify the characteristic which is unbecoming of a Brahamana.

            Yudhistra’s responses are terse and precise. 

• Svadhyaaya, study of Vedas is the highest or the divine aspect of a Brahmana. This is in line with the much misinterpreted maligned Manusmriti

अध्यापनम् अध्ययनं यजनं याजनं तथा | दानं प्रतिग्रहं च-एव ब्राह्मणानां अकल्पयत्  ||  1.88

To Brahmanas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms). Note: This does not forbade others from reading it. It only makes it mandatory for Brahmana, again that is Guna and karma based, not birth.

           

In today’s context, we will be forced to expand Svadhyaya to include Itihasas, puranas, Upanishads, Gita and Vedanta texts. But caution must be exercised not to include commentaries or twisted versions of narratives given by self styled non practicing mythologists or indologists. 

• Tapas constitutes the real essence of a Brahamana’s dharma. We have dealt it in detail How anyone can become a Brahmana – Bhagwan Krishna’s insight and understood that austerity is of three types – words, mind and action. Tapascharya is the bedrock of being a Brahmana, a far cry in today’s world.

• Death is the human level of being a Brahmana. Western minded and ignoramuses are amused at such an utterance. Does that make a real Brahmana an immortal? Death in normal parlance is understood as that of the body. When a person misunderstands that anantman the body as the real atman, this Dehatmabhiman is verily death to a real Brahmana understanding of real atman as eternal, as Satchitananda. Unless one rises above this limited thinking, such a Brahmana is at the floor of being a real Brahmana. Brahmavichar leads to identification with the Atman which transcends all the Anantman( viz., body, mind and its constructs). When one operates at the Atman level, they realize the descriptions of Krishna in Bhagavad Gita.

• What defines the anti-thesis of a Brahmana – slander, talking ill about others behind their back. Complain, condemn and criticize are the traits defined as parivada. In today’s context we must hasten to add watching soaps and serials that are not mere time wasters but also poison of the mind, hours on internet, social media in the name of tracking what others do, which is nothing more than glorified gossip will be under the ambit of parivada. In other words absence of shama and dama (How anyone can become a Brahmana – Bhagwan Krishna’s insight).

Brahmana Today

            In today’s context, where is the Brahmana? We have reduced it to a birth based system, thanks to the politician’s frenzied idea of votebank. They have been subject to constant attack by hoisting falsely cooked ideas by historians, politicians and society at large. But that is not the worst. The ones who are born in Brahmin families either follow the rituals without any understanding or not connecting with the real values outlined. Such a divorcing of values has left hardly any Brahmanas in the society.

            The late sage of Kanchi, Chandrasekhara Saraswati (MahaPeriyava) through his Deivathin Kural (also available in English as Voice of God) warned that a majority of the social issues in India is due to the fact that Brahmins are not acting like real Brahmanas. The insight is so precise that even after half a century; it has only become more evident.

            Instilling the real values of a Brahmana is of prime importance. The traditionally Brahmin by birth communities must take a lead amongst other saattvic individuals of any background. The only reason being they have the mental ecosystem, but the spiritual challenge is available to all. Reviving these traits outlined by Krishna, Yudhishtra and countless sages of this great Bharatvarsha, we can re-establish pockets of real Brahmanatva. Even if we have a handful of people with such real traits, they can revive and revitalize the society. We know how a single Narendra chose to become a Brahmana by his spiritual quest, shook the world as Swami Vivekananda. 

            We already saw in the two parts of this article series what traits one must acquire. Yet we must focus on some simple daily steps to climb this staircase to Brahmanatva.

• Svadhdhyaya – unless we get a periodic dose of spiritual insight by engaging with scriptures, it is impossible to work on our mind. This is akin to daily recharging our smartphones. If we want our minds to be charged we need this input.

• Sadhana – This is the internal application of what we have imbibed. What good is a charged smartphone if not put to use.

• Satsang – Association with the real wise and liberated is a real key to making progress. This is the association with the power source.

• Sewa – Unless we go back to society and contribute intellectually, spiritually, we cannot expect a change. We may be just one step ahead, but must learn to share not as an advanced person, but as a co-passenger in this cosmic spiritual journey. This helps rebuild the spiritual ecosystem we have lost. The smartphone ecosystem is the reason why we continue to get newer models. If there is only one phone in the entire world, will we be able to create any value?

The most important aspect is to fix the false narrative broadcast on powerful megaphones that Brahmana is a caste which oppressed others for generations. It is important that every reader strives to become a Brahmana and their lives will correct this false narrative. Identify the traits we need to work on. There is so much to burnish our minds before these saatvic qualities radiate from within, to make a difference all around, but also to lead us on the path of being a Brahamana, enroute to a complete identification of ourselves as  Atman.

May we pray to the inner Narayana to guide us in this uphill task.

ॐ तत् सत्