The sociological basis of Bharathiya culture has to be clearly
understood. Mankind falls into four groups, when innate nature and
inclinations are considered. They are named Brahmin, Kshatriya,
Vaisya and Sudra. This demarcation is not a selfish, crooked
conspiracy designed to make the 'superior' trample upon the
'inferior'. Nor is it the consequence of an envious plot to
obstruct human progress. It is best to judge it as a plan to
promote the expansion of human achievement by fostering the trends
and traits of each person. It is the royal road for the attainment
of human progress. It works only for the promotion and regulation
of human activity in such a manner that harmony and social
well-being are ensured.
The Gitacharya, Lord Krishna, has declared, as readers already
know, "Chaathurvarnyam mayaa srishtam guna karma Vibhaagasah tasya
karthaaramapi maam Viddhi akarthaaram avyayam."
"I have created the four Varnas, the Brahmin, the Kshatriya,
the Vaisya and the Sudra, on the bases of natural disposition and
vocation of each. Know Me to be author of these, as also the
non-author, the Unchangeable".
The system of caste is thus founded on attributes and
activities. The world was in the very beginning predominantly
Sathwic in nature and as a consequence all were only Brahmins.
Later, through the adoption of various vocations and the
development of various inclinations and preferences, types of
people got demarcated as castes. The one and only Brahmin class of
Rshis and Sages had later to be sectionalised, in the interest of
social justice and harmony, when qualities of character varied. In
the Santhi Parva (Mahabharatha), Sage Bhrgu has elaborately
answered a question raised about this development by Sage
Bharadwaja. It runs as follows: "Brahmins fond of worldly
pleasures, affected by egoism, subject to anger, lust and other
passions have Rajoguna mixed with their innate Sathwic nature and
so, they are classified as Kshatriyas. In fact, all Brahmins
cannot be predominantly Sathwic in nature, nor can all of them be
devoted to pure ritual activity. Those who do not adhere to the
Sathwic ideal of Truth and who evince the qualities of Thamoguna
mixed with Rajasic traits, those who are mostly both Thamasic and
Rajasic were classed as Vaisyas. The rest, who spend their lives
in occupations involving violence, who do not practise cleanliness
and who are bogged down in Thamasic means of livelihood were
classed as Sudras. Thus, the Brahmins denoted various castes and
ensured the safety and security of human society. This is the
assertion of the scriptures, the Srutis."
Those endowed with pure Sathwic characteristics are Brahmins;
those with Rajasic qualities and, as a result, equipped with
courage and heroism are Kshatriyas who can protect mankind from
harm. Those who have neither valour nor heroism but who are
proficient in persuasive talent and the tactics of commerce and
eager to use these skills in proper methods are Vaisyas. In this
class, Rajoguna and Thamoguna are blended. The others who have no
inclination for undergoing asceticism or acquiring scholarship,
who do not practise Sadhana, who have no physical stamina and
mental courage necessary for battle, who do not possess the
special skill needed for trade and commerce, are Thamasic in
nature and so engage themselves in Thamasic professions. These are
the Sudras. They fulfil themselves by their labour through which
they contribute to world prosperity and peace.
The above four castes are only limbs of one body; they are not
separate entities. There is no basis to consider that one is
superior and another, inferior. Each performs its function so that
the body can be healthy and happy, so that each one can win the
highest state of consciousness from its own role. So the ancient
Vedic Varna organisation based on such broad ideals was taken to
be the Divine Plan. The Plan witnessed the truth that the four
castes were the four limbs of the one Divine Cosmic Person or
Purusha.
This truth becomes clear when we consider the Divine statement
in Purusha Sukta found in the Rig Veda.
Braahmanasya mukham aaseet
Baahoo raajanyoh Krithah
Ooroo thad asya yad Vaisyah
Padbhyaam Soodro ajaayatha.
In this declaration, those with pure Sathwic nature and
established in higher knowledge or wisdom, that is to say, the
Brahmins, are declared as the face of the Cosmic Person; those who
are predominantly courageous, physically strong, having in their
nature Sathwic and Rajasic qualities, the Kshatriyas, as the arms
of the Cosmic Person; those who have Rajasic nature mixed with
Thamas and are efficient in the arts of commerce, the Vaisyas, as
the thighs of the Cosmic Person; those who are active and engaged
in physical labour, those endowed with Thamas, the Sudras, as the
feet of the Cosmic Person. The Lord is thus described in the Rg
Veda as the wondrous and splendrous embodiment of such components.
But, this holy and profoundly significant Varna organisation
fell into the hands of unintelligent selfish men with restricted
outlook and narrow ideals; they expounded it in writing as their
fancy dictated. Thereby they brought about great harm to the
world. As a result, the system is interpreted today as a plan
designed by the majority to suppress the minority!
Caste is the Cosmic Person Himself manifesting as Human
Society. It is the visible form of the Lord, charming in every
limb. It is a great pity that this truth is not widely recognised.
It is the good fortune of this land, Bharath, that in this Vision,
the Lord, as the physical integration of the "caste limbs" is
promoting peace and harmony, prosperity and well-being for all
mankind. Not aware of this truth, people declare that this system
is only a man-made contrivance and that in fact, all men are
equal. They base this conclusion on external characteristics and
breed agitations on the basis that all mankind is one species. Of
course, it is true all men are of one species. But, distinct
groups do emerge as a result of differences in character and the
professions they adopt. This is an inevitable development. No one
can deny this. All are not Sathwic in this world of humanity; only
very few are of this nature. Judging from mere appearance, one
cannot declare that all men are one. We have to distinguish and
discriminate and group those with Sathwic, Rajasic, Thamasic, or
combinations of one or more of those natures, separately. No one
can say this is wrong.
In a general way, predominantly Thamasic natures are grouped as
Sudras; but, among them, have we not many who are of pure Sathwic
quality? Among those who are grouped as Brahmins, the pure Sathwic
type, have we not many who are predominantly Thamasic? Therefore,
the Vedic Religion of Bharath has clearly laid down that
appearance alone or birth in a family alone cannot decide caste;
it has to be determined on the bases of character and occupation.
The four Varnas are the limbs of the Divine body, of the One
and Only Lord. Each is important and indispensable for its own
role. The goal of each is to serve the Lord by service to man,
rendering it in accordance with its Dharma, the accredited modes
of conduct and modes of behaviour.
Some people assert that the Sudras have neither the right nor
the responsibility to practise spiritual Sadhana or, Tapas and
that the Brahmins have it. What we have to remember here is that
the restriction is for the Sudra nature, not for individuals born
as Sudra; the permission is for the Brahmin nature, not for all
individuals born as Brahmins. Cows are useless as animals for
riding; horses are useless as yielders of milk. These statements
are based, not on hatred of the species or malice against any of
them but on the nature and characteristics of the animals
concerned. Both are quadrupeds. However, their distinct natures
decide that one is useful for the milk it yields and the other,
for riding purposes. The castes are not based on race or birth but
on innate nature and tendencies, and the profession adopted and
pursued.
All sparks are fire. There is only one Caste, Humanity. They
cannot be declared separate nor is there any need to assert that
they are not separate. So too, men or individualised beings
are not separate from Brahmam or the Universal Absolute. Nor is
there any need to assert that they are not separate. The relation
between Brahmam and Jiva is not one of identity or one-ness; but
it is one of cause-effect. Until liberation is attained, the
particular is distinct, is separate. When liberated, since the
cause of individualisation is absent, the Jiva is one with
Brahmam. Separation and oneness of Jiva and Brahmam are the
consequences of the delusion of bondage and the awareness of
freedom.
Brahmam is self-effulgent, self-illuminating. It is not the
'object' of consciousness; It cognises all objects. All things and
beings belong to the category of "seen" or "observed" or "known".
It is the seer, not the seen. When the form is the 'seen', the
mind is the 'seer'; when the mind and the activities of the
intellect are the 'seen' or 'observed', then the witnessing
Consciousness is the seer.
This Witness can be seen by no one. All things cognisable are
the body of the Atma, not the Atma. They are name-form
combinations like pots and pans of clay which impinge on the
consciousness as 'seen' or delude it like the 'silver' on
'mother-of-pearl'. The Atma is; It exists by and for Itself. The
Universe is the 'other', for others; it is 'real' and available
for others. The Universe has no innate Reality. It emanates from
Brahmam and its reality is based on the reality of Brahmam. So,
its reality is lower than that of Brahmam.
The illusion created by a magician for deluding others cannot
affect the magician himself. In the same manner, since the
Universe is contrived by Brahmam, it is clear that it cannot
affect Brahmam itself.
The Universe or Jagath appears to have emanated, as being
experienced as such and as disintegrating. These three are but
super-imposed ideations upon the One modificationless Reality,
just as the snake superimposed upon the rope, at dusk. This
ideation is Maya, for it hides and reveals at the same time. Maya
cannot be said to be unreal. The rope appearing as snake is known
again as rope, when the snake disappears. But, the Universe does
not disappear in the same manner. Its existence cannot be
explained away. It is a phenomenon that is unique, we cannot
compare it with any other. We cannot dismiss it as unreal or
accept it as real. It is Sath-Asath, not Asath. That is to say,
Real-unreal, not unreal.
It persists for some time and is therefore real. It does not
persist for all time and is therefore un-real. A thing can be true
only as long as it is not something different; while dealing with
it on the temporary practical relative level, the Universe remains
as Universe. It is relatively real. Truth is One, it has one
feature only. The Universe has manifold features through Time,
Space and Causation. So, it is unreal. Sankara proclaimed the
Jagath or the Universe to be unreal. When the highest Truth is
known, the Universe is revealed as but an appearance on the Real
and as distinct from the basic Brahmam. Since the Jagath is
imposed by the mind on the Brahmic Truth, it too is to be treated
as a Brahmic phenomenon. "Sarvam Khalvidam Brahmam" (All this is
indeed Brahmam).
In fact, Brahmam and Maya have intimate relationship. Truth,
once established and fixed, is ever unaffected. And Maya is not
fundamentally true. That which is learnt by the impact of
appearance is pseudo-knowledge. Mithya jnana; it is Avidya (non
knowledge). The Mithya or Avidya will vanish as soon as the
Appearance is negated and the Truth is grasped. Maya is neither
invalid nor valid. The Universe appears to each in accordance with
the point of view or the angle of vision. It has no independent
existence, apart from the ideations that are projected by and from
the observer. Its support and sustenance is Brahmam. Brahmam is
the unaffected Cause. The effect will not have any effect on it.
Maya is the effect that is prone to inevitable change. Brahmam is
the One Supreme Truth, which has assumed the manifoldness of the
Jagath, consequent on the influence of Maya. When Brahmam is
cognised as with Maya, It becomes the material Cause of Jagath. It
is in the Jagath as Jagath. Brahmam is said to be the instrumental
Cause of the Jagath but Maya is the prompting influence. Brahmam
is beyond both cause and effect. It cannot be a cause, either
instrumental or material.
The Jagath can be conceived as a picture, of which the plain
canvas is Brahmam and the colours spread on is Jagath, the
appearance immanent on the canvas. The human figures are dark. The
Jiva is the experiencer of pain and grief through his involvement
with the Jagath. He is the 'seen', 'the observed'. Brahmam is
Truth; Jagath is the Play, the Pantomime, the Sport. It is the
manifestation of the Will that is latent in Brahmam. To recognise
the Will behind the Play is the attainment of liberation.
Dhyana (Meditation), Puja (Worship), Karma (Rites and Rituals)
and other activities are laid down for those too dull to recognise
this Will. Only those who can renounce triple fruits of worldly
endeavour can claim the right to follow the path of Wisdom
(Jnana). Sadhakas on the Vedantic path must be equipped with
- The discrimination to distinguish the transient from the
eternal.
- Determination to desist from worldly and other-worldly
pleasures.
- Acquisition of sense control, self-control, detachment,
fortitude, faith and equanimity and
- Keen yearning for liberation.
All things have to be viewed as the products of the Divine Will
and used with the reverence that this knowledge will kindle in the
Consciousness.
The path of holy activity and the path of intellectual
discrimination, of Karma and Jnana, are intended for different
Sadhaks. It is not possible to mix the two and follow them
together. Righteous living can confer new life; prosperity is the
gift of the knowledge of Dharma; liberation is the gift of the
knowledge of Brahmam. The awareness of Brahmam does not demand for
its continuance and constancy the practice of any Sadhana. It does
not depend on the performance of any specific duties and chores.
Liberation is of two kinds: Immediate and Gradual. The first is
the result of the attainment of wisdom, Jnana. The second is the
result of Upasana, spiritual study and Sadhana. Jnana is pure
unmixed monistic experience. Bhakthi or Devotion is of the nature
of Supreme Love, characterised by the Love of God, for the sake of
the Lord only.