nāhaṁ varṇī na cha gṛiha-patir no vanastho yatir vā,
kintu prodyan-nikhila-paramānanda-pūrnāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsah.”
(Srila Rupa Goswami Padyāvali, verse 74)
Meaning:
I am not a Brāhmin,
I am not a Kshatriya, I am not a Vaishya or a Shūdra.
Nor am I a Brahmachārī,
a householder, a Vānaprastha or a Sannyāsī. I identify myself only as the servant of the
servant of the servant of the lotus feet of Lord Sri Krishna, the Lord of
the Gopis. He is like an ocean of nectar, and He is the cause of universal
transcendental bliss. He is always existing with brilliance.
This is the true identity of a Jivatma. But the Jivatma acquires different traits of character through innumerable births. These traits are largely classified into four divisions called Varnās:
- Brahmin (Sattvik in nature)
- Kshatriya (Rajasik in nature)
- Vaishya (a combination of Rajasik and Tamasik in nature)
- Shudra (Tamasik in nature)
In Bhagavat Geeta, Krishna says the four Varnās
are created by Him according to the qualities and skills/actions of the people.
Tasya kartāram api māṁ viddhyakartāram avyayam.”
(Bhagavat Geeta 4.13)
Meaning:
The four categories of occupations were created by Me according to people’s
qualities and activities. Although I am the Creator of this system, know Me
to be the Non-doer and Eternal.
Furthermore, Krishna describes the qualities of
each Varnā:
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam.”
(Bhagavat Geeta 18.42)
Meaning: Tranquility,
restraint, austerity, purity, patience, integrity, knowledge, wisdom, and
belief in a hereafter—these are the intrinsic qualities of work for Brahmins.
Dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam.”
(Bhagavat Geeta 18.43)
Meaning:
Valor, strength, fortitude, skill in weaponry, resolve never to retreat from
battle, large-heartedness in charity, and leadership abilities, these are the
natural qualities of work for Kshatriyas.
Paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam.”
(Bhagavat Geeta 18.44)
Meaning:
Agriculture, caring for cows, and commerce are the natural works for those with
the qualities of Vaishyas. Serving the other three Varnas through work is the
natural duty for those with the qualities of Shudras.
There are also four orders in Vedic society called Āshrams:
- Brahmacharya (celibacy)
- Grihastha (householder’s life)
- Vānaprastha (forest life)
- Sannyasa (renunciation)
The objective of the four Ashrams is spiritual evolution of a person. Here is a brief explanation of the four Ashrams:
- Brahmacharya Ashrama (celibate life) is the phase of education and character development of a person. In ancient India, sons of kings and common citizens alike went to Gurukulas to accept education under the guidance of an Acharya. They followed celibacy, visited nearby villages for alms (called Bhiksha), served cows and the Acharya family. They led an austere life. As a result, the students gained enormous spiritual energy as well as deep intellectual ability. People could choose to be Brahmacharis for their whole life and strive for academic or spiritual excellence.
- Grihastha Ashrama (householder life) is the phase of serving the society through Varna Dharma, taking care of the other three Ashrams and child bearing (as they are the future citizens). When Brahmacharis enter Grihastha with their accumulated spiritual and intellectual power, they are able to serve the society positively. Also, their children are born with high morals and positive qualities which further help in social welfare.
- Vānaprastha Ashram is the phase of retiring from householder life and moving towards a spiritual life with the ultimate goal of spiritual perfection. This is an intermediate phase between Grihastha (householder life) and Sannyasa (renunciation). During this time, people are supposed to leave the house along with its pleasures and responsibilities. Then, they must lead an austere life and contemplate on spirituality.
- Sannyasa Ashram (renunciation) is the phase of absolute spiritual life without any kind of worldly attachments. While accepting Sannyasa, the bodily identity (together with the Varna) is renounced and the person is given a new spiritual name. It is considered as a new birth devoid of any relationship with the mundane world. The person, then, has only one aim of spiritual perfection.
This system of social division and their
respective duties at the individual and social level is known as Varnāshram
Dharma.
Although qualities and skills are naturally passed
down families through genes, it is possible for a person to be born with a
different nature than his family and have other innate skills. That is why, birth
is a great factor in determining one’s Varnā but an individual’s qualities
and skills are more important while determining his Varnā.
In
Business organization, workers are placed at various posts according to their
skills and abilities. Similarly, the Varna system encourages classification of
people according to their innate qualities and actions.
In our own body, we don’t treat all body parts
in the same manner. If one touches his head, he need not wash his hand. But if
he touches his feet, he would have to wash his hand. And, if he touches his anus,
he would have to wash his hand with soap.
The
right hand is used for auspicious actions like in service of deities, Guru or
guests. But the left hand is used for inauspicious actions. Regardless of all
these rules, the right hand is not dearer than the left hand, or, the head is
not dearer than the feet or anus. They have different functions and hence, rules
are created to maintain cleanliness. Similarly, the segregation of castes does
not aim at belittling any caste or job, but only to demarcate clear guidelines about
the respective duties of each Varna. The punishments described in various
scriptures regarding deflection from Varna duties are not for torturing the
lower castes but to ensure law and order in Vedic society.
Īśvaro jīva-kalayā praviṣṭo bhagavān iti.”
(Srimad Bhagavatam 3.29.34)
Meaning:
Such a perfect devotee offers respects to every
living entity because he is under the firm conviction that the Supreme
Personality of Godhead has entered the body of every living entity as the
Supersoul, or controller.
This
should be the basic attitude towards all creatures, including humans. Sanatan
Dharma never teaches anyone to belittle or torture the weak.
It
is mentioned in the scriptures that if a person born in low caste possesses the
qualities of a Brahmin, he must be considered a Brahmin. In Chandogya
Upanishad (4.4.1-5), the story of a boy named Satyakāma is described. He
visits Sage Gautama and asks to be accepted as a student of Vedic knowledge. At
that time, the knowledge of Vedas was imparted only to Brahmins. Therefore, Sage
Gautama asked Satyakāma, “What is your Gotra (family lineage)?”
Satyakāma
replied, “I do not know my Gotra. When I asked my mother, she said she used to
serve many households in her youth to fend for herself. At that time, she had
me (while unmarried). That is why, my Gotra is unknown. My mother’s name is
Jabāla and my name is Satyakāma Jābāla.”
Sage
Gautama smiled and said, “No one other than a Brahmin can speak such truth. I
accept you as my student.”
How
did he determine his Brahminhood? Firstly, Satyakāma had the ability to speak
Truth without exception. Out of all kinds of defamation, the unchastity of
one’s own mother is the greatest of all. That is why, speaking such an
unspeakable Truth shows Satyakāma’s dedication to Truth. Secondly, he was
dedicated to learn the Vedas. He wanted to learn Vedas for self-realization and
not for any other reason. These two qualities made him a Brahmin. Later on, he
became known as Sage Jābāla and authored the Jābāla Samhitā.
The
five basic principles of Dharma – Non-violence, Truth, abstinence from
stealing, purity of mind and body, and sense-control - are the basic duties of
each Varna. Money, status and power can become
detrimental to a person if he is devoid of Dharma. But when a person uses the
same money, status and power according to Dharma, they become a blessing to the
society. That is why, Dharma cannot be ignored in the context of social
welfare.
Without spirituality, people are obsessed about gaining more money and higher social status. In the competition to become the richest and the most powerful person in the society, who will do the tedious works (like Agriculture, carpentry, etc) and menial works (like garbage and waste management, cleaning of rivers, etc)? Where money is the only motivating factor, people more often than not perform their jobs without any responsibility or real passion.
The
Varna system discourages competition and encourages morality or responsibility
over greed for money and status. Each and every person must use their innate
qualities and abilities to fulfil the duties of respective Varna and help in
the welfare of the society as well as personal excellence.
In
Chaitanya Charitamrita, when Sri Gauranga Mahaprabhu asked Ramananda Raya to speak about “Sadhya Sadhan Tatva” (the concept of spiritual goals and
the process of obtaining them), the first spiritual goal described by Ramananda
Raya is the Varnāshram Dharma. One can please Krishna just by performing the
duties of his Varna. This is the most basic Dharma that leads to purification
of one’s heart/mind. But Bhakti is
superior than Varnāshram Dharma. One must never consider the Varna of a
Vaishnava who is always superior than those without Bhakti.
pādāravinda-vimukhāt śvapacaṁ,
variṣṭhammanye tad-arpita-mano-vacanehitārtha-
prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ.”
(Srimad Bhagavatam 7.9.10)
Meaning:
If a Brahmin has all twelve of the Brahminical qualifications but is not a
devotee and is averse to the lotus feet of the Lord, he is certainly lower than
a devotee who is a Chandala (born in family of dog-eaters) but who has
dedicated everything—mind, words, activities, wealth and life—to the Supreme
Lord. Such a devotee is better than such a Brahmin because the devotee can
purify his whole family, whereas the so-called Brahmin, who is in a position of
false prestige, cannot purify even himself.
Mad-bhaktaḥ śva-pacaḥ priyaḥ,
Tasmai deyaṁ tato grāhyaṁ
Sa ca pūjyo yathā hy aham.”
(Hari Bhakti Vilas 10.127)
Meaning: Even though a person is a very learned
scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee
unless he is pure in devotional service. However, even though a person is born
in a family of dog-eaters, he is very dear to Me if he is a pure devotee. If one
wants to offer something, he must offer to such a devotee. If one wants to accept
something, he must accept from such a devotee. Such devotees are as worshipable
as I am.
Therefore, it must be understood that while
people of all Varnas are equal for Krishna, only devotees are dearer to
Krishna. Krishna says
in Bhagavat Geeta (12.13-14), He likes one who is devoid of ego and benevolent
towards all creatures. Also, He is pleased by menial services more than
anything.
When King Pratāparudra requested to visit Sri
Gauranga Mahaprabhu, He immediately denied so, saying, “Sannyasi is not
supposed to see the king.”
Kings lead a life of luxury and extravagance,
which is highly Rajasik in nature. Therefore, King Pratāparudra couldn’t meet
Sri Gauranga Mahaprabhu. However, during the Ratha Yatra festival of Sri
Jagannatha, Sri Gauranga Mahaprabhu saw the King sweeping the path for Sri
Jagannath and was overcome with mercy.
Then the King deposed of his kingly
extravagance and visited Sri Gauranga Mahaprabhu in a garden in a commoner’s outfit.
Submerged in divine mood, Sri Gauranga Mahaprabhu did not forbid him from
massaging His lotus feet. While massaging His feet, the King sang a verse from
Gopi Geet. Sri Gauranga Mahaprabhu then bestowed His full mercy on the King and
gave him divine love (Prem Bhakti) by hugging him.
This kind of humility is very rare. When
honorable people put aside their deserved honour, and consider themselves as
the most fallen of all, Krishna is most pleased. But if a person of low caste,
devoid of proper knowledge of purity, Vedic rituals or mantras is made a priest
of a temple, do you think Krishna will be pleased?
He doesn’t have the eligibility as well as
right to become a priest. Even a Brahmin who is not well versed in the Vedic
rituals and doesn’t follow the Vedic way of life of a Brahmin (like performing
Trisandhya, Homa, etc daily), then he is also not eligible for priesthood,
although he has the right to it.
It is true that a person can move to other
caste by acquiring the required skills and fulfilling the duties of the
respective caste. But to move to a higher caste, especially Brahmin, one needs
to perform austerity to purify his being. (The Brahminhood is Sattvik in
nature. For a Kshatriya or Vaishya, who have highly Rajasik being, austerity
must be performed to purify their being to Sattvik.)
In Srimad Bhagavatam, it is seen that some
among the hundred sons of Maharaj Bharat became Brahmins while others continued
to be Kshatriyas. Maharaj Vishwamitra, who was born a Kshatriya, became a
Brahmin after severe penance.
Therefore, it should be understood that the
Varnāshrama Dharma described in Vedas is different from the ‘Jāti Prathā’
(Jāti=ethnic group, Prathā=culture) in present day Hindu population.
Unfortunately, on one hand, there are people who staunchly follow and promote
this ‘Jāti Prathā’ as the Sanatan Dharma. Especially, the politicians want to
divide the people based on their Jāti to promote their vote banks and political
agendas. On the other hand, the pseudo-secularists defame the Sanatan Dharma
based on baseless claims of human oppression due to Varna system. Both of these
poisons of Hindu society are destroying Sanatan Dharma from both sides.
It is very important to differentiate between
what is actually taught by the Vedas and what is a result of political games.
In fact, in present times, the Jāti system should be abolished along with the
meaningless special reservations for the backward communities. The backward
communities should be given free education to make them eligible candidates for
various jobs. But if ineligible candidates are given jobs and places in civil
services solely based on their birth, it will only cause the doom of the
individual as well as the whole country.
It is high time for Indians to wake up and stop being manipulated by selfish politicians. We must start respecting everyone as the part & parcel of God and not belittle anyone.
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