By Stephen Knapp (Sri Nandanandana dasa)
When it comes to the sensitive topic of Varnashrama, or what many people call the caste system of India, we have seen so many talks over this issue, both pro and con, back and forth, this way and that. We all know that the Vedic system of Varnashrama has been mentioned in the Vedic literature in many places. But it seems that many people still don‚Äôt understand how it was meant to be implemented. It is not because of Varnashrama, but because of this misunderstanding of what it really is that has caused so many of India‚Äôs social problems. This article contains many quotes from Vedic shastra to clarify what the Varnashrama or caste system is actually supposed to be.
This article is for those more familiar with the topic, but for those who are not we can explain briefly that there are four basic social divisions, namely the Brahmanas (those who are priests, or interested in the study, teaching and practice of spiritual knowledge and intellectual pursuits), Kshatriyas (those who are soldiers, in the military, or police, politicians, managers, etc.), Vaishyas (merchants, businessmen, bankers, farmers, tradesmen, etc.), and Shudras (those who would rather engage in simple labor or employment, or technicians, artists, poets, writers, musicians, etc.). Outcastes are those who are outside these four. There are also the four ashramas of life, which include Brahmacharis (student life, generally celibates), Grihastas (householders), Vanaprasthas (those who are retired from family life), and Sannyasa (the renounced monks, some of whom travel the world to teach). This is the Vedic system of Varnashrama.
The modern caste system is seen to usually dictate one‚Äôs varna or caste merely by one‚Äôs birth family, as if one automatically inherits the caste of one‚Äôs father, which is why there is a growing dislike for it. This is not the traditional Vedic system of Varnashrama. This is the difference and the problem. The traditional Vedic system calculated one‚Äôs occupational class by recognizing one‚Äôs natural talents, interests, tendencies, and abilities. It was similar to the modern system of having high school counselors adjust a student‚Äôs academic courses by discussing with the students their interests in conjunction with the results of their IQ tests. Thus, such counselors see what occupational direction is best suited for the students so they can achieve a fitting career that is of interest to them and helps them be a contributor to society at the same time. And the four basic divisions of society, as outlined in the Vedic system, are natural classifications and found everywhere, in every society, call it what you want. Plus, the traditional Vedic Varnashrama system was never so inflexible that one could not change from one occupation or class to another. The rigidity of the present-day caste system, based on jati or one‚Äôs birth family, is actually leading us away from the flexibility, and the common sense, of the Vedic varna system.
For this reason, you could say that the modern caste system that we find today is opposed to the Vedic system of varna. The Vedic process was a matter of bringing experience and wisdom of the ages to assist and direct a person‚Äôs life in what would be the most productive and satisfying occupation that would fit the mentality, interests, talents, and level of consciousness of an individual. It was never meant to dominate, stifle, hold down, or demean anyone. Therefore, the modern caste system as we find it today should be thrown out, and the natural system of the Vedic Varnashrama should be properly understood as it was meant to be.
So, to show what I‚Äôm talking about, here in the shastric quotes that follow I try to provide a clear description of how the varna system was never meant to be based merely on one‚Äôs family birth, but by one‚Äôs talents, natural interests, proclivities, expertise, and activities. These quotes are from the Bhrama Parva section of the Bhavishya Purana (abbreviated as BP), and no matter how much or how little credit you give to this Purana, you still cannot deny the logic with which this information is presented. The verses cited herein from the Brahma Parva section of the Bhavishya Purana is known to be relatively free of corruptions and its antiquity is vouchsafed as well. The same verses are also repeated verbatim in the Skanda Purana (north Indian versions) and a few verses of similar purport are also found in the beginning of the Shukranatisara. Some scholars say that the last is a 19th century forgery, but no less than Swami Dayanand Sarasvati acknowledged it as an ancient text, and most scholars date it between 300-1200AD. So at a minimum, these verses do represent an alternative opinion in the Vedic society about the varna-jaati systems.
There are many other points about the caste system that could be discussed, such as untouchability, etc., but please note, this article is not taking those up, but merely following the outline as brought up in the following shastric quotes. In this portion of the Bhavishya Purana that follows, the answers to the questions are spoken by Sumantu, the disciple of Srila Vyasadeva, to King Shatanika. This was at the suggestion of Srila Vyasadeva [VedaVyasa] who was sitting nearby in the assembly of sages, all of whom were listening to the discussion. (Bhavishya Purana, Bhrama Parva, Chapter 1.28-35)
HOW DO WE RECOGNIZE ONE‚ÄôS VARNA?
First of all, how do we recognize one‚Äôs varna is an ancient question, even asked by the sages of the distant past to Lord Brahma. What is it that really makes the difference between one person and the next? ‚ÄúThe sages asked: O Lord Brahma, in the beginning of creation, how was one recognized as a Brahmana? Was it because of his birth in a particular family, his knowledge of the Vedas, the characteristics of his body, his accomplishment of self-realization, his quality of behavior, or the prescribed duties he carried out? Is it the mind, speech, activities, body, or the qualities that determine one‚Äôs social status? Surely one‚Äôs birth in a certain caste [or family] is not sufficient for one to be recognized as a Brahmana. One‚Äôs qualities and work must also play an important part in determining a person‚Äôs position in society. The Vedic literature supports this view.‚ÄĚ (BP, 38.8-11)
‚ÄúDifferent social orders, such as the Brahmanas and Kshatriyas (and others) are directly seen, but simply being born in a particular family does not automatically grant one his social status. An intelligent person can easily recognize a horse in the midst of many cows. Similarly, among many who are born in a particular social status, those who are actually qualified in terms of character and activities can be easily recognized. (BP, 38.19-20)
‚ÄúSome people say that all of humanity is the topmost caste, and there is nothing more to be said than this. They fail to understand that the various purificatory processes, such as the sacred thread ceremony [initiation into the twice-born status], make a person distinct from those who do not undergo such rituals.‚ÄĚ (BP, 38.21)
Such customs certainly help one progress and is recommended, but the fact remains that in spite of such purificatory rites, we are all still very much the same, as described next.
WE ARE ALL QUITE ALIKE
‚ÄúHow can all the living entities who take birth, grow old, become diseased, and then die, who suffer the threefold miseries of material existence, who take birth in innumerable species, such as human beings, birds, Shudras, dogs, pigs, dog-eaters, insects, and tortoises, who are all placed into very awkward conditions of life, fraught with danger, illness, lamentation, and distress, and who are constantly being drowned by the burden of their grave sinful reactions, be accepted as qualified Brahmanas?‚ÄĚ (BP, 38.23-25)
Therefore, there must be some additional means that can help identify one‚Äôs mental makeup and high or low level of intellect and consciousness.
IT IS ONLY OUR ACTIONS AND QUALIFICATIONS
THAT DIFFERENTIATE US
‚ÄúJust as one can differentiate between a soldier, an elephant, a horse, a cow, a goat, a camel, and an ass by seeing their colors and forms [as distinguished because of their birth], all living entities have different characteristics and duties that distinguish them from one another.‚ÄĚ (BP, 38.30)
‚Äú[However] the question, ‚ÄėWho is a Brahmana?‚Äô cannot be answered so easily. Actually, there is no question of a person being qualified as a Brahmana simply because he was born in a family of Brahmanas. When a person is designated as belonging to one of the four divisions of the social order [whether it be Kshatriyas, Vaishyas, Shudras or Brahmanas]‚ÄĒthat [designation] is not eternal. There is no physical characteristic that enables one to determine who is a Brahmana. A fair or dark complexion, which, after all, is temporary, is no real indication of a person‚Äôs varna.‚ÄĚ (BP, 38.31)
In Goswami Tulsidas’s Shri Ramcharitmanas there are many instances when this issue is also addressed. In the ‘Sabri episode’, Lord Rama speaks to Sabri about the importance of action (Chapter III, Aranya Kand, Verse 34, Line 4,5,6). It is clearly stated that “Bhakti (devotion and unification with the supreme), does not consider caste, religion, etc., rather it is determined by the character and qualities of an individual.”
A CASTE SYSTEM BASED ON BIRTH IS UNJUST
‚ÄúTherefore, the conception of a caste system based solely on birth is artificial and temporary. It may seem to be reality, but that is only due to the influence of the practice of a particular period. A businessman and doctor are both human beings, but their profession is different. Their work is according to their nature and qualities, and not because of the family they were born into.‚ÄĚ (BP, 38.32)
‚ÄúCan a person, thus, claim to be a Brahmana if he does not act according to the codes of good conduct? Can a man claim to be a Kshatriya if he does not protect the citizens? Can a person claim to be a Vaishya if he gives up performing his prescribed duties [in business, trade or farming]? Can a person claim to be a Shudra if he abandons service to the higher three classes?
‚ÄúThere is no physical difference between human beings as there is between cows and horses. Actually, all living beings should be treated with respect, knowing that they are one in quality as spirit souls, although they may temporarily have different varieties of forms and activities.‚ÄĚ (BP, 38.33-34)
‚ÄúTherefore, the caste system in human society that is based solely upon birth should be understood as superficial, because it is not prescribed in the scriptures. Unfortunately, those in ignorance cannot understand that it is a man-made concoction that can be easily refuted by a person in knowledge.‚ÄĚ (BP, 38.35)
‚ÄúIf a person considers himself to be a Brahmana by birth but engages in [such things as] taking care of cows, buffalos, goats, horses, camels, or sheep, or acts as a messenger, tax collector, businessman, painter [artist], or dancer, he should be considered as not a real Brahmana, even though he may be very expert or powerful.‚ÄĚ (BP, 38.36-37)
‚ÄúBrahmanas who have deviated from the path of righteousness as propagated by the scriptures are to be considered fallen [from their social status], even though they may belong to a very aristocratic family, and have performed all the required purificatory rituals, and carefully studied the Vedas. No amount of accomplishments gives one the right to justify sinful behavior.‚ÄĚ (BP, 38.42-43)
‚ÄúThus, it can be understood how a Brahmana can become a Shudra, a Shudra can become a Brahmana, a Kshatriya can become a Brahmana or a Vaishya, and so on.‚ÄĚ (BP, 38.47)
Herein we can understand that a Brahmana is no Brahmana if he is not endowed with purity and good character, or if he leads a life of frivolity and immorality. However, a Shudra is a Brahmana if he leads a virtuous and pious life. Varna or caste is a question of character. Varna is not the color of the skin, but the color of one‚Äôs character and quality. Conduct and character is what matters and not lineage alone. If one is Brahmana by birth and, at the same time, if he possesses the virtues of a Brahmana, that it is extremely good, because it is only certain virtuous qualifications that determine if one is a Brahmana, just as certain qualities distinguish one as a Kshatriya, Vaishya or Shudra. But if a Brahmana does not have the necessary traits, then he cannot call himself a Brahmana.
‚ÄúBrahma said: If study of the Vedas is an important criteria for being recognized as a Brahmana, then many Kshatriyas and Vaisyas also deserve to be called Brahmanas, just as Ravana became known as a demon [by qualities and actions]. Similarly, there are many dog-eaters, laborers, hunters, fishermen, sailors, and other people [outside the higher classes] who study the Vedas‚Ä¶ Therefore, mere study of the Vedas cannot be the criteria for determining a person‚Äôs social position.‚ÄĚ (BP, 39.1-2, 6)
The point is that ‚ÄúOne who is twice-born and has thoroughly studied the Vedas, along with its six branches, cannot claim to be a purified soul if he does not observe the codes of good conduct. It is the occupational duty of one who is twice-born to study the Vedas, and this is one of the symptoms of a genuine Brahmana. If a person does not perform his prescribed duties after studying the four Vedas, he is like a eunuch who cannot take advantage of having a wife.‚ÄĚ (BP, 39.8-9)
Here again we see that the proper classification of an individual is not the status of one‚Äôs birth family, but the qualities that he shows in life. Otherwise, even someone who considers himself to be a sophisticated Brahmana may indeed be something far less. As it is further explained: ‚ÄúJust like a Brahmana, a Shudra can have a shikha, chant Om, worship the deities every morning and evening, wear a sacred [Brhamana‚Äôs] thread, carry a staff, and wear a deerskin [like a forest sage]. Even Brahma, Vishnu and Shiva are incapable of preventing people from becoming Shudras, and so what to speak of human beings. Therefore, wearing a sacred thread, keeping a shikha, and dressing a particular way are not really indications of a person‚Äôs position within the Varnashrama society. Who can stop a person‚Äôs Shudra mentality, even though he may be well-versed in the Vedic mantras and tantras, and is a very good speaker on these subjects?‚ÄĚ (BP, 39.10-13)
‚Äú[Generally it can be recognized that] All classes of men are seen to be capable of performing austerities, speaking the truth, worshiping the demigods, and chanting mantras. All classes of men generally avoid and [in some cases] even deceive those who speak harshly. Considering this, it is not possible to actually differentiate between a Brahmana and a Shudra. The power to curse and the exhibition of compassion can also be found in Shudras. One cannot ascertain from a person‚Äôs external appearance whether he is a thief, a cheater, or a prince. Just as a Shudra is incapable of relieving himself of his miseries and protecting his family, it is the same for a Brahmana.‚ÄĚ (BP, 39.14-17)
THE DAMAGE OF UNQUALIFIED BRAHMANAS
‚ÄúIt is better if there are no Brahmanas at all than to have sinful and unqualified Brahmanas in the kingdom [who thus mislead society by what they say and do], especially in Kali-yuga, because in previous ages such Brahmanas would have been censored.‚ÄĚ (BP, 39.18)
Furthermore, it is especially difficult in these days to find anyone who is eligible to be considered a member of the higher classes or varnas of society, for it seems that everyone is materially motivated.
‚ÄúAccording to some opinion, the power to curse others, a compassionate nature, and an inclination toward spiritual life are the characteristics of a Brahmana. In spite of that, it is seen that practically everyone is attached to worldly activities, having fallen into the darkness of ignorance, and because of that they are helplessly rushing towards hell, just like flies rush towards a fire.‚ÄĚ (BP, 39.19-20)
SO WHO IS A REAL BRAHMANA?
We have now seen by the logic presented in the Bhavishya Purana how the jati or birth of an individual does not justify anyone‚Äôs social classification. But also how many of those who take pride in considering themselves of a higher caste or varna are actually not qualified in such a way at all. And yet, even a low-class person, meaning having taken birth from a lower social class, can indeed rise up to be a Brahmama. It all depends on one‚Äôs level of consciousness, which generally depends on one‚Äôs training and then mental disposition towards a spiritual life, and his natural inclination to follow a code of good conduct.
‚ÄúOnly those who have been PROPERLY trained and who have studied the Vedas [are seen to generally] adhere to a life of piety, whereas those without training [in at least general moral standards], who have not studied the Vedas [nor their spiritual conclusion] must engage in sinful activities. Because study of the Vedas is the primary duty of a Brahmana [or one who is seriously on the path to spiritual progress, thus showing Brahminical qualities], one who does not study the Vedas cannot be considered a genuine Brahmana.‚ÄĚ (BP, 39.25-26)
This is interesting because how many times have we met people who feel they have duly studied the Vedic conclusions but have yet to know how to apply them, nor have they continued to follow them, giving any number of excuses for their present activities. The above verses make it clear that one has to continue to follow the standards, and if he cannot, then he is no longer to be accepted as a person of a higher social class. And this can go for anyone and anywhere. If they have little respect for others, engage in materialistic pursuits without higher moral standards, then that person is someone with a low consciousness, or low varna.
A BRAHMANA CAN EASILY FALL DOWN,
WHILE A SHUDRA CAN EASILY RISE UP
‚ÄúA Brahmana can easily be diverted from his brahminical qualities and codes of good conduct if he becomes bewildered by desires for material enjoyment and blinded by pride, just like an ordinary materialistic person. Of course, anyone becomes degraded and goes to hell if he has a sinful nature, even after undergoing the samskaras. On the other hand, those who observe proper etiquette, even though they might not have undergone the samskaras, should be considered as Brahmanas.
‚ÄúIt is a fact that even someone who chants various mantras and has undergone all the purificatory rituals may fall down into illusion and thereby become bereft of brahminical qualifications due to his sinful mentality. People who engage in abominable activities, and who are blinded by pride in their ability, fall down from their position and lose all brahminical qualities.‚ÄĚ (BP, 40.15-18)
Here again I am reminded of what I have always said, that the present caste system based on one‚Äôs jati or birth is unjust. It is meant to depend on the person‚Äôs natural talents, abilities, tendencies, and mentality, which varies from person to person regardless of family, social class, culture, regional jurisdiction, etc. Each person has to be considered individually regardless of family background.
‚ÄúThe caste system based simply on birth does not actually divide people according to their development of consciousness. It is one‚Äôs envy and hatred that allows us to place a person in a higher or lower category. If it is not helpful to divide people according to their bodily characteristics, [then why do so]? In the past, many great sages, such as Srila Vyasadeva, observed proper etiquette and became great souls, although they did not undergo the samskaras, such as the garbhadhana.‚ÄĚ (BP, 40.19-20)
For example, ‚ÄúVyasadeva was the son of a fisherman‚Äôs daughter, his father Parashara was born from a woman who was a dog-eater. Shukadeva was born from a female parrot, Vashishtha was the son of a prostitute‚Ä¶‚ÄĚ and others sages like Kanada, Shringi,. Mandapala, and Mandavya all had questionable births, and yet all were highly qualified Brahmanas, and recognized as such.
‚ÄúIndeed, it is imperative that one strictly follow the instructions of these highly qualified sages, who all possess a spotless character, if one hopes to achieve success in life.
‚ÄúO King, undergoing the various samskaras certainly plays an important part in raising one to the platform of a qualified Brahmana, but there are many other important considerations. For example, the great sage Shringi achieved the status of a Brahmana on the strength of his austerities. It must be concluded that undergoing samskaras is a principal criteria for becoming a Brahmana. Still, on the strength of their penance and austerity, Vyasadeva, Parashara, Kanada, Vashishtha, and Mandapala became qualified Brahmanas, despite their taking birth from the womb of a fisherwomen, female dog-eater, or prostitute, etc.
‚Äú[Therefore] undergoing the various samskaras is not sufficient to qualify one as a Brahmana. Those who are expert in performing the Vedic and tantrik samskaras require the attainment of transcendental knowledge and the performance of penance to support their claim of being qualified Brahmanas. Without such qualifications, one will certainly indulge in sinful activities and thus fall from his high position as a Brahmana. One who is a Brahmana in name only is not really a Brahmana.‚ÄĚ (BP, 40.22-32)
Here in these quotations we can see that many great Rishis were born in lower varnas, such as Vashishta was the son of a prostitute; Vyasa was born of a fisher woman; Parashara‚Äôs mother was a chandala; Nammalwar was a Shudra. Similarly, Valmiki, Viswamitra, Agastya were Brahmanas in spite of their non-Brahmana origin. In more recent times, for example, Swami Vivekananda, one of the most revered Hindus worldwide, and was a non-Brahmana. All this proves that birth is not a major player in attaining the status of Brahmana. It is the intellectual and spiritual level that differentiates people.
In the same way, spiritual realization is not dependent on birth or book-learning, as has been repeatedly demonstrated in the lives of saints, from the very earliest times to our own day. So, then who is a real rishi? It is the person who has attained through proper means the direct realization of Dharma. That is the one who can be a rishi even if he is a non-Brahmana or mleccha by birth.
The basis of varna is guna or the mode of nature in which a person is situated, and not birth. Therefore, one is a Brahmana not because of one‚Äôs birth or caste or heredity or color or profession or acquisition of worldly knowledge, or mere observation of social and moral codes, but because of his spiritual knowledge and insight, and his abidance in the Supreme Reality, his state of self-realization. This is the conclusion of all Vedas, Shrutis, Puranas, Itihasas, and of all great men of India.
Therefore, casteism, meaning judging a person by one‚Äôs birth family, is a misguided social custom and not part of any spiritual tradition, and all our great preachers have tried to break it down. From Buddhism downwards, every sect has preached against caste.
WHEN A BRAHMANA BECOMES LOWER THAN A SHUDRA
‚ÄúAccording to Svayambhuva Manu, the principal characteristic of a Brahmana is that he possesses spiritual knowledge, is enriched with the power of penance, and maintains a state of purity. According to this understanding, anyone, whether he belongs to an upper, middle, or lower caste, if he never indulges in sinful activities, he must be considered a Brahmana. It is said that an honest and well-behaved Shudra is better than an arrogant Brahmana, and a Brahmana who disregards the prescribed codes of good conduct is inferior to a Shudra. A Shudra that does not keep wine in his shop or in his house is called an honest Shudra.‚ÄĚ (BP, 42.29-32)
HOW EVERYONE CAN ADVANCE
The proper observance of the Vedic system of Varnashrama-dharma is to help one‚Äôs growth and self-evolution. The great sages have explained that this system of division into varnas is the stepping-stone to civilization, providing a means so one can rise higher and higher in proportion to one‚Äôs learning and culture. Such is our ideal for raising all humanity slowly and gently towards the realization of the great ideal of being a spiritual man, who is calm, steady, worshipful, pure, and meditative. In that ideal there is God-realization.
The additional aim of Varnashrama-dharma is to promote the development of the universal, eternal Sanatana-dharma, the balanced state of being in which you perceive and live according to your genuine spiritual identity. Thus, as the saying goes, ‚Äúif you take care of Dharma, Dharma will take care of you.‚ÄĚ If you destroy it, society will become bereft of balance. Therefore, we should never destroy our Dharma. This principle holds true of the individual as much as of the nation. It is Dharma alone which keeps a nation alive and moving forward. Dharma is the very soul of man. Dharma is the very soul of a nation also, even the world. So how can we all move forward together on the sure path of progress? Here it is explained as follows:
‚ÄúBrahminical prowess progressively increases in pious persons who cultivate godly qualities such as forgiveness, control of the senses, compassion, charity, truthfulness, purity, meditation, respect for others, simplicity, satisfaction, freedom from false ego, austerity, self-control, knowledge, freedom from the propensity to blaspheme others, celibacy, cultivation of knowledge, freedom from envy, faithfulness, freedom from hatred, detachment, renunciation of the thirst for material enjoyment, service to the spiritual master, and control of the body, mind, and speech.‚ÄĚ (BP, 42.12-15)
‚ÄúMany persons in the past became highly advanced and powerful by cultivating these qualities and practicing behavior befitting a saintly person. It is a fact that by such a practice, the heart becomes purified, freeing one from the influence of the modes of passion [raja-guna] and ignorance [tamo-guna].‚ÄĚ (BP, 42.16)
‚ÄúAccording to learned authorities, those who possess these godly qualities are actually scholars of the Vedas and Puranas, and understand the confidential purport of the Bhagavad-gita. By faithfully following the principles of varna and ashrama, people in all four yugas have attained the perfection of life.‚ÄĚ (BP, 42.17-18)
CLASSIFICATIONS BASED ON THE BODY ARE COMPLETELY FALSE
By now we should be able to see that even a person who has taken birth from a family who has been considered of a low varna can raise him or herself up to a higher classification by having proper training and showing appropriate codes of conduct and lifestyle.
‚ÄúWhen a Shudra has become advanced by undergoing the [Vedic] samskaras, he can no longer be considered a Shudra. The conclusion is that a person‚Äôs external dress or appearance cannot be the criterion for his being accepted as a Brahmana.‚ÄĚ (BP, 39.29)
However, the samskaras or rituals and training in themselves cannot be the sole means of determining one‚Äôs social position. This certainly helps, but there must be more than that, which, as already explained.
‚ÄúIf the undergoing of samskaras is the main criteria for being accepted as a Brahmana, then all those who have undergone samskaras are certainly Brahmanas. If that be the case, how can they be compared with personalities like Srila Vyasadeva, who did not undergo the samskaras. If we consider this, we see that there is no support for the theory of different castes. Although different castes are recognized in society, this is just an artificial conception of materialistic people. The material body is composed of the five gross elements‚ÄĒearth, water, fire, air, and sky. These elements cannot be the cause for one being accepted as a Brahmana [or anything else], because they combine for some time and then merge back into their source. Indeed, the body of an atheist, mleccha, or a yavana is made of the same material elements. [Thus, such designations based on the body are completely false].‚ÄĚ (BP, 39.30-33)
‚ÄúReligiosity as described in the Vedas can also be found in people who are sinful, violent, of bad character, and cruel. Therefore the determination of one‚Äôs social status does not depend on undergoing [purificatory] samskaras.‚ÄĚ (BP, 39.34)
‚ÄúTherefore, [from the conclusions that have been presented so far] there is no difference between a Brahmana and a Shudra in terms of bodily features, mentality, experience of happiness and distress, opulence, prowess, tendency toward gambling, shrewdness in business, ability to earn wealth, steadiness, restlessness, intelligence, detachment, virtue, accomplishment of the three objectives of life [dharma, artha and kama], cleverness, beauty, complexion, sexual capacity, stool, bones, holes of the body, manifestations of love, height, weight, and bodily hair. Therefore, even if the demigods were to try very hard to find distinctions between Brahmanas and Shudras [and everyone in between] in this way, they would not be able to do so.‚ÄĚ (BP, 39.35-39)
‚ÄúOne should not think that all Brahmanas are white like moon rays, that all Kshatriyas have a complexion like the color of a kimsuka flower, that all Vaishyas have a golden complexion like the color of an orpiment fruit, and that all Shudras are black like half-burnt coal. How can there be four classes of human beings when their walking, complexion, hair, happiness, distress, blood, skin, flesh, bone marrow, and fluids are totally identical? There is nothing special about anyone‚Äôs complexion, height, weight, figure, period of stay within the womb, speech, wisdom, working senses, life-air, strength, illnesses, objectives of life, and methods for curing diseases.‚ÄĚ (BP, 39.41-43)
‚ÄúA father may have four sons and it is assumed that all of them belong to the same caste as their father. Similarly, all living entities are produced by the one Supreme Father and so, how can His children be divided into different castes? Just as the color, texture, structure, feel, and juice of different portions of a fig are the same, so are the human beings that are emanating from one source, and so it is improper to differentiate between them. The brothers, children, daughters-in-law, births, marriages, beauty, complexion, and artistic ability must be the same for the member of the lineages [or gotras] coming from Kaushika, Gautama, Kaumdinya, Mandavya, Vashishtha, Atreya, Kautsa, Angirasa, Maudgalya, Katyayana, and Bhargava.
‚ÄúAlthough some learned scholars accept the material body as being a Brahmana [or something else], this indicates that they are in the bodily concept of life [without spiritual perception], which exists in a condition of dense ignorance. This is like a blind person desiring to treat others‚Äô eyes by applying a black ointment. Both are ludicrous. Because the material body has a beginning, it also has an end. After death, the elements of the body merge into the totality of material elements once again. Therefore, the body [alone] cannot be accepted as a Brahmana [or any other varna].‚ÄĚ (BP, 39.45-51)
In conclusion, therefore, ‚ÄúOnly ignorant people accept this material body as being a Brahmana. According to their understanding, the position of being a Brahmana cannot be achieved simply by undergoing the various purificatory processes.‚ÄĚ (BP, 39.54)
ONE MISSES GOAL OF LIFE WHEN PREOCCUPIED BY CASTE
‚ÄúIf after attaining the human form of life, which enables one to possess things like attractive bodily features, abundant wealth, great power and prestige, one does not live according to the prescribed religious principles, it cannot be predicted what species of life he will thereafter be forced to accept on various planets. This is the fate of one who is so proud that he dares to challenge the supremacy of God. Being intoxicated by pride, thinking that their caste, race, beauty, social status, and education are very wonderful, people do not bother to understand their actual self-interest, and because of that in their next life they will suffer like eunuchs.
‚ÄúMaterial existence can be compared to a huge pit in which thousands of millions of living entities are drowning. Knowing this perfectly well, which intelligent person would be very proud of his caste?
‚ÄúThere are many human beings who are presumed to be fully satisfied, having been born in aristocratic families, and yet because of their own misdeeds, after death they will be forced to take birth in this world in some lower species of life. In this world, no one can remain permanently in some situation.‚ÄĚ (BP, 39.3-6)
If this does not make it clear regarding the impermanent nature of the living being, and that even one‚Äôs high, intermediate or low birth is temporary, then I do not know what can. Yet, we see that so many people are going through life, completely asleep in regard to the real purpose of this existence. Thus, they may think their present position is so grand, not knowing that if they do not use this life properly for real spiritual progress, after death their next life may not be very great at all. But how many times must we go through this before we learn our lessons about the real truth of the matter, that our real position is as a spiritual being, beyond the body and its superficial designations, and everything else is temporary and secondary?
THE DIFFERENCE OF PROPER CONSCIOUSNESS AND INTENT,
OR MERELY GOING THROUGH THE MOTIONS
In the next few verses it is pointed out that a person must also have the proper concentration and focus, along with the proper intentions in their actions if they are expected to be qualified in their positions. Otherwise, it is seen that anyone can chant mantras and do rituals, but merely going through the motions, especially for adoration, profit and distinction, is not what is needed to suitably accept or be qualified for a higher status in one‚Äôs social classification.
‚ÄúGenerally, those who are twice-born‚ÄĒthe Brahmanas, Kshatriyas, and Vaishyas‚ÄĒundergo all the Vedic samskaras. For this reason, they are certainly to be considered as superior to the Shudras who engage in all kinds of frivolous activities.
‚ÄúIn spite of undergoing the samskaras, if those who are twice-born engage in violent and sinful activities, such as killing a Brahmana [or worse], having sexual intercourse with the wife of the spiritual master, stealing, killing a cow, drinking wine, cheating, speaking lies, exhibiting great pride, speaking atheistic philosophy, blaspheming the Vedas, denying the authority of the Vedas, plundering the wealth of others, acting whimsically, earning money by dancing or cheating, eating all types of abominable food, and performing any other prohibited activity with the body, mind, and speech, they can never be considered purified, even if they perform thousands of sacrifices [rituals].
‚ÄúTherefore, the ability to chant mantras, perform fire rituals, practice penance, and sacrifices does not make one a Brahmana, just as a Shudra remains a Shudra, despite the ability to perform all these activities [when merely going through the motions].‚ÄĚ (BP, 41.5-9)
‚ÄúSimilarly, the Brahmanas who indulge in sinful activities must be considered fallen. Therefore, the only sane conclusion is that the concepts of Brahmana and Kshatriya etc., are temporary designations and not ultimate reality.‚ÄĚ (BP, 41.52)
EXPECTED CHARACTERISTICS AND ACTIONS
OF EACH PERSON OF THE FOUR VARNAS
What follows are a very few of the qualities, actions and characteristics that are typical of people in each of the four varnas.
‚ÄúBrahma said: Genuine Brahmanas know very well what is to be accepted and what is to be rejected. They avoid sinful behavior, carefully control their senses, mind, and speech, and carefully observe the prescribed etiquette. They follow the rules and regulations that are prescribed for them in the scriptures, and constantly work for the welfare of others. They work for the protection of religious principles in this world and are fixed in trance, meditating on the Absolute Truth. They restrain their anger, and are free from material attachment, envy, lamentation, and pride. They are attached to the study of the Vedas [and their supporting literature], very peaceful, and are the best well-wishing friends of all living entities. They are equal in happiness and distress, reside in a solitary place, observe all the vows prescribed for them with their body and mind, and are pious by nature. They are reluctant to perform any abominable act, and are freed from illusion and false pride. They are charitable, compassionate, truthful, and very learned in the scriptures. They know the Supreme Brahman and have high regard for the revealed scriptures.‚ÄĚ (BP, 42.1-7)
From this verse we can understand that if a Brahmana is not free from such things as anger, material attachment, envy, lamentation, and pride, along with the other qualities mentioned above, then such people do not have the real mentality of a Brahmana, even if they do appear to have some expertise in other areas. Thus, they are not genuinely qualified to be spiritual authorities for the rest of society, but, indeed, have much more work to do on themselves for their own progress and development.
Another class of beings are also known as Brahmanas, as explained: ‚ÄúBrahma was born from the navel of the purusha-avatara [Vishnu]. All living entities were manifested by Him, and among them, those who are devotees, surrendered souls unto that Supreme Personality of Godhead, are also known as Brahmanas.‚ÄĚ (BP, 42.9)
Furthermore, ‚ÄúThose who have some realization of the Supreme Brahman, and who act according to the prescribed codes of good conduct, are called Brahmanas, and they are glorified by the other members of society.‚ÄĚ (BP, 42.11)
In regard to the other main varnas, namely the Kshatriyas, Vaishyas, and Shudras, their expected standards are also described: ‚ÄúThose who give protection to others, saving them from all kinds of danger, are known as Kshatriyas. Those who engage in farming, cow protection, and trading are known as Vaishyas, and those who have no capacity to study the Vedas [or deep spiritual knowledge], and are engaged in serving members of the higher three classes are known as Shudras.‚ÄĚ (BP, 42.10)
‚ÄúLord Brahma has prescribed the methods for members of all the varnas that will enable them to achieve perfection by performing their respective duties.
‚ÄúAmong the human beings, those who are comparatively more powerful and are thus able to give protection to others, saving them from all types of danger, should be known as Kshatriyas. Persons who approach the Kshatriyas to beg some charity after instructing them on the messages of the Supreme Lord as found in the Vedic literature should be known as Brahmanas.
‚ÄúThose who are almost as powerful as the Kshatriyas but engage in agriculture, cow protection, and trade [such as banking and business], should be known as Vaishyas. Those who, not very capable of working independently, and who are easily overcome by lamentation and illusion, should engage in the service of the higher three classes of men and thus be known as Shudras. In this way, according to their nature and qualities, there are prescribed duties for Brahmanas, Kshatriyas, Vaishyas, and Shudras.‚ÄĚ (BP, 42.19-24)
‚ÄúThe qualities of a Brahmana are peacefulness, austerity, self-control, purity, tolerance, simplicity, knowledge, the practical application of the knowledge, and inquiry into the nature of the Absolute Truth. Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the Kshatriyas. Farming, cow protection and business are the natural work for the Vaishyas, and for the Shudras there is labor and service to others.‚ÄĚ (BP, 42.25-27)
In this way, everyone has a natural tendency for some aspect of the particular traits described, and are also a part of the social body of civilization to help contribute to its balance and progress, and the well-being of one and all.
If people can understand the real basis of the Varna system, and be trained in acting accordingly, raising themselves to their original spiritual level, then the false, superficial and bodily based sectarian spirit can ultimately be put to rest. Then there is every possibility that such people can develop a spiritual vision of one another with a mood of love, care, cooperation, sacrifice, and service. This is the real purpose of the Varna system anyway, to see that everyone is a part of the larger social body, and that each person, by their actions and occupation, has a contribution to make to the well-being of all.
‚ÄúIt is therefore to be concluded that humanity is essentially one, but distinctions of caste have been made according to a person‚Äôs qualities and work [mentality and consciousness]. As far as general behavior is concerned, the entire human race is one. There is only a difference in people‚Äôs occupations and attitudes. Those who divide society into castes according to birth cannot see that human beings are essentially one.‚ÄĚ (BP, 42.33-34)
Another article of mine on my website that can help provide more clarity is Casteism: Is It the Scourge of Hinduism, or the Perversion of a Legitimate Vedic System?
[This article is available at: www.stephen-knapp.com]