Caste. (Glossary for the Vahinis)
The meaning of Varna, the most common among the people and current everywhere, is ‘colour’. But, how this word came to be attached with that meaning is not known to many. This has to be known in order to grasp the true significance of the word. In the word Varna, the root, Vr, means ‘description’, ‘elaboration’, also the process of ‘counting’. The roots r, rn, which form such words as ramana mean ‘enjoyment, pleasure etc’. Therefore, Varna signifies, ‘accepting with pleasure after elaborate consideration’.
As regards the ‘colour’ white, red and black are the basic ones. Other colours are but derivatives. The white symbolises the Sattvika tendency, the red, the Rajasika and the black, the Tamasika. That is the mystery of creation. Individuals take birth according to the tendencies they appreciate, aspire for and adopt. So the Varna into which they are born are determined by themselves and not by any external authority. Which particular tendency they choose to cultivate depends on their intellectual level. It is generally believed that desires shape the intelligence, intelligence moulds the activities, and activities decide the character and nature of life. This is the correct interpretation of the expression, ‘guna karma vibhagasah’. While the Sruti and the Smriti texts indicate so elaborately the causes that lead to the individual’s birth, life and death in particular castes, religions, families and sections, persons who are unable to understand the same lay down theories according to their own limited intelligence and derive satisfaction there from. (SSVahini, pp. 126-127)
Extract taken from (Varnashramdharma: The four limbs of the Cosmic Purusha)
The Sociological Basis of Bharatiya culture:
The sociological basis of Bharatiya culture has to be clearly understood. Mankind falls into four groups (caste. The four castes of social order are: brahmin (priestly or teacher), Kshatriya (warrior, protector), vaishyas (trader, merchant, agriculturist), and shudra (worker, helper). (Glossary for the Vahinis), when innate nature and inclination are considered. They are named Brahmin, Kshatriya, Vaishya and Shudra. 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:
catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
vidyakartaram avyayam
(Bhagavad Gita, Chapter 4, verse 13)
‘I have created the four Varna, the Brahmin, the Kshatriya, the Vaishya and the Shudra, on the bases of natural disposition and vocation of each. Know Me to be author of these, as also the non-author, the Unchangeable.’ (SSVahini, p. 251)
The system of caste is thus founded on attributes and activities. The world was in the very beginning predominantly Sattvika 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 Rishis and Sages had later to be sectionalised, in the interest of social justice and harmony, when qualities of character varied. In the Shanti Parva (Mahabharata), Sage Bhrigu 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 Rajo guna mixed with their innate Sattvika nature, and so they are classified as Kshatriya. In fact, all Brahmins cannot be predominantly Sattvika in nature, nor can all of them be devoted to pure ritual activity. Those who do not adhere to the Sattvika ideal of Truth and who evince the qualities of Tamo guna mixed with Rajasika traits, those who are mostly both Tamasika and Rajasika were classed as Vaishya. The rest, who spend their lives in occupations involving violence, who do not practise cleanliness and who are bogged down in Tamasika means of livelihood were classed as Shudras. 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 Sattvika characteristics are Brahmins. Those with Rajasika qualities, and as a result, equipped with courage and heroism are Kshatriya who can protect mankind from harm. (The Kshatriya group is the ‘arm’ of the Cosmic Person. The group consists of the Rajasic individuals who equip themselves for guarding the country against internal and external danger. They dedicate their all for the safety and security of the country. (SSS Vol.14), 30-5-1979) 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 Vaishya. (The Vaishya group is the ‘thigh’ of the Cosmic Person---the support and sustenance of the arms and the head. They gather and preserve the where-withal on which the community lives and prospers. They adhere to the limitations imposed on profit and exploitation. (SSS Vol.14), 30-5-1979). In this class, Rajo guna and Tamo guna 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 Tamasika in nature and so engage themselves in Tamasika professions. These are the Shudras. (The Shudra group is ‘the feet’ of the Cosmic Person, bearing the burden of feeding and fostering the community. (SSS Vol.14), 30-5-1979.) They fulfil themselves by their labour through which they contribute to world’s 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 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.
brahmano ‘sya mukham-asit, bahu rajanyah krtah
uru tadasya yad-vaisyah padbhyam sudro ajayata
In this declaration, those with pure Sattvika 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 Sattvika and Rajasika qualities, the Kshatriya, as the arms of the Cosmic Person; those who have Rajasika nature mixed with Tamas and are efficient in the arts of commerce, the Vaishya, as the thighs of the Cosmic Person; those who are active and engaged in physical labour, those endowed with Tamas, the Shudras, as the feet of the Cosmic Person. The Lord is thus described in the Rig Veda as the wondrous and splendorous 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, Bharat, 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 manmade 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 Sattvika 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 Sattvika, Rajasika, Tamasika, or combinations of one or more of those natures, separately. No one can say this is wrong.
In a general way, predominantly Tamasika natures are grouped as Shudras. But among them, have we not many who are of pure Sattvika quality? Among those who are grouped as Brahmins, the pure Sattvika type, have we not many who are predominantly Tamasika? Therefore, the Vedic Religion of Bharat has clearly laid down that appearance alone, or birth in a family alone cannot decide caste. It has to be determined on the basis of character and occupation.
The four Varna 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 mores of conduct and modes of behaviour. Some people assert that the Shudras 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 Shudra nature, not for individuals born as Shudra; 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 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 Brahman or the Universal Absolute. Nor is there any need to assert that they are not separate. The relation between Brahman and Jiva is not one of identity or oneness, 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 Brahman. Separation and oneness of Jiva and Brahman are the consequences of the delusion of bondage and the awareness of freedom. (SSVahini, pp. 213-218)
The four Varnas form one organic whole one indivisible unity. No one can do without the other. On the harmonious cooperation of all the four, depends the peace and prosperity of the community. The head is immediately aware of what happens to the feet; the slightest pain anywhere is cognised by the entire body. When a thorn pricks the sole, the eye reprimands itself for not noticing the thorn and warning the foot in time. It sheds tears of repentance. The eye has the responsibility of warning, leading, guiding and saving the foot. Every caste has to ensure the prosperity and strength of all the rest. When you invite a person into your home, you cannot request him to bring in only his head. The feet too have to be welcomed with equal solicitude. The feet are important. In fact, homage is offered’ at the feet of the Lord. The feet of the Lord are the objects of adoration and worship. The limbs may be different, with distinct names, forms and functions. But, they function only because of the unceasing grace of one Heart which supplies each with a single stream of blood.
The qualities of each limb and its special activity may be different but the same Divine Impulse activates each one. There can be no question of inferior or superior, when all are cooperating in one common endeavour. They are all moved by the single urge of love towards the individual they constitute. (SSS Vol.14), 30-5-1979
Though purity of mind is the primary thing for the protection of society and the individual in the realm of the Divine, Varna organisation too is very important. It can never be blown off by ridicule, criticism or condemnation. For, welfare is essential for all; so rulers and scholars must give up feelings of anger and hatred and calmly delve into the pros and cons and bring the organisation into some good order. That is the thing to do. It is not proper that wise men and intelligent scholars should support the meaningless criticisms of the envious and the ignorant. Those who deny caste are themselves forming a caste. Those who deny religion are themselves forming a new religion. Even those who know much become prejudiced against Varna and talk as if they are as ignorant as the rest. That is the wonder!
Every object has certain limits. If it exceeds the limits or breaks through them, it gets destroyed. What is the test of its identity? The co-ordination between its nature and its form. If it has the form but not the nature, then it is unreal, false. So too, if each class has no special limits, how can it be identified as a class? It will be neither this, nor that, an amorphous mass, a confused group. This is a Divinely decided organisation; so it was fostered and continued by the great sages, saints and elders, for many generations.
But in this iron age of Kali, the brainiest dismiss it as useless junk. Without deep inquiry, without discrimination, if people look at this organisation from the external, the individual standpoint, how can they arrive at right conclusions? Its sanctity and value will be revealed if you have the ‘inner sight’ and the ‘universal’ outlook and the ‘inquiring spirit.’ Just as the butter latent in milk is made patent by the process of churning, so too the specific value of the Four Varnas will become manifest only through the process of discriminating enquiry. Then prejudices will perish, reality will be revealed.
The four Varnas are like the limbs of the same body. They have evolved out of the same Divine Body—the Brahmins from the face, the Kshatriyas from the hands, the Vaishyas from the thighs and the Shudras from the feet. Of course, these expressions have a deeper inner meaning. Those who teach like the Guru the principles of Jnana are the Voice. They are the Brahmins. The strong armed bear the burden of the Earth, they are the Kshatriyas. The social edifice is upheld, as on pillars, by the Vaishyas and so they are figuratively described as emanating from the thighs of the Divine Person. Like the feet that are engaged in going about on all kinds of activities, the Shudras are ever engaged in the basic tasks of society. The peace and happiness of society will suffer even if a single Varna is slack in its task.
And all Varnas are worthwhile and valuable, as all limbs are important. There is no higher or lower. Hatred and rivalry in society are as harmful as the stoppage of work by all the limbs in anger against the stomach! A sugar doll is sweet all over. Break off its head and eat it, it is sweet. Break off a leg and eat it, it is as sweet as the head. Then how can the Varnas which are the limbs of the self-same Divinity be pronounced higher or lower? Limbs are different, but the very same red blood flows in all and animates all. There is no special variety for the hand or leg or face. The system of Varnas is ordained by the Vedas and so, there can be no injustice in it. It is not an artifice invented by man. So those who try to create differences and hatred, by their inconsiderate remarks about it, are only exhibiting their ignorance.
It looks as if those people who argue that, ‘the abolition of the Varna system will bring about human welfare,’ are the only ones anxious to promote human welfare! They believe that those who consider the system to be beneficial are really eager to promote the downfall of the human society! Of course, both are delusions. But this much is true: Those who support the Varnas are really more interested in the promotion of human welfare. The others think that if Varna goes, they will be saving the country. That is a deluded belief. If only virtues and faults are analysed carefully and without prejudice, there will be an end of this uninformed campaign of hatred and enmity. Then there will be a great change in the attitude of people towards the Varna system. If hatred increases, it will not benefit anyone. To pursue the ideal of ‘all are equal’ is like running after the mirage to slake one’s thirst. It will only breed discontent. The rulers must now assemble and consult the representatives of the people, namely, the Pundits and experienced elders and discuss the value of this ancient system of social organisation. Instead, if they just decide on the basis of external forms and feature that there is some poison in this and run into panic that will only reveal their ignorance. The rulers as well as the Pundits both have the happiness of the people at heart. Why this Varna system originated and with what end in view, had led to comments because it was not practised on the continued counsels of the wise.
Take one small example: some nations have manufactured bombs that can wipe out lakhs (hundred thousand) of people at one burst. Though they know this is bad, the rulers are themselves encouraging it. If they are used as the whim takes them, ruin will fall on all. When chaos threatens, they are to be used only for self-defence. The purpose is not the destruction of the world but the protection of the values of one’s own country and culture.
So also, the Varna system is to be treated as strong armament to protect the country and culture. The rules and regulations, the restrictions and recommendations are all to defend the people from ruin. They are disciplines which have to be honoured in the way they are laid down and followed strictly and correctly. To deal with them as the whim dictates, without regard to the directing bunds, the limits and the boundaries, is to invite anarchy.
Therefore, the elders, the rulers, the great Pundits and the leaders of the community guarded and fostered this Organisation and preserved it. Think of this for a while and the truth will flash on you—whether it is beneficial or not. If it was ruinous to society, would they have fostered it? Do you mean to say they were all foolish, or that they did not have the present type of scholarship or were they brainless?
No, no, their intelligence, scholarship, spiritual eminence, their spirit of inquiry and their impartial, unprejudiced approach to social problems can be found only among one in a hundred today. Ascetics who dedicated all their intellectual and moral strength for the welfare of the world, which task was the very breath of their life; yogis, spiritual warriors and Maharishis who sought to confer true contentment to the human community—these were the framers of the social organisation which the ‘moderns’ condemn. They were not like the reformers today who yearn for welfare in a profusion of words, but who undermine the very thing they profess to yearn for by their actions! This type of trick was unknown to the ancient sages. Modern ideas and plans are hollow and insincere. The present plans are all castles in the air. They cater more to the conceit of the planners and do not carry much meaning to others. The castles start falling down even while construction is proceeding in another place!
As the body is for the Jiva, the world is for the Lord. Whatever happens in any part of the body affects the Jiva. So too, all that affects any part of the world moves the Lord. He becomes cognisant of it and He reacts to it. Just as you are interested in all the limbs of the body being in perfect trim, the Lord too is interested in seeing that every country and every part of the World is happy and contented.
Can He, will He, harm any country which is primarily a part of Himself? In matters relating to the Lord, all have equal rights; all are equal. Yet, one limb cannot carry out the duties of another. Each must do the task allotted to it. So too, each Varna must carry out its allotted share of the activities of society and contribute its best to the welfare of the country. As the body has stages, society has the Varnas. If all start trading, who will be the buyers? If all are engaged in fighting, who is to provide the wherewithal for their upkeep and maintenance: the food, the armour and the equipment? So, each has to do his share of social activity and ensure peace, harmony and happiness. That is the wise course, the best organisation of society.
Now, instead of attending to essential tasks, people are engaged in internecine struggle fearing that the Varnas are great obstacles to progress. How can people who are unable to keep their body under control keep the country within limits? Consider that the fostering of the Varna system, which has been fostered so long by the ancients, is the most beneficial thing that has to be done.
The Lord has not shown any partiality while organising the Varnas. He has no such trait in Him. Some persons ask, why should the Lord have such differences? No, He has no sense of inferior or superior. He is sweet all over, as a lump of sugar. All differences and distinctions are the property of Jivas (the individuals), who do not know the Atmic reality; they are the illusions of the Jivas who falsely identify themselves with the non-Atma.
Consider this example: A mother has four children. But she does not pay the other three as much attention and care as she gives to the child in the cradle. Even if the child does not call out for it, she is ever vigilant to give it food. The other three have to come and worry her for food and things to play with. Observing this, you cannot pronounce her a bad mother or a partial mother. The mother adjusts her activities to the capacity and ability of the child. So too, though the entire world is His, though all are His children, He has fixed upon each a part of the responsibility of the work of society, according to the capacity and ability. To ascribe faults to such selfless, sincere, simple, ever-blissful Providence is like attributing darkness to the Sun! Darkness and the rays of the Sun cannot exist together. How then can the Sun be the home of darkness? People who carp so at the Sun do not know the Sun at all. It is sheer folly, complete ignorance.
Really, from the Adhyatmika (spiritual) point of view, these Varnas can be characterised also in another way. Those who are established in the contemplation of Brahman are Brahmins. Those who oppose untruth are Kshatriyas. Those who systematically discriminate the true from the false are the Vaishyas. Those who are ever active and follow truth in everyday life are the Shudras. The happiness of Humanity can be amply realised only when Varnas function in this way. (GV, pp. 87-95)
Bharat is like an orange fruit with all the races and religions, classes and occupations (Varna) as the juicy components (Thonalu) inside. The Varna are differentiated from one another from their occupations and dispositions. Brahmins, Kshatriyas and Vaishyas are the senior brothers and Shudras the juniors. A Brahmin with low qualities can be worse than a shudra and a shudra with good qualities can be better than a Brahmin. Can there be a distinction between a parent and the children? Give up your squabbles and agree to live in unity harmoniously. Do remember that it is only then that this land of Bharat will be prosperous. (Y P - 87)
Everyone in the world is the creature of one or the other of these three gunas. One’s actions are based on these gunas. The Varna (categorisation of men under different types) in the Gita have been made on the basis of their Gunakarma vibhagashah (Respective qualities and actions). At birth every person is ignorant. When he dies he should die as a Jnani (a man who has perceived the truth). Likewise everyone is a Shudra at birth. This means he is an Ajnani (ignorant person). But when he dies he should die as a Brahmana (a jnani, who has realised Brahman).
It is on this basis that the four varna (Brahmin, Kshatriya, Vaishya and Shudra) had come into existence. Those with predominantly Tamasika qualities comprise one group. Those who are prone to excitement and anger form another category. And those who are inclined to renounce everything and who are pure in thought, word and deed, from a third group. The ignorant and dull-witted were described as Shudras. The excitable, the courageous and the high-spirited were described as the Kshatriyas. Those who were devoted to God and led a pure and sanctified life were described as Brahmins. These categories were associated with qualities and actions.
Straying from this basic truth, the social system took a wrong turn. The result is that today society is riven by innumerable divisions and conflicts. Actually among the Varna (groups), one cannot be called high and another low. For instance, Sage Vyasa classified the single corpus of the Vedas into four different collections. Among the four, can one be ranked higher than another? All have equal status and authority, are equally sacred and preach the same path of righteousness. Likewise, when men are classified according to their qualities and vocations, one category cannot be regarded as superior to another. No one is competent to determine such ranking. It is through narrow-minded interpretations that such distinctions and divisions have been made to the detriment of social harmony and progress.
The right to interpret the Shastras is given to the Brahmins. But Brahmins have been defined as those who have made a thorough study of the Shastras, who have no self-interest and who live up to sastraic injunctions. Anyone may acquire these qualifications. They are not confined to any caste on the basis of birth. Only qualities and actions are determining factors and not birth.
A Kshatriya is one who is prepared to lay down his life for his country. The nation’s safety should mean more to him than the protection of his body. This attitude of sacrifice may be displayed by anyone and he should be regarded as a Kshatriya. All those engaged in agriculture have been described as Shudras. Everyone needs food. If food is not grown by the so-called Shudras, the world will perish.
The entire purpose of classifying people according to their qualifications and functions is to ensure that persons in each category carry on their duties with dedication. It is the failure to maintain the purity and sacredness of the system as envisaged by the Shastras that has resulted in indefensible divisions and social chaos.
All are children of God. He is the sole Lord of mankind. People may seem to differ in their names and forms and in their beliefs and practices. But the parent is One alone. Recognition of this basic truth of oneness is Brahma jnana (Knowledge of the Absolute). (SSS Vol.21, pp. 17-19)