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In our attempt to understand the varna system, we have already learnt about the origin of the varnas. Then, we have seen how diversity in creation, helps us reach Paramatma.
Now, let us go through a detailed explanation given by The Shankaracharya of Puri (Maharajaji), on the commonly arising question – can varna be determined by karma?
The Bhagavad Gita
People take the name of the Bhagavad Gita to justify that varna is by karma. Where in the Bhagavad Gita it is mentioned that varnavyavastha is by karma?
The below shloka of the is often quoted to claim that varna is by karma –
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।4.13।।
Meaning – The four orders of society were created by Me, classifying them according to gunas predominant in each and apportioning corresponding duties to them; through the originator of this creation, know Me, the Immortal Lord to be a non-doer.
Maharajaji explains that the above shloka is stated in the past tense, and not present tense. The four orders of society “were” created by Bhagavan (hence, are predetermined).
The secret behind this is explained in the following verse of the Bhagavad Gita –
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः।।8.6।।
Meaning – Arjuna, thinking of whatever entity one leaves the body at the time of death, that and that alone one attains, being ever absorbed in its thought.
The above shloka implies, that the kind of birth we have is determined by the predominant thoughts and concerns prior to our death. Our current birth is based on the karmas of the previous birth. According to our current birth, we have karmas, and according to these karmas, our next birth is determined. This continues as an eternal process.
A shloka often used
The below shloka is often used to support the claim that varna is not by birth –
जन्मना जायते शुद्र:।
संस्कारात् द्विज् उच्यते।।
The meaning of the above shloka is commonly explained as – By birth all are shudras, and by doing the samskaras (purificatory rituals), one becomes dvija (twice born).
This shloka was not accepted by sanatanis earlier, since it was not in the shastras and was considered as a new creation. Maharajaji says it has been added in one of the puranas.
However, even if we were to accept it as a shloka in the shastras, the meaning of it is not as given above (which is flawed). Below, is the correct understanding of this shloka –
The term “shudra” here, refers to “shudra kalpa” (resembling shudra). After the samskaras only, dvijatva (the quality of being twice born) is obtained.
A very good example to explain this shloka is shared by Maharajaji
The diamond that comes from a mine is a diamond but effort needs to be made to give it the appearance that a diamond must have (by refining it). We can’t just make any stone a diamond, can we? Even though, it is carbon, we cannot make a piece of coal appear as a diamond. So, what we obtain originally from the mine has to be a diamond already.
In the same way, when the samskaras are done, the qualities of being a dvijitva as brahmana, kshatriya, vaishya, emerge strongly. Samskaras are very important.
A variety of daily activities
Let’s assume that varna is determined by karma or action. Taking this into consideration, observe a single day of a lady. A lady does several activities in just a day. From cleaning the house, washing her child’s excretions, cooking food, etc. Similarly, if we observe the day of any man, regardless of his jati, he is also engaged in many diverse activities in a single day. We all perform a series of daily activities in a span of 24 hours.
On what basis shall we determine the varna of the individual, assuming that actions are the criteria?
Can a person change his varna via karma?
Puri Shankaracharyaji gives the example of Vidurji, from the Mahabharata.
Vidurji was not a brahmana by birth but had the qualities/nature of a brahmana. This is possible. However, one cannot marry the daughter of a brahmana (just owing to this).
It is possible that a shudra has sattvic gunas owing to his efforts of self-study, sankirtan etc, however, this would not imply that he can now marry into a brahmana family, etc, (or play the traditional role of a temple priest).
Our svabhava can change and hence it is said that there is no stealing of fruit in sanatana dharma. No one is kept away from the fruit of his action.
Does birth come first or karma?
The eternal cycle of birth and death based on karmas has already been enumerated. Now, let us go further into some more details since some consider varna to be based on the karmas of the current life.
View based on Vaisheshika and Nyaya philosophy
We fill milk or water in a tumbler. Is the tumbler born first or does it perform its karma or action first? Anything has to take birth or be produced first, then only can any guna /quality or activity be attributed to it. First, an object has to prove its existence, then only can it have any karma. If a cow does not take birth, how can it have any karma? To think that karma comes first is hilarious, and such a concept cannot prove to be meaningful even for a second.
Let’s say there are reservations in accepting brahmana, kshatriya, vaishya, shudra, etc. Would you accept humans as a jati? Are we ‘humans’ by birth or by our karma after birth?
Is our nose born first or the karma of smelling? If we don’t have a foot how will we do the karma of a foot? If copper is not given the shape of a tumbler, how would it have the utility of a tumbler? If we do not have a human body then how will we perform karmas as a human?
First, a person or object needs to exist, then only can action or karma be performed by it. We have eyes, so we are able to perform the act of seeing. We have ears, so we are capable of listening. Would the karma of listening come before the existence of an ear? And, it is also not possible for us to do the karma of eyes from our nose.
If the existence of an object is not recognised then how will we determine its utility or role? Hence, our karma comes after birth.
Our current birth is based on the karmas of the previous birth. And therefore, our varna is result of karmas of the previous birth (thus, determined at birth).
This is the eternal parampara. The atma tattva is beyond birth and karma.