All posts in this series
In the first part of this series – Origin of Varna System, it has been explained how the current birth we have, is determined by our past karmas or prarabdha.
The Shankaracharya of Puri throws light on the diversity that exists in creation. We are compelled to accept the diverse jatis of females, males, animals and birds, etc. Even amongst mangoes, for example, there are several varieties or jatis. Our past karmas determine our jati.
If we do not accept the diversity that exists in creation, there will be a state of pralaya (dissolution of creation). Paramatma’s shakti is prakriti. All the differences that have been created by prakriti are meant to serve as our facilitators, and not as barriers in our evolution. At the root of all diversity we see, there is oneness. Matter is nothing but energy and energy is nothing but soul.
There is a clear distinction between the earth, fire, water, air, and space elements. There are differences in the forms of various living beings (moving and stationary beings). Each person has difference of appearance and nature. Men and women differ from one another in form and nature, even the pitch of their voices are different.
Our five fingers are not alike. However, each finger is just as useful as the other. These fingers are all attached to one single palm. At the palm, they all unite (thus, indicating unity in diversity).
Similarly, brahmana, kshatriya, vaishya, shudra, antyaja – they have all emerged from one source only. That is, the Virat Purusha or the Supreme Being.
Gunas and varnas
There are three gunas that operate in prakriti to create distinctions – tamas, rajas and sattva. Four varnas emerge from the dominance and combinations of these three gunas. There are several factors that determine the influence and dominance of gunas as explained in the Shrimad Bhagavatam and hence, this constantly changes.
In such a situation, how do we determine which guna dominates a person? This is done by observing how each of the three gunas is employed or applied in life. Are they applied in a good way or a bad way? For example, a person can use his bravery and ability to fight for protecting the country or for terrorising others. Similarly, our bad qualities can be used for a good purpose. Some persons use their good qualities for wrong things. So ultimately, our nature is determined by how we use our gunas. We must be able to apply them well to benefit ourselves and others.
We must note that all gunas are binding in nature and the atma tattva is beyond gunas. Our attempt must be to observe the changes in the dominance of gunas without attachment or repulsion towards them. Transcending the gunas gives the quality of vishuddha sattva that brings us closer to Paramatma.
Distinctions are to facilitate us
All these distinctions facilitate or are means of our worldly behaviour. Dharma helps us reach Paramatma through these differences. We are able to make good use of the differences created by nature, and that in itself defines the sanatana varna system or jativad. Materialists cannot utilise these existing differences in a good way. They are unable to reach the One Paramatma and so, their lives are wasted.
In the Mahabharata, an opposing position has been presented, and then, has also been answered. The question has been raised that when we all have bodies made of five elements (be it humans or birds and animals), and all are atma, then where do the differences between varnas (brahmana, kshatriya, vaishya, shudra, antyaja) come from? Where does this jativad arise from?
The response to this is – Set a thief to catch a thief (Implying, that to progress through the diversity of creation we need to work through a system of distinctions). Differences are not for the sake of differences, their role is to help us reach Paramatma.
If we do not utilise the differences of the sanatana varna system, we receive two curses –
- We cannot utilise existing diversities, appropriately, in order to evolve.
- We cannot attain our ultimate goal, that is, Paramatma.
On not accepting the distinctions given by shastras, we shall be compelled to accept our body as atma. This would frustrate our intellect. (If someone chooses to define himself just as atma, then how would he interact and conduct himself in this world?)
Hence, the differences are to help us act in this world. That which can help a person utilise existing differences (bheda) in a well-intended way, to reach the One Paramatma tattva, is called dharma.