All posts in this series
- Caste by Birth
- Origin of Varna System
- Diversity in Creation
- Can Varna be Determined by Karma?
- Inherent Qualities and Exceptions
- Adhikara and Karma
- Varna in Horoscope
- Roles of Different Varnas
- Rights of Different Varnas
- Harms of The Reservation System
- Arya Samaj & Buddhist View
- Does Bhagavan Have a Varna?
- Balanced Population through Varnashrama System
The origin of varna, diversity of creation , exploring if varna, and adhikara and karma have been elaborated upon in the first four parts of the series – Caste by Birth.
In this article, The Shankaracharya of Puri (Maharajaji), helps us understand the inherent qualities or tendencies that exist in us from the time of our birth (he also mentions exceptions). These are to be understood in the context of the varna system. He also touches upon the importance of maintaining the purity of blood of lineages, which is an important thought behind our varna system.
Example of our arms
Maharajaji starts the explanation giving us the example of our arms. In which university did our arms learn that if there is a threat of attack to the body, they have to immediately protect it, fearlessly? Without fearing any injury they come before us to protect us, as soon as there is any attack.
The samskaras or the inherent tendency of the arms are so strong that even in deep sleep, when the ego is at rest, and it is difficult to consciously instruct the arms to act – when a mosquito bites, as per their samskaras, they automatically kill the mosquito.
Our arms inherently have such a tendency. By nature and from birth, they are kshatriya. They perform yajna, study, swim, and perform several other activities but the one attacking us always knows that they can slap, punch, hold a gun, etc. Since, to defend and attack is their very samskara.
Strength of samskaras
When we seek a professional for important work, we always tend to trust someone who has been into the profession from years and has it in his blood from his previous generations. Maharajaji gives the example of a jyotishi (vedic astrologer). The one who belongs to the profession off jyotisha for the past five generations would be automatically considered as superior.
That is how the samskaras or inherent qualities are embedded in our systems. Roughly from two billion years (age of this kalpa), those lineages of brahmana, kshatriya, vaishya, shudra, antyaja, that have remain unbroken – imagine the strength of the saṃskāras they are carrying. How can such strong samskaras be produced in alternatives?
Purity of blood
Maintaining purity of blood is also important. If we do not believe in the purity of blood, even marriages cannot be formalised. In one family there are women of the same jati – mother, sister, and daughter. However, these relations are not considered fit for marriage. There is a strong philosophy behind our tradition of varna system. Where such traditions were broken, there is an attempt to maintain stability by maintaining the purity of blood through a created and permanent lineage. The example is that of the royal family of England.
Dharma and Svadharma
Adhering to basic human values of truth, self-control, attitude of serving, modesty, compassion, having faith in Bhagavan are the common dharma for everyone. In addition to this, when we conduct our lives and perform our actions on the basis of our individual nature (guna) and varna (guna and varna differ for all), we are happy and at peace. This would be called our svadharma and svakarma.
Varna dharma
If a person has the above mentioned basic virtues, then he can imbibe the dharma specific to his varna. To read the traditional roles of varnas, read here. The rights and responsibilities of the varnas are linked with their ashrama dharma that is shared here.
All the above roles are important, like the healthy functioning of our entire body is crucial. Each part is dependent on the other. This dependence reflects that none of the above roles, as performed by the above varnas, are less important or relevant. For a healthy society all need to function smoothly and live with mutual respect and harmony.
When varna is unknown
There are times when the varna of a person is unknown. Pujyapad relates a story: A guru asked his young student what his varna was. The boy asked his mother and reported back to the guru saying that his mother was too young when she got married so she cannot tell what her varna is. Based on the students straightforward and honest approach the guru determined that the boy is a brahmana and mother belongs to a good family and father would also be a brahmana. This technique to determine the varna based on observation and discernment of wise gurus and sages is called “phalvalkalp“.
Attributes and Exceptions
We consider a tiger a tiger, even if he is not ferocious. In the same way, a brahmana by birth, would remain a brahmana, even if all the attributes of being a brahmana are not visible in him. Naturally, it is the best if we are born in a varna, and our attributes and actions match our varna.
Four types of brahmanas – The Shivapurana explains that there are brahmana-brahmanas. This implies, that the one who is brahmana by birth, and has the attributes of a brahmana. This is considered the best combination. The one who is born a brahmana but is in the army or a policeman would be a kshatriya-brahmana. The brāhmaṇa engaged in business would be a vaishya-brahmana and those brahmanas who earn a living in the way of shudras will be shudra-brahmana.
Another example is that of Vidurji. He 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 shudrahas 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.
The Shrimad Bhagavatam (11th canto, with commentary of Sri Sridhariji) explains, that even if there are several exceptions to the norm, a definition or a rule does not change.
To state an example, while maximum water on earth is saline, the attribute of sweetness is associated with water. Hot water springs have boiling water, yet the quality of water is described as cooling.
Similarly, there might be many exceptions within the varna system but that doesn’t change the established system.
Maharajaji also mentions that the misuse of jativad must not happen. The system itself is a boon and hence, while applying it we must remember the golden rule of life of doing unto others as we would like to be done to us. We must continue to follow the basic principles and humane values of dharma.