Author:
Publication: Indiainfo.com
Date: November 10, 2005
URL: http://news.indiainfo.com/2005/11/10/1001scripture-brahminism-II.html
The scriptures say...
In the 'Bhagavad-Gita', Sri Krishna says,
"Chaaturvarnyam mayaa srishTam gunakarma vibhagashaha' (I have created
four different categories of people based on their nature and way of life).
Therefore, these categories refer to people's aptitude and way of life rather
than their birth.
In the 'Purushasookta' it says, "A Brahmin
evolved from the face, a Kshatriya from the arms, a Vysya from the lap and
a Shudra from the feet of the Purusha or Bhagavantha". This may be interpreted
as, a man thinks with his brain, defends himself with his shoulder strength,
depends upon his core strength for business, and depends on his feet for hard
work and balance.
Therefore, the capabilities of a person depend
on which of the above four qualities are dominant. His personality shines
depending upon his particular strength, the kind of parenting he had, the
teachings of his Guru, the type of schools he attends, the social and cultural
environment in which he grows and the opportunities he makes use of.
At the same time, according to Hindu belief,
given equal opportunities and environment, the reason why people achieve different
results depends on 'Karma' and 'Samskaara' of their previous lives. So, it
may be considered that people are born with the capabilities of all four categories,
but will only sharpen one of those strengths and some become Brahmins, some
Kshatriyas, some Vysyas and the remaining Shudras.
This challenge is not just for Brahmins...
The question posed by the youth 'you are not
a Brahmin' could easily have been 'you are not a Kshatriya' or 'you are not
a Vysya', etc. For example, Kshatriyas are people who use their physical strength
to build kingdoms, fight to defend their kingdoms and sometimes, die while
defending their kingdoms. They must have acquired the knowledge of warfare
and use of weapons.
In Maharashtra and Rajasthan, some people
still consider themselves as Kshatriyas. Sikhs and Kodavas who readily enlist
themselves in the army can also be considered as Kshatriyas. Therefore, though
by birth, they belong to a particular sect, they can be called Kshatriyas.
Likewise, people working in business like agriculture for economic growth
can be considered as Vysyaas. People who are not their own bosses and work
for others can be considered as Shudras. This puts most of us in the Shoodra
category.
Brahmanism is a virtue!
Many of us who are Brahmins by birth, and
engineers, doctors or lawyers by trade, are neither practicing Brahmins, nor
have the urge to do so. How can such clueless adults guide their children
towards Brahminism?
Brahminism should become everyone's goal,
although such a goal is not attainable by everyone. If history and the epics
are searched, we can find examples of a Satyakaama here, a Nachiketa there,
a Vaalmiki here, a Vishwamitra there, a Kabeera here, a Kanaka there, who
were not at all Brahmins by birth, but earned Brahminism by virtue.
Whatever the social norms, only by intellectual
perspective, Brahminism cannot be achieved by birth (not that it cannot be
or should not be). This argument from the young woman should be acceptable
to everybody if taken in the proper context. Think about this, "Is it
not fair for students with high accomplishments to gain admission into an
Ivy League school, or should such admission be restricted to students whose
parents graduated from Ivy League schools"?
Translation of Dr. M.S. Nataraja's article
in his column "j Alataramga" in thatskannada.indiainfo.com. Translated
by Meena Jois
