Varnashrama Dharma the Four Limbs of the Cosmic Purusha

Braahmanasya mukham aaseet

Baahoo raajanyoh Krithah

Ooroo thad asya yad Vaishyah

Padbhyaam Soodro ajaayatha.

- Purusha Suktam

Tumuluru Krishna Murty

Anasuya

C-66 Durgabai Deshmukh Colony

Ahobil Mutt Road

Hyderabad 500007

Ph: +91 (40) 2742 7083/ 8904

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Desaraju Sri Sai Lakshmi

There is only one caste, the Caste of Humanity.

There is only one religion, the Religion of Love.

There is only one language, the Language of the Heart

There is only one God; He is Omnipresent.

Don't give room for differences of race, creed or nation.

There is only one race, the race of humanity. There is only

one caste, the caste of spirituality. There is only one

language, the language of the heart. There is only one God,

the Supreme Divinity that is present in all beings and

permeates the entire cosmos. The Divine is present in every

atom. Everything in the world is composed of energy and

matter. Einstein called it "Supreme Power." Bharatiyas

described it as Divya-Shakthi (Divine Energy). In every

human being this divine energy is present. It is this which

makes man live and survive.

-Bhagawan Sri Sathya Sai Baba

7

Table of Contents

Foreword .................................................................................. 9

Introduction ........................................................................... 11

Purusha .................................................................................................. 11

Creation ................................................................................................. 12

Varna ..................................................................................................... 12

Dharma: the Foundation Stone ............................................ 15

Social transformation is related to spiritual change ............................... 17

The nation belongs to all ........................................................................ 18

Three concepts and ideals you should cherish........................................ 19

The different kinds of Dharma ............................................................... 21

Caste is the Cosmic Person Himself manifesting as Human

Society ..................................................................................... 33

The system of caste founded on attributes and activities....................... 36

One Divine Impulse activates all the limbs ............................................. 40

Jaathi and Neethi: The traits and conduct of the castes:... 49

Jaathi and Neethi ................................................................................... 49

Q. Then why were these castes, these Varnas, established? 50

Q. In order to reach this high stage, do you say that birth in a high caste

is necessary? Or is Sadhana of a high order enough? 51

Q. Therefore, there must be some who, through the merit of previous

lives, have attained Godhead. Give some instances, please. 52

Traits of the Castes ................................................................................. 53

Brahmins 53

Kshatriyas 53

Vaishyas 53

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sudras 54

There is only one Caste, Humanity ......................................................... 58

Veda is a deep sea containing precious pearls 62

This humanity is a motley crowd of pilgrims 63

The correct pronunciation of Vedas is essential 64

Set Aside All Differences 66

Gunakarma vibhaagashah: Transcending the Gunas ....... 67

The life-breath of the Cosmos ................................................................ 67

Anaasakthi .......................................................................................... 67

Virakthi ............................................................................................... 67

Upeksha ............................................................................................. 68

The three Gunas 68

No high or low among the Varnas 71

Awareness of Oneness is highest knowledge ......................................... 72

What is Swadharma? 73

What is Para Dharma? 73

The correct meaning of Swadharma .................................................. 74

Means to transcend the gunas ............................................................... 75

Index ....................................................................................... 77

Bibliography .......................................................................... 79

9

Foreword

Lord Krishna in fourth chapter sloka of Bhagavad Gita taught to

Arjuna (keeping in view the whole humanity). This is the

teaching by Narayana to Nara

Chaathurvarnyam mayya srishtam guna karma Vibhaagasah

tasya karthaaramapi maam Viddhi akarthaaram avyayam", "I

have created the four Varnas, the Brahmin, the Kshatriya, the

Vaisya and the Sudra, on the basis of the natural disposition and

vocation of each. Know Me to be the author of these, as also the

non-author, the Unchangeable". This is for the establishment of

Dharma in society.

As this system has not been properly protected and the disregard

and disuse of this system has led to the present affliction that is

bothering our country and the world today. The caste issue has

been twisted in a crooked way for selfish interests and gains

resulting in the rise of new castes or Kulas. The raising

differences and conflicts between people are due to the bringing

of politics in inter-personal relationship by the interested few.

Instead of progress, the Country has receded back. This further

has endangered the safety and security of the Country and

brought in chaos and there is no peace in the country, said

Bhagavan.

Varnashram Dharma: The four limbs of the Cosmic Purusha

10

The hatred between the kulas (Varnas ) must be driven away and

got rid of. The safety of the country is important. This must be

kept in view.

Bhagavan Baba has exhorted thus:

Proclaim with raised hands that caste

and creed divisions should go;

Speak out repeatedly that service to

the weak is divine;

Meditation on the Lord's name will

lead man to the Lord's abode

And confer immortality on him.

Declare that all men of devotion and

faith are your kith and kin.

Those who teach this wisdom to the

people are dearest to the Lord

Getting rid of feelings of difference,

if you live in love and harmony,

That alone will delight Sai.

What more can I tell you,

Oh good people, assembled here?

Therefore, it is the duty of every one of us to follow the advice

of Bhagawans Upadesh and worship the One Lord. We have to

work for the welfare of the society and Nation by giving up

individual differences and bring back the pristine Glory of our

Country.

Samastha Lokah Sukhino Bhavanthu

Tumuluru Krishna Murty

11

Introduction

Purusha Sukta is hymn 10.90 of the Rigveda, dedicated to the

Purusha, the "Cosmic Being". The seer of this verse is Rishi

Narayana and this Sukta can evoke God-experience in the

seeker.

The Purusha Sukta gives a description of the spiritual unity of

the universe. It presents the nature of Purusha or the cosmic

being as both immanent in the manifested world and yet

transcendent to it. From this being, the Sukta holds, the original

creative will (identified with Viswakarma, Hiranyagarbha or

Prajapathi) proceeds which causes the projection of the universe

in space and time. The Purusha Sukta, in the seventh verse, hints

at the organic connectedness of the various classes of society.

Purusha

The Purusha is defined in verses 2 to 5 of the Sukta. He is

described as a being who pervades everything conscious and

unconscious universally. He is poetically depicted as a being

with thousand (infinite) heads, eyes and legs, enveloping the

earth from all sides and transcending it by ten fingers [in all ten

directions (dikkulu) length]. All manifestation, in past present

and future, is held to be the Purusha alone. It is also proclaimed

that he transcends his creation. The immanence of the Purusha

in manifestation and yet his transcendence of it is similar to the


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viewpoint held by pantheists. Finally, his glory is held to be even

greater than the portrayal [infinite] in this Sukta.

Creation

Verses 5-15 hold the creation of the Rig Veda. Creation is

described to have started with the origination of Virat or the

cosmic body from [of, by, for] the Purusha.. In Virat,

omnipresent intelligence manifests itself which causes the

appearance of diversity. In the verses following, it is held that

Purusha through a sacrifice of himself, brings forth the avian,

forest-dwelling and domestic animals, the three Vedas, the

metres (of the mantras). From his mouth, arms, thighs, feet the

four Varnas (classes) are born. The moon, which is also

associated with the mind, takes birth from the Purusha's mind

and the sun from his eyes. Indra and Agni descend from his

mouth and from his vital breath, air is born. The firmament

comes from his navel, the heavens from his head, the earth from

his feet and quarters of space from his ears. Through this

creation, underlying unity of human, cosmic and divine realities

is espoused, for all are seen arising out of same original reality,

the Purusha. (Wiki)

Varna

Varna is the term for the four broad ranks into which traditional

Hindu society is divided. The four varnas are:

the Brahmins: priests and scholars.

the Kshatriyas: kings, governors, warriors and soldiers.

the Vaishyas: cattle herders, agriculturists, artisans and

merchants

An Introduction

13

the Sudras: labourers and service providers.

This quadruple division is the ancient division of society into

"principal castes"; it is not to be confused with the much finer

caste system in India based on occupation as it emerged in the

medieval period.

Varna is a Sanskrit term. It is derived from the root v, meaning

"to cover, to envelop" (compare vtra). The meaning of the word

as used in the Rigveda has the literal meaning "outward

appearance, exterior, form, figure, shape, colour" besides the

figurative "colour, race, kind, sort, character, quality, property".

In the Rigveda, the term can mean "class of men, tribe, order,

and caste", especially expressing the contrast between the aryas

and dasas [Dasyus]. (Wiki)

The four limbs of the Cosmic Purusha

There is no room for higher and lower among

the aspects of Godhead; there is no room for

inferior or superior in status among the various

sections of mankind. The Purusha Sukta speaks

of the Brahmin being the face, the Kshatriya the

hands, the Vaishya the thighs, and the Sudra, the

feet of the Cosmic Purusha. Apart from the

figurative meaning that the passage obviously

carries, when God is one uniform sweetness and

wisdom and grace, any part is as sweet, as

effulgent, as graceful as every other. A sugar

doll is sweet all through; the limbs are as much

sugar as the head. The trouble comes and the

quarrel starts only as a result of the want of

Prema towards sugar. (SSS Vol.2), 17-6-1961

-Bhagawan Sri Sathya Sai Baba

15

Dharma: the Foundation

Stone

What exactly is the underlying cause of all the conflicts and

confusions that afflict the world today? The institutions

imparting learning have succeeded in equipping man with

fantastic skills. Look at the field of atomic engineering or of

spatial exploration and conquest. Man has achieved astounding

feats. But in actual daily life, these feats have not resulted in

peace, happiness and harmony. Castes1, races and classes clash

with each other with unremitting hate. Even students and the

youth have taken to this dangerous course. The situation is fast

becoming beyond control.

The number of students in schools and college is sky-rocketing.

We proclaim that formal education, which was for long the

privilege of a few scholars and the sons of the rich, is now

provided at the very doors of everyone. But, those who expand

the facilities for education must examine how far these goals are

realised.

1 Caste: The four castes of social order are: brahmin (priestly or teacher),

kshatriya (warrior, protector), vaisya (trader, merchant, agriculturist),

and sudra (worker, helper). (Glossary for the Vahinis)


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We rejoice when schools and colleges rise up more and more in

every country of the world, without realising that what is

happening through them is the worsening of the sickness of the

community. Unrest, fear and anxiety are increasing as a result of

improper and incomplete education. Education can yield peace

and prosperity only when, along with technical skills and

objective information, students are equipped with moral ideals,

righteous living and spiritual insight. Now, the educational

process does not involve itself in these values. It works even

counter to them. It is quite unwilling to emphasise dharmic

(virtuous) living. It lays no stress on morals. (SSS Vol. 15), 8-3-

1981

Humanity has achieved today tremendous progress through

science. Astonishing advances have been made in areas like

plastics, computers, electronics and exploration of space. On the

other hand, in the sphere of ethics, the picture is depressing. The

world is confronted with grave economic and political problems.

International, racial, religious, caste and communal differences,

inter-state conflicts, violent agitations by students are rampant,

all over the world.

What is the reason for these contradictory developments

scientific progress on the one side and moral deterioration on the

other. How has mankind fallen to this egregious depth of ethical

and spiritual degradation?

Wickedness and cruelty are spreading among men today.

Lacking in devotion and righteousness, men are developing only

Dharma: the Foundation Stone

17

their bad habits and tendencies. Mankind does not lack scriptures

like the Vedas (sacred ancient scriptures), the Upanishads (Vedic

metaphysical treaties), the Bible, the Quran, the Zend Avesta and

other great works to show how peace and the higher wisdom are

to be got. Spiritual books are published in countless numbers.

Nor is there any dearth of religious preachers, heads of mutts,

religious scholars, sadhus and Sanyasis are proclaiming spiritual

and ethical truths to warn mankind. In spite of all these well-

meaning efforts, why is it that men's minds are turned towards

narrow, unrighteous pursuits?

Social transformation is related to spiritual

change

There has been any amount of transformation in the political,

social and scientific fields. But all this development is of no avail

if there is no commensurate transformation in the mental outlook

of the people. Ethical transformation depends on social

transformation. Social transformation is related to spiritual

change. Without tends to Spiritual transformation, social

progress tends to become inimical to human advancement.

Spiritual transformation is the basis for ethical transformation.

There is a belief that science is opposed to spirituality. Science

by itself tends to make man's life artificial. Demonic qualities

like envy, greed, selfishness and ostentation are today

dominating men's minds. Selfishness has grown beyond limits in

men. Behind every action there is the desire for personal gain.

Man is attached to worldly things out of selfishness. The world


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will make genuine progress only when men give up self-interest

and self-centredness.

Time is infinitely precious. You should not waste even one

moment of it. In a man's life, the period as a student is most

valuable and sacred. You should make the best use of it. Milk

mixed with water cannot get back its original purity, however

much you may try to separate it. But once you have converted

the milk into butter, it will not be affected by association with

water. It will float above the water and maintain its distinctive

quality.

Likewise, Samsara (worldly attachment) is like water. The mind

of man is like milk. When the pure, sacred, uncontaminated mind

is mixed with the water of worldly desires, it is difficult to

recover the original purity. However, if in this sacred period of

study you derive from your unspoilt mind the butter of

knowledge, wisdom and right conduct, you will be able to

remain unpolluted by the attractions of the world even when you

are in it. (SSS Vol.16), 16th June, 1983

The nation belongs to all

Bharat is a sacred and glorious country. It is our good fortune to

be born in this land. You should realise the truth of the saying,

"As you sow, so shall you reap." Hence all your actions should

be pure and noble and such as would promote the well-being of

the nation and give you joy.


19

Good or bad fortune in life comes in its own time. It is not easy,

however, for everyone to leave things to the will of the Divine.

Men are prevented from adopting such an attitude because they

magnify other people's faults and forget their own defects.

People should get rid of such an attitude. If one cannot be helpful

to others, at least he should not do any harm to others.

The nation belongs to all. This truth should not be forgotten.

People must stand up for truth. There is nothing greater than

truth. Truth knows no barriers of caste or community. It is the

same for all. Many people are undermining the reputation of

Bharat by their actions. This amounts to treason to the nation.

One who is not proud of his motherland and its reputation is

worse than a corpse. All must protect the honour of the nation.

They should be united. This is the message of the Vedas, "Let us

all live and strive together in harmony." If only this spirit

prevails among Bharatiyas, the nation will shine in all its glory.

It is because people have forgotten the greatness of Bharat that

our country is suffering from many troubles and difficulties. If

people act together in concert, there is nothing they cannot

achieve in Bharat. Determination and unity are essential.

Three concepts and ideals you should cherish

Bharatiyas should give no room for differences of caste, religion

or language. They should recognise the unity of the human

family. Remember: "Caste of Humanity, Religion of Love,

Language of the Heart." If you base your actions on these three

concepts, the country can make any amount of progress. Cherish

these ideals in your hearts and discharge your duties.


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Bharat is faced with many grave problems and people are

worried about what may happen, on seeing reports in the Press.

There is no danger for Bharat, because what are happening are

only the birth-pangs of changes to come. The changes will be for

the good.

There must be, however, a transformation in the minds of the

people. There is no use in changes in external forms. Qualities

must change. There must be a change in the way of thinking.

Only then the change will be to the lasting good of the country.

Envy and egoism are animal qualities. The qualities which every

human being should have are peace, compassion, forbearance,

love and sacrifice. These are the qualities that should be

developed in all people, not vices like hatred, greed, envy, pride

and others. Cultivate the feeling of love. Get rid of old prejudices

and differences. Foster divine feelings. Only then the nation can

make all-around progress.

You must regard the construction of this magnificent mansion as

a symbol of universal good--Vishva kalyaanam. Vishva

kalyaanam means the well-being of all. There should be unity of

hearts so that anything that is desirable can be accomplished.

People should co-operate with each other. Concentrate on the

wellbeing of society as a whole.

Forget all your differences and come together to uphold the

reputation of the nation. Bharat, which was once known for its

moral and spiritual greatness, has been going down in moral

stature. Every effort should be made to raise the reputation of the

country. Consider today's function as an auspicious beginning for


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transformation of the nation. I bless you all. (SSS Vol.25), 29Aug

1992

Dharma is that which sustains mankind. True humanness

consists in observing unity of thought, word and deed. All

actions done with this triple unity are dharmic (righteous

actions). All such actions will be non-violent. Words spoken

with such triple purity will be truth. Dharma conceived in this

way transcends the barriers of space, time and circumstance.

Hence it is called Sanathana Dharma--the eternal verities.

There are in the world various rules of conduct which are related

to conditions governing time and space. Such rules are liable to

change from time to time and country to country, according to

changing situations. But if Sanathana Dharma is changed,

humanity will cease to be human. Just as burning charcoal, if it

loses its heat, becomes mere charcoal, and a piece of jaggery, if

it loses its sweetness, becomes a lump of clay, likewise man

remains truly human only as long as he adheres to the eternal

Dharma (which is represented by purity in thought, word and

deed--Trikarana Suddhi). Without this basic quality, man is only

human in form and not his true nature. (SSS Vol.23), 21-11-1990

The different kinds of Dharma

Such scriptural authority is the basis for Dharma (the principles

of right conduct). Dharma is of many kinds: Jaathi Dharma (the

code of conduct for a species or race); Desa Dharma (national

code); Kula Dharma (code of conduct for one's caste); Ashram

Dharma (the dharmas relating to different stages in a man's life))


22

and Aapad Dharma (the code of conduct during dangers). All

these five kinds of codes of righteous conduct emphasise

compassion towards all living beings. Kindness has been

regarded as the highest virtue. To please every being is to please

God. One who is lacking in love for fellow beings will not secure

God's love. Without love for God, one will not have fear of sin.

In the absence of both of these, a man will have no sangha neethi

(social morality). Neethi means right conduct. It implies right

behaviour in harmony with the conditions of the particular time,

place and society. You have to subordinate yourself to the mores

of the community. You should not violate the norms of society.

Hence the Veda enjoined observance of social disciplines.. (SSS

Vol.22), 5-10-1989

Brahmacharya (celibacy), Grihastha Dharma (the duties of the

householder), Vaanaprastha Dharma (withdrawal from the

world) and Sanyasa (complete renunciation) are known as the

Ashram Dharmas (the dharmas relating to different stages in a

man's life). The Varna2 or caste/ Kula dharmas relate to

Brahmins, Kshatriya, Vaishyas and Sudras. There are, moreover,

dharmas relating to worldly life and spiritual life. In Bharat,

2 Varna dharma - The Hindu community is divided into four Varnas

(social groups), based on gunas and vocations. Brahmana (the Custodian

of spiritual and moral role), Kshatriya (the warrior group which rules and

defends the land), Vaishya (the group dealing with commerce, business

and trade) Sudra (the group devoted to labour and service to the

community). Each Varna has its own dharma (Varna dharma)

restrictions and regulations that strive to canalise his impulses and

instinct into fields that are special to his place in society, controls

pertaining to the duties cast upon.


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man's life is thus regulated by dharmas. All these dharmas are

related to the mind. Enquiry will show that these Dharmas are of

minor importance. (SSS Vol.25), 28 May 1992

The word Maya used in Vedanta discussions has generally been

the target for indifference, neglect and criticism. So too Varna.

Varna and the distinctions based on it are condemned as the

artifices of man. Maya is condemned likewise as against all

reason, for it disregards the world calling it illusion. The Smrithi

declares, Chaathur varnyam, maya srshtam (the four varnas

are created by Me); the Sruthi says, Brahmanosya mukham

aseeth; baahooraajanyah krthah, etc. (The Brahmin emerged

from the face, the Kshatriyas rose from the arms). It is clear

Varna is created by the Lord. Nevertheless, if it is propagated

that the Varna system has brought about disastrous distinctions,

the fault lies in misinterpreting the word.

Are there in society now genuine Varnas? What exactly is

Varna? Is any attempt made to discover that fact? No. Varna is

just a word. Every word has a meaning and Varna too ought to

mean something, should it not? To prove that trees exist, the

word tree is enough. A word is just sound but it indicates

something existing. The sound elephant is the proof of the

existence of that animal. So too, when the sounds, cat, dog,

fox are heard, the forms of those animals present themselves

before the minds eye. The sounds were there even before us. We

were born into the tangle of sounds. We did not originate them.

We require groups of men and things if there is a wish to

originate sound and shape it into a meaningful word. So, for

every current word, a meaning must adhere. We cannot impose


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on it the meaning we choose. The words with their implications

are there already, even before our birth. We just use them,

whichever way we want, whenever we need.

Word involves speech. It means Pada, in Sanskrit. Every object

in the world is called in Sanskrit, a Padaartha, word-

meaning. The hill is the heap of earth indicated by the word

hill. Similarly, the word Brahmin and Sudra inform us that

there were persons answering to those words. The questions

Who is a Brahmin? Who is not a Brahmin? are irrelevant now.

What is being made known is only the conceptions of word

and meaning. The entire Cosmos is subsumed under word

and meaning; it is sheer Name and Form (the Name being the

Word, and the Form, the Meaning). (SSVahini, pp. 146-147)

The Sruthis (Vedas) declare so. Vaachaarambhanam Vikaaro

Naamadheyam. Name and Form are one single indivisible

unit just as Shiva and Parvathi, Active and Inert, Object and

Image, the Moon and Moonlight. Yet, for dealing with the world,

the Word is all important. The word arises from thought.

Thought is shaped by experience. Experience depends on desire

and desire springs from Ignorance, Ajnana, Maya, Avidya or

Prakriti, which too is fundamentally based on the Divine.

Since it is based on the Divine Lord who is the Splendour of

Wisdom, the repository of Innate Glory, the darkness of Maya,

Ignorance, Avidya or Prakriti should not overpower us. Where

light is present, darkness has no place. The Lord declared, I

shall become Many and that Will resulted in the Cosmos and is

directing It forever. Therefore, Name and Form are the results of


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that Will, and not of any human will. It will be an absurd claim if

man pretends that He originated them. The All-powerful Lord

alone has willed so. That is the reason why He is designated as

the Supreme.

To the question, Does God exist? the existence of the word

God is the indisputable proof. The world consists of multifarious

objects and each has a name. No one has discovered how or why

these names get attached to these objects. Nor is it possible to

explain the how and why. Even if an attempt is made, the result

can be only a guess and not the truth. So it is best to conclude

that it is divinely descended. Words used between birth and

death, or current before birth or after death, words indicating the

mother and the children, or words like Righteousness (Dharma),

Unrighteousness (Adharma), Heaven (Swarga) and Hell

(Naraka) are certainly not human artifices but divine

dispensations. The Vedas are the authority for this declaration.

Let us consider one point. Can anyone quote a single instance

either in this world or some other of a mere word which does not

convey a meaning? No. It is impossible. Each word has a

meaning. That meaning denotes a decision by God. It is only

when this is recognised by men that they can grasp the mystery

of life. (SSVahini, pp. 147-149)

Krishna said Arjuna, there is one method of reviving Dharma,

the task for which I have come. That is Chaathur-varnyam, the

organisation of the Four Varnas (caste) based on the Karma

(work, dedicated activity) and the Guna (attributes) of the

People. The Varna system is essential for the functioning of the


26

world. Its significance is not easy to grasp. Some mislead

themselves into the belief that it causes unrest and divides men

from one another. If the problem is reasoned out, then, the real

truth will become clear. To conclude that the Varna system is not

beneficial shows only ignorance. (GV, p. 83)

So when it is declared that the Brahmin manifested from the face

Brahmanaasya mukham aaseeth or that the four varnas have

been created by Me, chaathur varnaym Mayaa Srshtam, does it

not also posit that there must have been Varnas which are

denoted by the word and persons who could be described as

examples of representatives of that word? Do not these

declarations make plain to us that the very God who created

them grouped them on the basis of their tendencies and activities

as Varnas?

So the word Varna can be understood in all its bearings only if

deep inquiry is made and clean thought is directed on it. 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. (SSVahini, p. 149)

The people of Bharat are indeed blessed, since they look upon

every act as but the execution of His Order and as leading to His


27

Grace. This point has to be reflected upon. It is an important

issue. The Divine Command is now in great danger of being set

at nought. If the rulers change the face of this Varna system, the

world will not have the welfare they strive for. Many people

argue and teach that Bharat came to this sorry condition only

because of this Varna system. But these folk have to sit quiet for

some little time and ponder over the question: Has the country

survived as a result of this system? Or, has it come to this sorry

condition because the system has weakened? Then on the basis

of their conclusion, they can advise the discarding of the Varnas.

When people find fault with the Varna organisation, without

such impartial investigation, their opinion cannot be valued.

Of course, it is a fact that the system has veered from the proper

path and taken to moving in wrong directions. This has been

noted by many great men. But that cannot be sufficient reason to

throw it overboard. For the reason that the leg is doing the work

of the hand, and that the head is performing the function of the

feet, it is not advisable to cut off hands and feet. Attempts have

to be made to set things right, rather than destroying the very

system itself.

The Varna system is not the cause of all this confusion and

unrest. The fault lies more in the haphazard manner in which it

has developed. It became a plaything in the hands of all types of

people. So it lost its original symmetry and harmony. This

system is essential, not merely for Bharat, but even for the world.

In countries outside India this system is not absent. The name

may be different, the working is the same. There also there are

four classesthe Sikshaka Varga (Teachers), the Rakshaka


28

Varga (Kings), the Vanig Varga (Businessmen) and the Sramika

Varga (Servants). But in Bharat, the Vargas are decided by birth.

In other parts of the world, they are decided by karma, the work

each is engaged in. That is the distinction.

Now, among the Brahmins who have been honoured by being

established in the very first cadre, many can be found who have

left off the path and strayed into mean ways. So too, in the fourth

Varna, the Sudras, many can be found who are moved by holy

ideals, high spiritual aspirations, and who are striving to attain

purity of mind as a means of realisation. Just because these

things are possible, it is not proper to conclude that the Varna

organisation of human society is useless. (GV, pp. 83-84)

Sanathana Dharma (universal religion) itself, since the

Upanayanams (investiture ceremony of sacred thread) here are

an important step in the restoration of Varnashram dharma (code

of conduct prescribed for the four social groups of Hindu

Society) itself. The study of the Vedas is the highest type of

learning, since it leads to the conquest of Death. All other studies

deal with the means of living or the surroundings within which

you have to live; they deal with earning and spending, deriving a

little pleasure by this trick, escaping a little grief by that other

trick. The Vedas show the path to the Realm of Eternal Bliss,

where there is no birth or death. (SSS Vol.3)

There is much criticism nowadays about the Varna ashram

dharma (codes of conduct laid down in the past, for the four

castes and the four periods of life); but, there is no constructive

approach, because those who try to tamper with it have no


29

knowledge of the Shastras (scriptures) where it is propounded,

nor have they experience of those codes in their daily life.

Sanskrit is the language of the Shastras and the sacred texts of

Sanathana Dharma (eternal universal religion). So, Sathya Sai

Organisation must provide facilities for the study of Sanskrit, by

elders and by the children. This is one of the first things that they

must take up.

The tragedy is that the very Pundits, who are the repositories of

Sanskrit learning, do not teach the language to their children,

though they clamour for greater recognition of their own

scholarship. Sanskrit learning is fast disappearing as a result of

this suicidal neglect. The fact is the atmosphere is fouled by

hypocrisy and insincerity. No one stands up boldly and proclaims

his conviction, and acts according to it. Pundits praise that

ancient scriptures, but do not take even elementary steps to

ensure that they are preserved and studied. Leaders of the people

who decry the English language on platforms send their children

to schools where English is the sole medium of instruction! No

member of the Sai Organisations should practise this deceit.

They must be sincere practitioners of what they profess. That is

the Dharma.

We can distinguish four types among men: The highest types are

those who are so good themselves that they are utterly

disinclined to note the faults of others, those who, therefore, see

everybody as only righteous and virtuous. The middling types

are those who see the good as good, and the bad as bad. The

lower types are those who accept only the bad and ignore the


30

good. Finally, the lowest, the worst are those who judge the bad

alone as good and enforce its acceptance. (SSS Vol.8)

The sacred scriptures of this land (Sruthi) loudly proclaim that

the individual is the architect of his own fate, high or low status

in society, luxury or poverty, liberty or bondage. Sa yatha

Krathurasmin loke purusho bhavathi; thathe thah prathye

bhavathi: Whatever form the person craves for now while

alive in this world, that form he attains after death: Sruthi

declares thus. Therefore it is clear that Karma decides Janma,

and that the luxury or poverty, the character and attitude, the

level of intelligence, the joys and grief of this life are the

earnings gathered during previous lives. The inference therefore

is inevitable that the next life of the individual will be in

consonance with the activities prompted by the level of

intelligence which rules the person here and now. Some persons

though of noble birth engage themselves in evil deeds. Others,

though born in castes considered low, are engaged in good deeds.

How does this happen? This is a problem that agitates us often.

Persons born as Brahmins perform bad deeds; in other words,

they descend into Rajasic and Tamasic levels. Persons born in

inferior castes rise into the Satwic level and do good deeds.

Brahmins of the type mentioned are only Janma Brahmins and

not Karma BrahminsBrahmins by birth and not Brahmins by

virtue of their deeds. The others are low only by birth and not

low at all by virtue of their deeds. The Vedas require co-

ordination of birth and behaviour in castes.

Persons of pure Satwic nature are rare in the world. They have

mostly Rajas colouring and Satwic character. Such individuals


31

having attained noble birth are involved in Rajasic activities.

They declare by their deeds that they are of mixed caste. The

Vedas have not ignored such examples of mixed nature and the

consequent effects on caste. The Vedas are impartial. They are

not prejudiced against one and favourable to another. They do

not elevate one set of persons or discard another, they only

proclaim the truth that exists.

Let us consider an example. Kausika was a Kshatriya, that is to

say, a person of Rajasic nature. However, as the result of his

deeds in previous lives, Satwic tendencies and attitudes entered

his consciousness and he went about adhering strictly to truth.

He transformed himself and sublimated his consciousness into a

pure state. The mantra that he uttered, and which emanated from

that level of consciousness is the Gayatri. He is known as

Viswamitra, the mitra (friend) of the entire Viswa, for he became

the well-wisher of the entire world! Brahmins have accepted and

acclaimed that mantra as a Divine Gift. They have revered and

recited it and derived immense Bliss. Kausika was therefore a

Janma Kshatriya but he became a Karma-Brahmin and he was

accepted as such by the Vedas, which emanated from the Voice

of God. Thus it is clear that the Vedas proclaim the Path to all

mankind without prejudice, partiality or sense of distinction.

They pay attention only to the thoughts and acts of the

individual.

About this, modern thinkers may have some doubt. This is quite

natural. Let us see what that doubt is. When it is said that Divine

Will has laid down the varnas, should they not exist in all lands?

Surely, they should not be confined to this country, Bharat, they


32

say. But there is no rule that whatever is created should

necessarily be found to exist everywhere! It is not possible to

realise that expectation.

It is but natural that restrictions and preferences concerning the

process of living comprising the code have to be established with

reference to each region, its atmosphere and climate, its

peculiarities and specialties. There is no rule that trees that grow

in Bharat should be found growing in other countries also. We

cannot argue that stars which occupy the sky should exist also on

the earth! There is no compulsion which insists that fishes that

live in water should also live on hills.

God alone knows and decides what should happen to which, and

where and why. All else are powerless. Events like birth are

determined by circumstances of space, time, causation and the

like. They are not bound by our needs or reactions, favourable or

unfavourable. For this reason, mere observations and study of

what is patent will only lead to confusing doubts about Varnas.

Such doubts are inevitable for they are bred by the ego. The core

of reality is separate and distinct from the fabrications of the ego.

When people start acting according to the whims of fancy and

speaking whatever comes to mind, we can only characterise them

as models of sheer ignorance. (SSVahini)

33

Caste is the Cosmic Person Himself manifesting as Human Society

The sociological basis of Bharatiya culture has to be clearly

understood. Mankind falls into four groups, when innate nature and

inclination are considered. The Gitacharya, Lord Krishna, has

declared, as readers already know,

Chaathurvarnyam mayaa srishtam

guna karma Vibhaagasah tasya

karthaa-ramapi maam

Viddhi akarthaaram avyayam.

I have created the four Varnas, the Brahmin,

The Kshatriya, the Vaishya and the Sudra,

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)

Explaining the reason why caste distinctions have been made,

Krishna said, I have created the four varnas to promote

swadharma, samajika dharma, vishwa dharma, and Easwara

dharma and to establish them permanently in this world so that, in

turn, the flame of jnaana will burn bright forever. (SSB 1979)


34

I have established this organisation in order to promote the welfare

of the world, i.e., Loka Kshema. The Varnas help man to engage

himself in acts that he finds congenial and to fulfil himself. Without

it, man cannot earn happiness for a moment. For successful activity,

Varna is the very breath. (GV, p. 82)

Passages in the Purusha Sukta describe the different varnas as parts

of the Lords body. Those who regard the Vedas and Shastras as

perennial and abiding truths and as the pathways, along which

humanity must progress, are described as the face of Brahma. (SSB

1979, p. 83) Those endowed with the Satwa Guna, who have

understood the Brahma Thathwa, who foster spiritual, moral and

progressive living, who help others to earn the Bliss of visualising

the Reality of their Nature, are the Brahmins3. (GV, p. 82)

Those who stand by and guard the sound political system, law and

justice, as well as the welfare and prosperity of the country, and the

moral order laid down for the people; and who keep under control

the wicked and the immoral, and come to the rescue of the weak

and the distressedthese are the Kshatriyas. (GV, pp. 82-83) The

3 THE Vedas speak of the four varnas (social groups), as directives for the

exercise of the rights and responsibilities of individuals. They declare that

the Brahmin group, the 'intellectuals and the spiritual seekers must serve as

the face of society---the face that hears, sees, tastes and 'smells' the changing

moods of the community. This group has the duty to warn the community of

impending calamity, of oncoming distress and latent drawbacks. They have

to guide, lead, counsel and comfort the rest of the people aright. They form

the brain trust, on which the country relies for advice---timely, impartial and

most conducive to the common good. They represent the Head of the

Cosmic Person. (SSS Vol.14), 30-5-1979


35

kshatriyas, kings, who sacrifice their bodies for the sake of the

country and utilise their physical prowess for the defence of the

countrys cultural and territorial integrity, are described as the

shoulders of the cosmic Purusha (SSB 1979, pp. 83-84)

Those who store and supply, within proper limits, to the people at

large the wherewithal for happy physical living are Vaishyas. (GV,

p. 83) The wealthy vaishyas, who engage themselves in charity,

distributing their wealth to all and sundry, have been described as

the thighs. (SSB 1979, p. 84)

Those who lay the foundation for human welfare by service

activities, and provide the strength and sinews are Sudras. (GV, p.

83) The feet are the sudras, who engage themselves in cultivation

and maintaining the regular supply of grain for food. (SSB 1979, p.

84)

If these Varnas carry out their assigned duties, humanity will attain

all-round progress. As a result of this system, a division of service is

brought about. The individual leads a happy, harmonious social life,

without any grief or fear. This Varna system is an example of the

Grace that the Lord has bestowed on Bharat. (GV, p. 83)

Each organ of the body works in unison with the rest of the body

while discharging faithfully its own assigned function. Should

something happen to any limb, the danger is shared by the other

organs who come forward to mitigate the pain of the affected part.

A small example illustrates this. While a person is walking along a

path, a thorn is noticed by the eyes. On account of the internal

communication system between the eye, which is on the face, and


36

the foot, which is at the bottom, the thorn is avoided by the foot. If

the thorn pricks the sole of the foot, the eye shares the pain and

sheds tears sympathetically.

In the same manner, the different castes should work in co-

ordination with each other and share the joys and sorrows of each

other. This spirit of mutual love and unity is essential for the

promotion and protection of dharma in society. In a body, the same

heart animates the head, the shoulders, the thighs and the feet and

the same blood flows through all of them.

Thus, there is no room for distinctions and differences among the

four. Likewise the Brahmins, the kshatriyas, the Vaishyas, and the

sudras must remember that they are all motivated by the same

Divine life-force and must not allow caste difference and

discrimination to arise. However, through the centuries, the inner

significance has been forgotten and the caste system has been made

a basis for sectarian distinctions and communal disharmony.

The system of caste founded on attributes and

activities

The world was in the very beginning predominantly Satwic 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.


37

In the Santhi 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 Satwic nature, and

so they are classified as Kshatriyas. In fact, all Brahmins cannot be

predominantly Satwic in nature, nor can all of them be devoted to

pure ritual activity. Those who do not adhere to the Satwic ideal of

Truth and who evince the qualities of Tamo Guna mixed with

Rajasic traits, those who are mostly both Tamasic and Rajasic were

classed as Vaishyas. The rest, who spend their lives in occupations

involving violence, who do not practise cleanliness and who are

bogged down in Tamasic means of livelihood were classed as

Sudras. Thus, the Brahmins denoted various castes and ensured the

safety and security of human society. (SSVahini)

This is the assertion of the scriptures, the Sruthi. Those endowed

with pure Satwic characteristics are Brahmins. Those with Rajasic

qualities, and as a result, equipped with courage and heroism are

Kshatriyas4 who can protect mankind from harm. 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 Vaishyas5. In this class, Rajo Guna and Tamo

4 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

5 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-


38

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 Tamasic in nature and so engage

themselves in Tamasic professions. These are the Sudras6. They

fulfil themselves by their labour through which they contribute to

worlds 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.

Braahmanasya mukham aaseet

Baahoo raajanyoh Krithah

Ooroo thad asya yad Vaishyah

withal on which the community lives and prospers. They adhere to the

limitations imposed on profit and exploitation. (SSS Vol.14), 30-5-1979

6 The Sudra group is "the feet" of the Cosmic Person, bearing the burden of

feeding and fostering the community. (SSS Vol.14), 30-5-1979


39

Padbhyaam Soodro ajaayatha.

In this declaration, those with pure Satwic 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

Satwic and Rajasic qualities, the Kshatriyas, as the arms of the

Cosmic Person; those who have Rajasic nature mixed with Tamas

and are efficient in the arts of commerce, the Vaishyas, as the thighs

of the Cosmic Person; those who are active and engaged in physical

labour, those endowed with Tamas, the Sudras, 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.

(SSVahini)

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


40

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

Satwic 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

Satwic, Rajasic, Tamasic, or combinations of one or more of those

natures, separately. No one can say this is wrong.

In a general way, predominantly Tamasic natures are grouped as

Sudras. But among them, have we not many who are of pure Satwic

quality? Among those who are grouped as Brahmins, the pure

Satwic type, have we not many who are predominantly Tamasic?

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.

(SSVahini)

One Divine Impulse activates all the limbs

The four Varnas 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 Sudras have neither the right nor the

responsibility to practise spiritual sadhana or tapas and that the


41

Brahmins have it. What we have to remember here is that the

restriction is for the Sudra nature, not for individuals born as Sudra;

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. (SSVahini, pp. 250-254)

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


42

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


43

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 Bodythe Brahmins from the face,

the Kshatriyas from the hands, the Vaishyas from the thighs and the

Sudras from the feet. Of course, these expressions have a deeper

inner meaning. Those who teach like the Guru the principles of

Jnaana 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 Sudras 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


44

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 sweet7. 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

7 Castes have no superiority or inferiority according to the Vedas. A sugar

doll is all sugar. The hymn of Purusha Sukta speaks of the four castes

having come from four parts of His Body. The meaning is that all are

equally high born and equally important. The mouth cannot walk nor can the

feet talk. It is the voice that is obeyed and the arm that protects. Well, all

those who felt (and follow the feeling) that fighting is their righteous duty

are Kshatriyas; all those who feel it their duty to study the Vedas and the

Shastras are Brahmins---not those who feel it as their right! (SSS Vol.2),

26-11-1962


45

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 ones 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 ones 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.


46

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

youwhether 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 communitythese 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 Jivi, the world is for the Lord. Whatever

happens in any part of the body affects the Jivi. 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


47

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 Jivis (the individuals), who do

not know the Atmic reality; they are the illusions of the Jivis who

falsely identify themselves with the non-Atma.


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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 Adhyatmic (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 Sudras. The happiness of

Humanity can be amply realised only when Varnas function in this

way. (GV, pp. 87-95)

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Jaathi and Neethi: The traits and conduct of the castes:

Jaathi and Neethi

Jaathi and Neethi (caste and conduct) are based on each other and

there is no jaathi without its corresponding neethi, or controlling

restrictions. That is done for purposes of systematic training and for

elevating the individual, not for suppressing or cheating him. If a

boy is admitted in the Primary School or the Nursery School instead

of a College, you cannot say that he is cheated or treated with

contempt. It is the first step towards College and a Degree.

But remember, the Lord makes no difference between caste and

caste. What He cares for is virtue and single-minded yearning.

When the elephant Gajendra raised its trunk and surrendered to the

Lord and prayed to Him for succour, it was no longer a beast; its

beasthood had dropped off. A piece of paper, however soiled or

directed, is valued and kept in the strong box as a precious

possession once it has imprinted on it the insignia of the Reserve

Bank and called a hundred-rupee note. Bhakti makes the lowest, the

rarest of men. There was a bhakta called Sena in Delhi at the time

of Akbar's reign. He was the royal masseur at the Court of the

Emperor. Every morning at seven the Emperor expected him at his

side and had ordered that he should massage his body for half an

hour. One day, Sena entered his puja room as usual and, in the


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ecstasy of that Vision of Beauty, he lost all sense of time! His wife

ran about in panic outside the closed door, for she had no mind to

disturb her husband's concentration. Meanwhile, Akbar was being

massaged by Sena at the Palace and the Emperor was praising him,

"Sena, I have never felt so happy all these days; your fingers are

indeed divine." When the session was about to close, Akbar saw in

the cup of oil on the teapot in front of him, the reflection of the

masseur's face---and he was surprised to find that the face was of

Krishna! He turned to examine the face of his attendant, but he was

no longer there!

The lord does not weigh the status or caste of the individual before

bestowing His Grace. He is all-merciful and His Grace, like rain or

moonlight, falls on all. The Vedas themselves declare this. So, have

faith in this and proceed to deserve it and to acquire it. (SSS Vol.2),

6-10-1962

Q. Then why were these castes, these Varnas,

established?

A. They relate to the physical aspect of man. They cannot affect the

spiritual aspect at all. They indicate physical make-up. Of course,

physical includes the intellect, the mind, the Chitta, the

Antahkarana, etc. Unless these are trained and regulated, the Atma

Dharma cannot be understood. Jaathi (class), matha (school of

learning), dharma are all to help in regulating and sublimating the

instincts and impulses of man. That is the reason why wise men

accepted and honoured these. The Atma is Sat, Chit and Ananda;

those are its nature, if somehow it has to be indicated. This can be

realised only by purifying the heart, mind and intellect of man.

Persons who have that purity, whatever their Varna or Ashram, can

Jaathi and Neethi: The traits and conduct of the castes

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attain Moksha; that is what the Shastras declare. When a person is

beset by attachment to some and hatred towards others even in the

solitude of the jungle, he will meet only evil. Even if one is leading

the Grihastha life in the midst of the family, if he has achieved

victory over the senses he is a real Thapasvi. Engaged in Karma that

is not condemned, he is entitled to become a Jnani. For one who is

unattached, the home is a hermitage. Then, even by means of

progeny, of activity, of riches and of Yajna, Yaga and similar

rituals, Liberation can be achieved. What is wanted for Liberation is

just freedom from the impurity of attachment. Attachment is the

bondage. (PraV, pp. 58-59)

Q. In order to reach this high stage, do you say that

birth in a high caste is necessary? Or is Sadhana of a

high order enough?

A. Caste without character is meaningless; it is just an empty label.

Sadhana, without the base of character, is like the journey of a blind

man. Morality, virtue, characterthese are vital. On the basis of

these, if Sadhana is done according to the scheme laid down for the

path one has selected, then there is no doubt of success. But you

must take note of a caution that is essential. You must not give

place to sloth, simply because Jaathi or birth is not important.

Neethi or moral standards accrue according to Jaathi also; and so, to

foster them, the consciousness of Jaathi is helpful, and important.

But if through the accumulated merit of past births, one has the

treasure of goodness and virtue, then one need not attach much

importance to Jaathi. Only those who practised Yoga in previous

births and who could not complete the process will have that type of

excellence. The main thing is to acquire the Neethi that is

prescribed for the Jaathi, foster the Jaathi with Neethi, and make


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yourself fit and full, with a high status in life. For some distance on

the path of Sadhana and spirituality, both Jaathi and Neethi will

help. The Gunas will be sublimated through these two.

Q. Therefore, there must be some who, through the

merit of previous lives, have attained Godhead. Give

some instances, please.

A. My dear man, you should not seek to discover the source of a

river or the ancestry of a Rishi. They may be quite unimpressive.

You should be satisfied with their services. Their experience is what

is most valuable. Be inspired by them, be led by them to similar

efforts. If you go in search of the beginnings, you lose the vital core.

Still, since you raised the question, I shall tell you. Vyasa was born

of the fisherman caste; Sounaka was of the Sunaka clan. Agasthya

was born in a pot. Viswamitra was a Kshatriya. Sootha was born in

the fourth caste. In addition, we have among those who were

virtuous and good, who had their eyes always on the moral

standards of their Jaathi and Neethi, who renounced all and stuck to

the ideal of liberating themselves from the bondage of birth and

death and the illusion of physical values: Sanjaya, Sathyakama and

many more. My dear man, self-effort, Viveka, Thapasthese

qualify man to the highest status. Without purity of the inner

instruments, no man, however high his caste, can reach the Highest.

If inferior copper is added to gold, the alloy loses in value. Just as

pure gold becomes an alloy through contact with copper, the

Universal, the Viraat-rupa, gets the inferior ego added to it in this

Samsara. The Viraat-rupa becomes transformed into the Jivi. Now,

what has to be done to get back the real gold Thathwa? Through

Thapas and Vratha (vow), through polishing and cleansing the

Buddhi, the original stage has to be regained. You wash the feet


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after walking through the mire; the mind too has to be washed of

the mire of attachment to objects. Jnaana alone can burn the seeds

of attachment so that they may not sprout again. So, if a person has

the treasure of Jnaana, he gets liberated easily. (PraV, pp. 77-79)

Traits of the Castes

Brahmins are known by their significant traits: knowledge

(vidya), virtue, action of the most exalted and beneficial kind, and

the spread of virtue by example. One who promotes these and

cultivates these and develops these is a brahmin, whoever one is.

That is the qualification and the authority exercisable by the

brahmin. Only the highly learned person and the person who

conducts himself as befits that learning can deserve the status.

Earning these qualifications is the effort to be made by those eager

to justify that position.

Kshatriyas

Now for the signs of the protectors. They are efficient in all

undertakings, have heroism, courage, adventure, and an eagerness

to punish the wicked and protect the virtuous. Those endowed with

such qualities are entitled to the status of warriorhood. They have to

take up all tasks with that attitude and establish at home worthy

rules for all.

Vaishyas

Next the business people. They have to try to make the currents of

commerce flow smooth and fast, to forge communication links that

tie the nations into one commonwealth and make wealth multiply in

the world. That is their task. They must ensure that the concord

between people is unbroken and undiminished. They have to aspire


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for the fame (yashas) of great deeds and noble achievements and

the splendour (varchaska) of having helped in the spread of

education and health by the erection of schools, hospitals, and the

like. They must devote their wealth to the promotion of all worthy

causes. By this means, virtue and righteousness are fostered.

sudras

Now for the labourers and their ideal characteristics: They have to

produce and gather things of value, not deviating from the path of

dharma. Always earnest to realize the objects of human existence

and always striving for the same, they must intelligently store and

protect things produced and try to produce more and more, for the

common benefit. The things thus collected have to be liberally

utilized for the spread of genuine knowledge (vidya) and for the

sustenance and support of the virtuous.

In this way, by the cooperative effort of these four types of human

endeavour, wealth will become much and manifold; man will be

rendered happy. The four castes (varnas) have to feel that the social

order has been designed with the overall aim of maintaining worldly

dharma (lokadharma).

If each caste adheres to its duties, the welfare of the world will

doubtless be assured; besides, each will be able to win what is even

more important, the bliss of the Atma. On the other hand, if all feel

that there is but one caste, one code of duties, and one set of rules

for all, the welfare and security of the world will be endangered.

If all enter the field of trade, who will purchase and consume the

goods offered? If all start teaching, who will learn and practise? If


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all command, who will obey? If all produce and grow, who will

seek the products of their toil? It is to create the diversity that will

contribute to unity, through the practice of truth and dharma in

every individual and social act, that the Lord has ordained the way

of living according to the duty of caste (Varna-dharma).

It is believed that occupation (vritti) was based on the caste

(Varna); no, castes were so named on the basis of the occupations

only. Today, there is neither caste nor occupation. One profession

today, another tomorrow; a caste today, another tomorrowthis

instability lies at the root of the disturbed atmosphere of the world,

of the discontent that has spread.

Infuse every profession and occupation with inner morality, with

constant attachment to truth, with the unperturbed equanimity of

fortitude; then, follow the duties of the caste (Varna) with its

prescribed professionsthat is the summum bonum, the supreme

blessing. If you fail to do this, your lot will be misery and chronic

poverty. The choice is between the first, the Sri Rama saviour

(raksha), and the second, the worldly punishment (lokashiksha) of

distress (dhurbhiksha). Your saviour from the punishment is

learning dharma (dharma-sikshana)! (DV, pp. 115-117)

Wisdom has been likened to a boat which can take man across the

turbulent waters of samsara or worldly existence. It has also been

described as the fire which burns all illusions, impurities and

idiosyncrasies of human nature. In this connection, let us examine

the connection between the fire and our food. The smoke depends

on the fire, the cloud depends on the smoke, the rain depends on the


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cloud, the crop depends on the rain, and the food depends on the

crop we harvest.

Further, the attitude and qualities of our mind are conditioned by the

food we consume. Let us consider wisdom as a sword, too. Desire,

anger, passion, greed, pride, and envy take roots and grow like

mighty trees in our hearts, destroying our innate humanity. Wisdom

is the sword with which we must cut off these trees and live a quiet

and happy life.

Thus, in the fourth chapter of the Gita, Krishna explained the

genesis of the four varnas and described jnaana yoga. He

emphasised that no other yajna need be performed if jnaana yajna

is undertaken. He exhorted Arjuna to dedicate his actions t

Varnashrama Dharma the Four Limbs of the Cosmic Purusha

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