Saturday, October 19, 2013

83. Caste System and Misapprehension of Varnashrama Dharma.




Jaati is commonly referred to as caste and Varna to creed in modern society. These words have been misused to divide human race by those who are making benefits from it. The system in our country has accused the Sanatana Dharma for this commotion but unfortunately the Vedas or Upanishads or Srimad Bhagavad Gita has never emphasized the division of mankind in this sort. 

The Vedas, Upanishads and Srimad Bhagavad Gita have given prominence to dignity of labour instead. Failure to understand these two words has benefited that bunch of people who are exploiting the system. It is important to know about these two words which has become a taboo. 

According to Rishi Gautama’s Nyaya Sutra those having similar type birth are classified in different Jaati (Samaana Prasavaatmika Jaatih). The Gautama Rishi states four type of birth and lists them as follows: Udbija (one which sprouts from seed like plants) Andaja (one which are born out of eggs like birds and reptiles) Pindaja (one developed in womb like in animals and mammals) Ushmaja (one which are produced due to temperature and atmospheric conditions like virus, bacteria etc). Similar physical characteristics are the highlight of a particular Jaati which cannot change from one to another and cannot cross-breed also. Thus Jaati is creation of Providence. Brahmana, Kshatriya, Vaishya and Shudra can never be depicted as different Jaati because there is no difference in the way they take birth and even so that have an identical physical characteristics. Hence we can conclude that the whole of the human race is of the same Jaati called Manava Jaati. The actual word used for Brahmana, Kshatriya, Vaishya and Shudra is Varna and not Jaati. 

Varna means profession or the way of life that one has adopted by his own choice or chance. Thus, while Jaati is provided by Providence, Varna is our own choice. In Bhagavad Gita Chapter 4 Verses 13, Lord Krishna explains that Varna is bestowed on the basis of the inherent nature of an individual, which is a combination of three Gunas (qualities) namely Sattva, Rajas, and Tamo and the individuals Prarabdha Karma. 

In the Shanti Parva of Mahabharatha, Yudhisthira describes a Brahmin as one who leads a truthful, forgiving, and kind living. He clearly mentions that a Brahmin cannot be a Brahmin just because he is born to a Brahmin family, nor is a Shudra a Shudra because his parents are Shudras. Manusmrti (11.157) says, “Just as a wooden toy elephant cannot be a real elephant and a stuffed deer cannot be a real deer, even so, without the knowledge of Scriptures and Vedas and not having developed the intellect an individual even if born to a Brahmin cannot be considered a Brahmin”. 

According to the Dharmasutra of Apastamba, by birth every individual is a Shudra. It is only by knowledge, upbringing, behaviour and wellness that one becomes a Dvija the “twice born”. Many ancient and contemporary reformers have tried their level best to take out this menace but it is for us to understand the oneness and also at the same time respect the dignity of labour. There are many people who give loads of lecture on the social justice and equality but are unwilling to let sewage cleaner or road sweeper into their house; this is not the way one has to behave. We have to learn to give respect to all jobs without discriminating one from another. Although this is one of the most important things that an individual should develop, it is rarely found. The lack of such understanding in society is the main cause for unemployment. 

Our youngsters are more worried about what others think about what they are doing for living than getting employed. This lack of honor to job has left them remain idle instead of making them think doing something useful in life is better. It’s mostly evident in developing countries like ours where people either have too much self-pride or fear of what their family, friends or relatives think about what they do for a living. 

One must agree that social status is being judged by what they do for the living. The farmers, barbers, potters, dhobis, carpenters, weavers do not get the same position in society as one look upon a doctor, engineer, I T professional. It is only when a sewage worker and an I T professional are looked at in same status that we respect the dignity of labour. Wisdom is to think that all the professions are same and ultimately it is for the wellness of the society. Isn’t it??????

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