“Shrinwantu Vishwe Amritasya Putrah” (Listen ‘O’
Children of Immortal Bliss) says Svetasvatara Upanishad addressing the entire
mankind as “Children of Immortal Bliss.” This reference confirms that human
race is not born as a Papakarmakrit (Ill-Doer) but can end up becoming “Papayoni”
(Cause of Sin) by living irresponsibly and by how they handle their thought, word and deed.
There are many learned intellectuals including those who are
professors by profession in universities who do not understand the word “Papayoni” which Sri Krishna utters in the
Bhagavad Gita - Chapter 9, Verse 32. They simply misinterpret the word “Papayoni”
as Low Born since the word “Yoni” is the term used for female organ of
generation. In fact Papayoni is a word used for those who have got little or no
competence to advancing spiritually. The one who over indulge in mundane
affairs irrespective of his birth falls low. This is nothing to do with the
caste system which is followed now to benefit from reservation quota. Any one
born in any family can go either to tread on the path of divine or tumble into
the alley of sense gratification depending on their tendencies and inclinations.
Those born in a Brahmin or a Kshatriya family have no immunity to avoid ending
up as “Papayoni.”
Sri Krishna clearly states that “Chaturvarna” (Four
Nature) was designed by Him and the basis for it was “Guna” and “Karma” not
birth. Again Guna here is not the character but virtue and Karma is not the
profession they are in but recompense.
Dr. Bhimrao Ramji Ambedkar popularly known as “Babasehab”
in one of his works writes thus: “Childish is the defence of the Bhagavad Gita
of the dogma of Chaturvarna. Krishna defends it on the basis of the Guna theory
of the Sankhya. But Krishna does not seem to have realised what a fool he has
made of himself. In the Chaturvarna there are four Varnas. But the Gunas
according to the Sankhyas are only three. How can a system of four Varnas be
defended on the basis of a philosophy which does not recognise more than three Varnas?
The whole attempt of
the Bhagavad Gita to offer a philosophic defence of the dogmas of counter revolution
is childish—and does not deserve a moment’s serious thought.”
Now I do not understand how Babasaheb missed out
this simple logic. We all know that there are only three primary colours namely:
Red, Yellow and Blue yet the combination of two are more colours can yield many
shades and tints like red with yellow brings out orange, yellow with blue gives
green, red and blue turns to be purple and there is a lot of other colours.
Sri Krishna explains Arjuna in regard to the Four
Varnas. He says “Chatur-Varnam Maya Shrustam, Guna Karma Vibhagasha” - I
created the four varnas namely Brahmana, Kshatriya, Vaishya and Sudra according
to the prominence of Gunas in them and the natural aptitude they have towards
the action they do. The Guna that is mentioned here is not the character but the
Prakriti (Nature) of the individual containing the amalgamation of the Trigunas
i.e. Sattva, Rajas and Tamas. And Karma is resultant fruit which is fructified as Prarabdha Karma Phala.
An individual who has Sattva Guna is categories as
Brahamana (Teacher/Scholar)
An individual who has Sattva and Rajas with Rajas in
prominence is a Kshatriya (Ruler/Administrator)
An individual who has Rajas and Tamas with Tamas in
prominence is a Vaisya (Merchant/Tradesmen)
An individual who has Tamo Guna is categories as
Sudra (Worker/Craftsmen)
In the Shanti Parva of Mahabharata, Yudhisthira
describes a Brahmin as an individual who is truthful, forgiving, and
compassionate. He clearly mentions that a Brahmin cannot be a Brahmin just
because he is born to a Brahmin family, nor one is a Shudra because his
parents are Shudras.
Born as “Amritasya Putra” one can fall down to be “Papayoni”
it all depends on the way of living.
No comments:
Post a Comment