VARNA DHARMA
The word 'VARNA DHARMA', means the duties prescribed for each caste. The word 'caste' is a problem for many people today because over time, the whole idea has come to be entirely misunderstood.
MEANING OF THE WORD 'VARNA DHARMA':
In Sanskrit, varna means to describe or that by which a thing is described. Varna can also mean name, color, form, quality, relationship and so on, because we describe a thing according to these attributes. When we study a science, botany or zoology for instance, the entire vegetable and animal kingdom are classified according to similar qualities and attributes. The same is true in the material sciences such as physics and chemistry, where elements and minerals of similar properties are grouped together.
Among human beings there is also much variety in color, shape, ability, mental temperament, and so on. When we say that all human beings are equal, we mean this to be true from the spiritual standpoint, in that each one has capacity to do something, whatever it may be. Each one has a particular ability by nature: One person performs physical labour, another writes poetry, or does public speaking, and yet another does social service work. Thus just as objects and beings are classified in other sciences according to their different natures, spiritual science also classifies society into four groups, the catur varna. These four types of people are found everywhere in the world, not just in India. In this regard, Lord Krishna makes a famous statement in the Bhagavad Gita, which says:
THE FOUR-FOLD CASTES HAS BEEN CREATED BY ME ACCORDING TO THE DIFFERENTIATION OF GUNAS (QUALITY) AND KARMA (ACTION). (IV: 13)
There must always be a basis for classifications. For example, countries of the world are classified as "third-world countries," "developed nations," or "underdeveloped nations." But, what is the standard of measurement here? From what stand point is one country considered developed or underdeveloped? Because if we look from a spiritual standpoint, those that are considered materially underdeveloped might be the most developed spiritually. The catur varna are classified based on guna and karma.
CASTE BASED ON KARMA
[1] Brahmins (the thinking class): With respect to this first category, karma would mean one's ability to study, research, invent, discover, teach, and do other such work that requires much thought. Everyone is not able to do this. Just as we see the number of dropouts from secular schools increasing, the same is true in the spiritual field.
From Vedic times onwards, those who were of an intellectual nature, capable of studying and teaching, were called brahmins, the thinking class. This is why every organization always has an advisory board -- a "think tank" -- to create new ideas and make decisions.
[2] Ksatriyas (the leader class): The second category is capable of leading the society towards the ideals shown by the brahmins, of looking after the people and of courageously fighting battles when necessary. Though the "thinker" has visions or ideals for society, he does not always have the capacity to bring them about in a practical way. Hence, the ksatriya is needed, as this type of person can act on the ideas. The ksatriyas are the natural-born leaders of society.
[3] Vaisyas (the business class): The third category, that of the vaisyas, have a propensity to produce wealth, not only for themselves but for society at large. These are the people engaged in agriculture, cattle-raising and other businesses. We all know that not everybody has this business tendency and know-how.
[4] Sudras (the labour class): The fourth category is made-up of those who perform service (seva). They are not capable of thinking of ideas, leading the society, or producing much wealth, but when they are told what needs to be done, they will do it. Therefore, in every organization, there are people who give suggestions and make plans, others who put the plans into action, others who do the fund raising, and still others, who do whatever practical labour needs to be done.
The main point is that everybody is capable of doing one thing or another, and no category is in any way inferior to another. In fact, when you understand the real meaning of the four varnas, you will see that each of us is really a brahmin, ksatriya, vaisya and sudra, all put together in one! Personally, I find this is true: in one field I am able to have an idea or vision, but I am not able to work, but do not have creative ideas Practically speaking, all four types are necessary in our individual lives, in the family units, and in social activities. Yet a person is called a brahmin, ksatriya, vaisya, or sudra depending on whether his or her nature is predominantly that of a thinker, leader, business person, or worker.
CASTE ACCORDING TO GUNA:
As Lord Krishna explained in the Bhagavad Gita, the classification of castes is also based on one's inner mental qualities or gunas. It is said that human nature and all nature (prakriti) is composed of three gunas: sattva, rajas and tamas.
Sattvoguna is of the nature of knowledge: a desire for knowledge and the qualities of love, faith, kindness and compassion. The rajoguna is of the nature of activity. Numerous desires and ambitions are its manifestations. Tamas is of the nature of inertia, and it manifests as dullness and little interest or ambition of any kind.
A Brahmin is described as one who predominantly sattvic, with some rajas and a little tamas in his personality. A ksatriya is one who is predominantly rajasic, a very ambitious person, with some sattva and a little tamas in him. A vaisya is one in whom the guna of rajas is predominant, yet with almost as much as tamas and the least amount of sattvoguna. The sudra is predominantly tamasic, with some rajas and very little sattva.
In conclusion, we have seen that the division of the varna asramas is based on action (karma) and quality (guna) -- not on birth (janma), as is commonly understood today. In fact, the Manu Smriti says that everyone is actually born as sudra (janmana jayate sudrah) because at birth we are basically the raw material of life, from which anything can be made. We cannot judge what a person will be by what caste he is born into, for a brahmin can become sudra and a sudra can become a brahmin. Some people live an inspired life in their youth, but later on become dull and debased. While others begin life by being dull, but become very bright and successful later on.
How, then, did this caste-by-birth system come about? This has happened only in the last several hundred years, when people with brahmin qualities, for instance, began to marry only those people with similar qualities. Children born into such a family were then called brahmins. However, this was not the original intent nor the basis upon which the varnas were actually divided. As it is said in the Canakya Sutra, "A person should be engaged only in a field of activity that he is capable of doing."
When this principle is followed there is no problem. Furthermore, if everyone has the attitude that I am capable of doing this particular work and am doing it to serve the society, then naturally there will be dharma, the total integration of society as well as of the individual. If we do not have this understanding, disintegration will be the result.
Devotion to one's Duty:
As explained earlier, dharma is that which integrates the individual as well as society and enables one to ultimately reach the true dharma, abidance in the absolute nature of the Self. Whether one is capable of thinking and planning of leading, creating wealth, or doing manual labour, dharma is fulfilled when people of all four castes, or varnas, perform their duties and responsibilities completely in an attitude of selflessness. In the field of education, for instance, if the students are sincerely interested in their studies, if the teachers are devoted to their profession, and if the administration is devoted to its own task, the schools will run smoothly. At home, if mother, father and children all fulfil their duties devotedly, there will be sweetness and peace in the house, but if everyone argues and wants to give up their own duty, saying, "Why do I have to do this, why do you not do it?" there will only be friction. Disharmony comes about only when we are careless and forgetful of our duties.
In the Bhagavad Gita, Lord Krishna says, "Engaged in one's own duty, one attains perfection." [XVIII:45].
Devotion to duty gives us purity of mind and this purity brings about inner perfection and complete Self-unfoldment. A doctor does not have to do the work of a Lawyer, and a Lawyer does not have to do the work of an engineer. Each one should remain devoted to the work of which he is capable. Perfection of a worldly kind too, even national fame, is attainable by one who devotes his or her entire energy to his or her special field of interest and talent.
DEDICATED ACTION:
In the Bhagavad Gita, Lord Krishna says, "Engaged in one's own duty, one attains perfection." [XVIII:45].
Devotion to duty gives us purity of mind and this purity brings about inner perfection and complete Self-unfoldment. A doctor does not have to do the work of a Lawyer, and a Lawyer does not have to do the work of an engineer. Each one should remain devoted to the work of which he is capable. Perfection of a worldly kind too, even national fame, is attainable by one who devotes his or her entire energy to his or her special field of interest and talent.
DEDICATED ACTION:
With what attitude should we perform our work? The Lord tells us in the Gita:
He from whom all beings have evolved, by whom all this world is pervaded, worshiping Him with one's own duty, one attains perfection. [XVIII:46]
Whatever work we do should be looked upon as duty and should be done as worship of the Lord in an attitude of dedication and surrender. Which Lord should we worship? We should worship that supreme Lord from whom this entire world has emerged and by whom this entire world is pervaded. Work done with this attitude of worship of the infinite Lord is called as true karma.
To understand how dedicated action integrates society, let us take an example of how a good cup of coffee is made. First we must have the four ingredients: water, coffee powder, milk and sugar. The nature of the water is not that of the powder; the nature of the powder is not the same as the sugar. Each ingredient has its own special quality. We cannot say that one ingredient is more important than the other. Here there is no question of superiority or inferiority. But when all four ingredients are mixed together in proper proportion and each ingredient surrenders or offer its quality for the sake of the whole, then that coffee is wonderful! Imagine if the coffee powder says, "I am superior! Why should I surrender?" and it decides to withdraw its quality! The result will be no coffee at all.
Society is something like this cup of coffee. It is made up of its four ingredients, the four castes, and each one has its own nature, its own special contribution to make to the whole. None is superior to the other. If each individual becomes dedicated to offer his or her own best qualities in serving others, the result will be a better society.
Problems in society arise only when we assume a mistaken sense of superiority and inferiority. Though in India they say problems are because of the caste system, we find that the same kinds of pressure exist almost everywhere, in communist, capitalist, or social countries, whether or no the divions of people are called brahmins, ksatriyas, and so on. If it is not a problem of caste, it may be due to racial discrimination or something else. when individual or racial discrimination or something else. When individuals or racial discrimination or something else. When individuals or racial groups think themselves superior to others, they will want to exercise authority over the other parties. This may continue for sometime. But how long will the oppressed remain suppressed and controlled? Sooner or later they will revolt and a struggle of some kind will ensure, sometimes even leading to war.
Remember, it is not that something is necessarily wrong with the social or political system. The system can only work property when all its component parts work in harmony and with dedication. The present degraded condition in India and everywhere else in the world is due only to human's greed, selfishness, pride, arrogance and other such negative qualities.
In summary, varna asrama dharma is the fulfillment of all our duties given to us according to our station or stage in life, performed in an attitude of worship, and offered to the Lord for the benefit of the entire society.
He from whom all beings have evolved, by whom all this world is pervaded, worshiping Him with one's own duty, one attains perfection. [XVIII:46]
Whatever work we do should be looked upon as duty and should be done as worship of the Lord in an attitude of dedication and surrender. Which Lord should we worship? We should worship that supreme Lord from whom this entire world has emerged and by whom this entire world is pervaded. Work done with this attitude of worship of the infinite Lord is called as true karma.
To understand how dedicated action integrates society, let us take an example of how a good cup of coffee is made. First we must have the four ingredients: water, coffee powder, milk and sugar. The nature of the water is not that of the powder; the nature of the powder is not the same as the sugar. Each ingredient has its own special quality. We cannot say that one ingredient is more important than the other. Here there is no question of superiority or inferiority. But when all four ingredients are mixed together in proper proportion and each ingredient surrenders or offer its quality for the sake of the whole, then that coffee is wonderful! Imagine if the coffee powder says, "I am superior! Why should I surrender?" and it decides to withdraw its quality! The result will be no coffee at all.
Society is something like this cup of coffee. It is made up of its four ingredients, the four castes, and each one has its own nature, its own special contribution to make to the whole. None is superior to the other. If each individual becomes dedicated to offer his or her own best qualities in serving others, the result will be a better society.
Problems in society arise only when we assume a mistaken sense of superiority and inferiority. Though in India they say problems are because of the caste system, we find that the same kinds of pressure exist almost everywhere, in communist, capitalist, or social countries, whether or no the divions of people are called brahmins, ksatriyas, and so on. If it is not a problem of caste, it may be due to racial discrimination or something else. when individual or racial discrimination or something else. When individuals or racial discrimination or something else. When individuals or racial groups think themselves superior to others, they will want to exercise authority over the other parties. This may continue for sometime. But how long will the oppressed remain suppressed and controlled? Sooner or later they will revolt and a struggle of some kind will ensure, sometimes even leading to war.
Remember, it is not that something is necessarily wrong with the social or political system. The system can only work property when all its component parts work in harmony and with dedication. The present degraded condition in India and everywhere else in the world is due only to human's greed, selfishness, pride, arrogance and other such negative qualities.
In summary, varna asrama dharma is the fulfillment of all our duties given to us according to our station or stage in life, performed in an attitude of worship, and offered to the Lord for the benefit of the entire society.
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