चातुर्यवर्न्यम मया सृष्टं गुणकर्मविभागशः
तस्य कर्तारमपि
माँ विदध्य्कर्तारमव्ययम…….. (
Karmyog shlok-13,Bhagwad Gita )
(Based on the
traits and action of the humans, the four Varna’s have been created me.)
The suicide of a Dalit (oppressed) student in Hyderabad as
a result of a deeply ingrained system of caste conduct in India has raised an
issue which is sad and not in the interests of a nation whose government is
already embroiled in many issues that consume its precious time and for its
ministers to be involved in this provides the opposition of the day an
opportunity to go hunting.
For ages, the
shloka from the Gita which defines the caste system; has been a victim of
vested interpretation leading to controversies and conflicts. The latest being
the one at the university of Hyderabad leading to the suicide of a student and
the unrest that ensues across the country. In the context, it is necessary that
we take a look at the shloka mentioned here drawn from Gita to understand its
socio-religious context and the object of its enunciation.
In the science of yoga,
the three characteristics of nature have been depicted by three colors, Sata,
Raja and Tama. These colors portray the different natures of the human being.
The three colors as stated in Sata, the Raja and the Tama, are the White, the
Red, and the Black respectively. The
action of a human being corresponds with the thoughts that arise in his
mind and since thoughts vary in different minds so do humans. The
varying nature of different human beings for the purposes of spiritualism has
been classified into four Varna or castes. Its aim was study of the nature and
traits of human beings with a view to reconcile these traits with the growing
needs of society which in its changed ramifications is visible even today. It
was meant to streamline the needs of the activities of the day, divided into
disciplines and professions with degrees of specialization to meet emerging
needs of society and state.
The purpose of this division was not to drive a cleavage
between the castes but to enforce a sense of solidarity toward achievement of
common goals and in this division every caste had its importance and crucial
relevance far from being a contrivance of vested division for a manufactured
hierarchical subjugation as some made this become in the course of development
of this civilization. The classification of Varnas in its originality was
designed to make these compliments of each other rather than vicious
competitors, as some intelligent minds subsequently rendered it.
In the middle ages the quest for power and the consequent
conflict gave rise to feelings of communalism which in our times has assumed
its ugliest face. The situation of the middle ages provided opportunity to some
half pundits to interpret some of the contents of the Hindu scriptures out of
context in expression of their knowledge. What we see of the caste system today
follows from this tradition crafted by the enemies of humanity and Hinduism and
contrary to what is given in the Gita.
In the decaying stages of Hindu life, some Brahmins with
the active support of the Rajanyas, the Kshatriyas got hold of the opportunity
to misread and misinterpret to the unread and uneducated the stated shloka from
the Gita “I created the four Varna; and I based it on the natural traits and
corresponding nature of the human beings, and though I did this consider me
immortal and not the doer of the same “.
The intelligent vested interpreter got hold of the first
line of the shloka and cleverly continued to conceal the second and more
revealing line to perpetuate a tradition of inequality and untouchability as
they continued in their unchallenged interpretation of the shloka
nurtured by the ignorance of the so subjugated and the might of the
Rajanya who supported this deliberate misinterpretation in a quid pro quo,
where his arbitrary acts got the support
of the Brahmin, the spiritual guru who generously ordained the seal of divine
authority to such acts, to his patron.
A Brahman who was supposed to be situated in the “Brahm”
which necessitated that he makes no difference in the Chandaal, the dog and all
other beings, with the active connivance of majority of the kings made the
ancient division of traits a contrivance for inequality and subjugation, a
tradition so deeply ingrained even today. The ones that did this sinister and
irreparable damage should be considered the true enemies of Hinduism since it
was this unjust and mal-intended interpretation of the shloka that resulted in
the alienation of segregated Hindus who were the first to be met by other
religious denominations who came to this land and embraced this denigrated,
deprived and segregated lot.
The shloka in its totality and depth helps us comprehend
its meaning better and serves as an aid to comprehend reality. Caste cannot be
ascribed at birth if it has to be in line with the shloka mentioned in the Bhagwat
Gita. Brahmanism is the expression of Brahmanical thoughts of a Brahmin
situated in his true self, the “Brahm”. Brahmanism is a realization that is
accessible to each and every human being striving for such attainment. The
practice that has continued for ages and thrusted upon Hinduism as divine truth
runs contrarily to truth.
Brahmanism in its
true sense cannot be reduced to putting on sandal paste on the forehead or
indulgence in some rituals and mispronouncing of hymns from the Vedas. As per
the definition, a Brahmin has to be a person with “Satwik Traits," symbol of
piety of thought and action. A person with leadership “Rajas traits “as per the
definition is the Kshatriya. An indolent given to base “Tama traits “indulging
in base acts is a Shudra. Nowhere in the shloka mentioned in the Gita is there
an allusion to ascription of caste at birth. Trait and actions being the
foundation of this definition in the Gita is scientific and does not concur
with the adulterated and misconceived notion of the traders of some concocted
spiritualism and the thoughts that follow from it, which keeps Hindus divided.
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