Understanding Hinduism/ Caste System

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UNDERSTANDING HINDUISM

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PURITY OF BIRTH

Low Birth & High BirthTIME ASSAILS THE ENERGY OF RIGHTEOUSNESS Brahmanas and

Sudras (From Tulasi Ramayana)

 

The Four Orders of Human Beings Often misunderstood , misused or

abused and generally known as THE CASTE SYSTEM (Brahman, Kshatriyas, Vaisyas

and Sudras)

In the Bhagavad Gita, Ch.4, Verse 13 The Lord says:"The fourfold caste has been

created by Me according to the differentiation of Guna and Karma;"

In the Bhagavad Gita, Ch.18, verse 40 the Lord says:"There is no being on earth,

or again in heaven among the gods, that is liberated from the three qualities

born of Nature."

Gita Ch. 18, V.41:"Of Brahmanas, Kshtriyas and Vaishyas, as also the Sudras, O

Arjuna, the duties are distributed according to the qualities born of their own

nature."

[Note: The word 'GUNA' in Vedanta means prakriti (Satwa, Rajas and Tamas). The

principle of caste system is not confined to any one country. It applies to all

human beings of all races, in all countries. This Sanatan principle is eternal

and is not subject to change. It remains unchanged in the past, in the present

and in the future.]

The following explanation is from The Mahabharata, Santi Parva Section CLXXXVIII.

THE FOUR ORDERS OF HUMAN BEINGSFrom The Mahabharata- Santi Parva Section CLXXXVIII.

Brigu said, "..... (The Creator created) human beings with their four divisions,

viz., Brahmanas, Kshatriyas, Vaisyas, and Sudras. The complexion the Brahmanas

obtained was white; that which the Kshatriyas obtained was red; that which the

Vaisyas got was yellow; and that which was given to the Sudras was black." [The

commentator explains that the words expressive of hue or colour really mean

attributes. What is intended to be said is that the Brahmanas had the attribute

of Goodness (Sattwa); the second order had the attribute of Passion (Rajas); the

third got a mixture of the two, i.e., both goodness and passion (Sattwa and

Rajas); while the lowest order got the remaining attribute, viz., Darkness

(Tamas).].

Bharadwaja said, "If the distinction between the four orders of human beings be

made by means only of colour (attribute), then it seems that all the four

orders have been mingled together. Lust, wrath, fear, cupidity, grief, anxiety,

hunger, toil,- possess and prevail over all men. How can men be distinguished by

the possession of attributes? The bodies of all men emit sweat, urine, faeces,

phlegm, bile, and blood. How then can men be distributed into classes? Of

mobile objects the number is infinite; the species also of immobile objects are

innumerable. How then, can, objects of such very great diversity be distributed

into classes?"

Brigu said,"There is really no distinction between the different orders. The

whole world at first consisted of Brahmanas. Created equal by the Creator, men

have in consequence of their acts, become distributed into different orders.

They that became fond of indulging in desire and enjoying pleasures, possessed

of the attributes of severity and wrath, endued with courage, and unmindful of

the duties of piety and worship, - these Brahmanas possessing the attribute of

Passion, - became Kshatriyas.

Those Brahmanas again who, without attending to the dutieslaid down for them,

became possessed of both the attributes of Goodness and Passion, and took to

the professions of cattle-rearing and agriculture, became Vaisyas. Those

Brahmanas again that became fond of untruth and injuring other creatures,

possessed of cupidity, - engaged in all kinds of acts for a living, and fallen

away from purity of behaviour, and thus wedded to the attribute of Darkness,

became Sudras.

Separated by these occupations, Brahmanas, falling away from their own order,

became members of the other three orders. All the four orders, therefore, have

always the right to the performance of all pious duties and of sacrifices. Even

thus were the four orders at first created equal by Brahma (the Creator) who

ordained for all of them (the observances disclosed in) the words of Brahma (in

the Vedas). Through cupidity alone, many fell away, and became possessed by

ignorance.

The Brahmanas always devoted to the scriptures on Brahma; and mindful of vows

and restraints, are capable of grasping the conception of Brahman. Their

penances therefore, never go for nothing. They amongst them are not Brahmanas

that are incapable of understanding that every created thing is Supreme

Brahman.These, falling away, became members of diverse (inferior) orders.

Losing the light of knowledge, and betaking themselves to an unrestrained

course of conduct, they take birth as Pisachas and Rakshasas (demons)and Pretas

and as individuals of diverse Mleccha species.

The great Rishis who at the beginning sprang into life (through the Creator`s

will) subsequently created, by means of their penances, men devoted to the

duties ordained for them and attached to the rites laid down in the Eternal

Vedas. That other Creation, however, which is eternal and undecaying, which is

based upon Supreme Brahman and has sprung from the Primevel God, and which has

its refuge upon yoga, is a mental one."

Bharadwaja said:" By what acts does one become a Brahman? By what a Kshatriya?

By what acts again does one become a Vaisya or a Sudra? Tell me this, O

foremost of speakers."

Bhrigu said, "That person is called a Brahman who has been sanctified by such

rites as those called JATA and others; who is pure in behaviour; who is engaged

in studying the Vedas; who is devoted to the six well-known acts (of ablutions

every morning and evening, silent recitation of mantras, pouring libations on

the sacrificial fire, worshipping the deities, doing the duties of hospitality

to guests, and offering food to the Viswedevas); who is properly observant of

all pious acts; who never takes food without having offered it duly to gods and

guests; who is filled with reverence for his preceptor; and who is always

devoted to vows and truth.He is called a Brahmana in whom are truth, gifts,

abstention from injury to others, compassion, shame, benevolence and penance.

He who is engaged in the profession of battle, who studies the Vedas, who makes

gifts (to Brahmanas) and takes wealth (from those he protects) is called a

Kshatriya.

He who earns fame from keep of cattle, who is employed in agriculture and the

means of acquiring wealth, who is pure in behaviour and attends to the study of

the Vedas, is called a Vaisya.

He who takes pleasure in eating every kind of food, who is engaged in doing

every kind of work, who is impure in behaviour, who does not study the Vedas,

and whose conduct is unclean, is said to be a Sudra.

If these characteristics be observable in a Sudra, and if they be not found in a

Brahmana, then such a Sudra, is no Sudra, and such a Brahmana is no Brahmana. By

every means should cupidity and wrath be restrained. This as also

self-restraint, are the highest results of Knowledge. Those passions (cupidity

and wrath), should, with one`s whole heart, be resisted.They make their

appearance for destroying one`s highest good. One should always protect one`s

prosperity from one`s wrath, one`s penance from pride; one`s knowledge from

honour and disgrace; and one`s soul from error.

That intelligent person, who does all acts without desire of fruit, whose whole

wealth exists for charity, and who performs the daily Homa, is a real renouncer

(karma-sannyasa).

One should conduct oneself as a friend to all creatures, abstaining from all

acts of injury. Rejecting the acceptance of all gifts, one should, by the aid

of one`s intelligence, be a complete master of one`s passions. One should live

in one`s soul where there can be no grief. One would then have no fear here and

attain to a fearless region hereafter. One should live always devoted to

penances, and with all passions completely restrained; observing the vow of

taciturnity, and with soul concentrated on itself; desirous of conquering the

unconquered senses, and unattached in the midst of attachments.

The indications of a Brahmana are purity, good behaviour and compassion unto all

creatures." __TOP <To top of this page

Sufficient liberty of action is left to them in consequence of which all

individuals may attain to an equality of condition. From The Mahabharata,

Anusasana Parva section CLXIV

Bhishma said:A man of wisdom cannot catch hold of a sinful person and forcibly

cause him to become righteous. When seriously urged to act righteously, the

sinful only act with hypocrisy, impelled by fear. They that are righteous among

the Sudras never betake themselves to such hypocrisy under the plea that persons

of the Sudra order are not permitted to live according to any of the four

prescribed modes. I shall tell thee particularly what the duties truly are of

the four orders.

So far as their bodies are concerned, the individuals belonging to all the four

orders have the five primal elements for the constituent ingredients. Indeed,

in this respect, they are all of the same substance. For all that, distinctions

exist between them in respect of both practices relating to life or the world

and the duties of righteousness. Notwithstanding these distinctions, sufficient

liberty of action is left to them in consequence of which all individuals may

attain to an equality of condition.

All men are equal in respect of their physical organism. All of them, again, are

possessed of souls that are equal in respect of their nature. When dissolution

comes, all else dissolve away. What remains is the inceptive will to achieve

Righteousness.That, indeed, reappears (in next life) of itself. When such is

the result (that is when the enjoyments and endurance of this life are due to

the acts of a past life), the inequality of lot discernible among human beings

cannot be regarded in any way anomalous.__The

status of a Brahmana is incapable of acquisition by persons begotten on

uncleansed souls. KSHATRIYA,VAISYA AND SUDRA CANNOT BECOME BRAHMANATHE

MAHABHARATA, ANUSASANA PARVAsec.XXVIII,

Bhishma said:The status of a Brahmana is incapable of acquisition by a

personbelonging to any of the three other orders. That status is the highest

with respect to all creatures. Travelling through innumerable orders of

existence, by undergoing repeated births, one at last, in some birth, becomes

born as a Brahmana. The status of a Brahmana is incapable of acquisition by

persons begotten on uncleansed souls. The status of a Brahmana, which is the

foremost of everything, is incapable of being won by penances.That status is

really incapable of being obtained by persons of uncleansed

souls.__Please note: Long Text here so if

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