Guest guest Posted April 20, 2008 Report Share Posted April 20, 2008  The following article is taken from “The Singapore Dakshina Bharatha Brahmana Sabha†60th Anniversary Souvenir Magazine, 1984 On Being a Brahmana by Professor N. Krishnamurthy Introduction Just as the Hindu is defined as one who believes in the authority of the Vedas, a Brahmana may be defined as one who seeks the Brahman, First Principle of All Existence, according to the scriptures. No more, no less. To go any further in discussing the Brahmana, one must be very clear and very careful. But on this special occasion when our Brahmana Sabha celebrates its Shashti-Abdha Poorthi, one could be forgiven for sharing with one’s fellow Brahmana-s (and other interested readers), thoughts on a self-examination and a re-dedication to being a Brahmana. The author will discuss in what follows, some aspects of the past, present and future role of Brahmana-s in society. The Myth of Creation In the “Purusha-Sookthamâ€, originally part of the Rig-Veda, there is a hymn which, freely translated, means: “From the face of the Universal Being sprang the Brahmana, from the shoulders the Kshathriya, from the thigh the Vaisya, and from the feet the Sudhra.†To the elation of many who were born Brahmana and to the dismay of almost everyone else, this can be alleged to signify the relative importance or level of the four social classes. The obvious fallacy of such (mis)interpretation is that as far as the person is concerned, the thighs are no less important than the shoulders, and the face is no more useful than the feet. Even so are the different classes of people equally valuable to the community. But the underlying significance of the hymn is far deeper: Each class, like each organ of the human body, is uniquely capable of and responsible for delivering its particular service, for the total well-being of the corporate body. The hymn only emphasises this capability and obligation allegorically. Thus, the face, and in particular, the mouth, as the means of communication of knowledge, become the symbol for the pursuit of truth, particularly in the spiritual sense. The shoulders symbolise strength for vanquishing the oppressor. The thighs (and loins) signify productivity, while the feet denote physical activity involved in service to the community. Thus interpreted, the original intent of the division into classes is seen to be one of capability and responsibility, rather than one of status or privilege. It can be likened to the present professional division into various bodies ranging from philosophical societies to labour unions, groups unique in the qualifications and functions of their membership, but all equally essential for modern society. The Colour Code From Vedic times also came the Varna Ashrama or the grouping by colour into classes; the white Brahmana, the red Kshathriya, the yellow Vaisya, and the black Sudhra. Historians might attribute the origin of this mode of division to the coming together of four races with different skin colours migrating into the Indian sub-continent. But our scriptures and myths do not give any credence to such interpretation. In fact, all evidence, including the composition of the various classes historically, testifies to the contrary. A reasonable explanation must again resort to the rich symbolism of our scriptures. “Varna†or colour was intended as a symbol of an associated moral or other virtue of the members of that particular class. Thus, the white colour stood for purity and wisdom, the red for courage and strength, the yellow for acumen and wealth, and the black for loyalty and service. It would be futile, and beyond the scope of the present article, to trace the origins of the Brahmana or any other class any further. The preceding brief discussion was only intended to place the Brahmana into scriptural, rather than the historical, perspective. The Classic Brahmana Apart from the preceding citations on the basic mission and virtue of a Brahmana, the scriptures are rich with descriptions and anecdotes on the high calling of his class. He is pictured as the embodiment of Saathwic, that is benign and moral, qualities. The virtue of complete honesty is illustrated by the story of Sathyakama Jabaali related in the Chandhogya Upanishad, according to which, a teacher declares a young man to be a Brahmana simply for confessing to his doubtful parentage. The Vajra-Suchika Upanishad is very forthright on what a Brahmana is and what he is not: The Brahmana is not the individual soul, because the soul assumes different bodies in different births. He is not the body either, because the bodies of all persons are composed of the same gross elements regardless of class. He is not a Brahmana due to his learning or his performance of religious rites, because not all his class are so learned or religious, while many who are not of his class are. He is not noble, because the status in his current life is the result of Karma accumulated in past lives. In particular, and perhaps to the consternation of many of us born Brahmana-s, the Upanishad goes on to argue that a Brahmana cannot be one merely by birth, because legends and living examples abound, of equally wise men (and even divine incarnations, one might add) from other classes. This equality of opportunity rather than the prerogative by birth is perhaps the best attribute of, and the toughest challenge to, a Brahmana, as consistently emphasised in our scriptures. When, for instance, God is addressed as “Brahmana Priya†(One who loves Brahmana-s) surely it means that each and everyone who is devoted to Him is specially loved by Him? Finally, according to the same Upanishad, “He†and only he, is a Brahmana, who seeks the One in the entire universe and the entire universe in everyone and everything; who is unaffected by the variations in worldly experience; who is of sterling character and conduct; who has no desires and who is completely self-disciplined.†A very broad and tough specification indeed! In earlier times more conducive to scriptural study and spiritual effort, such Brahmana-s must have flourished. Theirs was a fully integrated, disciplined existence dedicated to the Brahmana ideal. They were devoid of desire in the secular and material sense; consistent with their higher duty, their rewards were equally abstract. The Vishnu Sahasra Naama in its Phala-Sruthi (meaning recitation of rewards) presents the benefits of chanting of the thousand names: “The Brahmana will become wise, the Kshathriya will become victorious, the Vaisya will acquire wealth, and the Sudhra will attain happiness.†Note that for the Brahmana wisdom is the sole reward, not success or wealth or joy, except possibly in the spiritual sense! It must be said here, however, that the Saasthra-s were by no means inhuman or unrealistic in regard to such self-denial on the part of the Brahmana. It is stated that while a Brahmana must not seek or expect material rewards and sensual pleasures, these earthly benefits will still accrue to him, and he can accept and experience them in the proper spirit; “Like feeling the soft cool grass beneath the feet, while simply walking from one place to another†– accidentally, incidentally. To sum up, being a Brahmana is a goal to be pursued and a status to be earned, not a privilege to be demanded or a responsibility to be taken lightly. This too was the accepted way of life for a Brahmana in those times when everyone was expected to pursue his family and class traditions and the social life was conducive to (and even contingent upon) the preservation of “Varna Ashrama Dharmaâ€, the practice of the class values for the benefit of the community. Until recent times when the class system deteriorated into the caste system with its evils of birth-rights (and birth-wrongs), the Brahmana did shine as the beacon-light of moral life and spiritual growth, deserving and earning the respect of other classes for his philosophical learning, through his religious ministrations, and by his personal conduct. The Modern-Day Parallel Before we shrug our shoulders and pass over this bit of ancient history as an anachronism, it would be interesting to study another group of people in whose lives (or at least in the professional aspects) many of the same characteristics were – and still continue to be – exercised by them and expected by the others, namely medical doctors. Why do we respect doctors? Because they have specialised knowledge and experience that are not easily available to or understood by others. Because to reach such a position they have trained long and hard. Because they cannot rest on their laurels but must continue to learn throughout their lifetime, unravelling the mysteries of the human body, ever seeking more and more of the truth. Because they must always be very meticulous, very dedicated, very disciplined, and yet very detached, in their work. Because, even in their personal life, they must give up such simple pleasures as a warm timely meal or a good night’s sleep, a lot of the time. Because they must set a good example of healthy living, so that their patients may find them credible. And most of all, because their ministrations to the sick are individual, personal and purely directed to the patients’ well-being. Because they alleviate our trauma, look us in the eye and reassure us of a better tomorrow. If in the last two paragraphs we replace the body with the soul, extend the professional attitudes and behaviour into the personal life, and sublimate material rewards into the spiritual domain – why then, we have the doctor of the spirit, the Brahmana who can be respected for his wisdom and his contribution to spiritually ailing humanity! The Old Order Changeth From the past to the present, quickly. Earlier times were such that each class encouraged, enabled, and (by default or necessary) obligated its children to be trained in the skills and services assigned to it. A Brahmana’s son studied the scriptures, a Kshathriya’s son learnt the martial art, the Vaisya’s son inherited the business, and the Sudhra’s son apprenticed in the family vocation. Not much opportunity or means existed for the transfer of the skills of one class to the members of another. It was “natural†for children to follow in the parents’ footsteps; any change of class would be an exception, literally an act of God. Gradually the idea of class identity by birth got consolidated, contrary to the scriptural intent. However, each class became adjusted to the practice and perpetuation of its own special skills, rewards and responsibilities, to the extent there was a kind of social equilibrium, a symbiosis of interdependence and mutual satisfaction. The juggernaut of modern technology, particularly in the last few decades, brought in its wake, increased educational and vocational opportunities, and improved modes of transportation and means of communication. As cause or effect, social mores and political patterns changed. Meanwhile, existing class traditions were falling into disrepute and privileges were beginning to be misused. All these evolutionary and revolutionary changes weakened and soon destroyed the constraints that fostered Varna Ashrama Dharma. Within just the last one or two generations, the original four-fold class system has vanished. The change was consistent with the universal push towards egalitarianism (secular equality), and has given Hindus an opportunity for spiritual rejuvenation. However, it has also drastically affected the Brahmana’s commitment to carrying on the spiritual tradition and catering to the spiritual needs of the community. It is now more the exception than the rule that the son of a priest trains to be a priest. Social and economic pressures have driven the children of Brahmana families into diverse other occupations. The resulting reduction in time, energy and motivation for scriptural study and religious ritual have further eroded their personal development as Brahmana-s. Conflict between traditional life at home and “modern†life outside has been a major adverse factor. Meanwhile, the decreasing religious and philosophical component of modern urban life has also reduced the demand for the Brahmana himself from his own class as well as from the rest of the community. Brahmana-s Today Today, we do not (and do not have the need to) think of our class or caste most of the time, and when we do, it is for a personal or family matter, and we tend to adopt the ways of our parents and earlier ancestors, unless of course, (a) there is no one to tell us, (b) we do not find them sufficiently meaningful, © we are unable to do them, and so on. So then, who are the “real†Brahmana-s of today? Surely, the learned priests that devote their entire lives to the religious duties and moral responsibilities of their calling are still the closest to the ideal Brahmana. Certainly, the many elders in the community, and even the younger men and women who knew and recite the chants and hymns of our scriptures; who at home practice and at the temple participate in the various religious rites enjoined in the Saasthra-s; who study and meditate about the divine as much as they possibly can; - they are pursuing the goal well. But what of the rest of us who are born into Brahmana families but are not able to put our traditions into practice? Now that the means of livelihood and social status do not depend on one’s class, whether one is a Brahmana (or any other class) is a family matter and even personal preference. To be, or rather to “behave†as, a Brahmana is thus a personal act of faith rather than a communal duty. Today, unlike in the olden days, there is no pressure to be a “good†Brahmana, no social stigma against being an indifferent one. At the same time, it also means that we cannot take Brahmana-hood as a matter of right, we cannot take it for granted; if being a Brahmana is really important to us as individuals or families, we have to work at it, and earn the privilege the hard way. Meanwhile, families will continue to think of themselves as still belonging to the class of their ancestors as far as their private lives and home traditions are concerned, will continue to perform those festivals and ceremonies that the group of born Brahmana-s decides as necessary and sufficient in its collective wisdom. The various Aacharya Mata-s in India, and organisations such as the Brahmana Sabha in Singapore, are the custodians of this collective wisdom, guardians of moral and religious purity, not just for Brahmana-s but for the entire Hindu society. With them lie the stewardship of the present and the hope for the future, to a large extent. Why be a Brahmana? At this point, it may be fair to ask: why should anyone want to be a Brahmana, especially in the classical sense, in this day and age? Maybe all we need is a small group of priests to take care of the temple duties and the essential rites of individuals who seek their service? Let us, in particular, discuss why those who are born into Brahmana families may wish to continue to be Brahmana-s, and even try to become better Brahmana-s. (1) For one born into a Brahmana family that is still practising traditional ways, the answer is quite simple: Because that is so obviously what one is expected to be, like being a man or an Asian. Unless there arises a strong reason to change, one may as well continue in the family tradition; it is usually easier and often wiser. The Gita is very pragmatic when it says: “It is far better to follow one’s own Dharma (way of life) however imperfectly, than to follow another’s however perfectly.†(2) One can stretch this first point even further. It is natural for one to be proud of one’s heritage. So, with not the slightest implications of social or absolute superiority, a Brahmana family member may feel proud about the ideals of his class and may wish to follow them on their own merits. Then the birth into the Brahmana family can be deemed to be truly a Heaven-sent opportunity to participate in a grand spiritual venture. (3) The concept of family duty is deeply ingrained in the Hindus, particularly because of their belief in Karma and rebirth. One owes something to one’s parents, and if they are devout Brahmana-s, nothing would please them more than children adopting their ways, even allowing for the generation gap. Likewise, one owes something to one’s children too; whether one is already religiously inclined or not, as the children grow up, one should make a conscious decision regarding what his or her legacy to the children will be in the spiritual realm, as much as in the educational and material aspects. Of course, if this decision is to pass on the religious tradition, the parent must then set a good example, at least until the children grow up and can decide for themselves. (4) The Hindu community will continue to look for the advice and counsel of practicing Brahmana-s (still in the ideal sense). So long as Hindus believe in the evolution of souls from an imperfect to a perfect state through numerous cycles of births and deaths driven by their own good or bad behaviour in each life; so long as the less motivated need inspiration and the less knowledgeable need instruction – there must be available not only priests, but more secular role models as well. Hinduism is a participatory religion, and requires that the more advanced and the better informed help those farther down in the spiritual ladder, by their exemplar way of life. Meanwhile, as already mentioned, the pressures of modern urban life militate qualitatively and quantitatively against the pursuit of the Brahmana ideal. Moreover, although the scriptural tradition would permit it, few (if any) new Brahmana-s are coming from the groups that were not Brahmana-s already. This simply means that if the role of a true Brahmana is worth preserving in Hindu society, then the Brahmana by birth today has a greater obligation to fulfil his destiny than ever before. Not only has the born Brahmana a greater commitment, but also has he a better chance than others to be leader of the community in spiritual affairs. For, like a child born into a musical family is surrounded by the tools and techniques of the musical tradition, a child born into a traditional Brahmana family has easy access to the wisdom of its forefathers. Needless to say, again like the child in the musical family, the Brahmana child should also learn well and practise hard, to excel. Simply being born into a musical family is not enough to make one an accomplished musician. Better Late Than Never We have reviewed the classical concept of a Brahmana, subsequent changes in the class system, and the current status of Brahmana-s. What lies ahead? What do we do now? These questions can be best answered by Brahmana-s in this community and elsewhere, who are wiser and more experienced, and who have more spiritual authority, than the author. What the author can offer are a few personal viewpoints for the consideration of his social peers and his spiritual juniors, with due respect to the elders. (1) We need not bemoan the erosion of traditional values. There were never really any “good old timesâ€. It would be more prudent to look ahead with hope than to look back with regret. (2) In human affairs, change of style and of emphasis are inevitable. It is the change of content, of principle, of direction and of the ultimate objective, that we must guard against. (3) Let us face it: With the exception of our priests and those community elders who have retired from professional service or routine household chores, the reset of us born Brahmana-s are engineers, doctors, executives or other professionals working at occupations not related to the Brahmana tradition. That makes us part-time Brahmana-s at best. No matter. The important thing is to recognise the problem and tackle it on its terms, rather than pretend the problem does not exist or give it all up as hopeless. If the Brahmana ideal is worth preserving, then the question from this point on should not be whether each of us can do anything about it, but when and how. People have earned university degrees through evening classes; many have become accomplished artists by practising during week-ends. It will take us part-time Brahmana-s just some more guts, and a lot more time, to reach our goal. Fortunately, as Hindus, time is what we have lots of; we can take as many lifetimes as we need to, for this purpose. But determination and effort, we have to dig up from within and apply, ourselves. Of course, here we are not talking about being “goodâ€. That much is taken for granted, or at least expected, from all of us, all the time. We are not even talking about being religious, because that too is a pre-requisite for all those who believe in God. To be good and religious are necessary but not sufficient conditions for a Brahmana, just as being strong and courageous are necessary but not sufficient conditions for a Kshathriya. The hallmarks of a Brahmana are self-discipline and moderation in all things. These are very difficult virtues to practise in contemporary society, but without them spiritual growth would be impossible. Yet, it is better to fall short of a high ideal than exceed a low one. Now comes the hard part: How to be a better Brahmana, even part-time. There are no easy ways, no short-cuts; here are a few suggestions, particularly for the (spiritual) youngsters: (a) Each of us may review individually and within the immediate family, whether we are comfortable with the Brahmana component of our personal lives, in terms of quality rather than quantity. (b) If and where we are not, we may initiate feasible changes, slowly and gently. Pay a little more attention to details. Cut out unnecessary frills, superficial extravagances, and excessive indulgences, in favour of more meaningful alternatives. Eliminate or reconcile the discrepancies and inconsistencies between thought and word, between word and deed, between precept and practice, and most of all between the part-time Brahmana and the “other†person in us who must live on for the rest of the time as well as society would expect and permit. © Necessity and prudence will continue to force compromises on us. But it is still our prerogative to say in our personal lives (and to those who are under our care and who need our guidance), “enough – so far, and no fartherâ€. Let us keep to the spirit of the tradition if not to the letter. Wherever and whenever possible, let us stick to the basics. (d) “Be a Roman in Rome†need not apply in this effort. As long as we do not inconvenience anyone unduly, and if we can do it without hurting anyone’s feelings, we must have the courage of our convictions. Those that love or respect us will not take offence or poke fun at our desire to elevate ourselves spiritually. (e) Hinduism is as modern as today and as relevant as tomorrow, if only it can be restated in contemporary idiom. For instance, Sandhya Vandhana would not sound so terribly old-fashioned if we treat the Gayathri Manthra as an eloquent greeting to the sun, our daily communion with the source of all energy, all life, nay, all existence as we know it – especially now that all economically and technologically advanced countries also worship the sun in more ways than one. (f) We must be prepared for disappointment and frustration. The trick is not to expect too much too early, and to take one step at a time. It does not matter whether we see any advancement towards our distant goal, or even whether we see the goal. The act of walking, and the right direction, is itself progress, as long as we have faith that the goal exists and is worthy of a Brahmana. (g) Our intellect and our education tend to intrude into our faith and to shake our determination. We often wonder, “Why must it be done only this way? Does God really mind?†and so on. It is true that Hinduism permits and even encourages us to question and argue its tenets, but that is more for those with the basic knowledge and experience, as in a post-graduate course. For those of us who are yet to enter the University so to speak, it is better to follow the time-honoured code, and to let even the changes be decided by the experts. As for God’s view, God does not mind how (or even if) we worship Him (or Her); we are really doing most of these for ourselves – like taking insurance, like buying expensive dresses for our babies, or like giving presents to a well-to-do acquaintance. (h) Another tempting argument is: “If such and such is alright for so and so to do, how can it be wrong for me to do the same thing?†The explanation is as follows: Apart from urging on all Hindus a few universal commandments, Hinduism prescribes different codes of conduct for different people, depending on what they are able and willing to do and what they wish to be eventually. Thus, what one is permitted to do, another is discouraged from doing. Consider: A soldier kills, but others must not. A diabetic must not eat sweets. A cardiologist must not smoke, both out of wisdom and as an example. So too, must a Brahmana do certain things that others need not, and must not do certain other things that the others may. Here again, because there are not as many external social pressures, Brahmana-s must be “self-driven†in maintaining their code. When we are unable to follow each and every rule even in its approved modern version, it is not realistic to reduce it to a “win or loseâ€, “either-or†situation. Far better to accept that one is a Brahmana not only when (“part-timeâ€), but also to the extent, one can follow the proper code. Conclusion The Brahmana Sabha in Singapore, like similar organisations elsewhere, may be our last hope for a renaissance of spiritual upliftment through the true Brahmana ideal. May it grow and flourish! Let us, its members and well-wishers, help to make it a vehicle to perpetuate and promote the highest Brahmana ideals for the benefit of Hindus. We may modify the means and the style as and where absolutely necessary, but we must never dilute its mission or compromise its principle. The Sabha cannot be and does not have to be all things to all people; it is not a social club – the fellowship we share should be focussed on a higher plane. What it must be and to do well, is serve as the fountain-head of spiritual wisdom for all aspiring Brahmana-s and as the guiding light of religious practice for all devout Hindus. Let us therefore look to the priests and the elders for spiritual leadership, and to the elected officers for proper stewardship. While we must expect the highest standards from them, we must also do our very best to rise to the highest standards we are capable of. Let us together move towards our ultimate destiny, as the Brihad Aranyaka Upanishad declares: “From the unreal to the Real, From the darkness to the light, From death to immortality.†OM SHANTHI: SHANTHI: SHANTHI: --- On Sun, 4/20/08, P.S.Swaminathan <maniaps wrote: P.S.Swaminathan <maniaps Re: Who is a Brahmana? advaitin Sunday, April 20, 2008, 3:30 PM Dear Sirs, I have been a silent member of this group. Due to other commitments I could go through the group messages lately now only. I found the above posting of Sri.S.N.Sastriji to be quite interesting. In two separate emails I shall send an article that my uncle wrote 25 years ago on a similar note and also a rejoinder that he penned few years back. I have always enjoyed his writings which are traditional yet with a modern outlook and appeal. Hope these articles are of interest to (some) members (at least.) Hari Om Swaminathan --- On Wed, 11/21/07, S.N. Sastri <sn.sastri wrote: S.N. Sastri <sn.sastri Whp is a Brahmana? advaitin Wednesday, November 21, 2007, 8:49 AM Dear Shri Ram Chandran, As suggested by you, I am giving below my article " Who is a Brahmana " . Incidentally, every one is addressing me as " Sastrigaru " , probably thinking that I am an Andhra. I am a Tamilian from Kerala. I do not know a word of Telugu. S.N.Sastri Who is a Brahmana? While the Pandavas were living in the forest, one day Bhima roamed about enjoying the magnificent natural scenery all around. Suddenly he found himself in the grip of a huge python which had coiled itself around his body. In spite of his tremendous strength Bhima was not able to extricate himself from the grip of the python. Just then Yudhishthira, who had set out in search of his brother, happened to reach that spot and was horrified to see Bhima's plight. He pleaded with the python to release Bhima, offering to get some other prey for it, but the python refused. The python then told Yudhishthira that it was, in its previous life, none other than Nahusha, an ancestor of Yudhishthira. He had become a python as the result of a curse on him by sage Agastya because in his overbearing haughtiness born of wealth and power he had insulted some Brahamanas. The python then offered to release Bhima if Yudhishthira was able to give proper answers to some questions that it would put to him. *The Crucial Test* * **Python:** *Who is a Brahmana and what is the truth that is worth knowing? *Yudhishthira: *A Brahmana is one who possesses the qualities of truthfulness, generosity, forbearance, good conduct, total absence of cruelty, self-control and compassion. * * The only truth that is worth knowing is the supreme Brahman, which is beyond joy and sorrow and by knowing which man becomes free from all feeling of incompleteness. *Python: *The qualities mentioned by you may be found even in a person who is a Sudra by birth. Can he also then be considered to be a Brahmana? As regards your statement that the truth that is worth knowing is free from joy and sorrow, I think there is no state which is free from these two. *Yudhishthira: *If the qualities such as truthfulness which I have mentioned are found in a Sudra and are not found in a Brahmana, that Sudra is not a Sudra and that Brahmana is not a Brahmana. O Python! That person should be considered a Brahmana in whom the qualities such as truthfulness exist and he who does not have such qualities should be considered a Sudra. As regards your statement that there is no state that is beyond joy and sorrow, that is no doubt correct as far as anything that is attainable by action (karma) is concerned. But just as water can never by nature be hot and fire can never by nature be cold, that truth which is attained by the removal of ignorance and is realized as non-different from oneself can never be touched by the joys and sorrows of this world. *Python: *If conduct is the test to decide who is a Brahmana, then birth loses significance in the case of a person whose conduct is not what a Brahmana's should be. *Yudhishthira: *In my opinion it is very difficult to decide on he basis of birth, because there is considerable admixture of castes nowadays. When a child is born certain sacraments are performed. Till the sacraments are performed and the boy is taught the Vedas he is only like a Sudra. Swayambhuva Manu also has said so. If even after the performance of sacraments and the study of the Vedas, the boy has not acquired good qualities and conduct, then it means that that there is strong admixture of castes in him. This is what has been decided after careful thought. I have already said that a Brahmana is one in whom good qualities and conduct have blossomed after the performance of sacraments. The python was very pleased with the answers given by Yudhishthira. Quote Link to comment Share on other sites More sharing options...
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