The following explanation is from
The Mahabharata,
The Four Orders of human Beings
From The Mahabharata
Santi Parva, Section CLXXXVIII
Translated by Sri Kisari Mohan Ganguli
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 duties laid 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."
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From The Mahabharata
Anusasana Parva, section CLXIV
Translated by Sri Kisari Mohan ganguli
Bhishma said:
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.
Even a Sudra that has purified his soul by pure deeds and that has subjugated all his senses, deserves to be waited upon and served with reverence as a Brahmana.. This has been said by the Self-born Brahman Himself. When a pious nature and pious deeds are noticeable in even a Sudra, he should be held superior to a person of the three regenerate classes. Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily conduct is the only ground.
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From The Mahabharata
Santi Parva, Section CCXCVII
Translated by Sri Kisari Mohan Ganguli
Janaka said: O great ascetic, is man stained by his acts or is he stained by the order or class in which he is born? A doubt has arisen in my mind. It behoveth thee to expound this to me.
Parsara said: Without doubt, O king, both, viz., acts and birth, are sources of demerit. Listen now to their difference. That man who, though stained by birth, does not commit sin, abstains from sin notwithstanding birth and acts. If, however, a person of superior birth perpetrates censurable acts, such acts stain him. Hence, of the two, viz., acts and birth, acts stain man more than birth.
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From The Mahabharata
Anusasana ParvaSection XLIX.
Translated by Sri Kisari Mohan Ganguli
If a person happens to belong to a superior order but still if he happens to be divested of good behaviour, he should receive no respect or worship. One may worship even a Sudra if he happens to be conversant with duties and be of good conduct.
A person proclaims himself by his own good acts and by his good or bad disposition and birth. If one`s race of birth happens to be degraded for any reason, one soon raises it and makes it resplendent and famous by one`s acts.
For these reasons they that are endued with wisdom should avoid those women,among these diverse castes mixed or pure, upon whom they should not beget offspring.
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The Four Varnas
Brahadaranyaka Upanishad Paraphrased- simplified- abridged
By R.R.Diwakar
Reproduced from our page Stories & Episodes (30)
[The fourfold division of Hindu society into Brahmin, Kshatriya, Vaisya and Sudra seems to be quite ancient. The Rg Veda mentions the division and says that these emerged from the different parts of the body of the Virata Purusha or the primeval mighty being. It is clear that originally the division was functional and not hereditary. Here is an explanation of that system given in an allegorical manner. It is said here that society is complete and perfect on account of the existence of all these four divisions but much more so on account of the law which binds all and which all ought to obey.]
The Creator Prajapati first created the god Brahma. He represented Intelligence. But the Creator was not satisfied with that only. He felt that he should create other gods also if creation were to be a complete manifestation of the various powers in him. He created the Kshatriya gods, Indra, Varuna, Soma, Rudra, Parjanya, Yama and others. They were the embodiments of power, valour, brilliance, fearlessness, the tendency to govern, and such other qualities.
But the Creator was not satisfied even with these new gods. He saw that there was still something wanting in creation. So he created the Vaisya gods, the eight Vasus, Aditya, the Maruts and so on.
But then he saw that the society of gods he wanted to evolve was not yet complete. So he added Pusan to the creation. He represents the Sudra principle, namely, manual labour and service.
Even this did not satisfy the Creator. He therefore created Dharma or the Law that binds all, that keeps all in their own places and strengthens all who act according to it. Those who do not follow the Law fall away, however strong they might be. Those who follow the law are stronger than the strongest because they adhere to the law. He who speaks the law speaks the truth. He, who speaks the truth, speaks the law. Truth and the Law are one.
Corresponding to this creation of his in the heavens, Prajapati created human society also on the same pattern and laid down the law for all the four Varnas. The law lays down the functions of the four pillars of the social system. Those who follow the law and perform their functions accordingly have nothing to fear. They are stronger than the strongest and they are bound to be happier than the happiest.
Intelligence, sacrifice, disinterested service are the characteristics of the Brahmins. Valour, chivalry, forgiveness, ability to rule are the characteristics of the Kshatriyas. Trade, co-operation, agriculture and distribution of material wealth are the characteristics of the Vaisyas. Ungrudging manual labour and service are the characteristics of the Sudras.
To choose our functions according to our powers and to attune our powers to the functions that we take up, is the only way to follow the Law and maintain social harmony.
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The Mahabharata
Anusasana Parva, Section .X
Translated by Sri Kisari Mohan Ganguli
Addressing king Yudhishthira, Bhishma said:
"I shall recite to thee what I heard certain Rishis say in days of yore.
Instruction* should not be imparted unto one that belongs to a low or mean caste. It is said that the preceptor who imparts instruction to such a person incurs great fault."
*(Note: A tumbler ( a glass for drinking water ); if this tumbler is full of dirt, grease and other impurities, then it is an unfit receptacle for holding pure water. The mind is the container and if it is filled with Tamasic qualities, then it is an unfit receptacle for receiving pure spiritual knowledge.)
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Sanatan Veda is the knowledge eternal. These eternal principles are further enunciatedthrough the Bhagavad Gita which forms part of the Mahabharata. These principles being eternal remain unchanged in the past, in the present and in the future. One such eternal principle relates to the four orders of human beings, which is fully explained in the Mahabharata (Santi Parva- Section CLXXXVIII.)
"The four orders of human beings" refers to the whole of mankind and is not confined to any one country, or any one race group. We usually associate 'the four orders of human beings' with India (where it is generally known as the caste system, often misunderstood, misused or abused).
Consider for a moment an imaginary scenario where from the map of the world India is made invisible. Now apply the principle of 'the four orders of human beings' to all the countries in the world. Not one country will be found where this principle is not made applicable.
Imagine again that in a given country, all the men, women and able-bodied youths decide to join the defence force of the country (claiming equality amongst all human beings). They are all sitting pretty with a rifle in hand waiting for the enemy to show up.
Who will do the cooking to feed this defence force? What about tilling the land to grow the food to feed this defence force, and who will wash the clothes? If during war situation the wounded have to be operated upon, who will teach how to perform surgery? The maintenance of general cleanliness, removal of garbage etc. will have to be done by whom? The young boys and girls will remain uneducated because the whole population is sitting pretty with a rifle in hand waiting for the enemy to show up. Who will run the schools?
There are no industries, no labour force, no business community, because there are no 'four orders of human beings'. Without the division of labour, there is no human progress. Witness the crippling results of any general strike, by the workers of any vital industry, when such strike is sustained over a lengthy period. Such action can cripple any country.
Let all the countries legislate that as from next month no human beings on this earth will perform the task of labourers (claiming that it is beneath human dignity and that all human beings are equal). What is stopping any country from enacting such legislation?
If a labourer wins a lottery for ten million dollars, will he, thereafter, voluntarily remain a labourer? Labourers in this world are not labourers by choice.
Now the big question is: who can decide who is to be the labourer and who is to be the professor to teach at the medical college? Who will decide that? The division of labour, which broadly falls into 'the four orders of human beings' is based upon "guna and karma" of each individual. The word 'guna' in Vedanta means Sattwa, Rajas and Tamas (prakriti).
To say that we should abolish the four orders of human beings (the caste system) also amounts to saying that the authority of the scriptures is to be brushed aside and substituted by some modern day thinker who argues that "In this day and age" the eternal principles do not apply. Consider the following extracts from the Bhagavad Gita:
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;"
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, verse.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."
The eternal principles apply to all . One does not have to subscribe to a system of belief or carry the banner of any religion to include or exclude the application of eternal principles. A much simplified illustration may clarify the point.
If I sustain a little cut on my finger, the natural principle of healing will apply and the cut will heal within a few days. There is no reason to believe that this healing principle did not apply to a man who lived one million years ago. There is no reason to believe that this healing principle will be denied to a man who will live in the future, one million years from now. The application of this healing principle is not dependent upon any system of belief or religious banners. Whether one approves of it or not, the principle of healing applies regardless.
No one can tell when this healing principle began or when it will end. It is beginningless and endless and therefore it is known as the eternal principle. Such eternal principles were discovered or realised by the Rishis (seers) and in time this knowledge was made available in written form which is known as the Vedas.
If we look at newly born human babies, we can see their physical features. Can we see in them the potential of the future Beethoven, Michelangelo, Einstein, a great saint or a common criminal? One baby may be endowed by nature with artistic abilities and another with musical talent, and yet another may be devoid of both these attributes. These are qualities born of nature. Human efforts can complement these qualities or attributes as when a teacher guides and inspires a pupil to achieve greater heights in a chosen field. Although the healing process is something nature has created, life saving procedures during major disasters like earthquakes or saving lives of car accident victims; these are human efforts that supplement nature's healing power. Without such life saving procedures many lives would be lost.
In the field of science, use or abuse of nuclear capabilities can make or break mankind. Man is quite capable of using or abusing all those things that nature has created. Knowledge and wisdom should go together. Unless knowledge is accompanied by wisdom, there is no guarantee that it will not be used for evil. Knowledge is the means and wisdom should be the end. The natural laws are not abrogated just because men have abused them.
To come back to the qualities born of nature. When those babies grow up, their careers are distributed according to the qualities born of their own nature. The four orders of human beings are based upon "qualities born of their own nature", and man has misused and abused it.
In a maternity hospital, can we draw lots from a hat and stick a tag on baby numbered one as the future labourer, the second baby as the future industrialist, the third baby as the future army commander and the fourth baby as the future professor ? Obviously not. The situation or the station in life for the individual will be determined by "qualities born of their own nature". These fundamental principles apply to all without geographical boundaries.
Our central point of discussion revolves around the principle of "The four orders of human beings". Is this principle universal? It would seem that the answer to this question is overshdowed and blurred by abuse and misuse of caste system in India. All the countries of the world have people engaged in diverse activities. The four orders broadly classify these activities into four categories applicable to all countries as
This selection is based upon what? Does the principle of different orders of human beings apply to all countries or not?
This principle of 'The Four Orders of Human beings' is universal and applies to all the countries.
__________________
The Mahabharata,
The Four Orders of human Beings
From The Mahabharata
Santi Parva, Section CLXXXVIII
Translated by Sri Kisari Mohan Ganguli
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 duties laid 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."
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From The Mahabharata
Anusasana Parva, section CLXIV
Translated by Sri Kisari Mohan ganguli
Bhishma said:
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.
Even a Sudra that has purified his soul by pure deeds and that has subjugated all his senses, deserves to be waited upon and served with reverence as a Brahmana.. This has been said by the Self-born Brahman Himself. When a pious nature and pious deeds are noticeable in even a Sudra, he should be held superior to a person of the three regenerate classes. Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily conduct is the only ground.
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From The Mahabharata
Santi Parva, Section CCXCVII
Translated by Sri Kisari Mohan Ganguli
Janaka said: O great ascetic, is man stained by his acts or is he stained by the order or class in which he is born? A doubt has arisen in my mind. It behoveth thee to expound this to me.
Parsara said: Without doubt, O king, both, viz., acts and birth, are sources of demerit. Listen now to their difference. That man who, though stained by birth, does not commit sin, abstains from sin notwithstanding birth and acts. If, however, a person of superior birth perpetrates censurable acts, such acts stain him. Hence, of the two, viz., acts and birth, acts stain man more than birth.
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From The Mahabharata
Anusasana ParvaSection XLIX.
Translated by Sri Kisari Mohan Ganguli
If a person happens to belong to a superior order but still if he happens to be divested of good behaviour, he should receive no respect or worship. One may worship even a Sudra if he happens to be conversant with duties and be of good conduct.
A person proclaims himself by his own good acts and by his good or bad disposition and birth. If one`s race of birth happens to be degraded for any reason, one soon raises it and makes it resplendent and famous by one`s acts.
For these reasons they that are endued with wisdom should avoid those women,among these diverse castes mixed or pure, upon whom they should not beget offspring.
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The Four Varnas
Brahadaranyaka Upanishad Paraphrased- simplified- abridged
By R.R.Diwakar
Reproduced from our page Stories & Episodes (30)
[The fourfold division of Hindu society into Brahmin, Kshatriya, Vaisya and Sudra seems to be quite ancient. The Rg Veda mentions the division and says that these emerged from the different parts of the body of the Virata Purusha or the primeval mighty being. It is clear that originally the division was functional and not hereditary. Here is an explanation of that system given in an allegorical manner. It is said here that society is complete and perfect on account of the existence of all these four divisions but much more so on account of the law which binds all and which all ought to obey.]
The Creator Prajapati first created the god Brahma. He represented Intelligence. But the Creator was not satisfied with that only. He felt that he should create other gods also if creation were to be a complete manifestation of the various powers in him. He created the Kshatriya gods, Indra, Varuna, Soma, Rudra, Parjanya, Yama and others. They were the embodiments of power, valour, brilliance, fearlessness, the tendency to govern, and such other qualities.
But the Creator was not satisfied even with these new gods. He saw that there was still something wanting in creation. So he created the Vaisya gods, the eight Vasus, Aditya, the Maruts and so on.
But then he saw that the society of gods he wanted to evolve was not yet complete. So he added Pusan to the creation. He represents the Sudra principle, namely, manual labour and service.
Even this did not satisfy the Creator. He therefore created Dharma or the Law that binds all, that keeps all in their own places and strengthens all who act according to it. Those who do not follow the Law fall away, however strong they might be. Those who follow the law are stronger than the strongest because they adhere to the law. He who speaks the law speaks the truth. He, who speaks the truth, speaks the law. Truth and the Law are one.
Corresponding to this creation of his in the heavens, Prajapati created human society also on the same pattern and laid down the law for all the four Varnas. The law lays down the functions of the four pillars of the social system. Those who follow the law and perform their functions accordingly have nothing to fear. They are stronger than the strongest and they are bound to be happier than the happiest.
Intelligence, sacrifice, disinterested service are the characteristics of the Brahmins. Valour, chivalry, forgiveness, ability to rule are the characteristics of the Kshatriyas. Trade, co-operation, agriculture and distribution of material wealth are the characteristics of the Vaisyas. Ungrudging manual labour and service are the characteristics of the Sudras.
To choose our functions according to our powers and to attune our powers to the functions that we take up, is the only way to follow the Law and maintain social harmony.
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The Mahabharata
Anusasana Parva, Section .X
Translated by Sri Kisari Mohan Ganguli
Addressing king Yudhishthira, Bhishma said:
"I shall recite to thee what I heard certain Rishis say in days of yore.
Instruction* should not be imparted unto one that belongs to a low or mean caste. It is said that the preceptor who imparts instruction to such a person incurs great fault."
*(Note: A tumbler ( a glass for drinking water ); if this tumbler is full of dirt, grease and other impurities, then it is an unfit receptacle for holding pure water. The mind is the container and if it is filled with Tamasic qualities, then it is an unfit receptacle for receiving pure spiritual knowledge.)
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Sanatan Veda is the knowledge eternal. These eternal principles are further enunciatedthrough the Bhagavad Gita which forms part of the Mahabharata. These principles being eternal remain unchanged in the past, in the present and in the future. One such eternal principle relates to the four orders of human beings, which is fully explained in the Mahabharata (Santi Parva- Section CLXXXVIII.)
"The four orders of human beings" refers to the whole of mankind and is not confined to any one country, or any one race group. We usually associate 'the four orders of human beings' with India (where it is generally known as the caste system, often misunderstood, misused or abused).
Consider for a moment an imaginary scenario where from the map of the world India is made invisible. Now apply the principle of 'the four orders of human beings' to all the countries in the world. Not one country will be found where this principle is not made applicable.
Imagine again that in a given country, all the men, women and able-bodied youths decide to join the defence force of the country (claiming equality amongst all human beings). They are all sitting pretty with a rifle in hand waiting for the enemy to show up.
Who will do the cooking to feed this defence force? What about tilling the land to grow the food to feed this defence force, and who will wash the clothes? If during war situation the wounded have to be operated upon, who will teach how to perform surgery? The maintenance of general cleanliness, removal of garbage etc. will have to be done by whom? The young boys and girls will remain uneducated because the whole population is sitting pretty with a rifle in hand waiting for the enemy to show up. Who will run the schools?
There are no industries, no labour force, no business community, because there are no 'four orders of human beings'. Without the division of labour, there is no human progress. Witness the crippling results of any general strike, by the workers of any vital industry, when such strike is sustained over a lengthy period. Such action can cripple any country.
Let all the countries legislate that as from next month no human beings on this earth will perform the task of labourers (claiming that it is beneath human dignity and that all human beings are equal). What is stopping any country from enacting such legislation?
If a labourer wins a lottery for ten million dollars, will he, thereafter, voluntarily remain a labourer? Labourers in this world are not labourers by choice.
Now the big question is: who can decide who is to be the labourer and who is to be the professor to teach at the medical college? Who will decide that? The division of labour, which broadly falls into 'the four orders of human beings' is based upon "guna and karma" of each individual. The word 'guna' in Vedanta means Sattwa, Rajas and Tamas (prakriti).
To say that we should abolish the four orders of human beings (the caste system) also amounts to saying that the authority of the scriptures is to be brushed aside and substituted by some modern day thinker who argues that "In this day and age" the eternal principles do not apply. Consider the following extracts from the Bhagavad Gita:
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;"
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, verse.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."
The eternal principles apply to all . One does not have to subscribe to a system of belief or carry the banner of any religion to include or exclude the application of eternal principles. A much simplified illustration may clarify the point.
If I sustain a little cut on my finger, the natural principle of healing will apply and the cut will heal within a few days. There is no reason to believe that this healing principle did not apply to a man who lived one million years ago. There is no reason to believe that this healing principle will be denied to a man who will live in the future, one million years from now. The application of this healing principle is not dependent upon any system of belief or religious banners. Whether one approves of it or not, the principle of healing applies regardless.
No one can tell when this healing principle began or when it will end. It is beginningless and endless and therefore it is known as the eternal principle. Such eternal principles were discovered or realised by the Rishis (seers) and in time this knowledge was made available in written form which is known as the Vedas.
If we look at newly born human babies, we can see their physical features. Can we see in them the potential of the future Beethoven, Michelangelo, Einstein, a great saint or a common criminal? One baby may be endowed by nature with artistic abilities and another with musical talent, and yet another may be devoid of both these attributes. These are qualities born of nature. Human efforts can complement these qualities or attributes as when a teacher guides and inspires a pupil to achieve greater heights in a chosen field. Although the healing process is something nature has created, life saving procedures during major disasters like earthquakes or saving lives of car accident victims; these are human efforts that supplement nature's healing power. Without such life saving procedures many lives would be lost.
In the field of science, use or abuse of nuclear capabilities can make or break mankind. Man is quite capable of using or abusing all those things that nature has created. Knowledge and wisdom should go together. Unless knowledge is accompanied by wisdom, there is no guarantee that it will not be used for evil. Knowledge is the means and wisdom should be the end. The natural laws are not abrogated just because men have abused them.
To come back to the qualities born of nature. When those babies grow up, their careers are distributed according to the qualities born of their own nature. The four orders of human beings are based upon "qualities born of their own nature", and man has misused and abused it.
In a maternity hospital, can we draw lots from a hat and stick a tag on baby numbered one as the future labourer, the second baby as the future industrialist, the third baby as the future army commander and the fourth baby as the future professor ? Obviously not. The situation or the station in life for the individual will be determined by "qualities born of their own nature". These fundamental principles apply to all without geographical boundaries.
Our central point of discussion revolves around the principle of "The four orders of human beings". Is this principle universal? It would seem that the answer to this question is overshdowed and blurred by abuse and misuse of caste system in India. All the countries of the world have people engaged in diverse activities. The four orders broadly classify these activities into four categories applicable to all countries as
- Labourers,
- Those engaged in economic activities, the production and earning of wealth (agriculture, industries, professions, merchants etc.),
- Those engaged in the defence force and the government, and
- Priests and teachers.
This selection is based upon what? Does the principle of different orders of human beings apply to all countries or not?
This principle of 'The Four Orders of Human beings' is universal and applies to all the countries.
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