Current affairs – The Varna confusion and the archaka argument - Part 1 - Varna

Whilst the end state is to determine if there are provisions in shastra for an archaka from sudra varna, we must, however, first understand clearly what is Varna, Jāti, their distinctions, difference between the Veda and the āgama and finally the sudra archaka argument.

The Varna is mistakenly and incorrectly translated as the caste system. This results in confusion and since the Hindus themselves, generally speaking, being unaware of its meaning are unable to defend themselves against incorrect assumptions resulting in a feel of shame, guilt, and anger.

The confusion around caste system has become the centre of political agenda in recent times especially in Tamil Nadu.

Not being able to distinguish between the Varna and the caste system is causing a plethora of mistakes and errors in building a good defence argument against anti-Dharma forces. This takes a dangerous precedent when the forces of Dharma have no meaningful counter to opponent’s position or even accepting opponent’s position.

Varna IS NOT the caste system. The Varna system is confused and misinterpreted with the word jāti (caste). We will return to what is jāti later. For now, note that Varna and jāti are NOT to be confused with – they are different yet have similarities which results in confusion.

 

What is Varna?

The root (etymology) of varna is vŗ.

One of the contextual meanings of vŗ (or vŗnoti in verb form) means to choose or to select.

Therefore, varna is selection (or categorisation) of groups of individuals according to certain defined function or roles.

In order to categorise roles, a common set of functions performed on a daily basis or what we can call common set of practices, procedures, processes or a set of tasks and duties are collated together to form a category. For example:

 ·        Individuals who write articles in newspapers or broadcasts news are called journalists.

·         A person who designs, builds, maintains systems/machines/engines/structures is called an engineer.

·         A person who acts as a agent for purchase and sale of buildings/lands is called a real estate agent.

·         A person involved in politics is a politician.

·         A person who studies law and practices it is called a lawyer

 Similarly, in the varna four broad categories have been defined in dharma shastram based of their duties. Duties determined their rights unlike today where everyone wants rights without performing their prescribed duties. 

While the Indian Constitution has Fundamental duties (article 51A), they neither get a mention nor are we educated in the guiding principles and duties of citizens to India and fellow Indians. Without our duties to the country and our societies how can we claim or enjoy rights? This is another topic maybe for another blog but today lets return to duties and definitions of the four categories:

Apastamba Dharma Sutra – prashna 2, patala 5, khanda 10, verses 4 to 7 define:

 1.      A Brahmana as a person who practices procedures, laws, rules, tasks, and processes in accordance with Veda and performs the following six functions

a)      Adhyāyana – learning the 18 x vidhyasthana

o   4 x Veda

o   6 x Vedanga

§  siksha - phonology

§  Nirukta – etymology

§  Chandas – metres/prosody

§  Vyakaranam – linguistic analysis

§  Jyotisham – study of luminous bodies – the olden way of time keeping

§  Kalpa – collected works of public rituals (large vedic yagya like somayāgam, rājasuya, ashvamedha, etc) including associated altar constructions with complex mathematical calculations. Also includes rituals to be conducted at home such as seemantham, upanayana, vivaha, etc.

o   Mimamsa (interpretation of texts) & Nyaya (Indian logic and debate)

o   Purana (collection of all puranas are taken as one set – āgama is set to fall in this category as well)

o   Dharma shastram (collection of all Dharma shastra are taken as one set)

o   Āyur veda (science of life)

o   Dhanur veda (military science)

o   Ghandarva veda (performing arts – drama, music, nātya (dance), etc)

o   Artha shastra (collected works of politics, business, management & economics)

b)      Adhyāpana – teaching the above 18 to others

c)      Yajana – performing rituals as prescribed to one’s station for himself and his immediate family

d)      Yājana – performing rituals for others - officiating as priest

e)      Dāna – in the grihasta giving gifts/donations to others as needed – dānam is not limited to money or wealth

f)       Pratigrahanam – receiving gifts from others who are suitable to give gifts

 2.      A kshatriya is one who performs the following functions:

a.       Adhyāyana - learning

b.      Yajana – conducting rituals for his family (himself or employing a qualified priest)

c.       Dāna – making gifts/donations

d.      Danda - governing

e.       Yuddha – defence of the state/province/country

3.      A Vaishya is one who performs the following functions:

a.       Adhyāyana - learning

b.      Yajana – conducting rituals for his family (himself or employing a qualified priest)

c.       Dāna – making gifts/donations

d.      Kŗshi – agriculture

e.       Go Raksha – breeding cattle

f.        Vānijya – trade or conduct of business

 The spirit with which these functions must be performed is defined in Dharma shastra as:

·         Satyam (truthfulness)

·         tapas (austerity / purity - both mental and physical)

o   mental impurities are - selfish desires, anger, delusion, greed, arrogance, and envy

o   physical purity – daily ablutions, keeping our home, surroundings, neighbourhood clean etc

·         daya (compassion)

·         dānam (an attitude of giving without expectation / donation)

  4.      A sudra, on the other hand, is a free citizen with very limited rules/duties imposed on:

 

na śūdre pātakam kiñcin na tasya saṁskāram arhati |

nāsya adhikāro dharme’sti na ca dharmāt pratiṣedhanam ||

 

According to Manu smriti (10.126) - A Sudra cannot commit an offence, resulting in a loss of caste (pataka), and not required to receive the sacraments; has no obligation to (fulfil) the sacred laws, yet, there is no prohibition against (his fulfilling certain portions of) the law.

 

It seems like what we call 'Human Rights' today were indeed coded by Manu (who gets bashed for his position on Sudra), first, on Sudra varna (or category). Duties of the other three varna are enormous when compared to a sudra, why would a sudra want to give away the freedom to take on duties that really are quite challenging? 

 

Who would not want to enjoy the freedoms given to a sudra and still be able to achieve goals of life (Dharma, artha, Kāma and Moksha)? Why would a free citizen sign contractual obligations of a Brahmana to collect spiritual de-merit points if a sandhya (as an example) is missed?

 

What must also be noted here is, according to shastra, by following the duties of varna is NOT a merit. For example, a Brahmana performing Sandhya vandanam three times a day is NOT a merit! If, however, the brahmin does not perform it then it is considered a de-merit for lack of performance of promised and contractual duties. This results in decline in spiritual value and a collection of de-merit (papa) karma to an already infinite karmic account.

 

In comparison for a sudra:

 

dharma ipsavas tu dharmajñāḥ satāṁ vṛttam anuṣṭhitāḥ |

mantra varjyaṁ na duṣyanti praśaṁsāṁ prāpnuvanti ca ||

 

(Sudras) who are desirous to gain merit, and know (their) duty, commit no sin, but will gain praise, if they imitate the practice of virtuous men without reciting mantras. (Manu 10:127)

 

Manu smriti is ever so kind and compassionate on sudra varna that it should be the sudra varna that should ideally be praising the laws of Manu and not the other three varna.

 

Does Varna apply today? 

 

In the modern societies, if we apply definitions of Varna as per the book then really there are very few brahmanas, kshatriyas, and vaishyas. However, both in the traditional and modern context they DO apply today. Consider the categorisations for a modern society, in principle, as:

 

· Teachers, lecturers, professors (providers of a form of knowledge) and practitioners such as accountants, engineers, analysts, etc as Brahmanas

·    Military, police, fire, and other security forces as kshatriyas

·    Businesses, trades, shopkeepers, and other entrepreneurs as vaishyas

· Tradespeople – carpenters, electricians, plumbers, and other technicians/mechanics as sudras

 As far as we know, both in the historical and contemporary contexts, every country and society have these functions. Varna is an inevitable method of categorisation of jobs that cannot be removed.

 Whether the term of usage is in English or Sanskrit or Tamil or Bengali or Japanese, existence of these categories in society CANNOT be denied or removed. Therefore, it is useless to deny the inevitability, the Varna, rather accept and understand its purpose. The distinctions / categorisation will continue to exist in societies – Eastern or Western regardless. It is pertinent to understand and distinguish Varna as occupational categories rather than the narrative as a caste system to pursue a political agenda.

 Is the Varna system (as defined in the modern context) existent today in:

UK ? Yes

USA? Yes

Japan? Yes

Germany? Yes

Canada? Yes

Australia? Yes

Therefore, India? Yes, no country can escape the Varna system. Whether Indians like it or not, Varna existed, exists and will continue to exist for as long as humans and societies exist. 

Next blog:

Jāti, on the other hand, is what is called a caste. The root of jāti is jat or to be born or come into existence.Therefore, jāti (or caste) is determined by birth and NOT your selected occupation (or varna)

In the next blogs, I will continue on:

·         Jāti or caste

·         sudra (definition of the word sudra) - a wonderful definition

·         Are there rules in shastra to switch Varna (or adopt/select a different varna)?

·         Distinction between Veda and āgama

·         Can a sudra become an archaka?

 Happy reading!