Current affairs – The Varna confusion and the archaka argument - Part 3 - Can a sudra become an archaka?

 

Due to the demands of my personal life I have been occupied over the last few months and have finally found time to write again. Let’s head straight into the hard question – Can a sudra become an archaka? But first, it must be determined what or who has the authority on this? 

 

Determining authoritativeness

It is said in Manu Smriti:

vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ | etaccaturvidhaṃ prāhuḥ sākṣād dharmasya lakṣaṇam ||

The authoritative sources in determining what is the right thing to do (Dharma) - in the following order:

1. Veda – The Veda has the ultimate authority – the shruti
2. Smriti – Traditions; it includes sources such as Dharma shastras, āgama, itihāsa, smriti, purana to name a few
   
3. Sadācāra – āacharya/guru and other virtuous people following this Dharma
4. Ātmana: - if no other source can be referred to, only then, then can we use our own conscience

It means that, for example, if tradition is inconsistent with the intent and word of The Veda then The Veda prevails making tradition invalid. It thus follows, if one of our beliefs contradicts either an ācharya or guru or tradition or the Veda, our belief stands invalid. Of course, you are allowed to logically reason out and present your case as far as possible but if it is determined , in the end after all discussions, that the belief DOES contradict then the belief must be abandoned or becomes invalid. 

A example in the modern context:

The Australian Constitution s109 is an example of a similar statement found in Manu smriti in order to determine the validity of the laws.

Section 109. Inconsistency of laws

“When a law of a State is inconsistent with a law of the Commonwealth, the latter shall prevail, and the former shall, to the extent of the inconsistency, be invalid.”

The shastras - Veda and Vaishnava āgama

Being only exposed to the ocean of Vaishnava texts and mainly the Pāncarātra āgama, I am able to provide a view from a Vaishnava āgama but I will be surprised if something similar was also not mentioned in Shaiva āgama. I encourage researching into Shaiva āgama for those interested and to leave your comments/references in the comments section below for the benefit of all.

 

What is the view of pāncarātra āgama on this issue?

Iśvara Saṁhitā of Pāncarātra āgama (edited and translated by M. A. Lakshmithathachar and revised by V. Varadachari) says in Chapter 16 (detailing on Temple Installation) the following:

The sages (Muni:) asked Sage Nārada to detail the process of temple installation – how is an icon to be installed as mantrabimba, a detail on all other temple structures and paraphernalia. Sage Nārada responds beginning with the selection of an ācharya to oversee the temple and its construction:

Verses 5 to 7:

brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdro va bhagavanmayaḥ | śraddhā bhakti samāyuktaḥ sampannaḥ śānta mānasaḥ || āstikaḥ satya-sandhaśca sadācāra samanvitaḥ | ācāryaṁ varayet pūrvaṁ bhagavad śāstra kovidam || tattvajñaṁ bhagavd bhaktaṁ bhagavad vaṁśa sambhavam |

A Brahmana, Kshatriya, Vaishya or Sudra who is filled with mindfulness of Bhagavan, endowed with faith and devotion, accomplished, of a peaceful disposition, who has faith in the Vedas, truthful, of good behavior, learned in Pancharatra agama and having gained life's insights and wisdom thorough education in philosophy (not just a theoretical scholar but also in practice and application of it in daily life), a devotee of Lord Vishnu and born in a family of Lord Vishnu's devotees shall be chosen as ācharya. Sage Nārada then details that the selected ācharya (regardless of their varna) can oversee rituals (which should include Rig, Yajur and sāma mantra) for construction and then to operations and maintenance of the temple, according to rules laid in the shastra. 

 

What is the view of The Veda?

Traditionally, only males of the three castes were allowed to enrol into Veda pātashalā. Unfortunately, this led to denial of universal access of knowledge leading to the growth of other shastra such as itihāsa, purānā, and other works such as Bharatā’s nātya shastram for the benefit of all regardless of birth. Indeed, all the knowledge of the Veda are found within these works.

However, there is still some hesitancy in providing the knowledge of The Veda based on someone’s birth. The Veda says it is revealed for all without discrimination:

yathemām vācam kalyāṇīṃ āvadāni janebhyaḥ | brahma rājanyābhyāṃ śūdrayā cāryāya ca svāya cāraṇāya ca ||

"Just as I have addressed this (truth in Veda) for the benefit of all - Brahmins, Kshatriyas, Sudras, Vaishyas (aryas), our own kin (svaya) and to the foreigners (aranāya) also". Yajur Veda Khanwa shaka 26:2

satyam aham gabhīraḥ kāvyena satyaṃ jātenāsmi jātavedaḥ | na me dāso nāryo mahitvā vratam mīmāya yad ahaṃ dhariṣye ||

In a dialogue between Atharvan and Varuna: “I, being of the principle of truth, have revealed the true Vedic knowledge for all. I cannot be partial either to a Dāsa (sudra) or an Arya - the laws of The Veda are universally for all”. (Atharva Veda 5.11.3)

There is also no mention in the Upanishads or Samhita limiting transmission of this knowledge based on Gender or Ethnicity or Nationality or even sexual orientation. Dharma is an Open-Source system malleable to the needs of the society based on - 

1. Desha (Location), 
2. Kāla (Time), and
3. Vartamāna / pātra (Circumstance or situation).
   

Having said the above, there are admission tests prescribed to seek admission for studying The Veda for those interested – some of these are mentioned in Dharma sutras or they are left for the school (or the teacher) to determine conditions of pre-admission into a Veda pātashalā.

In the modern context, it is like pre-admission tests such as GRE/GMAT requirements for Harvard, UC, MIT or JEE for IIT to determine if the candidate is suitable for admission. These tests are pertinent for the reason they are not simply to seek admission into a program but are also designed to determine if the candidate has perseverance, intelligence and motivation to complete the course and practice the difficult lifestyle of a student (see previous blog on the life of a student in a traditional Veda pātashalā).

 

Conclusion:

Thus, in the view of both The Veda and Pāncaratrā āgama, they are impartial and give importance to the inner fabric and quality of a person. 

From a theoretical standpoint, a Sudra can become an archaka provided prescribed rules for admission and training from the shastra are followed. In addition to the training program, attitude and quality of the individual is to be tested as in the Pāncarātra āgama, this, infact, should apply to all regardless of their caste.  

However,from a practical standpoint whether it will become an accepted form of practice will be determined by the society and their respective āgama / vaidika schools. 

In my personal opinion, opening up the traditional system to all deserved members of the society who wish to lovingly devote their lives for Dharma should be encouraged. The Universal Dharma, as said in The Veda after all, should be accessible by all who wish to dedicate themselves to it with love and any obstacles should be minimised in order to allow the Dharma to flourish again.  

 

A final quote: 

A final quote from Sri Vedanta Desika's Srimad Rahasya Traya Sāram (originally quoting from Garuda Puranam excerpt from book by M R Raja Gopala Ayyangar swamy Pg: 304) also later commented by a saint from Tamil Nadu - Periya Vācān Pillai:

"Bhakti or devotion is of eight kinds. If this bhakti is found in a mleccha (a foreigner) then the mlechcha should be considered as a devout and knowing Brahmin. He should be treated with the same reverence as I myself."  

This, however, does not make one eligible to become an archaka straight away but the suitability should be determined by each āgama training school for admission.

Note:

What I have written above is with an intent to be purely objective from the viewpoint of The Veda and āgama without an intent to cause dissatisfaction to anyone regardless of their belief. This ends the topic on if a sudra can become an archaka and I will continue writing on other topics.