Introduction:
What
is Hinduism ?
Hinduism is a human phenomenon of
immense magnitude and is overpowering not only by reason of that, but also
owing to its bewildering diversity.
Hinduism can be described as many religions with greater aptness, and it
also pervades Hindu life as lived in the world in every nook and cranny.
Hinduism is a special kind of religion which has to be met on its own
terms. It was shaped by Christianity,
but partly also by Judaism and Islam, all of which constitute a particular
family of religions. The word Hindu
was originally only a geographical term, employed by the Persians to designate
the inhabitants of the words ‘India’ and ‘Indian’ are only greek and latin
adaptations from the Persian word. But
since the inhabitants could never in any aspect of their life be separated from
their religion the word ‘Hindu’ became religious,and the national identity
became the same adherence to the religion.
There is no doctrine or ritual universal to the entire hindu
tradition. Nevertheless, most people
would accept that the hindu tradition is a definite, and definable, entity. In
this paper we briefly discuss about Varnasrama Dharma, Karma-punarjanma and
four purusarthas.
Varna:
Varna is the term for the four
broad ranks into which traditional Hindu society is divided. The four
varnas are: The Brahmins: priests and scholars. The Kshatriya:
kings, governors, warriors and soldiers. The Vaishyas: cattle
herders, agriculturists, artisans and merchants.The Shudras: labourers
and service providers.
Varna-asrama dharma is absolutely essential in human
life. Actually, one not following Varna-asrama is not considered human. Srila Prabhupada
writes “Human civilization begins from the stage of Varna-asrama”.
Dharma:
The brahmanical synthesis as it
applied to men in society was based not so much on orthodox, “right belief” as an ortho praxis, “right
practice” in accord with priestly social and ritual standards. The details of these standards had been
gradulally worked out from the time of the Brahmanas onward, but in the period
after 500 B. C. there was a great increase in the number of texts dealing with
the duties of men in everyday life. The
result was a large body of Brahmanical
teachings on social as well as ritual responsibilities. These responsibilities were collectively
called dharma, “that which is established,” or in more specific terms, “what men ought to
do.”
Varnasrama
Dharma:
The principle of Varnasrama Dharma is one of the
basic principles of Hinduism. The Varnasrama system is peculiar to Hindus. It
is a characteristic feature of Hinduism. It is also prevalent throughout the
world according to Guna-Karma (aptitude and conduct), though there is no such distinct
denomination of this kind, elsewhere. The duties of the castes are Varna
Dharma. The four castes are Brahmana, Kshatriya, Vaisya and Sudra. The duties
of the stages in life are Asrama Dharma. The four Asramas or orders of life are
Brahmacharya, Grihastha, Vanaprastha and Sannyasa.
Dharma in accordance with varna (class) and asrama
(stage of life) is called Varnasrama dharma.
Dharma for any given man-the entire system is male oriented – should be
appropriate to his place in society as determined in his varna- Brahman, ksatriya, vaisya or sudra. Each combination of varna and asrama defined
a specific set of duties and responsibilities, the dharma for a man in that
particual situation.
Two dimensions of time were involved in the system
of varnasramadharma. Asrama marked the
stage of a man’s development in a given lifetime, while varna was related to
his development throughout many lives in the course of transmigration. It was assumed that a man belonged to that
varna for which he was qualified by
ability and temperament as a result of his past lives. Birth into a family belonging to a given
varna was defacto evidence of the quality of his past lives. The wise man did not question his birth,
rather he fulfilled his present dharma, knowing that it suited his current
level of development and would advance him toward his ultimate goal.
A basic distinction was made between sudras and the
three upper varna(s). Brahmans,
ksatriyas and vaisyas were Aryans and were classified as dvija, “twice-born”,
from their initiation(birth) into study of the vedas. Sudras were excludedfrom vedic study and from
use of vedic mantra(s), and hence could neither learn about nor practice vedic
ritual. Their dharma was only to serve
the three upper varna(s) on which they were both economically and ritually
dependent.
In the allocation of duties and privileges to each
varna, Brahmans alone were given control of vedic ritual and the transmission
of vedic knowledge. Ksatriyas were
assigned the duties of protecting the people, giving gifts, sacrificing and
studying the veda. Vaisyas were assigned
protection of cattle, giving gifts, sacrificing, studying the veda, trade,
lending at interes and cultivation of land.
Society was preserved by the complementary activities of ritual, rule
and economic production directed by the dvija varna(s). they were given the major benefits of the
social sstem as well as its major responsibilities, and only they participated
in the full scope of the varnsramadharma system. Progression through the asrma scheme was
closed to the sudras, since they were excluded from vedic study.
Entry into the asrama of the student or brahmachrin
was marked by one of the most important rituals in the life of a “twice born” male: the upanayana, in which a child was initiated
inot vedic study. Since a young man
usually left home to live with his guru, the ceremony marked also the end of
childhood and the transition to a neew life away from his family. The initiated student was given a special
name by his teacher, the initiated student was given a special name by his
teacher, was taught his first vedic mantra, and received a wooden staff to
signify his new status. By the time of
the later dharmasastras he also was given a “sacred thread” a cord of twisted
threads looped over his left shoulder and around the right side of his body as
a permanent sign of vedic initiation.
The second asrama, that of the grhastha or
householder was the keystone of the brahmanical system. Though brahmanical studentship and the final
life stages of vanaprastha and samnyasa were characterized by celibacy and
self-restraint, lay life was not downgraded because of this. Instead, the estate of grhastha was highly
valued as the base for all other activities, and the productive and fruitful
householder was given great honour by the students, teachers, priests and
ascetics whom he supported.
Four main goals of life were laid down by the
dharmasastras: dharma, artha, kama, and moksha.
The latter was the supreme goal, but only a few could attain it in their
present lives. For most men it was a
goual to be reached in future births.
The attanable goals for the majority of men were artha (economic and
political activity) and kama (pleasure, especially sexual) within the frame
work set by dharma. Dharma applied to
all,but artha and kama were appropriate only to householders. Indeed, the dharma of householders was
largely the fulfillment of artha and kama, since it was their production and
procreation that satisfied society’s ritual debt to the gods, the debt of
progeny for the ancestors, and supported those who preserved the tradition.
The dharmasastras set forth a model of how society
ought to be organized, not a sociological description of existing society. The varnasrama-dharma system represented a
brahmanical ideal that was originally not shared by all members of society,
particularly by the non-vedic movements.
The eventual success of the brahmanical sysntheses was a product of many
factors, of which new religious movements were vitally important. The varnasramadharma provided an essential
base of brahmanical expansion, by offering a persuasive model for a n
integrated society in which great variety was permited within the framework of
a unified concept of dharma. Emphasis on
orthopraxis made the model, very literally, a practical one, capable of
absorbing heterogeneous social and religious elements with a minimum of
conflict.
Brahmanical learning centred on the Vedas dominated
Indian intellectual and literary life, at least until the time of the buddha. The primary vehicle of thought was the vedic
textual tradition. The only evidence of
secular stories, legends and fables during this period is the inclusion of some
materials of hits sort in vedic texts and the obvious antiquity of some of the
contents of later collections.
Karma-Punarjanma:
The concept of rebirth as a result
of actions was not limited to the upanisads, though the early upanisads wer the
first to state the doctrines. By the
sixth century B. C., transmigration and the ‘law of karma’ had been generally accepted as basic fat of
existence and were rarely challenged
from that time on by any major Indian system of thought.
Acceptance of transmigration led to a
view of human existence as continual passage from one life to another. This was considered so characteristic of
worldly life. The early upanisadic
solutions to the problem of punarjanma did not involve a fundamental rejection of
worldly goods. Even the final goal of
asceticism, full knowledge, and the final release form rebirth was seen more as
a positive gain than an escape from a worldly life that was in itself
undesirable. Ordinary life as a
householder with family, wealth and long life was devalued only by contrast to
the ultimate identity with Brahman in which all things were obtained.
As transmigration became more widely
accepted, however, a change in mood occurred.
A new attitude of despair and rejection of the world developed. Moral life was seen as brief and transient,
moral beings decaying and enjoyment of wealth as always dampened by the threat
of death.
The transient rewards of the vedic
ritual were clearly no answer to this attitude, but neither was the early
Upanisadic solution satisfactory. The Brahman-atman identity was still debatable and was
moreover, based on vedic knowledge inaccessible to the great numbers who now
sought release from punarjanma.
The almost universal acceptance of transmigration therefore resulted not
in greater reliance on Brahmanical guidance but in a desperate search for
better solutions. Major social and political changes further complicated the
problem, increasing popular anxiety and at the same time undermining priestly
power.
The
four castes:
In Purusha-Sukta of the Rig-Veda, there is reference
to the division of Hindu society into four classes. It is described there that
the Brahmanas came out of the face of the Lord, the Creator, Kshatriyas from
His arms, Vaisyas from His thighs, and the Sudras from His feet. This division
is according to the Guna and Karma. Guna (quality) and Karma (kind of work)
determine the caste of a man. This is supported by Lord Krishna in the Gita,
also. He says in the Gita: “The four castes were emanated by me, by the
different distribution of qualities and actions. Know Me to be the author of
them, though the actionless and inexhaustible” (Ch. IV-13).
There are three qualities or Gunas, viz.,Sattva(purity),Rajas(passion)
andTamas(inertia). Sattva is white, Rajas is red and Tamas is black. These
three qualities are found in man in varying proportions. Sattva preponderates
in some persons. They are Brahmanas. They are wise persons or thinkers. They
are the priests, ministers or philosophers who guide kings or rulers. In some,
Rajas is predominant. They are Kshatriyas. They are warriors or men of action.
They fight with the enemies or invaders and defend the country. In some, Tamas
is predominant. They are Vaisyas or traders. They do business and agriculture
and amass wealth. Sudras are the servants. None of these qualities is highly
developed in them. They serve the other three castes. In a broad sense, a
Sattvic man, who is pious and virtuous and leads the divine life, is a
Brahmana, a Rajasic man with heroic quality is a Kshatriya, a Rajasic man with
business tendencies is a Vaisya and a Tamasic man is a Sudra. Hitler and
Mussolini were Kshatriyas. Ford was a Vaisya. Serenity, self-restraint, austerity,
purity, forgiveness, and also, uprightness, knowledge, Realisation and belief
in God are the duties of the Brahmanas, born of (their own) nature. Prowess,
splendour, firmness, dexterity, and also, not flying from battle, generosity
and lordliness are the duties of the Kshatriyas, born of (their own) nature.
Agriculture, cattle-rearing and trade are the duties of the Vaisyas, born of
(their own) nature. And action consisting of service is the duty of the Sudras,
born of (their own) nature.
The
Law of Spiritual Economics
The underlying principle in caste system or Varna
Dharma, is division of labour. Rishis studied human nature carefully. They came
to the conclusion that all men were not equally fit for all kinds of work.
Hence, they found it necessary to allocate different kinds of duties to
different classes of people, according to their aptitude, capacity or quality.
The Brahmans were in charge of spiritual and intellectual affairs. The work of
political administration and defence was given to the Kshatriyas. The Vaisyas
were entrusted with the duty of supplying food for the nation and administering
its economic welfare. The Sudras did menial work. The Rishis felt all these
needs of the Hindu nation and started the system of Varnas and Asramas. This division
of labour began in Vedic times. The Vedas taught that the Brahmana was the
brain of the society, the Kshatriya its arms, the Vaisya its stomach, and the
Sudra its feet. There was a quarrel between the senses, the mind and the Prana
as to who was superior. There was a quarrel amongst the different organs and
the stomach. If the hands quarrel with the stomach; the entire body will
suffer. When Prana departed from the body, all the organs suffered. The head or
stomach cannot claim its superiority over the feet and hands. The hands and
feet are as much important as the stomach or head. If there is quarrel between
the different castes as to which is superior, then the entire social fabric
will suffer. There will be disharmony, rupture and discord. A scavenger and a
barber are as much important as a minister for the running of the society. The
social edifice is built on the law of spiritual economics. It has nothing to do
with superiority or inferiority. Each class contributes its best to the common
weal or world-solidarity. There is no question of higher and lower here.
Character
Determines Caste
A Brahmana is no Brahmana if he is not endowed with
purity and good character, and if he leads a life of dissipation and
immorality. A Sudra is a Brahmana if he leads a virtuous and pious life. What a
great soul was Vidura! What a noble, candid, straightforward student was
Satyakama Jabala of Chhandogya Upanishad! Caste is a question of character.
Varna is no more the colour of the skin, but the colour of one’s character or
quality. Conduct and character count and not lineage alone. If one is Brahmana
by birth and, at the same time, if he possesses the virtues of a Brahmana, it
is extremely good, because certain virtuous qualifications only determine the
birth of a Brahmana. Use and Abuse of the Caste System The Hindus have survived
many a foreign conquest on account of their caste system. But they have
developed class jealousies and hatred in the name of the caste system. They
have not got the spirit of co-operation. That is the reason why they are weak
and disunited today. They have become sectarians in the name of the caste
system. Hence there is degradation in India. The caste system is, indeed, a
splendid thing. It is quite flawless. But the defect came in from somewhere
else. The classes gradually neglected their duties. The test of ability and
character slowly vanished. Birth became the chief consideration in determining
castes. All castes fell from their ideals and forgot all about their duties.
Brahmanas became selfish and claimed superiority over others by mere birth,
without possessing due qualifications. The Kshatriyas lost their chivalry and
spirit of sacrifice. The Vaisyas became very greedy. They did not earn wealth
by honest means. They did not look after the economic welfare of the people.
They did not give charity. They also lost the spirit of sacrifice. Sudras gave
up service. They became officers. They wished that others should serve them.
The greed and pride of man have created discord and disharmony. There is
nothing wrong in Varnasrama. It is arrogance and haughtiness in men that have
brought troubles. Man or the little Jiva is imperfect. He is full of defects.
He is simply waiting for claiming superiority over others. The Brahmana thinks
that the other three castes are inferior to him. The Kshatriya thinks that the
Vaisya and Sudra are inferior to him. A rich Sudra thinks that he is superior
to a poor Brahmana or a poor Kshatriya or Vaisya. At present, the Varnasrama
system is existing only for name sake. It has to be rebuilt properly.
Brahmanas, Kshatriyas, Vaisyas and Sudras, who have fallen from their
identities and they are not doing their respective duties, as per the varna
they all obliged to do their respective duties. They must be educated on right
lines. They must raise themselves to their original lofty level. There is a
necessity to change their sectarian mentality and should develop a new
understanding of love, co-operation, sacrifice and service.
The
four Asramas
There are four Asramas or stages in life, viz.,
Brahmacharya; the period of studentship, Grihastha; the stage of the
householder, Vanaprastha; the stage of the forest-dweller or hermit, and
Sannyasa; the life of renunciation or asceticism. These stages help people to
the evolution and perfection. It’s regulates the life from the beginning to the
end.
The first two Asramas pertain to Pravritti Marga or
the path of work and the two later stages, Vanaprastha and Sannyasa, are the
stages of withdrawal from the world. They pertain to Nivritti Marga or the path
of renunciation. Towards Orderly Spiritual Evolution Life is very
systematically and orderly arranged in Sanatana Dharma. There is an opportunity
for the human beings to development different phases of human life. Life is a great
school. Everybody should pass through the different Asramas. He cannot enter
any stage or phase of life prematurely, it is a gradual. He should have
completed each phases.
Conclusion:
Hinduism
in its fundamental aspect is a civilized amplification of the primitive man’s
way of living in the world by accepting the conditions which he believes are
inexorably laid down by the supernatural spirits who really own and govern it. It is also an elaboration of the primitive
man’s corollary to the main proposition that by accepting the conditions it is
possible to establish a relationship of mutual dependence which will be
stable. In modern terms, the
collaboration between man and the supernatural spirits might be called
religious feudalism based on the principles of fealty, service and protection.
