yajvan
02 June 2010, 07:26 PM
hariḥ oṁ
~~~~~~
namasté
This post is of best intentions i.e. not to incite a debate on whether this varṇa system is right or wrong in our present age, but to understand it a bit better and get to know it in a firmer manner.
Kṛṣṇa tells us in the Bhāgavad gītā¹ that at the core of the 4 fold order or division of society (cātur-varṇyaṁ) is based upon the 3 guṇa-s. That varṇa¹ is the following: brahmaṇa-s, kṣatriya-s, vaiśya-s, and śudra-s.
One must ask if there are 3 guṇa-s how do you get 4 varṇa? My teacher explained it this way: It is based on the 3 guṇa-s primary and secondary combinations. We needn't go to the tertiary or 3rd level because if the 1st and 2nd levels are not possible, the 3 level will not matter.
1. Sattva as primary and rajas as secondary
2. Sattva as primary and tamas as secondary
3. Rajas as primary and sattva as secondary
4. Rajas as primary and tamas as secondary
5. Tamas as primary and sattva as secondary
6. Tamas as primary and rajas as secondary
Note that the 2nd and 5th combinations are not possible due to the drastic contrast of sattva and tamas. This leaves us with 4 possible varṇa that align this way:
brahmaṇa-s : Sattva as primary and rajas as secondary
kṣatriya-s : Rajas as primary and sattva as secondary
vaiśya-s : Rajas as primary and tamas as secondary
śudra-s : Tamas as primary and rajas as secondary Within the mahābhārata the yudhiṣṭhira asks bhīṣma the duties and responsibilities for the various varṇa. A few posts on what bhīṣma says about this matter may be of keen interest. Perhaps just a line or two first, then we can expand upon it later. I think many ideas along with the the implications of what is offered will be a good impetus for conversation.
We find the following in the śanti parvan section of the mahābhārata. I have shortened the paragraphs into sentences to begin with so one can compare and contrast the differences of each.
brāhmaṇa-s (brahmins) - self-restraint O king (yudhiṣṭhira) has been declared to be the first duty of brāhmaṇa-s; bhīṣma adds simplicity and purity in another section of discussion.
kṣatriya-s - always exerting himself for the destruction of robbers and wicked people he should put forth his prowess in battle. There is no higher duty for him then the suppression of robbers.
Whether he does or does not do any other act, if only he protects his subjects (As bhīṣma discusses the kṣatriya king)he is regarded to accomplish all religious acts and is called a kṣatriya and foremost among men.
vaiśya-s - should make gifts, study the veda-s, perform sacrifices and acquire wealth by fair means.. With proper attention he should also protect and rear all domesticated animals as a sire protecting his sons.
śūdra-s ; The Creator entended the śūdra to beome a servant/worker of the other 3 orders.For each one of these stations bhīṣma-ji goes deeper. For me the wisdom is insightful as it sets up a most orderly society. It also suggests to me why a society can end up in confusion; this rests (IMHO) on the shoulders of the kṣatriya-s. Their responsibilities and leadership , let alone their moral fabric is of great concern to the whole society and its health in pursing the 4 areas of life (puruṣārtha). I wish to review this notion in a future post.
As you would think, this is top-of-mind for king yudhiṣṭhira, being the son of Dharma, he wishes to know 'what duties are especially called for as the duty of the king'. He also asks:
What are the general duties of the 4 orders ?
What mode of life should be adopted by which order ?
By what means does a kingdom grow and by what means does the king himself grow?
What sorts of treasures, punishments, forts, allies, counsellors, priest and preceptors should a king avoid?I think these questions are brilliant as they bring out one's duty and dharma.
More to follow...
praṇām
references
Bhāgavad gītā - 4 fold order - Chapt 4, 13th śloka
varṇa वर्ण - color or variation of color; color then considers species , kind, sort, character, nature, quality, property, class, kula, tribe, order or, caste
~~~~~~
namasté
This post is of best intentions i.e. not to incite a debate on whether this varṇa system is right or wrong in our present age, but to understand it a bit better and get to know it in a firmer manner.
Kṛṣṇa tells us in the Bhāgavad gītā¹ that at the core of the 4 fold order or division of society (cātur-varṇyaṁ) is based upon the 3 guṇa-s. That varṇa¹ is the following: brahmaṇa-s, kṣatriya-s, vaiśya-s, and śudra-s.
One must ask if there are 3 guṇa-s how do you get 4 varṇa? My teacher explained it this way: It is based on the 3 guṇa-s primary and secondary combinations. We needn't go to the tertiary or 3rd level because if the 1st and 2nd levels are not possible, the 3 level will not matter.
1. Sattva as primary and rajas as secondary
2. Sattva as primary and tamas as secondary
3. Rajas as primary and sattva as secondary
4. Rajas as primary and tamas as secondary
5. Tamas as primary and sattva as secondary
6. Tamas as primary and rajas as secondary
Note that the 2nd and 5th combinations are not possible due to the drastic contrast of sattva and tamas. This leaves us with 4 possible varṇa that align this way:
brahmaṇa-s : Sattva as primary and rajas as secondary
kṣatriya-s : Rajas as primary and sattva as secondary
vaiśya-s : Rajas as primary and tamas as secondary
śudra-s : Tamas as primary and rajas as secondary Within the mahābhārata the yudhiṣṭhira asks bhīṣma the duties and responsibilities for the various varṇa. A few posts on what bhīṣma says about this matter may be of keen interest. Perhaps just a line or two first, then we can expand upon it later. I think many ideas along with the the implications of what is offered will be a good impetus for conversation.
We find the following in the śanti parvan section of the mahābhārata. I have shortened the paragraphs into sentences to begin with so one can compare and contrast the differences of each.
brāhmaṇa-s (brahmins) - self-restraint O king (yudhiṣṭhira) has been declared to be the first duty of brāhmaṇa-s; bhīṣma adds simplicity and purity in another section of discussion.
kṣatriya-s - always exerting himself for the destruction of robbers and wicked people he should put forth his prowess in battle. There is no higher duty for him then the suppression of robbers.
Whether he does or does not do any other act, if only he protects his subjects (As bhīṣma discusses the kṣatriya king)he is regarded to accomplish all religious acts and is called a kṣatriya and foremost among men.
vaiśya-s - should make gifts, study the veda-s, perform sacrifices and acquire wealth by fair means.. With proper attention he should also protect and rear all domesticated animals as a sire protecting his sons.
śūdra-s ; The Creator entended the śūdra to beome a servant/worker of the other 3 orders.For each one of these stations bhīṣma-ji goes deeper. For me the wisdom is insightful as it sets up a most orderly society. It also suggests to me why a society can end up in confusion; this rests (IMHO) on the shoulders of the kṣatriya-s. Their responsibilities and leadership , let alone their moral fabric is of great concern to the whole society and its health in pursing the 4 areas of life (puruṣārtha). I wish to review this notion in a future post.
As you would think, this is top-of-mind for king yudhiṣṭhira, being the son of Dharma, he wishes to know 'what duties are especially called for as the duty of the king'. He also asks:
What are the general duties of the 4 orders ?
What mode of life should be adopted by which order ?
By what means does a kingdom grow and by what means does the king himself grow?
What sorts of treasures, punishments, forts, allies, counsellors, priest and preceptors should a king avoid?I think these questions are brilliant as they bring out one's duty and dharma.
More to follow...
praṇām
references
Bhāgavad gītā - 4 fold order - Chapt 4, 13th śloka
varṇa वर्ण - color or variation of color; color then considers species , kind, sort, character, nature, quality, property, class, kula, tribe, order or, caste