mahābhārata: varṇa duties & discussion

[yajvan]

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

[yajvan]

hariḥ oṁ
~~~~~~

namasté

Regarding kṣatriya-s. They are the fabric of kings. The duties in respect of all the 4 modes of life , those of yati-s ( 'a striver ' i.e. an ascetic , devotee , one who has restrained his passions and abandoned the world) O son of pāṇḍu and the customs relating to their conduct of merit in general are all included in kingly duties.
Know that as the footprints of other animals are engulfed ( are easily contained within) those of an elephants foot print so are the duties of all the other orders (varṇa) are engulfed in those of the kṣatriya.

Here bhīṣma informs yudhiṣṭhira that not only are the other classes (varṇa) are incorporated in within the duty of the kṣatriya but also the 4 stations of life i.e. āśrama, of human beings.

Why so? It is the king and his kingdom that provides stability. It is the highest duty to create a stable environment 'seeking the good of the world'. The king possessed of compassion for all creatures
should regard the following as the foremost among his duties: reclaiming land for cultivation, a disregard for begging, and protection of his subjects. Gifting is said by the sages to be the foremostof
virtues and should be practiced by the king.
A kingdom that is in disarray ( anarchy) becomes weak and soon is afflicted with robbers, righteousness cannot dwell. The robbers take others wealth, yet when his is snatched he wishes for a king.
If on this earth there where no kings to offer proper punishment the the strong would prey on the weak. It is for this reason that a strong and just king is necessary.
In return for protection a tax of 1/6th (16&#37 from his subjects as a tribute for meeting the expenses of protecting them.


Yet you hear this notion of compassion , there to is another duty that is held as very important. That of proper punishment and the dispencement of justice. Ruling fairly yet firmly ( yet not cruelly).
In the absence of royal protection slayers of mis-deeds would not come to justice. If he does not dispense justice he can neither acquire heaven or fame.

The king earns merit 100 times greater then the recluse in their asylums within the woods - says bhīṣma. The king should be conversant in the veda-s and their branches, possessed of wisdom engaged in tapas, charitable, and devoted to the performance of sacrifices.

The truth is this says bhīṣma -ji, the king makes the age ( the 4 yuga-s).

praṇām

[yajvan]

hariḥ oṁ
~~~~~~


namast�

The truth is this says bhīṣma -ji, the king makes the age ( the 4 yuga-s).

The king is the creator of the kṛta� age (yuga), of the tretā, and of the dvāpara . The king is the cause of the 4th yuga (kali), says bhīṣma -ji.
We can see how important correct & righteous leadership influences society overall.


Now what is a king today ( in our modern area) ? It is the Prime ministers of the word, the Presidents, etc. It is their duty to administer an orderly society. Yet is is also the responsibities of the citizens of the world to act properly. Why so ? The king also rises and falls by the collective acts of his kingdom (community/nation/state). It is the collective consciousness that influences overall. Yet it is the king that has the duty to administer the proper intent/behaviors and examples for an uplifted society.

Bhīṣma-ji tells a story of a time where there was no king and the people went to brahma and asked him to assign a king to them.
Brahma solicited manu for this task, yet he did not ( immediately) consent to the task, he said I fear all sinful acts.

Of all things he could have said, why did he say this? IMHO it is due to the fact that the king takes on the sin and the righteousness of his kingdom. My teacher has told us this for years.

But how much does s/he take on? From my readings of the mahābhārata the best assessment I see is 25%. ' The king obtains a fourth part of those righteous acts which his subjects ( properly protected by the king) , perform in his kingdom ', says mātariśvan-ji in a story bhīṣma-ji discourses on � .

So the condition of the world today is the collective consciousness of its citizens and the quality of kings ( Prime Ministers, Governors,Presidents, etc)

praṇām

words and references

• kṛta of the first of the four ages of the world -also called satya or the golden age
• mahābhārata , section 122 of the śanti parvan - Mātariśvan is speaking to the king pururavas.
  • Mātariśvan is from mātar� as I understand it. i.e. 'growing in the mother' or the fire-stick . This is another name for agni or of a divine being closely connected with him the messenger of vivasvat , who brings down the hidden fire to the bhṛgus , and is also identified with vāyu.