The Vedas recognize divine karma (the action of God) as the source of all creation, preservation and destruction. However, since God performs them without desires, unlike human beings he is not bound by them. From the first chapter of the Brihadaranyaka Upanishad (1.6.1) we learn that karma is one of the triple causes of diversity, the other two being name and form. The diversity in names arises from speech, and the diversity in forms comes from the eye, whereas the (mind and) body is the sources for the diversity in actions. For all actions, the body is the source, the controller, or the lord. Within the body, the mind, the speech, breath, the organs of action, and the organs of perception are considered the main deities who receive their share of food from the body and perform their actions. However, we cannot fully rely upon them to fight the impurities and the evil that can infest our body, since they are all vulnerable to evil and demonic actions, thoughts, desires, temptations, a
From a spiritual perspective, there is no better argument against the Hindu caste system than the one we find in the Vajrasuchika Upanishad. Some believe that the Upanishad may be Buddhist in origin for its vehement stand against the traditional beliefs associated with castes.
The Upanishad presents a convincing argument against the caste system and refutes the argument that a person becomes a Brahmana by mere birth. It contends that a person does not become a Brahmana or Kshatriya by birth. The soul is pure and without attributes. Therefore, it has no caste. The subtle body also has no caste because it is the same mind, the same breath and the same intelligence, the tattvas, which are active in all.
The same soul enters different bodies in different lifetimes. Therefore, how can it belong to a particular caste or family? Besides, all the bodies in the world contain the same elements and propelled into action by the same triple gunas. We cannot also distinguish the castes of people by their color because people of the same caste possess different complexions.
Therefore, caste should not be based upon the body which we possess or which complexion we have. It should not be according to which family we belong. A person becomes a true Brahmana by knowing the Self or Brahman and by overcoming all the imperfections and impurities in him. His knowledge of Brahman and his proximity to Brahman give him that distinction, not what he wears or appears.
These are convincing arguments. It is why the tradition recommends that upon renouncing the world the renunciant should give up his first name, last name and caste identity. A renunciant on the path of liberation has no caste, nor nationality. He does not belong to anyone, nor does anything belong to him. He is free from all burdens, bonds and obligations. He abides in the Self and remains absorbed in its contemplation.
One should therefore aspire to become a Brahmana by knowing Brahman, the highest, supreme Self. Our birth gives us opportunities to know Brahman, but our caste by itself does not make us a knower of Brahman. For that we have to strive to transcend our mind and body, like anyone else, whether we come from one caste or another. This is the simple and direct message of the Vajrasuchika Upanishad.
In making these assertions, the Upanishad is not in conflict with the Vedas or other scriptures. It is also wrong to assume that it contradicts Hinduism or validates the arguments of Buddhism against caste system. Our scriptures such as the Vedas, the Puranas, Agamas and others convey the message that a person becomes a Brahmana by knowing Brahman and being Brahman.
Only the knower of the true truth, knows what the false image of truth is
Tvam Tatvamasi
ReplyDelete🕉 Tat Sat. Sat Sri Akaal.