The recent events at Una
in Gujarat and the widespread cases of Dalit atrocities all over India have yet
again raised the issue of Jati/Varna system and its relevance in the modern
world. We are approaching the UP elections in early 2017 when it is expected
that polarisation on caste lines will be at its peak. In almost every aspect of
life of an ordinary Indian, his caste will play an important role in
determining his world view. It's a well known fact that caste has kept the
Hindu society divided till this date, worse, these fault lines are used by the
"Break India" forces as an instrument of proxy war. Thus, in the
larger interest of Hindu society, assimilation and admixture of communities has
become a necessity to ensure our survival.
However, it will be too
simplistic to say that the voices for abolition of caste system were raised
only in 20th century. Ancient Indian history is ripe with evidences of well
learned men questioning the basis of classifying the society on the basis of labour
and later, on basis of birth. It is a separate issue whether they were able to
change the viewpoint of the society or not. The moot point is that the ill
effect of this social stratification was recognised by some in the ancient ages
itself.
Upanishads (Composed between 1000BCE- 600BCE) are the pinnacle of ancient
Indian thought. The brilliant concepts of Brahman, Maya, Atman, Transmigration
of Soul, Rebirth and Moksha are the gifts of the Upanishads. The central theme
of Upanishads is that all are evolved from the supreme, indestructible Almighty
and that our final aim is to achieve Him. The Ghosha-Vakyas or commandments of
the Upanishads like Aham Brahmasmi, Tat-Tvam-Asi, etc have enthralled the human
conscience for ages. The Muktika cannon names around 108 Upanishads out of
which we get to hear names of the important Upanishads only like
Brihadaranyaka, Chhandogya, Shvetashvatara, Taittiriya, Kena, Ishavasya, etc.
However, the smaller and lesser known Upanishads also carry pearls of wisdom in
an equal manner. The Upanishad that we are going to see today is called
Vajrasuchika Upanishad.
Vajrasuchika Upanishad is as small as a few pages but has wisdom that even a
full studied thesis will not be able to capture. Its tenets might be called as
cliche in today's world but a society where casteism was the main rule, this
crisp text was a courageous attempt to criticise the norm of the day. It is
composed by Ashvaghosha, the famous author of the Sanskrit treatises
Buddha-Charita and Saundarananda. Ashvaghosha was born in Saketa in 2nd
century CE and is regarded as the greatest litterateur before the age of
Kalidasa. The reader may note the irony- Manu Smriti is also composed in 2nd
century CE, same as the time of Ashvaghosha when he was questioning casteism
!
The interesting name of the Upanishad calls for a clarification.
- Vajra - Diamond / Iron
or hard
- Suchika - Needle
Thus the word
Vajrasuchika means (a doctrine that is) small as a needle but hard as a diamond
!
Let's get to the main content of the Upanishad
CENTRAL QUESTION-
"Brahmin,
Kshatriya, Vaishya and Shudras - these are the four Varnas.
Amongst these castes,
Brahmins indeed are the supreme (Pradhana)- this accords with the statements of
the Vedas and is stated by the Smritis also.
In this regard, the following inquiry is made:
Who indeed has the
designation 'Brahmin'? Is he the individual soul (Jiva)? Is he the body? Is it
the class based on birth or one’s lineage ? Is it the knowledge (that is
responsible for Brahminhood)? Is it the ritualistic karma or fruits thereof ?
Is he the performer of meritorious acts (Dharmika)?"
IS JIVA, THE BRAHMIN ?
"Of these options, if the first i.e. 'the Jiva is Brahmin' is considered,
then no (i.e., this cannot be true) because the nature (Rupa) of the Jiva
remains the same in the bodies it assumed in previous lives and also in the
future bodies.
Impelled by the fruit of its actions, the Jiva attains numerous bodies (in
different births) and in all these bodies, the nature of the Jiva remains the
same.
Therefore, the designation 'Brahmin' cannot apply to the Jiva."
IS BODY, THE BRAHMIN ?
"Then, if it is said that the body has the designation 'Brahmin', then no
(i.e., this cannot be true),
Because the bodies of all human beings down to the Chandalas (= Outcastes) have
the same nature since they are composed of the same 5 elements;
Because features like death, birth, vice and virtue are seen in all bodies;
Because of the absence of the rule that Brahmins are white, Kshatriyas are red,
Vaishyas are yellow and Shudras are black.
Because upon cremating the corpses of their fathers/elders and others , one
would get tainted with the sin of Brahminicide.
Because of these reasons, the body cannot bear the designation
'Brahmin'."
IS FAMILY LINEAGE, THE BRAHMIN ?
"Then, if is said
that the class by birth (or familial lineage or genus) bears the designation
'Brahmin', then no (i.e., this cannot be true), because there are several
non-human species from whom numerous great Sages emerged.
We hear from the sacred
texts that
- Sage Rsyasrnga was
born of a deer,
- Sage Kausika of the
Kusa grass,
- Sage Jambuka from a
jackal,
- Sage Valmiki from
white termite hill,
- Sage Vyasa from a
fisher woman,
- Sage Gautama from the
back of a hare,
- Sage Vasishtha from
Urvashi- the celestial nymph
- Sage Agastya from a
pitcher.
Amongst these, there
have been many Sages who have been amongst the foremost of men that have
demonstrated spiritual realization.
Therefore, it is not
one's class by birth that can be taken as (the determinant of the designation)
‘Brahmin'."
IS SPIRITUAL KNOWLEDGE, THE BRAHMIN ?
"Then, if it be
said that spiritual knowledge is (the cause of) Brahminhood, no (i.e., this
cannot be true), because amongst Kshatriyas and others, there are many who have
realized the Supreme Reality and have attained Wisdom. Therefore knowledge does
not determine Brahminhood.”
(Note - Upanishads have multiple references of enlightened kings debating
on philosophy like Janaka Videha, Ajatashatru Kashiraja, Ashvapati
Kaikeya, etc who even outshone Brahmins)
IS KARMA, THE BRAHMIN ?
"Then, if it is
said that performance of karma or the fruits thereof (makes one) a Brahmin, no
(i.e., this cannot be true), Because association with karma that has been
commenced, karma done in the past and karma that will be done, is seen common
to all creatures.
(Moreover) good men
perform karmas, impelled by (the effects) their past karma.
Therefore, karma does
not (make) one a Brahmin.”
ARE MERITORIOUS ACTS,
THE BRAHMIN ?
“Then, if it is said
that (performance of) meritorious deeds (makes one) a Brahmin, no (i.e., this
cannot be true), because there have been many Kshatriyas and others (Vaishyas
and Shudras) who have (done meritorious deeds like having) gifted gold (to
Brahmins, to religious institutions etc.).
Therefore, the performer
of meritorious deeds is not (automatically) the Brahmin.”
WHO IS A BRAHMIN ?
“Who indeed then bears
the designation Brahmin?
- He (indeed) who, after
having all his desires fulfilled as a result of perceiving (realising)
directly, as an Amalaka fruit in one’s hand-- The Atman that is One without a
second (or is beyond compare), - (That is) bereft of (distinctions of)
clan and (is not composed of) the constituents of Prakriti (guNa-hInaM),
and actionless,
- (That is) free of all
defects like the six infirmities (viz. old age, death, sorrow, delusion, hunger
and thirst) and the six states of existence/transformations (viz. birth,
existence, growth/development, transformation, waning and perishing),
- (That is) of the nature
of Immutable Reality, of Consciousness, Blissful and Infinite/Eternal,
- (That is) an Independent
Entity (not deriving its existence and properties from anything else), (That
is) devoid of determinations, but (itself) the support of infinite determinations,
- (That is) present in all
living and non-living beings as the immanent Soul, (Who) pervades the interior
and envelopes the exterior of everything as ether,
- (That is) possesses the
attribute of perfect and complete (akhanda) Bliss,
- (That is) incomparable,
(That is) known only through one’s own (spiritual) experience (and not through
reading of books or teaching by others) and is inferred only indirectly
(because of It cannot be perceived by the senses);
- Becomes free of the
defects of desire, attachment and the like, becomes endowed with the (positive)
qualities like tranquility etc.,
- Becomes free of
(negative) behaviours like jealousy, greed, expectations, delusion
etc., and leads a life in which the mind is not tainted
pretensions, ego and the like.He alone,
- Who possesses the
aforementioned characteristics, is a Brahmin- such is (indeed) the import of
Sruti, Smriti, Itihasa and the Puranas.
- There is no other way of
attaining Brahminhood. Meditate upon Brahman, the Atman, (That is) of the
nature of Immutable Reality, of Consciousness, Blissful and One without a
second (or is beyond compare! Meditate upon Brahman!
Such is this Upanishad (secret/exalted) doctrine!”
