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All of mans activity is directed towards attaining that what is pleasant to him and preventing that which makes him suffer. Pleasure and pain vary from person to person and time to time. No one can say for sure who receives these when from someone; because, this cannot be decided by our limited human faculties. Not even the most intelligent person can, based on an individual circumstance, give an exact sequence for attainment of pleasure or prevention of suffering, nor can he or she predict when exactly any effort towards these ends will bear fruit. This is because the cause is not merely the present effort directed towards these ends, but also our Karma from previous births and fate. Hence, their exact cause cannot be determined by any direct means of perception. In fact, an individual does not even have the capacity to know what is best for him. Therefore, the path to both material and spiritual progress is to be known only through the eternal Vedas. It is only the Vedas which give us clear dos and donts leading to positive and negative fruits in the future. There are two parts of the Vedas. The first, dealing with the nature of the soul (Atman), does so using both experience and logic, because in the end, the Atman is but to be experienced only. Surprisingly however, this is not so in the Karma-Kanda part of the Vedas, dealing with the above dos and donts. Here logic does not come into play at all, and an action becomes doable only because it is said so in the Vedas. Karma in the Vedas is delineated according to ones Varna. Hence, first the four Varnas (Brahmins, Kshatriyas, Vaishyas and Shudras) are described.
Vedic Karma could not be performed. Why? Because there was none to sustain and nourish it. Thus was created the Shudra. (Brhadaranyaka Upanishad 1.4.13). However, even the creation of the four well-thought out Varnas did not lead to the successful performance of Vedic Karma. This was because the Kshatriyas, the warrior class, were of an aggressive nature. Therefore, to regulate the Varnas, God created Dharma. This was to ensure that none of the four Varnas transgressed their permissible limits, due to their inherent faults (like a Vaishya may become uncharitable etc). This was the reason for the creation of Dharma. ((Brhadaranyaka Upanishad 1.4.14).
This is also the reason why there is nothing greater than Dharma. Everybody remains under its regulation. In all times, in all places, even the weakest of persons believes himself capable of winning over the fiercest opponent through the power of Dharma, even though his opponent may be the king himself. Dharma is defined in the scriptures as that which is true (Satya); and vice versa Satya is Dharma. What this suggests is that the meaning found in the scriptures is the truth, Dharma is merely carrying it out. Therefore, this acting according to knowledge is what keeps everyone together. This is how and why Dharma was created, the four Varnas being in a sense its four pillars.
Varna-Dharma
The All-Knowing God resides in everybodys heart. It is He who gives us birth according to our previous Samskaras in one of the four Varnas. The structure of the society stands on this system of Varnas. It is instructive to note here that the Sanskrit word for society is Samaj, which is made up of sam meaning same, and aj meaning God. Therefore, the Vedic ideal of society is nothing but an expression of God in equal measure. Hence, no Varna is higher or lower. All are brothers only. According to the Rig Veda: No one is higher, no one smaller, all are but brothers only (5.60.5). As per our qualities according to birth, God explains Dharma to us through the Vedas. As long as one lives according to it, Dharma continues to protect us. However, when due to greed etc we fall from Dharma, then there is turmoil in the world. (Shri Shankaracharyas Commentary on the Bhagavad Gita 3.35)
A Brahmins Dharma:
According to Shri Shankaracharya (Gita 18.42), a man is born as a Brahmin to inculcate the following qualities: 1). Control of the Mind (Shama) 2). Subjugation of the Senses (Dama) 3). Practicing Austerities (Tapas) 4). Inner and Outer Purity (Shaucha) 5). Forgiveness (Kshama) 6). Straightforwardness (Saralta) 7). Faith in the Scriptures (Shastra Shraddha) 8). Knowledge of the Scriptures (Shastra Jnana), and finally 9). Realization of the Soul (Atman-Anubhava). One who does not inculcate these virtues is at best termed as a mere relative of the Brahmins (Brahma-bandhu), and not a Brahmin. Mind it, this is a derogatory form of reference. (Chandogya Upanishad 6.1.1) The duties of a Brahmin include chanting the Vedas, teaching the Vedas, right to perform Yajnas for ones own self, performing Yajna on behalf of others, plus he also has the right to both accept and give charity. The Kshatriyas and Vaishyas too have a duty to daily chant and memorize the Vedas, perform Yajnas, and give charity. However, and this is most important, Kshatriyas and Vaishyas do not have a right to teach the Vedas, nor can they perform a Yajna on behalf of somebody else, and also they cannot take charity. Here it must be understood that the chanting of the Vedas is a not a mere right of the three Varnas. Instead, it is their sacred duty to do so everyday, it forming an integral part of their Nitya Karma (deeds to be performed daily), missing which is said to be an error requiring Prayashchitta. This is why women traditionally do not chant the Vedas, since they would inevitably have to give it a miss during the monthly cycle. The scriptures actually are too strict on the Brahmins. Consider the amount of virtues expected of a Brahmin performing sacrifices for others, such a person, known as a Purohit, is supposed to possess the
following qualities: He must speak sweetly, have affection for all, have equanimity, should be away from self-praise, always speak the truth, live simply, should not lend money on interest, be tolerant and nonaggressive etc. However, such a Purohit is lauded in lavish terms in the Vedas (Krishna Yajurveda, Taittriya Samhita, 1.4.10), where it is said that they would, while remaining immersed in their own Vedic Dharma, be always vigilant in inspiring others to remain steadfast towards their own.
Conclusion: There is no Nishkama Karma higher than working according to the Varna given to us by God, which is one way of always living under His patronage. It is what Shankaracharya Ji calls working like a servant under God. (Commentary on Bhagavad Gita 3.30) This article is based almost entirely on the teachings of Param Pujya Swami Paramanand Bharati Ji. However, any errors are entirely the author's own.
Bharati, Swami Paramananda. Vedanta Prabodh, Bangalore, 2008. Goyandka, Shri Harikrishnadas. Translation of Shankaracharya's Commentary on the Eleven Upanishads (Hindi): Gorakhpur, 2006. Goyandka, Shri Harikrishnadas. Shrimad Bhagavad Gita (Translation of Shankaracharya's Commentary into Hindi): Gorakhpur, 2006 Gupta Som Raj. Upanisads with the Commentary of Sankaracarya, Five Volumes, Delhi. Warrier, Dr. A.G. Krishna (tr.). Bhagavad Gita Bhasya of Sri Sankaracarya, Chennai, 2008.
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