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Is cutting of the head - a cure for headache? |
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Book: Hindu Dharma, Written by Swami Chandrashekarendra
Saraswati |
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Today everybody- from the top leader down to the man in the street- is
asking: Why should there be caste? With a little thinking, you will
realise
that the division of society into various jatis is for the good of all.
It serves
in two ways. While, on the one hand, it contributes to the progress of
the
entire community, on the other, it helps each individual to become pure
of mind and obtain ultimate liberation.
You do not have to accept this view because it comes from me or because
it is that of the sastras. You may think that people like me are
reactionaries opposed to progress. But consider the opinion of a man
whose goal, all will agree, was the advancement of this nation. This man
was determined to do away with all differences among the people,
eradicate superstition and elevate the" backward classes" to the level
of
the rest of society. This man was Gandhiji who extolled the varnasrama
system and whole-heartedly accepted it. I mention this because I
thought, if not anything else, at least the views of Gandhiji would
persuade you to accept the fact that the varna system has good features.
Gandhiji has written an essay entitled, "My Varnasrama Dharma". In it he
says:"Varnasrama is a system that has happened on its own. It is natural
and inherent in a man's birth. It is a natural law that Hinduism has
systematised into a science. This system makes a fourfold division of
labour and lays down the duties of each section but not its rights. For
any
individual to think himself to be superior to others and look down upon
another as inferior to himself is against the very spirit of Hindu
culture. In
the varnasrama system each individual learns to discipline himself and
the energies of society are prevented from being frittered away. I keep
fighting against untouchability because I consider it an evil but I
support
varnasrama as healthy for society and believe that it is not the product
of
a narrow mind. This arrangement gives the labourer the same status as it
does a great thinker". Gandhiji supported varnasrama with greater ardour
than sanatanists.
It would be pointed out that Gandhiji's actions were such as to suggest
that he was opposed to difference in society based on rites and customs.
He supported even intercaste marriage. How is all this to be reconciled
with the fact that he upheld varnasrama? Gandhiji thought that, though
varna dharma was a worthy system, it had broken down and that it was
not possible to revive it. What was the use of keeping the remains after
the essence had been extracted from a thing, he asked. So he thought
that retaining the outward differences in society was not justified
after
the principles on which these differences were founded were not longer
in force.
I do not think like him. Varnasrama is the backbone of our religion. If
it is
to be abandoned on the pretext that it is beyond repair, we do not
require either a matha or a man to preside over it. For any individual
to
run an institution labelling himself as its head [that is as the head of
any
matha] after the root of all dharma is gone, is tantamount to exploiting
society. If the old system of caste is in reality extinct, there is no
need for
a matha and it should be disbanded. But I nurse the belief that such a
thing has not happened yet. Nor do I think that caste will before long
inevitably cease to exist. I am also confident that, if we are awake to
the
problem at least now and mobilise all our strength and resources to take
the necessary steps, we shall be able to impart the varna system new
life
and vigour.
No matter how the varna system has become muddled with reference to
other vocations, Vedic learning which is the life-breath of all
occupations
still survives in the pathasalas here and there. In these schools the
scriptures are taught strictly in the traditional way. There is
enthusiastic
support for the efforts taken to spread Vedic learning. Students join
the
pathasalas in fairly large numbers. There is a small group committed to
the cause of the Vedic tradition and to its continuance. My duty is the
creation of more and more such groups and to work for their growth. If
Vedic learning flourishes, a way will open up to counteract the veil
consequences of the muddle created in the other varnas. And if Brahmins
become an example and a guide- if not all of them, at least a few- by
remaining true to their old ways of life, others will return to their
hereditary duties.
Since Gandhiji believed that varnasrama dharma could neither be
mended nor revived in its true form, he wanted it to be totally
scrapped. I
think otherwise. Though [the flame of] varna dharma has become dim it
is not totally extinguished and I feel that there are some sparks still,
left
which could be fanned into a bright flame again. We must learn the
lesson from our history during the past fifty years that our society
will
have to pay dearly if it gives up varna dharma. You will learn this
lesson
from the fate suffered by the great civilisations that flourished in the
rest
of the world where such a system did not obtain.
The disintegration of the old system of hereditary vocations must be
attributed to the introduction of machinery and the establishment of big
factories. There is not much scope for machines in a simple life. The
old
varna system could be saved if poeple live a simple life and are
occupied
with the old handicrafts and cottage industries. Gandhiji spoke
untiringly
of his ideal that all work must be done by human power. He was against
monstrous machines and urged people to live a simple life, eschewing all
luxury. In this respect his views are in conformity with the ideals of
varna
dharma.
Today the various schemes introduced by the government together with
the changed outlook of the people militate against the ideal of a simple
life and the system of handicrafts. But, ironically enough, politicians
and
others keep singing the praises of Gandhiji unceasingly without
translating his ideas into action. Gandhiji was a reformer who ardently
wished the good of society and worked in the cause of egalitarianism. He
was not a hard-nosed sanatanist who tenaciously clung to the canonical
texts merely because they were old. People had faith in one like him. I
thought that the views of such a man on varnasrama should make a deep
impression on you.
Why are people generally opposed to caste? Because they believe that
caste is responsible for the differences and disparities in society and
the
quarrels arising from them. I have told you so often that in reality no
jati
is inferior to another or superior to it. However, critics of varna
dharma
argue that, whether or not in reality it has caused differences in
society,
an impression had gained ground that it has. As you can see for
yourself,
they add," There are quarrels arising out of them. We want to do away
with the system of jatis because we don't want these fights to go on
indefinitely and divide society."
To speak thus, however, is to suggest that we must cut of the head to
cure headache. If the old dharma suffers from a headache in the form of
quarrels in society, it is our duty to restore it to health. How? We
must
speak to the people concerned about the true principles and remove the
misunderstanding that cause quarrels. This is the mode of treatment to
keep the old system of varna healthy. It is preposterous to suggest
that,
because of the disputes, the dharma that is the root and source of our
society should itself be done away with.
If there is something that is the cause of a dispute, it does not stand
to
reason to destroy this something itself. We cannot conduct the affairs
of
the world in this manner. There will naturally be people for this and
against any question. Such differences are inevitable. Today there are
two
issues which have been the cause of a great deal of conflict. These are
languages and ideology. It would be absurd to argue that we want neither
any language nor any ideology because they are the cause of conflict.
Nowhere else in the world today do we witness the sort of clashes that
we face in our own country on the question of language. The caste of
quarrels are not of the same scale as these- the frenzy aroused by
language is so intense. The Tamil and the Telugu keep quarrelling with
one another, so too the Bengali and the Bihari, the Kannadiga and the
Maharastrian. Then there is the English vs. Hindi controversy. People
indeed come to blows on the language issue. How would you solve this
problem? Would you suggest universal dumbness as a solution, that is
abolition of all speech, all tongues?
Disputes concerning political ideology, about the type of government
wanted, are far too numerous. There is the big divide between
communism and capitalism: it has been the cause of trouble throughout
the world. Without any world war actually breaking out, thousands of
people have perished in the clash of ideologies. Apart from the struggle
between capitalism and communism you see other kinds of unrest in
various parts of the world: monarchy giving way to republicanism; the
rise of dictatorial governments. Large numbers of people become victims
in these ideological wars. Although everybody claims that he is for
democracy, at heart there are so many differences between one man and
another on the question of political ideology and hence all the
quarrels.
Would it be right to argue that all ideologies must be scrapped merely
because they lead to quarrels? Any government is constituted on some
ideologies basis or other, is it not? No ideology would mean no
government - is it not so? Are we then to abolish the institution of
governments and be alike animals [in the absence of any authority to
enforce law and order]? If languages are not wanted because they are the
cause of trouble and if governments are not wanted because they lead to
ideological wars, it follows logically that religions and jatis also are
not
wanted since they too create disputes. Going a step further we may ask:
Is it not because we human beings exist that we keep quarrelling among
ourselves? So should we. . . . [The Paramaguru just smiles without
completing the sentence].
Though there is a vociferous campaign carried on against caste, jati
crops
up as a crucial factor in elections. It is on the basis of caste that
all parties
conduct their electioneering. The cry," We don't want any jati", seems
really to mean," We don't want a particular jati".
Maintaining the system of jatis on a nominal basis is not justified if
each
of the jatis does not have a special social responsibility to discharge.
To
assign a vocation to each group or jati on a hereditary basis is for the
good of all society. It is particularly important that this country has
a
section of people whose lifetime work is to keep chanting the Vedas, the
Vedas which bring happiness to all living creatures through the
loftiness
of their sound and the profundity of the truths contained in them.
Performance of the rites that form part of the Vedic tradition is as
much a
duty of this section as that of learning the mantras.
Modernists think that it is the varna system that is responsible for
quarrels in society over questions of"high" and" low" among the various
jatis. On the contrary, I think it is precisely for the purpose of
ridding
society of feelings of differences in status that we need the caste
system." If we are born in this jati, well, it is the will of Isvara.
Our
vocation has also been handed down to us in the same manner. Let us
stick to it and do good to society as best we can. If somebody else
finds
that he has some other vocation, it is also according to the will of the
Lord. Let each one of us do the work allotted to us in a spirit of
dedication
to Isvara". If such an attitude develops there will be no room to think
or
feel that one kind of work is better than another kind or worse.
We must try to cultivate this outlook and inculcate it in everybody. We
must set an example through our own life- there is no better way of
making people understand the true spirit of the system of jatis. Then
even our "oral propaganda" will not be necessary. If there is ill-will
in
society, it is because the concept of varna dharma is not properly
understood. We must resolve right now to practise this dharma in its
true
spirit so that there will be no cause for society to be raven by
bitterness.
With the decay of jati dharma, livelihood has become a major problem
for everybody. The obsession with money is a natural consequence of this
worry. Until 70 or 75 years ago, nobody had any problem about his
means of sustenance. The worry or concern then was about one's duty. If
obtaining the means of livelihood were the only goal of life, the less
welloff
would be jealous of those who are affluent and occupy high places in
the society. It would also lead to misunderstanding and quarrels. If
each
man is concerned only about his duty and about doing it well, questions
of status will not arise. But if money and status are the objectives, it
will
naturally mean that the man who has more money and occupies a higher
place is superior to the man who is less prosperous and occupies a lower
position. The point is such differences do not exist in true varna
dharma.
Even if the social order of jatis were abolished and together with it
the
quarrels among the various communities came to an end, society would
have to face another problem, that is class conflict. We see this
phenomenon all over the world today.
Our society must be one in which there are no differences of high and
low. All will then live in harmony as the children of Isvara without
fighting
among themselves. They will live as a united family helping one another
and spreading a sense of peace and happiness everywhere. I ask you to
follow the old dharma so that we may achieve such an ideal society. If
we
take a small step now towards such a goal, Isvara will give us a helping
hand for us to go further ahead. I keep praying to him. |
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