4.267. Varna and Caste are not one and the same. Varna is a social division that has roots in the Veda.
4.268. By this I mean that Varna is unchangeable (which I definitely will explain).
4.269. The Caste on the contrary are the jaathi & kula that evolved into social divisions, lineage that kept changing both
its name & purpose.
4.270. In other words, caste in terms of jaathi and kula are impermanent but important while they last.
4.271. What is more important to know is that the castes were identitified by the British colonialists for their own
4.272. Today’s caste proliferation that has roots in the English colonialism is being taken to a new height of
divisiveness by the Congress…
4.273. They as the successors to the British in following their secular concept that are alien to Hindu Dharma.
4.274. The Nehruvian secularists carried forward this social division & nurtured it to keep the Hindus divided & fighting
4.275. For the British colonialists the idea of Varna based on Guna and Karma made no sense for they were not brought up
in that belief.
4.276. Their own bringing up lies in the struggle for survival and the survival of the fittest.
4.277. All they could see in the whole scheme was that the caste to be an indicator of occupation, social standing, and
intellectual ability in the line of a trade union with the difference that its membership is by birth and it is
4.278. In their eagerness to keep the people of India in their servitude and to exploit them to the maximum by knowing
what is best in the people, they encouraged the caste segregation in the style of the racial segregation they practiced in
their colonies in Africa, America and elsewhere and they even took the caste system to the people such as girijans and
other indigenous poeple who till then had no division among them.
4.279. British conceptions of racial purity were interwoven with these judgements of people based on caste when reactions
to censuses are examined.
4.280. Beverly concluded that a group of Muslims were in fact converted low caste Hindus.
4.281. This raised howls of protest from representatives of the group as late as 1895 since it was felt that this was a
slander and a lie. H. H. Risely, Commissioner of the 1901 census, most shamelessly revealed his British belief in a 1886
publication which stated that race sentiment was the foundation of the grouping of the caste system, and has preserved the
Aryan type in comparative purity throughout Northern India.
4.282. I will take up our discourse on this caste idealogy and politics in greater detail later.
4.283. For the present I am going to present here the concept of Varna as part of theGuna-Karma Vibhaagam.
4.284. Bhagavat Geetha devotes a whole chapter on the subject of Guna.
4.285. Chapter 14 of Bhagavat Geetha is called Gunathraya Vibhaaga Yoga.
4.286. Let me quote some of the important verses to show the significance of the role ofGuna in the scheme called Varna
4.287. We talked of Maya before. She is also called Adi Shakthi or Moolaprakrithi or simply Prakrthi.
4.288. You would recall that Maya created in the beginning the three images of Shiva and they were called Brahma, Vishnu
4.289. They represent the triad called Trigunas viz. Sathwam, Rajas and Thamas.
4.290. In verse 5 of Bhagavat Geetha the Lord confirms that these three Gunas are born of (or created by) Prakrthi.
4.291. The Lord says in Geetha 14.5 : सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः |
4.292. And then He begins to explain the nature of these three gunas as follows (followed by my comments):
4.293. तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ||१४- ६||
4.294. Satthwa itself is being pure like a crystal stone is prakasakam, an illuminator; and anamayam, harmless. It binds
the man. How?
4.295. Sathwa as I said before is the illuminator and because of this a man acquires knowledge. What is acquired is an
object, not subject.
4.296. Man, being the subject, feels on acquiring of the knowledge that he is happy.
4.297. So his new identification of himself is with the object so he says “I am happy”.
4.298. In reality he is ‘asangan‘ ie. he is unattached with all objects even if it be happiness.
4.299. because an object by its very nature comes and goes, therefore temporary. He as the subject is eternal.
4.300. Sathwa Guna makes him forget this real nature of himself as asangathwan .
4.301. And Sathwa Guna binds him with the object and make him say “I am knowledgeable”, “I am happy” etc.
4.302. This nescience, this avidya, is caused by Sukhasangam, through attachment to happiness.
4.303. Thus the unattached Self is now made attached and the happiness is attributed to it (असङ्गं सक्तं इव).
4.304. Association with knowledge should also be understood in the same way that sathwam binds also jnanasangena, through
attachment to knowledge.
4.305. The point to be understood is that the jnaana derived from the scriptures etc. is of the nature of the object
but sathwam by binding the man makes him lose his discrimination when he says “I am knowledgeable, I am Vidhwan etc.”
4.306. रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् | तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ||१४- ७||
4.307. If Sathwa GuNa is of the nature of clarity and illumination RajO GuNa is of the nature of passion like that of a
fast color on a robe (raja: raagaathmakam says Sankara).
4.308. It creates longing for things not acquired and to clinging of mind to things in possession.
4.309. RajO GuNa binds the embodied man to action
4.310. ( कर्मसङ्गेन, through attachment and deep involvement to action for things seen and unseen – this is कर्मसङ्ग:).
4.311. तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् | प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ||१४- ८||
4.312. The third quality namely Thaamasa GuNa causes mohanam or delusion.
4.313. This is because of AavaraNa Shakthi dominating Thaamasa GuNa. (We will talk of the different Shakthis later.)
4.314. This is a cause of indiscrimination of all embodied beings, to be ajnanajam i.e. born of ignorance.
4.315. That thamas binds through inadvertence, laziness and sleep.