BHAGAVAT GEETHA – CHAPTER 4 – ज्ञानकर्मसंन्यसयोग: – YOGA OF RENUNCIATION OF ACTION IN KNOWLEDGE – PART 7

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4.316. The 4 varnas that Hinduism talks about viz. Brahmana, Kshathriya, Vaisya and Sudhra are the cornerstones of the
Varnashrama Dharma.

4.317. THESE 4 VARNAS ARE BASED ON THE GUNA OR THE STUFF WITH WHICH EVERYTHING IN THE UNIVERSE IS MADE.

4.317A. AS VARNA THE GUNA TRANSLATES INTO FOUR-FOLD INCLICATION FOR (a) KNOWLEDGE, (b) WEAPON, (c) WEALTH & (d) LABOR.

4.318. As we have seen before the entire universe is made of this Guna stuff that is three in number – called Sathvam,
Rajas and Thamas.

4.319. VarNa and caste are not the same. VarNa is not birth based but caste is ! VarNa is exogamous whereas caste is
endogamous.

4.320. The varNa that I am talking about is not prevalent now so I insist that there be no comparison with the castes that
is in vogue.

4.321. VARNA SYSTEM CAN AND WILL BE RESURRECTED. THAT IS THE ONLY REASON WE ARE TALKING ABOUT IT NOW.

4.322. Sathvam can be compared to transparency, clarity, light, knowledge, subtleness, dispassion, love and so on.

4.323. Thamas is the opposite of Sathvam in character indicating opaqueness, darkness, confusion, ignorance, grossness,
passion, lust etc.

4.324. Rajas can be compared to motion, work, order and disorder, anger, violence, pride, deceit, etc.

4.325. You can say, for simplicity’s sake, that mobility is the character of Rajas.

4.326. These three Gunas pervade the whole universe and the absence of even one will collapse the world.

4.327. The world can be divided into broadly two categories viz. those that are sentient and those that are inert.

4.328. By sentience it is meant that it has (sense) perception and by inertness it is void of or dormant of sense
perception.

4.329. For example, a human being is sentient and a rock is insentient.

4.330. However you also notice that there is varying degree of sharpness in their sentience among the sentient beings.

4.331. Such degrees of sharpness are attributed to the intellect. So the animals though sentient are devoid of intellect.

4.332. The animals, therefore are driven by their instinct.

4.333. While animals move around, the plants which are seen to be sentient compared to a rock do not move from its fixed
spot.

4.334. Now coming to humans, we see varying degrees of intellectual prowess from those of extremely imaginative ones to
those quite dull-witted.

4.335. The secularists who shout from the housetops about the equality of men and/or women often lose sight of this fact.

4.336. Why don’t they listen to the Fabian Socialist George Bernard Shah who said that not everybody needs a microscope?

4.337. We Hindus treat all living beings by our instinct of Ahimsa and not by secularists’ pretensions and professions.

4.338. A society needs both intellectuals as well as men who won’t be bothered about it.

4.440. Hindus understood that between these two extremes there are others who would also constitute a society.

4.440A. CORRUPTION AND DICTATORSHIP ARISE WHEN ONE SECTION ROBS THE POWER OF ANOTHER SECTION. THUS ON INSISTENCE ON (FOUR-FOLD) DIVISION.

4.441. They who are between the intellectuals driven by Sathwa Guna and the dull-witted driven by Thamasa Guna are the
Kshathriyas and Vaisyas driven by Rajo Guna.

4.442. Since motion does not exist by itself but only with something else, for example you see motion only when something
moves such as the water flowing or fire burning or wind blowing etc., so the Rajas has to cling on to either Sathwam or
Thamas.

4.443. So you have two categories viz. Sathwik Rajas and Rajasic Thamas.

4.444. Since Rajas moves, Sathwic Rajas moves fromThamas to Sathwam & Rajasic Thamas moves in the opposite direction from Sathwam to Thamas.

4.445. So intellectually you have a person who would go from ignorance to knowledge by sacrificing immediate gains for
Truth and you have a person who would move abandoning reason to convenience.

4.446. You see these two categories of people also and the society needs them (If they were not needed they wouldn’t be
there!).

4.447. These are the fourfold varnas that you do see in society. Thus the all pervasive Guna constitute humans in the way
described above.

4.448. A knower thus unmistakably sees the play of the Guna in people and he sees it as naturally residing in each
individual as his driving force.

4.449. The Guna is not inherited from the parents but attained by the ‘Aathma’ or soul (I hate to use the world ‘soul’ for
it connotes a created entity whereas ‘Aathman’ is uncreated and eternal) by his poorva karma or actions in prior births.

4.450. Thus a person is a Brahmana or a Vaisya for example, not by being born to Brahmin or to Vaisya parents and it does not also mean that a Vaisya is not born to a Vaisya and so on.

4.451. However the Hindus do not abandon lineage as everyone has inherent pride in his heritage.

4.452. Try asking M. Karunanidhi who badmouths Hindus by sheer ignorance, to abandon his family and friends.

4.453. Actually many of DMK men themselves have voiced objections to making DMK a family property of Karunanidhi.

4.454. We call this “Abimaanam’ or attachment.

4.455. Some may say it is deceit or cheating! (People have a tendency to tell others but not to themselves & Karunanidhi is
a prime example.)

4.456. It is a fertile ground for a person to manifest his Guna in his own environment, for eg, a person with a Vaisya
Guna (Rajasic Thamas) can easily manifest himself in the company of Vaisya parents & Vaisya community.

4.457. One of the characteristics of vaisyas is that they live in groups. No wonder they are clustered in the malls!

4.458. Hindus see that also as a karma-phala.

4.459. The secularists contend that everyone can do everything and so a Vaisya need not be a Vaisya and Sudhra need not be a Sudhra.

4.460. To confine a person to a sect is a human right violation they say.

4.461. Actually our Dharma does not confine anyone to any sect. We merely want each person to exercise his free-will born of his innate Guna.

4.462. We Hindus say that you can do what you want but the outcome will always be the same.

4.463. Because the outcome per se translates into pleasure and pain only. This outcome will not change whatever you do.

4.464. The truth of this is for a person to find out for himself.

4.465. But however much the secularists might cry aloud, not many people would risk abandoning their traits. It is their
nature.

4.466. If a person abandons his nature he would soon find out he is a fish out water when he abandons his nature.

4.467. My problem with the secularists is that they, in the name of advocating human rights, themselves become violators
of human rights by forcing others to abandon their nature.

4.468. If I say ‘be yourself’, I mean it out of the clear knowledge that trying to be someone else is wrought with pain
and suffering in the end.

4.469. By saying ‘be yourself’ I am not condemning anyone to be a Brahmana or a Sudhra.

4.470. But the secularists by abandoning the natural variety in the name of misconceived equality, forces oneself to
abandon his nature and ask him to be different from who he is.

4.471. This is clear human rights violation. In our concept it is adharma.

4.472. A person who cannot learn beyond his parrot like repetition is difficult indeed because he cannot be taught.

4.473. He doesn’t know that he doesn’t know. Hindus call him ‘aparaadhi’. An aparaadhi will have to learn by experience.

4.474. More difficult indeed is a person who knows, yet he does things contrary to the knowledge.

4.475. There is nothing to teach him and none for him to learn. He is a man of wanton disposition called ‘abhachaari’.

4.476. Punishment is the only recourse to contain him. The secularists form the above two varieties.”

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