I start this thread because I believe in the infallibility of Ved. The Ramayan, the Mahabharat and Bhagavad Gita stand by the 4 Ved. Any other text that are not in accordance with Ved are to be rejected.
Vedas consider all the four Varnas including Shudra as Arya and gives them utmost respect.
It is unfortunate that in this country of ours, where Vedas were the foundation of our culture, we forgot these original lessons of Vedas and got trapped in a variety of misconceptions regarding birth-based caste system and discrimination of people born in certain castes collectively known as Shudras.
Unfortunately, nothing could be far from truth. In this post, we would provide evidence from Vedas and related texts to establish the following:
a. The meaning of four Varnas and Shudra in particular is completely different from what the Macaulay inspired intellectuals would want us to believe.
b. There is absolutely no element of birth-based discrimination or denial of opportunity for any human being in Vedic way of life.
c. If there is one text that provides evidence of highest level of meritocracy and equal-opportunity, it is the Vedas. Even the most contemporary texts on human rights cannot come closer.
Before we begin our journey of solving the caste-puzzle through Vedas, let us start with certain worship mantras from Vedas that mention Shudras:
Yajurved 18.48:
O Lord! Provide enlightenment/ compassion to our Brahmins, Kshatriyas, Vaishyas and Shudras. Provide me also with the same enlightenment so that I can see the truth.
Yajurved 20.17:
Whatever crime we have committed against my village, forest or committee; whatever crime we have committed through our organs, whatever crime we have committed against Shudras and Vaishyas, whatever crime we have done in matters of Dharma, kindly forgive us relieve us from the tendency of the same.
Yajurved 26.2:
The way I gave this knowledge of Vedas for benefit of all humans, similarly you all also propagate the same for benefit of Brahmins, Kshatriyas, Shudras, Vaishyas, Women and even most downtrodden. The scholars and the wealthy people should ensure that they not deviate from this message of mine.
From the above point, it is prudent that there is no restriction on learning the Ved. Everyone has a right to learn and propagate the Ved. So we must hint this to the Dharam Acharyas, because they are the first people to inculcate the caste based thinking into our minds.
Atharav ved 19.32.8:
O Lord! May I be loved by everyone – Brahmin, Kshatriya, Shudra or Vaishya. May I be admired by everyone.
Atharav ved 19.62.1:
May all noble people admire me. May kings and Kshatriyas admire me. May all look at me with admiration. May the Shudras and Vaishyas admire me.
It is clear from these mantras that a Vedic person:
- seeks to be forgiven for crimes against all including Shudras
- seeks to propagate Vedas to all including Shudras
- considers all Varnas – Brahmin, Kshatriya, Vaishya and Shudra to be equal and respects them equally.
An analysis of Purh Sukt
Often mantras of Purush Sukta are cited to prove that Brahmins originated from Mouth, Kshatriya from hands, Vaishya from thighs and Shudras from legs of God.
Thus these varnas are birth-based. However nothing could be more deceptive. Let us see why:
a. Vedas describe God to be shapeless and unchangeable. How can such a God take shape of a gigantic person if He is shapeless. Refer Yajurved 40.8.
b. If indeed this were true, this would defy the theory of Karma of Vedas. Because as per Theory of Karma, one’s family of birth can change as per his or her deeds. So one born in Shudra family can take birth as king’s son in next birth. But if Shudras are born from feet of God, how can same Shudra again take birth from hands of God?
c. Soul is timeless and never born. So soul can have no Varna. It is only when it takes birth as human that it has a chance to opt a Varna. Then what is meant by a Varna coming from one part of God’s body? If Soul did not take birth from God’s body, then does it mean body of soul is prepared from God’s body parts? But as per Vedas, even nature is eternal. And same atoms recycle among various humans. So it is technically impossible for any one taking birth from God’s body, even if we assume God to be having a body.
d. The said Purush Sukta is in 31st Chapter of Yajurved, apart from Rigved and Atharvaved with some variations. In Yajurved it is 31.11. To see what it actually means, let us look at the previous mantra 31.10.
It asks a question – Who is mouth? Who is hand? Who is thigh and who is leg?
The next mantra gives the answer – Brahmin is mouth. Kshatriya is hand. Vaishya is thigh and Shudra becomes the legs.
Brahmana Mukham Aaseet -- Look at the Sanskrit. it is Aaseet meaning became or had
become [aseet is derived from Sanskrit root verb 'as' (pronounced as us) meaning to be].
It is not "Brahmano Mukham Jaatah". This only means "Brahman is born from face/mouth". So it is clear that the Ideal Man (the Purusha) had Brahman as mouth. [The Hindus perceived the human society as a Divine Ordeal. So the society/God is described as Purusha -- The Primordial man] Because if the mantra would mean “takes birth” it would not answer the question in previous mantra “Who is mouth?"
[Sorry for my poor Sanskrit knowledge. Pandits please do apologize and forgive me for my poor Sanskrit.]
For example, if I ask “Who is Dashrath?”, an answer like “Rama is born from Dashrath” would be meaningless!
The actual meaning is:
In society, Brahmins or intellectuals form the brain or head or mouth that think and speak. Kshatriya or defense personnel form the hands that protect. Vaishya or producers and businessmen form the thigh that support and nurture (note that thigh bone or femur produces blood and is strongest bone). In Atharvaveda, instead of Uru or Thigh, the word “Madhya” is used meaning that it denotes also the stomach and central part of body.
Shudra or Labor force form the legs that lay the foundation and make the body run.
The next mantras talk of other parts of this body like mind, eyes etc. The Purush Sukta describes the origin and continuation of creation including human society and states ingredients of a meaningful society.
Thus, its a pity that such a beautiful allegorical description of society and creation is distorted to mean something that is completely contrary to Vedic ethos.
Even the Texts, Manusmriti, Mahabharat, Ramayan and Bhagvat do not state anything even close to crazy hypothesis of God creating Brahmins by tearing of flesh from his mouth, Kshatriya from flesh of hands and so on.
It is thus obvious why Brahmins are accorded high respect in Vedas. This is same as what happens even in modern society. Scholars and experts get our respect because they form the direction-providers for entire humanity. However, as we have discussed in the start, dignity of labor is equally emphasized in Vedas and hence there is no element of discrimination.
Many examples exist of change of Varnas in Vedic history.
a. Aitareya Rishi was son of a Daasy (persion tribe Daahyu) but became a Brahmin of highest order and wrote Aitareya Brahman and Aitareyopanishad. Aitareya Brahmaan is considered critical to understand Rigveda.
b. Ailush Rishi was son of a Daasi, gambler and of low character. However he researched on Rigveda and made several discoveries. Not only was he invited by Rishis but also made an Acharya. (Aitareya Brahmaan 2.19)
c. Satyakaam Jaabaal was son of a prostitute but became a Brahman.
d. Prishadh was son of King Daksha (Kshatriya) but became a Shudra. Further he did Tapasya to achieve salvation after repenting.
(Vishnu Puran 4.1.14)
Had Tapasya been banned for Shudra as per the fake story from Uttar Ramayan, how could Prishadh do so?
e. Nabhag, son of King Nedishtha became Vaishya. Many of his sons again became Kshatriya. (Vishnu Puran 4.1.13)
f. Dhrist was son of Nabhag (Vaishya) but became Brahmin and his son became Kshatriya (VP 4.2.2)
g. Further in his generation, some became Brahmin again (VP 9.2.23)
h. As per Bhagvat, Agniveshya became Brahmin though born to a king.
i. Rathotar born in Kshatriya family became a Brahmin as per Vishnu Puran and Bhagvat.
j. Haarit became Brahmin though born to Kshatriya (VP 4.3.5)
k. Shaunak became Brahmin though born in Kshatriya family. (VP 4.8.1). In fact, as per Vayu Puran, Vishnu Puran and Harivansh Puran, sons of Shaunak Rishi belonged to all four Varnas.
Similar examples exist of Gritsamad, Veethavya and Vritsamati.
l. Matanga was son of Chandal but became a Brahmin.
m. Raavan was born from Pulatsya Rishi but became a Rakshas.
n. Pravriddha was son of Raghu King but became a Rakshas.
o. Trishanku was a king but became a Chandal
p. Sons of Vishwamitra became Chandals. Vishwamitra himself was a Kshatriya who later became a Brahmin.
q. Vidur was son of a servant but became a Brahmin and minister of Hastinapur empire.
The word “Shudra” has come in Vedas around 20 times. Nowhere has it been used in a derogatory manner. Nowhere it mentions that Shudras are untouchable, birth-based, disallowed from study of Vedas, lesser in status than other Varnas, disallowed in Yajnas.
In Vedas, Shudra means a hard-working person. (Tapase Shudram – Yajurved 30.5). And that is why Purush Sukta calls them as foundation of entire human society.
Since the four Varnas refer to 4 kinds of activities by choice, as per Vedas, the same person exhibits characteristics of the 4 varnas in different situations. Thus everyone belongs to all the 4 varnas. However, for simplicity sake, we refer to the predominant profession to be the representative Varna.
And hence, all humans should strive to be all the 4 Varnas to best of their capabilities, as per Vedic wisdom. This is the essence of Purush Sukta.
The Rishis like Vasisth, Vishwamitra, Angira, Gautam, Vaamdeva and Kanva exhibited traits of all the four Varnas. They discovered meanings of Vedic mantras, destroyed Dasyus, did manual labor and indulged in wealth management for social welfare.
We should also emulate the same.
In summary, we see that the Vedic society considers all humans to be one single Jaati or race, upholds the dignity of labor and provides equal opportunity for all humans to adopt the Varna of their choice.
There is no element of birth-based discrimination of any manner in the Vedas.
May we all unite together as one integrated family, reject the last element of birth-based discrimination of any manner and embrace each other as brothers and sisters.
May we also thwart the designs of those who want to mislead us by making baseless claims of casteism in Vedas and destroy the criminals aka Rakshas, Nishichars (night walkers because most of the thieves operate at night), etc.
May we all come under the shelter of Vedas and work together to strengthen the humanity as one single family.
There is no caste-system in Vedas.
I shall also post about the Vedas and dignity of Labour. But I am eager to see the responses.
Vedas consider all the four Varnas including Shudra as Arya and gives them utmost respect.
It is unfortunate that in this country of ours, where Vedas were the foundation of our culture, we forgot these original lessons of Vedas and got trapped in a variety of misconceptions regarding birth-based caste system and discrimination of people born in certain castes collectively known as Shudras.
Unfortunately, nothing could be far from truth. In this post, we would provide evidence from Vedas and related texts to establish the following:
a. The meaning of four Varnas and Shudra in particular is completely different from what the Macaulay inspired intellectuals would want us to believe.
b. There is absolutely no element of birth-based discrimination or denial of opportunity for any human being in Vedic way of life.
c. If there is one text that provides evidence of highest level of meritocracy and equal-opportunity, it is the Vedas. Even the most contemporary texts on human rights cannot come closer.
Before we begin our journey of solving the caste-puzzle through Vedas, let us start with certain worship mantras from Vedas that mention Shudras:
Yajurved 18.48:
O Lord! Provide enlightenment/ compassion to our Brahmins, Kshatriyas, Vaishyas and Shudras. Provide me also with the same enlightenment so that I can see the truth.
Yajurved 20.17:
Whatever crime we have committed against my village, forest or committee; whatever crime we have committed through our organs, whatever crime we have committed against Shudras and Vaishyas, whatever crime we have done in matters of Dharma, kindly forgive us relieve us from the tendency of the same.
Yajurved 26.2:
The way I gave this knowledge of Vedas for benefit of all humans, similarly you all also propagate the same for benefit of Brahmins, Kshatriyas, Shudras, Vaishyas, Women and even most downtrodden. The scholars and the wealthy people should ensure that they not deviate from this message of mine.
From the above point, it is prudent that there is no restriction on learning the Ved. Everyone has a right to learn and propagate the Ved. So we must hint this to the Dharam Acharyas, because they are the first people to inculcate the caste based thinking into our minds.
Atharav ved 19.32.8:
O Lord! May I be loved by everyone – Brahmin, Kshatriya, Shudra or Vaishya. May I be admired by everyone.
Atharav ved 19.62.1:
May all noble people admire me. May kings and Kshatriyas admire me. May all look at me with admiration. May the Shudras and Vaishyas admire me.
It is clear from these mantras that a Vedic person:
- seeks to be forgiven for crimes against all including Shudras
- seeks to propagate Vedas to all including Shudras
- considers all Varnas – Brahmin, Kshatriya, Vaishya and Shudra to be equal and respects them equally.
An analysis of Purh Sukt
Often mantras of Purush Sukta are cited to prove that Brahmins originated from Mouth, Kshatriya from hands, Vaishya from thighs and Shudras from legs of God.
Thus these varnas are birth-based. However nothing could be more deceptive. Let us see why:
a. Vedas describe God to be shapeless and unchangeable. How can such a God take shape of a gigantic person if He is shapeless. Refer Yajurved 40.8.
b. If indeed this were true, this would defy the theory of Karma of Vedas. Because as per Theory of Karma, one’s family of birth can change as per his or her deeds. So one born in Shudra family can take birth as king’s son in next birth. But if Shudras are born from feet of God, how can same Shudra again take birth from hands of God?
c. Soul is timeless and never born. So soul can have no Varna. It is only when it takes birth as human that it has a chance to opt a Varna. Then what is meant by a Varna coming from one part of God’s body? If Soul did not take birth from God’s body, then does it mean body of soul is prepared from God’s body parts? But as per Vedas, even nature is eternal. And same atoms recycle among various humans. So it is technically impossible for any one taking birth from God’s body, even if we assume God to be having a body.
d. The said Purush Sukta is in 31st Chapter of Yajurved, apart from Rigved and Atharvaved with some variations. In Yajurved it is 31.11. To see what it actually means, let us look at the previous mantra 31.10.
It asks a question – Who is mouth? Who is hand? Who is thigh and who is leg?
The next mantra gives the answer – Brahmin is mouth. Kshatriya is hand. Vaishya is thigh and Shudra becomes the legs.
Brahmana Mukham Aaseet -- Look at the Sanskrit. it is Aaseet meaning became or had
become [aseet is derived from Sanskrit root verb 'as' (pronounced as us) meaning to be].
It is not "Brahmano Mukham Jaatah". This only means "Brahman is born from face/mouth". So it is clear that the Ideal Man (the Purusha) had Brahman as mouth. [The Hindus perceived the human society as a Divine Ordeal. So the society/God is described as Purusha -- The Primordial man] Because if the mantra would mean “takes birth” it would not answer the question in previous mantra “Who is mouth?"
[Sorry for my poor Sanskrit knowledge. Pandits please do apologize and forgive me for my poor Sanskrit.]
For example, if I ask “Who is Dashrath?”, an answer like “Rama is born from Dashrath” would be meaningless!
The actual meaning is:
In society, Brahmins or intellectuals form the brain or head or mouth that think and speak. Kshatriya or defense personnel form the hands that protect. Vaishya or producers and businessmen form the thigh that support and nurture (note that thigh bone or femur produces blood and is strongest bone). In Atharvaveda, instead of Uru or Thigh, the word “Madhya” is used meaning that it denotes also the stomach and central part of body.
Shudra or Labor force form the legs that lay the foundation and make the body run.
The next mantras talk of other parts of this body like mind, eyes etc. The Purush Sukta describes the origin and continuation of creation including human society and states ingredients of a meaningful society.
Thus, its a pity that such a beautiful allegorical description of society and creation is distorted to mean something that is completely contrary to Vedic ethos.
Even the Texts, Manusmriti, Mahabharat, Ramayan and Bhagvat do not state anything even close to crazy hypothesis of God creating Brahmins by tearing of flesh from his mouth, Kshatriya from flesh of hands and so on.
It is thus obvious why Brahmins are accorded high respect in Vedas. This is same as what happens even in modern society. Scholars and experts get our respect because they form the direction-providers for entire humanity. However, as we have discussed in the start, dignity of labor is equally emphasized in Vedas and hence there is no element of discrimination.
Many examples exist of change of Varnas in Vedic history.
a. Aitareya Rishi was son of a Daasy (persion tribe Daahyu) but became a Brahmin of highest order and wrote Aitareya Brahman and Aitareyopanishad. Aitareya Brahmaan is considered critical to understand Rigveda.
b. Ailush Rishi was son of a Daasi, gambler and of low character. However he researched on Rigveda and made several discoveries. Not only was he invited by Rishis but also made an Acharya. (Aitareya Brahmaan 2.19)
c. Satyakaam Jaabaal was son of a prostitute but became a Brahman.
d. Prishadh was son of King Daksha (Kshatriya) but became a Shudra. Further he did Tapasya to achieve salvation after repenting.
(Vishnu Puran 4.1.14)
Had Tapasya been banned for Shudra as per the fake story from Uttar Ramayan, how could Prishadh do so?
e. Nabhag, son of King Nedishtha became Vaishya. Many of his sons again became Kshatriya. (Vishnu Puran 4.1.13)
f. Dhrist was son of Nabhag (Vaishya) but became Brahmin and his son became Kshatriya (VP 4.2.2)
g. Further in his generation, some became Brahmin again (VP 9.2.23)
h. As per Bhagvat, Agniveshya became Brahmin though born to a king.
i. Rathotar born in Kshatriya family became a Brahmin as per Vishnu Puran and Bhagvat.
j. Haarit became Brahmin though born to Kshatriya (VP 4.3.5)
k. Shaunak became Brahmin though born in Kshatriya family. (VP 4.8.1). In fact, as per Vayu Puran, Vishnu Puran and Harivansh Puran, sons of Shaunak Rishi belonged to all four Varnas.
Similar examples exist of Gritsamad, Veethavya and Vritsamati.
l. Matanga was son of Chandal but became a Brahmin.
m. Raavan was born from Pulatsya Rishi but became a Rakshas.
n. Pravriddha was son of Raghu King but became a Rakshas.
o. Trishanku was a king but became a Chandal
p. Sons of Vishwamitra became Chandals. Vishwamitra himself was a Kshatriya who later became a Brahmin.
q. Vidur was son of a servant but became a Brahmin and minister of Hastinapur empire.
The word “Shudra” has come in Vedas around 20 times. Nowhere has it been used in a derogatory manner. Nowhere it mentions that Shudras are untouchable, birth-based, disallowed from study of Vedas, lesser in status than other Varnas, disallowed in Yajnas.
In Vedas, Shudra means a hard-working person. (Tapase Shudram – Yajurved 30.5). And that is why Purush Sukta calls them as foundation of entire human society.
Since the four Varnas refer to 4 kinds of activities by choice, as per Vedas, the same person exhibits characteristics of the 4 varnas in different situations. Thus everyone belongs to all the 4 varnas. However, for simplicity sake, we refer to the predominant profession to be the representative Varna.
And hence, all humans should strive to be all the 4 Varnas to best of their capabilities, as per Vedic wisdom. This is the essence of Purush Sukta.
The Rishis like Vasisth, Vishwamitra, Angira, Gautam, Vaamdeva and Kanva exhibited traits of all the four Varnas. They discovered meanings of Vedic mantras, destroyed Dasyus, did manual labor and indulged in wealth management for social welfare.
We should also emulate the same.
In summary, we see that the Vedic society considers all humans to be one single Jaati or race, upholds the dignity of labor and provides equal opportunity for all humans to adopt the Varna of their choice.
There is no element of birth-based discrimination of any manner in the Vedas.
May we all unite together as one integrated family, reject the last element of birth-based discrimination of any manner and embrace each other as brothers and sisters.
May we also thwart the designs of those who want to mislead us by making baseless claims of casteism in Vedas and destroy the criminals aka Rakshas, Nishichars (night walkers because most of the thieves operate at night), etc.
May we all come under the shelter of Vedas and work together to strengthen the humanity as one single family.
There is no caste-system in Vedas.
I shall also post about the Vedas and dignity of Labour. But I am eager to see the responses.
definitely the bar has been raised.
