The Illusion Of Caste

The discrimination on the basis of caste, race, or gender is a universal one; that reveals the fundamental nature of the human mind to identify with the similarities and differences in individuals. Besides this complication, it is also a consequence of bolstering one’s own superiority. Historically, caste and religion have been weaponised to wield power over nations like Bhārata. This pernicious practice, which we have been led to believe in, is innate in human existence. Sadly, there is an element of truth to this claim. The crux of the problem lies in the misrepresented nature of the Bhāratīya tradition in the consciousness of its very own people. What began as a simple means of identifying people based on their Guṇa (attributes) and Karma (work)1 devolved into a means of stratifying the society. Thus arose an idea that the caste, determined by birth, commands the respect and worth of individuals in the society; and sadly, the idea that they in turn determine man’s capacity to engage in various activities. The very same applies to the gender-based issues. Though the scriptural injunctions explicate the profound thoughts of great women, we are led to believe that women are not privy to the Vedas. Similarly, the scriptures exhort the universality of spirit. We, however, are caught in the mire of caste-based stratification. It does beg the question of what went awry and where. Wherever things may have gone awry, the wise action would be to recognise and acknowledge the sore need of a change; that is based on the understanding of Vasudhaiva Kuṭumbakam (Universal Brotherhood) by identifying with the universality of spirit imbuing all of creation; that recognises all faiths as different paths to seek and attain the Supreme, be it the Supreme dwelling in the hearts of beings or the Ultimate that is distinct from the individuals; that evolves to the love and joy of creation, from the fear and hatred of diversity; and most importantly, a transformation born of keen understanding that the Supreme is perfect perfection and that we are in perfection only when in tune with that Supreme. 1 Just as reiterated in the Bhagavad-gītā, the four-fold classification of society into Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras was based on an individual’s inherent nature (Guṇa) and work (Karma). Across the world, a healthy system of social classes is necessary for a society to flourish and prosper. Here is a wonderful anecdote from the life of Śrī Ādiśaṅkara that depicts how Lord Śiva, perfect perfection, inspired perfect perfection in the Ācārya, thus establishing at one stroke, both the universality of spirit and the ephemerality and hence the triviality of physical frames. Śrīśaṅkara was in Kāśi, and one fine morning, after offering his ablutions in the sacred Gaṅgā, he found himself in the proximity of a caṇḍāla. Worried that he would have to bathe in the river again, if he were touched by the approaching man, the ācārya gestured for him to move away; so that he could make his way to the temple on time. The caṇḍāla, who was none other than Lord Śiva himself, posed thus, अन्नमयादन्नमयमथवा चैतन्यमेव चैतन्यात्। यतिवर दूरीकर्तुं किं ब्रूहि गच्छ गच्छेति॥ annamāyādannamayamathavā caitanyameva caitanyāt| yativara dūrīkartuṁ kiṁ brūhi gaccha gaccheti|| O’ foremost amongst ascetics, pray tell which you mean to distance with your exhortation, ‘Go away, Go away!’ — (my) physical frame that is made up of food from (your) physical frame that is made up of the same food, or the consciousness (that resides in me) from the consciousness (that resides in you)? He prodded on further, प्रत्यग्वस्तुनि निस्तरङ्गसहजानन्दावबोधाम्बुधौ विप्रोऽयं श्वपचोऽयमित्यपि महान् कोऽयं विभेदभ्रमः। किं गङ्गाम्बुनि बिम्बतेऽम्बरमणौ चाण्डालवीथीपयः पूरे वान्तरमस्ति काञ्चनघटीमृत्कुम्भयोर्वाम्बरे॥ pratyagvastuni nistaraṅgasahajānandāvabodhāmbudhau vipro'yaṁ śvapaco'yamityapi mahān ko'yaṁ vibhedabhramaḥ| kiṁ gaṅgāmbuni bimbate'mbaramaṇau cāṇḍālavīthīpayaḥ pūre vāntaramasti kāñcanaghaṭīmṛtkumbhayorvāmbare|| Why this delusion of discrimination, ‘is he a brāhmaṇa or is he an eater of dog-meat’ when everything is but a universal and waveless ocean of bliss and consciousness? Does not the jewel of the firmament, the sun, cast his reflection in the waters of the Gaṅgā as well as in those of a (canal) upon the streets of caṇḍālas? Does the water in a golden pot differ from that in an earthen pot? The great monist Śaṅkara was flabbergasted by the profound challenge presented before him. Śaṅkara instantaneously recognised the caṇḍāla to be the Supreme One. In a trice, he rose from the stratifications of the physical world to the eternal realm of the spirit and thence, burst forth five verses of absolute perfection — the Manīśapañcaka. The word ‘Manīśā’, among other interpretations, refers to ‘understanding’ or ‘wisdom’, and the word ‘pañcaka’ stands for a collection of five. These five verses stand for cognisance of the ultimate Truth through direct interaction with the embodiment of the Supreme in Lord Śiva. The ācārya responded thus to the question posed by the caṇḍāla, जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरा या संविदुज्जृम्भते या ब्रह्मादिपिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी। सैवाहं न च दृश्यवस्त्विति दृढप्रज्ञापि यस्यास्ति चे- च्चण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम॥ jāgratsvapnasuṣuptiṣu sphuṭatarā yā saṁvidujjṛmbhate yā brahmādipipīlikāntatanuṣu protā jagatsākṣiṇī| saivāhaṁ na ca dṛśyavastviti dṛḍhaprajñāpi yasyāsti ce- ccaṇḍālo'stu sa tu dvijo'stu gururityeṣā manīṣā mama|| He who is imbued with the unshakeable conviction that he is not the visible object (the body) but the most clarified knowledge that is present in the waking, dreaming, and sleeping states of beings, that animates beings from (the greatest) Brahmā to a (tiny) ant, and is the eternal witness to the world is my Guru, be he a twice-born or a caṇḍāla — this is my conclusive wisdom. - Manīśapañcaka, 2 It is significant here to notice that Śaṅkara did not rapturously sing glories of Lord Śiva. Rather, he identified the divine spark within him to be Supreme; and more importantly, the One who is constantly attuned to the Supreme as his True Preceptor. Having explicated further how immaterial the physical frame is in the larger scheme of divine wisdom, Śaṅkara concludes thus, दासस्तेऽहं देहदृष्ट्यास्मि शंभो जातस्तेंऽशो जीवदृष्ट्या त्रिदृष्टे। सर्वस्यात्मन्नात्मदृष्ट्या त्वमेवे- त्येवं मे धीर्निश्चिता सर्वशास्त्रैः॥ dāsaste'haṁ dehadṛṣṭyāsmi śaṁbho jātasteṁ'śo jīvadṛṣṭyā tridṛṣṭe| sarvasyātmannātmadṛṣṭyā tvameve- tyevaṁ me dhīrniścitā sarvaśāstraiḥ|| O’ fountainhead of bliss, seen in the light of this body, I am your servitor. O’ three-eyed one, in the light of an individual Soul, I have emerged forth from you. In the light of the Self, I am you, the Self in all, and this is my considered wisdom. This is probably one of Śaṅkara’s most significant verses for it offers the true identification of man in the light of the Bhāratīya tradition. Man is neither stratified by birth nor by caste or creed, but rather by his ability to identify with his higher Self. If he identifies himself with the physical body, then he can call himself a servitor of the Supreme. If he looks upon himself as the individual Soul, he can then to have been created in the reflection of the Supreme Soul. If, however, he looks upon himself as the Indestructible Supreme, he verily becomes the Supreme that animates all of creation. In that vine of understanding springs forth the blooms of perfect identification with the Supreme and the recognition of a universal brotherhood, an immediate and unfailing corollary.

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