Varnashrama Dharma The Four Limbs of The Cosmic Purusha

Braahmanasya mukham aaseet
Baahoo raajanyoh Krithah

Ooroo thad asya yad Vaishyah
Padbhyaam Soodro ajaayatha.
- Purusha Suktam
Tumuluru Krishna Murty

Anasuya
C-66 Durgabai Deshmukh Colony
Ahobil Mutt Road
Hyderabad 500007
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Desaraju Sri Sai Lakshmi
There is only one caste, the Caste of Humanity.

There is only one religion, the Religion of Love.
There is only one language, the Language of the Heart
There is only one God; He is Omnipresent.
Don't give room for differences of race, creed or nation.
There is only one race, the race of humanity. There is only
one caste, the caste of spirituality. There is only one
language, the language of the heart. There is only one God,
the Supreme Divinity that is present in all beings and
permeates the entire cosmos. The Divine is present in every
atom. Everything in the world is composed of energy and
matter. Einstein called it "Supreme Power." Bharatiyas
described it as Divya-Shakthi (Divine Energy). In every
human being this divine energy is present. It is this which
makes man live and survive.
-Bhagawan Sri Sathya Sai Baba
Table of Contents
Foreword ..................................................................................9
Introduction ...........................................................................11
Purusha .................................................................................................. 11
Creation ................................................................................................. 12
Varna ..................................................................................................... 12
Dharma: the Foundation Stone ............................................15

Social transformation is related to spiritual change ............................... 17
The nation belongs to all ........................................................................ 18
Three concepts and ideals you should cherish........................................ 19
The different kinds of Dharma ............................................................... 21
Caste is the Cosmic Person Himself manifesting as Human

Society .....................................................................................33
The system of caste founded on attributes and activities....................... 36
One Divine Impulse activates all the limbs ............................................. 40
Jaathi and Neethi: The traits and conduct of the castes:...49

Jaathi and Neethi ................................................................................... 49
Q. Then why were these castes, these Varnas, established?
50
Q. In order to reach this high stage, do you say that birth in a high caste
is necessary? Or is Sadhana of a high order enough?
51
Q. Therefore, there must be some who, through the merit of previous
lives, have attained Godhead. Give some instances, please.
52
Traits of the Castes ................................................................................. 53
Brahmins
53
Kshatriyas
53
Vaishyas
53
sudras
54
There is only one Caste, Humanity .........................................................58
Veda is a deep sea containing precious pearls
62
This humanity is a motley crowd of pilgrims
63
The correct pronunciation of Vedas is essential
64
Set Aside All Differences
66
Gunakarma vibhaagashah: Transcending the Gunas .......67

The life-breath of the Cosmos ................................................................67
Anaasakthi.......................................................................................... 67
Virakthi ............................................................................................... 67
Upeksha ............................................................................................. 68
The three Gunas
68
No high or low among the Varnas
71
Awareness of Oneness is highest knowledge .........................................72
What is Swadharma?
73
What is Para Dharma?
73
The correct meaning of Swadharma .................................................. 74
Means to transcend the gunas ...............................................................75
Index .......................................................................................77
Bibliography ..........................................................................79
Foreword
Lord Krishna in fourth chapter sloka of Bhagavad Gita taught to
Arjuna (keeping in view the whole humanity). This is the
teaching by Narayana to Nara
Chaathurvarnyam mayya srishtam guna karma Vibhaagasah
tasya karthaaramapi maam Viddhi akarthaaram avyayam", "I
have created the four Varnas, the Brahmin, the Kshatriya, the
Vaisya and the Sudra, on the basis of the natural disposition and
vocation of each. Know Me to be the author of these, as also the
non-author, the Unchangeable". This is for the establishment of
Dharma in society.
As this system has not been properly protected and the disregard
and disuse of this system has led to the present affliction that is
bothering our country and the world today. The caste issue has
been twisted in a crooked way for selfish interests and gains
resulting in the rise of new castes or Kulas. The raising
differences and conflicts between people are due to the bringing
of politics in inter-personal relationship by the interested few.
Instead of progress, the Country has receded back. This further
has endangered the safety and security of the Country and
brought in chaos and there is no peace in the country, said
Bhagavan.
9
Varnashram Dharma: The four limbs of the Cosmic Purusha
The hatred between the kulas (Varnas ) must be driven away and
got rid of. The safety of the country is important. This must be
kept in view.
Bhagavan Baba has exhorted thus:
Proclaim with raised hands that caste
and creed divisions should go;
Speak out repeatedly that service to
the weak is divine;
Meditation on the Lord's name will
lead man to the Lord's abode
And confer immortality on him.
Declare that all men of devotion and
faith are your kith and kin.
Those who teach this wisdom to the
people are dearest to the Lord
Getting rid of feelings of difference,
if you live in love and harmony,
That alone will delight Sai.
What more can I tell you,
Oh good people, assembled here?
Therefore, it is the duty of every one of us to follow the advice
of Bhagawans Upadesh and worship the One Lord. We have to
work for the welfare of the society and Nation by giving up
individual differences and bring back the pristine Glory of our
Country.
Samastha Lokah Sukhino Bhavanthu
Tumuluru Krishna Murty
10
Introduction
Purusha Sukta is hymn 10.90 of the Rigveda, dedicated to the
Purusha, the "Cosmic Being". The seer of this verse is Rishi
Narayana and this Sukta can evoke God-experience in the
seeker.
The Purusha Sukta gives a description of the spiritual unity of
the universe. It presents the nature of Purusha or the cosmic
being as both immanent in the manifested world and yet
transcendent to it. From this being, the Sukta holds, the original
creative will (identified with Viswakarma, Hiranyagarbha or
Prajapathi) proceeds which causes the projection of the universe
in space and time. The Purusha Sukta, in the seventh verse, hints
at the organic connectedness of the various classes of society.
Purusha
The Purusha is defined in verses 2 to 5 of the Sukta. He is
described as a being who pervades everything conscious and
unconscious universally. He is poetically depicted as a being
with thousand (infinite) heads, eyes and legs, enveloping the
earth from all sides and transcending it by ten fingers [in all ten
directions (dikkulu) length]. All manifestation, in past present
and future, is held to be the Purusha alone. It is also proclaimed
that he transcends his creation. The immanence of the Purusha
in manifestation and yet his transcendence of it is similar to the
11
viewpoint held by pantheists. Finally, his glory is held to be even

greater than the portrayal [infinite] in this Sukta.
Creation
Verses 5-15 hold the creation of the Rig Veda. Creation is
described to have started with the origination of Virat or the
cosmic body from [of, by, for] the Purusha.. In Virat,
omnipresent intelligence manifests itself which causes the
appearance of diversity. In the verses following, it is held that
Purusha through a sacrifice of himself, brings forth the avian,
forest-dwelling and domestic animals, the three Vedas, the
metres (of the mantras). From his mouth, arms, thighs, feet the
four Varnas (classes) are born. The moon, which is also
associated with the mind, takes birth from the Purusha's mind
and the sun from his eyes. Indra and Agni descend from his
mouth and from his vital breath, air is born. The firmament
comes from his navel, the heavens from his head, the earth from
his feet and quarters of space from his ears. Through this
creation, underlying unity of human, cosmic and divine realities
is espoused, for all are seen arising out of same original reality,
the Purusha. (Wiki)
Varna
Varna is the term for the four broad ranks into which traditional
Hindu society is divided. The four varnas are:
the Brahmins: priests and scholars.
the Kshatriyas: kings, governors, warriors and soldiers.
the Vaishyas: cattle herders, agriculturists, artisans and
merchants
12
An Introduction
the Sudras: labourers and service providers.

This quadruple division is the ancient division of society into
"principal castes"; it is not to be confused with the much finer
caste system in India based on occupation as it emerged in the
medieval period.
Varna is a Sanskrit term. It is derived from the root v, meaning
"to cover, to envelop" (compare vtra). The meaning of the word
as used in the Rigveda has the literal meaning "outward
appearance, exterior, form, figure, shape, colour" besides the
figurative "colour, race, kind, sort, character, quality, property".
In the Rigveda, the term can mean "class of men, tribe, order,
and caste", especially expressing the contrast between the aryas
and dasas [Dasyus]. (Wiki)
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The four limbs of the Cosmic Purusha

There is no room for higher and lower among
the aspects of Godhead; there is no room for
inferior or superior in status among the various
sections of mankind. The Purusha Sukta speaks
of the Brahmin being the face, the Kshatriya the
hands, the Vaishya the thighs, and the Sudra, the
feet of the Cosmic Purusha. Apart from the
figurative meaning that the passage obviously
carries, when God is one uniform sweetness and
wisdom and grace, any part is as sweet, as
effulgent, as graceful as every other. A sugar
doll is sweet all through; the limbs are as much
sugar as the head. The trouble comes and the
quarrel starts only as a result of the want of
Prema towards sugar. (SSS Vol.2), 17-6-1961
Dharma: the Foundation

Stone
What exactly is the underlying cause of all the conflicts and
confusions that afflict the world today? The institutions
imparting learning have succeeded in equipping man with
fantastic skills. Look at the field of atomic engineering or of
spatial exploration and conquest. Man has achieved astounding
feats. But in actual daily life, these feats have not resulted in
peace, happiness and harmony. Castes1, races and classes clash
with each other with unremitting hate. Even students and the
youth have taken to this dangerous course. The situation is fast
becoming beyond control.
The number of students in schools and college is sky-rocketing.
We proclaim that formal education, which was for long the
privilege of a few scholars and the sons of the rich, is now
provided at the very doors of everyone. But, those who expand
the facilities for education must examine how far these goals are
realised.
1
Caste: The four castes of social order are: brahmin (priestly or teacher),
kshatriya (warrior, protector), vaisya (trader, merchant, agriculturist),
and sudra (worker, helper). (Glossary for the Vahinis)
15
We rejoice when schools and colleges rise up more and more in

every country of the world, without realising that what is
happening through them is the worsening of the sickness of the
community. Unrest, fear and anxiety are increasing as a result of
improper and incomplete education. Education can yield peace
and prosperity only when, along with technical skills and
objective information, students are equipped with moral ideals,
righteous living and spiritual insight. Now, the educational
process does not involve itself in these values. It works even
counter to them. It is quite unwilling to emphasise dharmic
(virtuous) living. It lays no stress on morals. (SSS Vol. 15), 8-31981
Humanity has achieved today tremendous progress through
science. Astonishing advances have been made in areas like
plastics, computers, electronics and exploration of space. On the
other hand, in the sphere of ethics, the picture is depressing. The
world is confronted with grave economic and political problems.
International, racial, religious, caste and communal differences,
inter-state conflicts, violent agitations by students are rampant,
all over the world.
What is the reason for these contradictory developments
scientific progress on the one side and moral deterioration on the
other. How has mankind fallen to this egregious depth of ethical
and spiritual degradation?
Wickedness and cruelty are spreading among men today.
Lacking in devotion and righteousness, men are developing only
16
Dharma: the Foundation Stone
their bad habits and tendencies. Mankind does not lack scriptures
like the Vedas (sacred ancient scriptures), the Upanishads (Vedic
metaphysical treaties), the Bible, the Quran, the Zend Avesta and
other great works to show how peace and the higher wisdom are
to be got. Spiritual books are published in countless numbers.
Nor is there any dearth of religious preachers, heads of mutts,
religious scholars, sadhus and Sanyasis are proclaiming spiritual
and ethical truths to warn mankind. In spite of all these wellmeaning efforts, why is it that men's minds are turned towards
narrow, unrighteous pursuits?
Social transformation is related to spiritual

change
There has been any amount of transformation in the political,
social and scientific fields. But all this development is of no avail
if there is no commensurate transformation in the mental outlook
of the people. Ethical transformation depends on social
transformation. Social transformation is related to spiritual
change. Without tends to Spiritual transformation, social
progress tends to become inimical to human advancement.
Spiritual transformation is the basis for ethical transformation.
There is a belief that science is opposed to spirituality. Science
by itself tends to make man's life artificial. Demonic qualities
like envy, greed, selfishness and ostentation are today
dominating men's minds. Selfishness has grown beyond limits in
men. Behind every action there is the desire for personal gain.
Man is attached to worldly things out of selfishness. The world
17
will make genuine progress only when men give up self-interest

and self-centredness.
Time is infinitely precious. You should not waste even one
moment of it. In a man's life, the period as a student is most
valuable and sacred. You should make the best use of it. Milk
mixed with water cannot get back its original purity, however
much you may try to separate it. But once you have converted
the milk into butter, it will not be affected by association with
water. It will float above the water and maintain its distinctive
quality.
Likewise, Samsara (worldly attachment) is like water. The mind
of man is like milk. When the pure, sacred, uncontaminated mind
is mixed with the water of worldly desires, it is difficult to
recover the original purity. However, if in this sacred period of
study you derive from your unspoilt mind the butter of
knowledge, wisdom and right conduct, you will be able to
remain unpolluted by the attractions of the world even when you
are in it. (SSS Vol.16), 16th June, 1983
The nation belongs to all

Bharat is a sacred and glorious country. It is our good fortune to
be born in this land. You should realise the truth of the saying,
"As you sow, so shall you reap." Hence all your actions should
be pure and noble and such as would promote the well-being of
the nation and give you joy.
18
Good or bad fortune in life comes in its own time. It is not easy,
however, for everyone to leave things to the will of the Divine.
Men are prevented from adopting such an attitude because they
magnify other people's faults and forget their own defects.
People should get rid of such an attitude. If one cannot be helpful
to others, at least he should not do any harm to others.
The nation belongs to all. This truth should not be forgotten.
People must stand up for truth. There is nothing greater than
truth. Truth knows no barriers of caste or community. It is the
same for all. Many people are undermining the reputation of
Bharat by their actions. This amounts to treason to the nation.
One who is not proud of his motherland and its reputation is
worse than a corpse. All must protect the honour of the nation.
They should be united. This is the message of the Vedas, "Let us
all live and strive together in harmony." If only this spirit
prevails among Bharatiyas, the nation will shine in all its glory.
It is because people have forgotten the greatness of Bharat that
our country is suffering from many troubles and difficulties. If
people act together in concert, there is nothing they cannot
achieve in Bharat. Determination and unity are essential.
Three concepts and ideals you should cherish

Bharatiyas should give no room for differences of caste, religion
or language. They should recognise the unity of the human
family. Remember: "Caste of Humanity, Religion of Love,
Language of the Heart." If you base your actions on these three
concepts, the country can make any amount of progress. Cherish
these ideals in your hearts and discharge your duties.
19
Bharat is faced with many grave problems and people are

worried about what may happen, on seeing reports in the Press.
There is no danger for Bharat, because what are happening are
only the birth-pangs of changes to come. The changes will be for
the good.
There must be, however, a transformation in the minds of the
people. There is no use in changes in external forms. Qualities
must change. There must be a change in the way of thinking.
Only then the change will be to the lasting good of the country.
Envy and egoism are animal qualities. The qualities which every
human being should have are peace, compassion, forbearance,
love and sacrifice. These are the qualities that should be
developed in all people, not vices like hatred, greed, envy, pride
and others. Cultivate the feeling of love. Get rid of old prejudices
and differences. Foster divine feelings. Only then the nation can
make all-around progress.
You must regard the construction of this magnificent mansion as
a symbol of universal good--Vishva kalyaanam. Vishva
kalyaanam means the well-being of all. There should be unity of
hearts so that anything that is desirable can be accomplished.
People should co-operate with each other. Concentrate on the
wellbeing of society as a whole.
Forget all your differences and come together to uphold the
reputation of the nation. Bharat, which was once known for its
moral and spiritual greatness, has been going down in moral
stature. Every effort should be made to raise the reputation of the
country. Consider today's function as an auspicious beginning for
20
transformation of the nation. I bless you all. (SSS Vol.25), 29Aug

1992
Dharma is that which sustains mankind. True humanness
consists in observing unity of thought, word and deed. All
actions done with this triple unity are dharmic (righteous
actions). All such actions will be non-violent. Words spoken
with such triple purity will be truth. Dharma conceived in this
way transcends the barriers of space, time and circumstance.
Hence it is called Sanathana Dharma--the eternal verities.
There are in the world various rules of conduct which are related
to conditions governing time and space. Such rules are liable to
change from time to time and country to country, according to
changing situations. But if Sanathana Dharma is changed,
humanity will cease to be human. Just as burning charcoal, if it
loses its heat, becomes mere charcoal, and a piece of jaggery, if
it loses its sweetness, becomes a lump of clay, likewise man
remains truly human only as long as he adheres to the eternal
Dharma (which is represented by purity in thought, word and
deed--Trikarana Suddhi). Without this basic quality, man is only
human in form and not his true nature. (SSS Vol.23), 21-11-1990
The different kinds of Dharma

Such scriptural authority is the basis for Dharma (the principles
of right conduct). Dharma is of many kinds: Jaathi Dharma (the
code of conduct for a species or race); Desa Dharma (national
code); Kula Dharma (code of conduct for one's caste); Ashram
Dharma (the dharmas relating to different stages in a man's life))
21
and Aapad Dharma (the code of conduct during dangers). All

these five kinds of codes of righteous conduct emphasise
compassion towards all living beings. Kindness has been
regarded as the highest virtue. To please every being is to please
God. One who is lacking in love for fellow beings will not secure
God's love. Without love for God, one will not have fear of sin.
In the absence of both of these, a man will have no sangha neethi
(social morality). Neethi means right conduct. It implies right
behaviour in harmony with the conditions of the particular time,
place and society. You have to subordinate yourself to the mores
of the community. You should not violate the norms of society.
Hence the Veda enjoined observance of social disciplines.. (SSS
Vol.22), 5-10-1989
Brahmacharya (celibacy), Grihastha Dharma (the duties of the
householder), Vaanaprastha Dharma (withdrawal from the
world) and Sanyasa (complete renunciation) are known as the
Ashram Dharmas (the dharmas relating to different stages in a
man's life). The Varna2 or caste/ Kula dharmas relate to
Brahmins, Kshatriya, Vaishyas and Sudras. There are, moreover,
dharmas relating to worldly life and spiritual life. In Bharat,
2
Varna dharma - The Hindu community is divided into four Varnas

(social groups), based on gunas and vocations. Brahmana (the Custodian
of spiritual and moral role), Kshatriya (the warrior group which rules and
defends the land), Vaishya (the group dealing with commerce, business
and trade) Sudra (the group devoted to labour and service to the
community). Each Varna has its own dharma (Varna dharma)
restrictions and regulations that strive to canalise his impulses and
instinct into fields that are special to his place in society, controls
pertaining to the duties cast upon.
22
man's life is thus regulated by dharmas. All these dharmas are

related to the mind. Enquiry will show that these Dharmas are of
minor importance. (SSS Vol.25), 28 May 1992
The word Maya used in Vedanta discussions has generally been
the target for indifference, neglect and criticism. So too Varna.
Varna and the distinctions based on it are condemned as the
artifices of man. Maya is condemned likewise as against all
reason, for it disregards the world calling it illusion. The Smrithi
declares, Chaathur varnyam, maya srshtam (the four varnas
are created by Me); the Sruthi says, Brahmanosya mukham
aseeth; baahooraajanyah krthah, etc. (The Brahmin emerged
from the face, the Kshatriyas rose from the arms). It is clear
Varna is created by the Lord. Nevertheless, if it is propagated
that the Varna system has brought about disastrous distinctions,
the fault lies in misinterpreting the word.
Are there in society now genuine Varnas? What exactly is
Varna? Is any attempt made to discover that fact? No. Varna is
just a word. Every word has a meaning and Varna too ought to
mean something, should it not? To prove that trees exist, the
word tree is enough. A word is just sound but it indicates
something existing. The sound elephant is the proof of the
existence of that animal. So too, when the sounds, cat, dog,
fox are heard, the forms of those animals present themselves
before the minds eye. The sounds were there even before us. We
were born into the tangle of sounds. We did not originate them.
We require groups of men and things if there is a wish to
originate sound and shape it into a meaningful word. So, for
every current word, a meaning must adhere. We cannot impose
23
on it the meaning we choose. The words with their implications

are there already, even before our birth. We just use them,
whichever way we want, whenever we need.
Word involves speech. It means Pada, in Sanskrit. Every object
in the world is called in Sanskrit, a Padaartha, wordmeaning. The hill is the heap of earth indicated by the word
hill. Similarly, the word Brahmin and Sudra inform us that
there were persons answering to those words. The questions
Who is a Brahmin? Who is not a Brahmin? are irrelevant now.
What is being made known is only the conceptions of word
and meaning. The entire Cosmos is subsumed under word
and meaning; it is sheer Name and Form (the Name being the
Word, and the Form, the Meaning). (SSVahini, pp. 146-147)
The Sruthis (Vedas) declare so. Vaachaarambhanam Vikaaro
Naamadheyam. Name and Form are one single indivisible
unit just as Shiva and Parvathi, Active and Inert, Object and
Image, the Moon and Moonlight. Yet, for dealing with the world,
the Word is all important. The word arises from thought.
Thought is shaped by experience. Experience depends on desire
and desire springs from Ignorance, Ajnana, Maya, Avidya or
Prakriti, which too is fundamentally based on the Divine.
Since it is based on the Divine Lord who is the Splendour of
Wisdom, the repository of Innate Glory, the darkness of Maya,
Ignorance, Avidya or Prakriti should not overpower us. Where
light is present, darkness has no place. The Lord declared, I
shall become Many and that Will resulted in the Cosmos and is
directing It forever. Therefore, Name and Form are the results of
24
that Will, and not of any human will. It will be an absurd claim if
man pretends that He originated them. The All-powerful Lord
alone has willed so. That is the reason why He is designated as
the Supreme.
To the question, Does God exist? the existence of the word
God is the indisputable proof. The world consists of multifarious
objects and each has a name. No one has discovered how or why
these names get attached to these objects. Nor is it possible to
explain the how and why. Even if an attempt is made, the result
can be only a guess and not the truth. So it is best to conclude
that it is divinely descended. Words used between birth and
death, or current before birth or after death, words indicating the
mother and the children, or words like Righteousness (Dharma),
Unrighteousness (Adharma), Heaven (Swarga) and Hell
(Naraka) are certainly not human artifices but divine
dispensations. The Vedas are the authority for this declaration.
Let us consider one point. Can anyone quote a single instance
either in this world or some other of a mere word which does not
convey a meaning? No. It is impossible. Each word has a
meaning. That meaning denotes a decision by God. It is only
when this is recognised by men that they can grasp the mystery
of life. (SSVahini, pp. 147-149)
Krishna said Arjuna, there is one method of reviving Dharma,
the task for which I have come. That is Chaathur-varnyam, the
organisation of the Four Varnas (caste) based on the Karma
(work, dedicated activity) and the Guna (attributes) of the
People. The Varna system is essential for the functioning of the
25
world. Its significance is not easy to grasp. Some mislead

themselves into the belief that it causes unrest and divides men
from one another. If the problem is reasoned out, then, the real
truth will become clear. To conclude that the Varna system is not
beneficial shows only ignorance. (GV, p. 83)
So when it is declared that the Brahmin manifested from the face
Brahmanaasya mukham aaseeth or that the four varnas have
been created by Me, chaathur varnaym Mayaa Srshtam, does it
not also posit that there must have been Varnas which are
denoted by the word and persons who could be described as
examples of representatives of that word? Do not these
declarations make plain to us that the very God who created
them grouped them on the basis of their tendencies and activities
as Varnas?
So the word Varna can be understood in all its bearings only if
deep inquiry is made and clean thought is directed on it. The
meaning of Varna, the most common among the people and
current everywhere, is colour. But how this word came to be
attached with that meaning is not known to many. This has to be
known in order to grasp the true significance of the word. In the
word Varna, the root Vr means description elaboration, also
the process of counting. The roots r, rn, which form such
words as ramana mean enjoyment, pleasure, etc. Therefore,
Varna signifies accepting with pleasure after elaborate
consideration. (SSVahini, p. 149)
The people of Bharat are indeed blessed, since they look upon
every act as but the execution of His Order and as leading to His
26
Grace. This point has to be reflected upon. It is an important

issue. The Divine Command is now in great danger of being set
at nought. If the rulers change the face of this Varna system, the
world will not have the welfare they strive for. Many people
argue and teach that Bharat came to this sorry condition only
because of this Varna system. But these folk have to sit quiet for
some little time and ponder over the question: Has the country
survived as a result of this system? Or, has it come to this sorry
condition because the system has weakened? Then on the basis
of their conclusion, they can advise the discarding of the Varnas.
When people find fault with the Varna organisation, without
such impartial investigation, their opinion cannot be valued.
Of course, it is a fact that the system has veered from the proper
path and taken to moving in wrong directions. This has been
noted by many great men. But that cannot be sufficient reason to
throw it overboard. For the reason that the leg is doing the work
of the hand, and that the head is performing the function of the
feet, it is not advisable to cut off hands and feet. Attempts have
to be made to set things right, rather than destroying the very
system itself.
The Varna system is not the cause of all this confusion and
unrest. The fault lies more in the haphazard manner in which it
has developed. It became a plaything in the hands of all types of
people. So it lost its original symmetry and harmony. This
system is essential, not merely for Bharat, but even for the world.
In countries outside India this system is not absent. The name
may be different, the working is the same. There also there are
four classesthe Sikshaka Varga (Teachers), the Rakshaka
27
Varga (Kings), the Vanig Varga (Businessmen) and the Sramika

Varga (Servants). But in Bharat, the Vargas are decided by birth.
In other parts of the world, they are decided by karma, the work
each is engaged in. That is the distinction.
Now, among the Brahmins who have been honoured by being
established in the very first cadre, many can be found who have
left off the path and strayed into mean ways. So too, in the fourth
Varna, the Sudras, many can be found who are moved by holy
ideals, high spiritual aspirations, and who are striving to attain
purity of mind as a means of realisation. Just because these
things are possible, it is not proper to conclude that the Varna
organisation of human society is useless. (GV, pp. 83-84)
Sanathana Dharma (universal religion) itself, since the
Upanayanams (investiture ceremony of sacred thread) here are
an important step in the restoration of Varnashram dharma (code
of conduct prescribed for the four social groups of Hindu
Society) itself. The study of the Vedas is the highest type of
learning, since it leads to the conquest of Death. All other studies
deal with the means of living or the surroundings within which
you have to live; they deal with earning and spending, deriving a
little pleasure by this trick, escaping a little grief by that other
trick. The Vedas show the path to the Realm of Eternal Bliss,
where there is no birth or death. (SSS Vol.3)
There is much criticism nowadays about the Varna ashram
dharma (codes of conduct laid down in the past, for the four
castes and the four periods of life); but, there is no constructive
approach, because those who try to tamper with it have no
28
knowledge of the Shastras (scriptures) where it is propounded,

nor have they experience of those codes in their daily life.
Sanskrit is the language of the Shastras and the sacred texts of
Sanathana Dharma (eternal universal religion). So, Sathya Sai
Organisation must provide facilities for the study of Sanskrit, by
elders and by the children. This is one of the first things that they
must take up.
The tragedy is that the very Pundits, who are the repositories of
Sanskrit learning, do not teach the language to their children,
though they clamour for greater recognition of their own
scholarship. Sanskrit learning is fast disappearing as a result of
this suicidal neglect. The fact is the atmosphere is fouled by
hypocrisy and insincerity. No one stands up boldly and proclaims
his conviction, and acts according to it. Pundits praise that
ancient scriptures, but do not take even elementary steps to
ensure that they are preserved and studied. Leaders of the people
who decry the English language on platforms send their children
to schools where English is the sole medium of instruction! No
member of the Sai Organisations should practise this deceit.
They must be sincere practitioners of what they profess. That is
the Dharma.
We can distinguish four types among men: The highest types are
those who are so good themselves that they are utterly
disinclined to note the faults of others, those who, therefore, see
everybody as only righteous and virtuous. The middling types
are those who see the good as good, and the bad as bad. The
lower types are those who accept only the bad and ignore the
29
good. Finally, the lowest, the worst are those who judge the bad
alone as good and enforce its acceptance. (SSS Vol.8)
The sacred scriptures of this land (Sruthi) loudly proclaim that
the individual is the architect of his own fate, high or low status
in society, luxury or poverty, liberty or bondage. Sa yatha
Krathurasmin loke purusho bhavathi; thathe thah prathye
bhavathi: Whatever form the person craves for now while
alive in this world, that form he attains after death: Sruthi
declares thus. Therefore it is clear that Karma decides Janma,
and that the luxury or poverty, the character and attitude, the
level of intelligence, the joys and grief of this life are the
earnings gathered during previous lives. The inference therefore
is inevitable that the next life of the individual will be in
consonance with the activities prompted by the level of
intelligence which rules the person here and now. Some persons
though of noble birth engage themselves in evil deeds. Others,
though born in castes considered low, are engaged in good deeds.
How does this happen? This is a problem that agitates us often.
Persons born as Brahmins perform bad deeds; in other words,
they descend into Rajasic and Tamasic levels. Persons born in
inferior castes rise into the Satwic level and do good deeds.
Brahmins of the type mentioned are only Janma Brahmins and
not Karma BrahminsBrahmins by birth and not Brahmins by
virtue of their deeds. The others are low only by birth and not
low at all by virtue of their deeds. The Vedas require coordination of birth and behaviour in castes.
Persons of pure Satwic nature are rare in the world. They have
mostly Rajas colouring and Satwic character. Such individuals
30
having attained noble birth are involved in Rajasic activities.

They declare by their deeds that they are of mixed caste. The
Vedas have not ignored such examples of mixed nature and the
consequent effects on caste. The Vedas are impartial. They are
not prejudiced against one and favourable to another. They do
not elevate one set of persons or discard another, they only
proclaim the truth that exists.
Let us consider an example. Kausika was a Kshatriya, that is to
say, a person of Rajasic nature. However, as the result of his
deeds in previous lives, Satwic tendencies and attitudes entered
his consciousness and he went about adhering strictly to truth.
He transformed himself and sublimated his consciousness into a
pure state. The mantra that he uttered, and which emanated from
that level of consciousness is the Gayatri. He is known as
Viswamitra, the mitra (friend) of the entire Viswa, for he became
the well-wisher of the entire world! Brahmins have accepted and
acclaimed that mantra as a Divine Gift. They have revered and
recited it and derived immense Bliss. Kausika was therefore a
Janma Kshatriya but he became a Karma-Brahmin and he was
accepted as such by the Vedas, which emanated from the Voice
of God. Thus it is clear that the Vedas proclaim the Path to all
mankind without prejudice, partiality or sense of distinction.
They pay attention only to the thoughts and acts of the
individual.
About this, modern thinkers may have some doubt. This is quite
natural. Let us see what that doubt is. When it is said that Divine
Will has laid down the varnas, should they not exist in all lands?
Surely, they should not be confined to this country, Bharat, they
31
say. But there is no rule that whatever is created should

necessarily be found to exist everywhere! It is not possible to
realise that expectation.
It is but natural that restrictions and preferences concerning the
process of living comprising the code have to be established with
reference to each region, its atmosphere and climate, its
peculiarities and specialties. There is no rule that trees that grow
in Bharat should be found growing in other countries also. We
cannot argue that stars which occupy the sky should exist also on
the earth! There is no compulsion which insists that fishes that
live in water should also live on hills.
God alone knows and decides what should happen to which, and
where and why. All else are powerless. Events like birth are
determined by circumstances of space, time, causation and the
like. They are not bound by our needs or reactions, favourable or
unfavourable. For this reason, mere observations and study of
what is patent will only lead to confusing doubts about Varnas.
Such doubts are inevitable for they are bred by the ego. The core
of reality is separate and distinct from the fabrications of the ego.
When people start acting according to the whims of fancy and
speaking whatever comes to mind, we can only characterise them
as models of sheer ignorance. (SSVahini)
32
Caste is the Cosmic Person

Himself manifesting as
Human Society
The sociological basis of Bharatiya culture has to be clearly
understood. Mankind falls into four groups, when innate nature and
inclination are considered. The Gitacharya, Lord Krishna, has
declared, as readers already know,
Chaathurvarnyam mayaa srishtam
guna karma Vibhaagasah tasya
karthaa-ramapi maam
Viddhi akarthaaram avyayam.
I have created the four Varnas, the Brahmin,
The Kshatriya, the Vaishya and the Sudra,
on the bases of natural disposition and vocation of each.
Know Me to be author of these,
as also the non-author, the Unchangeable. (SSVahini,
p. 251)
Explaining the reason why caste distinctions have been made,
Krishna said, I have created the four varnas to promote
swadharma, samajika dharma, vishwa dharma, and Easwara
dharma and to establish them permanently in this world so that, in
turn, the flame of jnaana will burn bright forever. (SSB 1979)
33
I have established this organisation in order to promote the welfare

of the world, i.e., Loka Kshema. The Varnas help man to engage
himself in acts that he finds congenial and to fulfil himself. Without
it, man cannot earn happiness for a moment. For successful activity,
Varna is the very breath. (GV, p. 82)
Passages in the Purusha Sukta describe the different varnas as parts
of the Lords body. Those who regard the Vedas and Shastras as
perennial and abiding truths and as the pathways, along which
humanity must progress, are described as the face of Brahma. (SSB
1979, p. 83) Those endowed with the Satwa Guna, who have
understood the Brahma Thathwa, who foster spiritual, moral and
progressive living, who help others to earn the Bliss of visualising
the Reality of their Nature, are the Brahmins3. (GV, p. 82)
Those who stand by and guard the sound political system, law and
justice, as well as the welfare and prosperity of the country, and the
moral order laid down for the people; and who keep under control
the wicked and the immoral, and come to the rescue of the weak
and the distressedthese are the Kshatriyas. (GV, pp. 82-83) The
3
THE Vedas speak of the four varnas (social groups), as directives for the
exercise of the rights and responsibilities of individuals. They declare that
the Brahmin group, the 'intellectuals and the spiritual seekers must serve as
the face of society---the face that hears, sees, tastes and 'smells' the changing
moods of the community. This group has the duty to warn the community of
impending calamity, of oncoming distress and latent drawbacks. They have
to guide, lead, counsel and comfort the rest of the people aright. They form
the brain trust, on which the country relies for advice---timely, impartial and
most conducive to the common good. They represent the Head of the
Cosmic Person. (SSS Vol.14), 30-5-1979
34
Caste is the Cosmic Person Himself manifesting as Human Society
kshatriyas, kings, who sacrifice their bodies for the sake of the
country and utilise their physical prowess for the defence of the
countrys cultural and territorial integrity, are described as the
shoulders of the cosmic Purusha (SSB 1979, pp. 83-84)
Those who store and supply, within proper limits, to the people at
large the wherewithal for happy physical living are Vaishyas. (GV,
p. 83) The wealthy vaishyas, who engage themselves in charity,
distributing their wealth to all and sundry, have been described as
the thighs. (SSB 1979, p. 84)
Those who lay the foundation for human welfare by service
activities, and provide the strength and sinews are Sudras. (GV, p.
83) The feet are the sudras, who engage themselves in cultivation
and maintaining the regular supply of grain for food. (SSB 1979, p.
84)
If these Varnas carry out their assigned duties, humanity will attain
all-round progress. As a result of this system, a division of service is
brought about. The individual leads a happy, harmonious social life,
without any grief or fear. This Varna system is an example of the
Grace that the Lord has bestowed on Bharat. (GV, p. 83)
Each organ of the body works in unison with the rest of the body
while discharging faithfully its own assigned function. Should
something happen to any limb, the danger is shared by the other
organs who come forward to mitigate the pain of the affected part.
A small example illustrates this. While a person is walking along a
path, a thorn is noticed by the eyes. On account of the internal
communication system between the eye, which is on the face, and
35
the foot, which is at the bottom, the thorn is avoided by the foot. If
the thorn pricks the sole of the foot, the eye shares the pain and
sheds tears sympathetically.
In the same manner, the different castes should work in coordination with each other and share the joys and sorrows of each
other. This spirit of mutual love and unity is essential for the
promotion and protection of dharma in society. In a body, the same
heart animates the head, the shoulders, the thighs and the feet and
the same blood flows through all of them.
Thus, there is no room for distinctions and differences among the
four. Likewise the Brahmins, the kshatriyas, the Vaishyas, and the
sudras must remember that they are all motivated by the same
Divine life-force and must not allow caste difference and
discrimination to arise. However, through the centuries, the inner
significance has been forgotten and the caste system has been made
a basis for sectarian distinctions and communal disharmony.
The system of caste founded on attributes and

activities
The world was in the very beginning predominantly Satwic in
nature and as a consequence all were only Brahmins. Later, through
the adoption of various vocations and the development of various
inclinations and preferences, types of people got demarcated as
castes. The one and only Brahmin class of Rishis and Sages had
later to be sectionalised, in the interest of social justice and
harmony, when qualities of character varied.
36
In the Santhi Parva (Mahabharata), Sage Bhrigu has elaborately

answered a question raised about this development by Sage
Bharadwaja. It runs as follows: Brahmins fond of worldly
pleasures affected by egoism, subject to anger, lust and other
passions have Rajo Guna mixed with their innate Satwic nature, and
so they are classified as Kshatriyas. In fact, all Brahmins cannot be
predominantly Satwic in nature, nor can all of them be devoted to
pure ritual activity. Those who do not adhere to the Satwic ideal of
Truth and who evince the qualities of Tamo Guna mixed with
Rajasic traits, those who are mostly both Tamasic and Rajasic were
classed as Vaishyas. The rest, who spend their lives in occupations
involving violence, who do not practise cleanliness and who are
bogged down in Tamasic means of livelihood were classed as
Sudras. Thus, the Brahmins denoted various castes and ensured the
safety and security of human society. (SSVahini)
This is the assertion of the scriptures, the Sruthi. Those endowed
with pure Satwic characteristics are Brahmins. Those with Rajasic
qualities, and as a result, equipped with courage and heroism are
Kshatriyas4 who can protect mankind from harm. Those who have
neither valour nor heroism but who are proficient in persuasive
talent and the tactics of commerce and eager to use these skills in
proper methods are Vaishyas5. In this class, Rajo Guna and Tamo
4
The Kshatriya group is the "arm" of the Cosmic Person. The group consists
of the Rajasic individuals who equip themselves for guarding the country
against internal and external danger. They dedicate their all for the safety
and security of the country. (SSS Vol.14), 30-5-1979
The Vaishya group is the "thigh" of the Cosmic Person---the support and
sustenance of the arms and the head. They gather and preserve the where-
37
Guna are blended. The others who have no inclination for

undergoing asceticism or acquiring scholarship, who do not practise
sadhana, who have no physical stamina and mental courage
necessary for battle, who do not possess the special skill needed for
trade and commerce, are Tamasic in nature and so engage
themselves in Tamasic professions. These are the Sudras6. They
fulfil themselves by their labour through which they contribute to
worlds prosperity and peace.
The above four castes are only limbs of one body, they are not
separate entities. There is no basis to consider that one is superior
and another, inferior. Each performs its function so that the body
can be healthy and happy, so that each can win the highest state of
consciousness from its own role. So the ancient Vedic Varna
organisation based on such broad ideals was taken to be the divine
Plan. The Plan witnessed the truth that the four castes were the four
limbs of the one Divine Cosmic Person or Purusha.
This truth becomes clear when we consider the Divine statement in
Purusha Sukta found in the Rig Veda.
Braahmanasya mukham aaseet
Baahoo raajanyoh Krithah
Ooroo thad asya yad Vaishyah
withal on which the community lives and prospers. They adhere to the
limitations imposed on profit and exploitation. (SSS Vol.14), 30-5-1979
6
The Sudra group is "the feet" of the Cosmic Person, bearing the burden of
feeding and fostering the community. (SSS Vol.14), 30-5-1979
38
Padbhyaam Soodro ajaayatha.

In this declaration, those with pure Satwic nature and established in
higher knowledge or wisdom, that is to say, the Brahmins, are
declared as the face of the Cosmic Person; those who are
predominantly courageous, physically strong, having in their nature
Satwic and Rajasic qualities, the Kshatriyas, as the arms of the
Cosmic Person; those who have Rajasic nature mixed with Tamas
and are efficient in the arts of commerce, the Vaishyas, as the thighs
of the Cosmic Person; those who are active and engaged in physical
labour, those endowed with Tamas, the Sudras, as the feet of the
Cosmic Person. The Lord is thus described in the Rig Veda as the
wondrous and splendorous embodiment of such components.
(SSVahini)
But this holy and profoundly significant Varna organisation fell into
the hands of unintelligent selfish men with restricted outlook and
narrow ideals. They expounded it in writing as their fancy dictated.
Thereby they brought about great harm to the world. As a result, the
system is interpreted today as a plan designed by the majority to
suppress the minority!
Caste is the Cosmic Person Himself manifesting as Human Society.
It is the visible form of the Lord, charming in every limb. It is a
great pity that this truth is not widely recognised. It is the good
fortune of this land, Bharat, that in this Vision, the Lord, as the
physical integration of the caste limbs is promoting peace and
harmony, prosperity and well-being for all mankind. Not aware of
this truth, people declare that this system is only a manmade
contrivance and that in fact, all men are equal. They base this
39
conclusion on external characteristics and breed agitations on the

basis that all mankind is one species. Of course, it is true all men are
of one species. But distinct groups do emerge as a result of
differences in character and the professions they adopt.
This is an inevitable development. No one can deny this. All are not
Satwic in this world of humanity. Only very few are of this nature.
Judging from mere appearance, one cannot declare that all men are
one. We have to distinguish and discriminate and group those with
Satwic, Rajasic, Tamasic, or combinations of one or more of those
natures, separately. No one can say this is wrong.
In a general way, predominantly Tamasic natures are grouped as
Sudras. But among them, have we not many who are of pure Satwic
quality? Among those who are grouped as Brahmins, the pure
Satwic type, have we not many who are predominantly Tamasic?
Therefore, the Vedic Religion of Bharat has clearly laid down that
appearance alone, or birth in a family alone cannot decide caste. It
has to be determined on the basis of character and occupation.
(SSVahini)
One Divine Impulse activates all the limbs

The four Varnas are the limbs of the Divine body, of the One and
Only Lord. Each is important and indispensable for its own role.
The goal of each is to serve the Lord by service to man, rendering it
in accordance with its Dharma, the accredited mores of conduct and
modes of behaviour.
Some people assert that the Sudras have neither the right nor the
responsibility to practise spiritual sadhana or tapas and that the
40
Brahmins have it. What we have to remember here is that the

restriction is for the Sudra nature, not for individuals born as Sudra;
the permission is for the Brahmin nature, not for all individuals born
as Brahmins.
Cows are useless as animals for riding. Horses are useless as
yielders of milk. These statements are based, not on hatred of the
species or malice against any of them but on the nature and
characteristics of the animals concerned. Both are quadrupeds.
However, their distinct natures decide that one is useful for the milk
it yields and the other, for riding purposes. The castes are not based
on race or birth but on innate nature and tendencies, and profession
adopted and pursued. (SSVahini, pp. 250-254)
The four Varnas form one organic whole one indivisible unity. No
one can do without the other. On the harmonious cooperation of all
the four, depends the peace and prosperity of the community. The
head is immediately aware of what happens to the feet; the slightest
pain anywhere is cognised by the entire body. When a thorn pricks
the sole, the eye reprimands itself for not noticing the thorn and
warning the foot in time. It sheds tears of repentance. The eye has
the responsibility of warning, leading, guiding and saving the foot.
Every caste has to ensure the prosperity and strength of all the rest.
When you invite a person into your home, you cannot request him
to bring in only his head. The feet too have to be welcomed with
equal solicitude. The feet are important. In fact, homage is offered'
at the feet of the Lord. The feet of the Lord are the objects of
adoration and worship. The limbs may be different, with distinct
names, forms and functions. But, they function only because of the
41
unceasing grace of one Heart which supplies each with a single

stream of blood.
The qualities of each limb and its special activity may be different
but the same Divine Impulse activates each one. There can be no
question of inferior or superior, when all are cooperating in one
common endeavour. They are all moved by the single urge of love
towards the individual they constitute. (SSS Vol.14), 30-5-1979
Though purity of mind is the primary thing for the protection of
society and the individual in the realm of the Divine, Varna
organisation too is very important. It can never be blown off by
ridicule, criticism or condemnation. For, welfare is essential for all;
so rulers and scholars must give up feelings of anger and hatred and
calmly delve into the pros and cons and bring the organisation into
some good order. That is the thing to do. It is not proper that wise
men and intelligent scholars should support the meaningless
criticisms of the envious and the ignorant. Those who deny caste are
themselves forming a caste. Those who deny religion are
themselves forming a new religion. Even those who know much
become prejudiced against Varna and talk as if they are as ignorant
as the rest. That is the wonder!
Every object has certain limits. If it exceeds the limits or breaks
through them, it gets destroyed. What is the test of its identity? The
co-ordination between its nature and its form. If it has the form but
not the nature, then it is unreal, false. So too, if each class has no
special limits, how can it be identified as a class? It will be neither
this, nor that, an amorphous mass, a confused group. This is a
42
Divinely decided organisation; so it was fostered and continued by

the great sages, saints and elders, for many generations.
But in this iron age of Kali, the brainiest dismiss it as useless junk.
Without deep inquiry, without discrimination, if people look at this
organisation from the external, the individual standpoint, how can
they arrive at right conclusions? Its sanctity and value will be
revealed if you have the inner sight and the universal outlook
and the inquiring spirit. Just as the butter latent in milk is made
patent by the process of churning, so too the specific value of the
Four Varnas will become manifest only through the process of
discriminating enquiry. Then prejudices will perish, reality will be
revealed.
The four Varnas are like the limbs of the same body. They have
evolved out of the same Divine Bodythe Brahmins from the face,
the Kshatriyas from the hands, the Vaishyas from the thighs and the
Sudras from the feet. Of course, these expressions have a deeper
inner meaning. Those who teach like the Guru the principles of
Jnaana are the Voice. They are the Brahmins. The strong armed
bear the burden of the Earth, they are the Kshatriyas. The social
edifice is upheld, as on pillars, by the Vaishyas and so they are
figuratively described as emanating from the thighs of the Divine
Person. Like the feet that are engaged in going about on all kinds of
activities, the Sudras are ever engaged in the basic tasks of society.
The peace and happiness of society will suffer even if a single
Varna is slack in its task.
And all Varnas are worthwhile and valuable, as all limbs are
important. There is no higher or lower. Hatred and rivalry in society
43
are as harmful as the stoppage of work by all the limbs in anger

against the stomach! A sugar doll is sweet all over. Break off its
head and eat it, it is sweet7. Break off a leg and eat it, it is as sweet
as the head. Then how can the Varnas which are the limbs of the
self-same Divinity be pronounced higher or lower? Limbs are
different, but the very same red blood flows in all and animates all.
There is no special variety for the hand or leg or face. The system of
Varnas is ordained by the Vedas and so, there can be no injustice in
it. It is not an artifice invented by man. So those who try to create
differences and hatred, by their inconsiderate remarks about it, are
only exhibiting their ignorance.
It looks as if those people who argue that, the abolition of the
Varna system will bring about human welfare, are the only ones
anxious to promote human welfare! They believe that those who
consider the system to be beneficial are really eager to promote the
downfall of the human society! Of course, both are delusions. But
this much is true: Those who support the Varnas are really more
interested in the promotion of human welfare. The others think that
if Varna goes, they will be saving the country. That is a deluded
belief. If only virtues and faults are analysed carefully and without
prejudice, there will be an end of this uninformed campaign of
7
Castes have no superiority or inferiority according to the Vedas. A sugar

doll is all sugar. The hymn of Purusha Sukta speaks of the four castes
having come from four parts of His Body. The meaning is that all are
equally high born and equally important. The mouth cannot walk nor can the
feet talk. It is the voice that is obeyed and the arm that protects. Well, all
those who felt (and follow the feeling) that fighting is their righteous duty
are Kshatriyas; all those who feel it their duty to study the Vedas and the
Shastras are Brahmins---not those who feel it as their right! (SSS Vol.2),
26-11-1962
44
hatred and enmity. Then there will be a great change in the attitude
of people towards the Varna system. If hatred increases, it will not
benefit anyone. To pursue the ideal of all are equal is like running
after the mirage to slake ones thirst. It will only breed discontent.
The rulers must now assemble and consult the representatives of the
people, namely, the pundits and experienced elders and discuss the
value of this ancient system of social organisation. Instead, if they
just decide on the basis of external forms and feature that there is
some poison in this and run into panic that will only reveal their
ignorance. The rulers as well as the pundits both have the happiness
of the people at heart. Why this Varna system originated and with
what end in view, had led to comments because it was not practised
on the continued counsels of the wise.
Take one small example: some nations have manufactured bombs
that can wipe out lakhs (hundred thousand) of people at one burst.
Though they know this is bad, the rulers are themselves
encouraging it. If they are used as the whim takes them, ruin will
fall on all. When chaos threatens, they are to be used only for selfdefence. The purpose is not the destruction of the world but the
protection of the values of ones own country and culture.
So also, the Varna system is to be treated as strong armament to
protect the country and culture. The rules and regulations, the
restrictions and recommendations are all to defend the people from
ruin. They are disciplines which have to be honoured in the way
they are laid down and followed strictly and correctly. To deal with
them as the whim dictates, without regard to the directing bunds,
the limits and the boundaries, is to invite anarchy.
45
Therefore, the elders, the rulers, the great pundits and the leaders of
the community guarded and fostered this Organisation and
preserved it. Think of this for a while and the truth will flash on
youwhether it is beneficial or not. If it was ruinous to society,
would they have fostered it? Do you mean to say they were all
foolish, or that they did not have the present type of scholarship or
were they brainless?
No, no, their intelligence, scholarship, spiritual eminence, their
spirit of inquiry and their impartial, unprejudiced approach to social
problems can be found only among one in a hundred today.
Ascetics who dedicated all their intellectual and moral strength for
the welfare of the world, which task was the very breath of their
life; yogis, spiritual warriors and Maharishis who sought to confer
true contentment to the human communitythese were the framers
of the social organisation which the moderns condemn. They were
not like the reformers today who yearn for welfare in a profusion of
words, but who undermine the very thing they profess to yearn for
by their actions! This type of trick was unknown to the ancient
sages. Modern ideas and plans are hollow and insincere. The
present plans are all castles in the air. They cater more to the conceit
of the planners and do not carry much meaning to others. The
castles start falling down even while construction is proceeding in
another place!
As the body is for the Jivi, the world is for the Lord. Whatever
happens in any part of the body affects the Jivi. So too, all that
affects any part of the world moves the Lord. He becomes cognisant
of it and He reacts to it. Just as you are interested in all the limbs of
the body being in perfect trim, the Lord too is interested in seeing
46
that every country and every part of the World is happy and
contented.
Can He, will He, harm any country which is primarily a part of
Himself? In matters relating to the Lord, all have equal rights; all
are equal. Yet, one limb cannot carry out the duties of another. Each
must do the task allotted to it. So too, each Varna must carry out its
allotted share of the activities of society and contribute its best to
the welfare of the country. As the body has stages, society has the
Varnas. If all start trading, who will be the buyers? If all are
engaged in fighting, who is to provide the wherewithal for their
upkeep and maintenance: the food, the armour and the equipment?
So, each has to do his share of social activity and ensure peace,
harmony and happiness. That is the wise course, the best
organisation of society.
Now, instead of attending to essential tasks, people are engaged in
internecine struggle fearing that the Varnas are great obstacles to
progress. How can people who are unable to keep their body under
control keep the country within limits? Consider that the fostering
of the Varna system, which has been fostered so long by the
ancients, is the most beneficial thing that has to be done.
The Lord has not shown any partiality while organising the Varnas.
He has no such trait in Him. Some persons ask, why should the
Lord have such differences? No, He has no sense of inferior or
superior. He is sweet all over, as a lump of sugar. All differences
and distinctions are the property of Jivis (the individuals), who do
not know the Atmic reality; they are the illusions of the Jivis who
falsely identify themselves with the non-Atma.
47
Consider this example: A mother has four children. But she does
not pay the other three as much attention and care as she gives to
the child in the cradle. Even if the child does not call out for it, she
is ever vigilant to give it food. The other three have to come and
worry her for food and things to play with. Observing this, you
cannot pronounce her a bad mother or a partial mother. The mother
adjusts her activities to the capacity and ability of the child. So too,
though the entire world is His, though all are His children, He has
fixed upon each a part of the responsibility of the work of society,
according to the capacity and ability. To ascribe faults to such
selfless, sincere, simple, ever-blissful Providence is like attributing
darkness to the Sun! Darkness and the rays of the Sun cannot exist
together. How then can the Sun be the home of darkness? People
who carp so at the Sun do not know the Sun at all. It is sheer folly,
complete ignorance.
Really, from the Adhyatmic (spiritual) point of view, these Varnas
can be characterised also in another way. Those who are established
in the contemplation of Brahman are Brahmins. Those who oppose
untruth are Kshatriyas. Those who systematically discriminate the
true from the false are the Vaishyas. Those who are ever active and
follow truth in everyday life are the Sudras. The happiness of
Humanity can be amply realised only when Varnas function in this
way. (GV, pp. 87-95)
48
Jaathi and Neethi: The traits

and conduct of the castes:
Jaathi and Neethi
Jaathi and Neethi (caste and conduct) are based on each other and
there is no jaathi without its corresponding neethi, or controlling
restrictions. That is done for purposes of systematic training and for
elevating the individual, not for suppressing or cheating him. If a
boy is admitted in the Primary School or the Nursery School instead
of a College, you cannot say that he is cheated or treated with
contempt. It is the first step towards College and a Degree.
But remember, the Lord makes no difference between caste and
caste. What He cares for is virtue and single-minded yearning.
When the elephant Gajendra raised its trunk and surrendered to the
Lord and prayed to Him for succour, it was no longer a beast; its
beasthood had dropped off. A piece of paper, however soiled or
directed, is valued and kept in the strong box as a precious
possession once it has imprinted on it the insignia of the Reserve
Bank and called a hundred-rupee note. Bhakti makes the lowest, the
rarest of men. There was a bhakta called Sena in Delhi at the time
of Akbar's reign. He was the royal masseur at the Court of the
Emperor. Every morning at seven the Emperor expected him at his
side and had ordered that he should massage his body for half an
hour. One day, Sena entered his puja room as usual and, in the
49
ecstasy of that Vision of Beauty, he lost all sense of time! His wife
ran about in panic outside the closed door, for she had no mind to
disturb her husband's concentration. Meanwhile, Akbar was being
massaged by Sena at the Palace and the Emperor was praising him,
"Sena, I have never felt so happy all these days; your fingers are
indeed divine." When the session was about to close, Akbar saw in
the cup of oil on the teapot in front of him, the reflection of the
masseur's face---and he was surprised to find that the face was of
Krishna! He turned to examine the face of his attendant, but he was
no longer there!
The lord does not weigh the status or caste of the individual before
bestowing His Grace. He is all-merciful and His Grace, like rain or
moonlight, falls on all. The Vedas themselves declare this. So, have
faith in this and proceed to deserve it and to acquire it. (SSS Vol.2),
6-10-1962
Q. Then why were these castes, these Varnas,

established?
A. They relate to the physical aspect of man. They cannot affect the
spiritual aspect at all. They indicate physical make-up. Of course,
physical includes the intellect, the mind, the Chitta, the
Antahkarana, etc. Unless these are trained and regulated, the Atma
Dharma cannot be understood. Jaathi (class), matha (school of
learning), dharma are all to help in regulating and sublimating the
instincts and impulses of man. That is the reason why wise men
accepted and honoured these. The Atma is Sat, Chit and Ananda;
those are its nature, if somehow it has to be indicated. This can be
realised only by purifying the heart, mind and intellect of man.
Persons who have that purity, whatever their Varna or Ashram, can
50
Jaathi and Neethi: The traits and conduct of the castes
attain Moksha; that is what the Shastras declare. When a person is

beset by attachment to some and hatred towards others even in the
solitude of the jungle, he will meet only evil. Even if one is leading
the Grihastha life in the midst of the family, if he has achieved
victory over the senses he is a real Thapasvi. Engaged in Karma that
is not condemned, he is entitled to become a Jnani. For one who is
unattached, the home is a hermitage. Then, even by means of
progeny, of activity, of riches and of Yajna, Yaga and similar
rituals, Liberation can be achieved. What is wanted for Liberation is
just freedom from the impurity of attachment. Attachment is the
bondage. (PraV, pp. 58-59)
Q. In order to reach this high stage, do you say that

birth in a high caste is necessary? Or is Sadhana of a
high order enough?
A. Caste without character is meaningless; it is just an empty label.
Sadhana, without the base of character, is like the journey of a blind
man. Morality, virtue, characterthese are vital. On the basis of
these, if Sadhana is done according to the scheme laid down for the
path one has selected, then there is no doubt of success. But you
must take note of a caution that is essential. You must not give
place to sloth, simply because Jaathi or birth is not important.
Neethi or moral standards accrue according to Jaathi also; and so, to
foster them, the consciousness of Jaathi is helpful, and important.
But if through the accumulated merit of past births, one has the
treasure of goodness and virtue, then one need not attach much
importance to Jaathi. Only those who practised Yoga in previous
births and who could not complete the process will have that type of
excellence. The main thing is to acquire the Neethi that is
prescribed for the Jaathi, foster the Jaathi with Neethi, and make
51
yourself fit and full, with a high status in life. For some distance on
the path of Sadhana and spirituality, both Jaathi and Neethi will
help. The Gunas will be sublimated through these two.
Q. Therefore, there must be some who, through the

merit of previous lives, have attained Godhead. Give
some instances, please.
A. My dear man, you should not seek to discover the source of a
river or the ancestry of a Rishi. They may be quite unimpressive.
You should be satisfied with their services. Their experience is what
is most valuable. Be inspired by them, be led by them to similar
efforts. If you go in search of the beginnings, you lose the vital core.
Still, since you raised the question, I shall tell you. Vyasa was born
of the fisherman caste; Sounaka was of the Sunaka clan. Agasthya
was born in a pot. Viswamitra was a Kshatriya. Sootha was born in
the fourth caste. In addition, we have among those who were
virtuous and good, who had their eyes always on the moral
standards of their Jaathi and Neethi, who renounced all and stuck to
the ideal of liberating themselves from the bondage of birth and
death and the illusion of physical values: Sanjaya, Sathyakama and
many more. My dear man, self-effort, Viveka, Thapasthese
qualify man to the highest status. Without purity of the inner
instruments, no man, however high his caste, can reach the Highest.
If inferior copper is added to gold, the alloy loses in value. Just as
pure gold becomes an alloy through contact with copper, the
Universal, the Viraat-rupa, gets the inferior ego added to it in this
Samsara. The Viraat-rupa becomes transformed into the Jivi. Now,
what has to be done to get back the real gold Thathwa? Through
Thapas and Vratha (vow), through polishing and cleansing the
Buddhi, the original stage has to be regained. You wash the feet
52
after walking through the mire; the mind too has to be washed of
the mire of attachment to objects. Jnaana alone can burn the seeds
of attachment so that they may not sprout again. So, if a person has
the treasure of Jnaana, he gets liberated easily. (PraV, pp. 77-79)
Traits of the Castes

Brahmins are known by their significant traits: knowledge
(vidya), virtue, action of the most exalted and beneficial kind, and
the spread of virtue by example. One who promotes these and
cultivates these and develops these is a brahmin, whoever one is.
That is the qualification and the authority exercisable by the
brahmin. Only the highly learned person and the person who
conducts himself as befits that learning can deserve the status.
Earning these qualifications is the effort to be made by those eager
to justify that position.
Kshatriyas
Now for the signs of the protectors. They are efficient in all
undertakings, have heroism, courage, adventure, and an eagerness
to punish the wicked and protect the virtuous. Those endowed with
such qualities are entitled to the status of warriorhood. They have to
take up all tasks with that attitude and establish at home worthy
rules for all.
Vaishyas
Next the business people. They have to try to make the currents of
commerce flow smooth and fast, to forge communication links that
tie the nations into one commonwealth and make wealth multiply in
the world. That is their task. They must ensure that the concord
between people is unbroken and undiminished. They have to aspire
53
for the fame (yashas) of great deeds and noble achievements and
the splendour (varchaska) of having helped in the spread of
education and health by the erection of schools, hospitals, and the
like. They must devote their wealth to the promotion of all worthy
causes. By this means, virtue and righteousness are fostered.
sudras
Now for the labourers and their ideal characteristics: They have to
produce and gather things of value, not deviating from the path of
dharma. Always earnest to realize the objects of human existence
and always striving for the same, they must intelligently store and
protect things produced and try to produce more and more, for the
common benefit. The things thus collected have to be liberally
utilized for the spread of genuine knowledge (vidya) and for the
sustenance and support of the virtuous.
In this way, by the cooperative effort of these four types of human
endeavour, wealth will become much and manifold; man will be
rendered happy. The four castes (varnas) have to feel that the social
order has been designed with the overall aim of maintaining worldly
dharma (lokadharma).
If each caste adheres to its duties, the welfare of the world will
doubtless be assured; besides, each will be able to win what is even
more important, the bliss of the Atma. On the other hand, if all feel
that there is but one caste, one code of duties, and one set of rules
for all, the welfare and security of the world will be endangered.
If all enter the field of trade, who will purchase and consume the
goods offered? If all start teaching, who will learn and practise? If
54
all command, who will obey? If all produce and grow, who will
seek the products of their toil? It is to create the diversity that will
contribute to unity, through the practice of truth and dharma in
every individual and social act, that the Lord has ordained the way
of living according to the duty of caste (Varna-dharma).
It is believed that occupation (vritti) was based on the caste
(Varna); no, castes were so named on the basis of the occupations
only. Today, there is neither caste nor occupation. One profession
today, another tomorrow; a caste today, another tomorrowthis
instability lies at the root of the disturbed atmosphere of the world,
of the discontent that has spread.
Infuse every profession and occupation with inner morality, with
constant attachment to truth, with the unperturbed equanimity of
fortitude; then, follow the duties of the caste (Varna) with its
prescribed professionsthat is the summum bonum, the supreme
blessing. If you fail to do this, your lot will be misery and chronic
poverty. The choice is between the first, the Sri Rama saviour
(raksha), and the second, the worldly punishment (lokashiksha) of
distress (dhurbhiksha). Your saviour from the punishment is
learning dharma (dharma-sikshana)! (DV, pp. 115-117)
Wisdom has been likened to a boat which can take man across the
turbulent waters of samsara or worldly existence. It has also been
described as the fire which burns all illusions, impurities and
idiosyncrasies of human nature. In this connection, let us examine
the connection between the fire and our food. The smoke depends
on the fire, the cloud depends on the smoke, the rain depends on the
55
cloud, the crop depends on the rain, and the food depends on the
crop we harvest.
Further, the attitude and qualities of our mind are conditioned by the
food we consume. Let us consider wisdom as a sword, too. Desire,
anger, passion, greed, pride, and envy take roots and grow like
mighty trees in our hearts, destroying our innate humanity. Wisdom
is the sword with which we must cut off these trees and live a quiet
and happy life.
Thus, in the fourth chapter of the Gita, Krishna explained the
genesis of the four varnas and described jnaana yoga. He
emphasised that no other yajna need be performed if jnaana yajna
is undertaken. He exhorted Arjuna to dedicate his actions to the
Lord and realise through them, the unity of mankind. Yajna is the
dedication of all the powers man is endowed with, to the supreme
Lord. It can be performed by allmen, women, children, aged
people, the rich and the poor.
Whoever performs actions in a spirit of dedication to the Lord,
performs jnaana yajna. To perform this, money and materials are
not necessary. Virtue is the prime requisite, the heart is the altar,
thoughts are the offerings, and delight is the ultimate fruit. One
must undertake actions in this spirit for the attainment of Supreme
Delight, the delight of Life, the delight of the Spirit and the delight
that is Divine. Jnaana yajna is the performance of action,
discarding the spirit of attachment and ego. Trying to live with selfrealisation is the essence of jnaana yajna.
56
Who are you? Whence have you come? Whither do you go? We
are in a pitiable plight, harping on mine and thine and not
knowing the answers to these questions. Where were you before
your birth? Where would you be after death? Who are your
children? Who are your friends? Man has none to call his own. All
these relationships arise from selfish attachments and do not
indicate any permanent bond.
Recognise this truth, Krishna told Arjuna. Do not entertain the
attitude of weakness and illusion, proceeding from ignorance. Do
not become feeble-hearted by calling these people your uncles,
gurus, friends and sires. Emphasising further, Krishna said, O
Arjuna! You are not the killer and they are not killed. These bodies
resemble mere vestments. None feels sorry to throw away old and
soiled garments. All these bodies are like worn-out dispensable
garments.
Arjuna had a doubt. It may be proper to compare the bodies of
people who are eighty, ninety or a hundred years old to disposable
garments; how is it proper to compare the bodies of those who are
five or ten years old to clothes which have served their purpose?
Krishna answered Arjuna, You do not have the authority to decide
which is old and which is new. Such discrimination has not yet
developed in you. I am giving one small illustration. Ten years ago
you purchased a piece of cloth, kept it somewhere and forgot about
it. When you happen to open the almirah now, that cloth attracts
your attention. At once you take it to a tailor and have a coat made
out of it. When you put on this new coat, you feel happy that you
are donning it.
57
But when you bend forward the coat gets torn. You feel sorry that
your new coat is torn. Though the coat is new, the cloth is of old
stock. Likewise, the bodies of a young person may appear as new
and fresh, but may be of old stock belonging to some previous
births. Just as the garment is the cloak for the body, the body is the
vesture of the spirit. Krishna thus compared the body to a garment
which gets soiled and worn-out, drops off and is reduced to ashes.
Death is the dress of life. At the time of death, we cast off one
dress and don another.
No one laments when he is told that fire is hot or ice is cold. It is
quite a natural phenomenon. Similarly, it is natural for the body that
is born, to die. To lament over it, is sheer ignorance. The knowledge
of the Self is essential to exterminate this ignorance. It is the duty of
every individual to acquire this self-knowledge, to recognise the
true destination of life and to strive to merge in the sacredness of
Divinity. Thus, Krishna preached to Arjuna the sublime wisdom
and the sanctity of jnaana yajna. (SSB 1979)
There is only one Caste, Humanity

All sparks are fire. There is only one Caste, Humanity. They cannot
be declared separate nor is there any need to assert that they are not
separate. So too, men or individualised beings are not separate from
Brahmam or the Universal Absolute. Nor is there any need to assert
that they are not separate. The relation between Brahmam and Jiva
is not one of identity or oneness, but it is one of cause-effect. Until
liberation is attained, the particular is distinct, is separate. When
liberated, since the cause of individualisation is absent, the Jiva is
one with Brahmam. Separation and oneness of Jiva and Brahmam
58
are the consequences of the delusion of bondage and the awareness

of freedom.
Brahmam is self-effulgent, self-illuminating. It is not the object of
consciousness. It cognises all objects. All things and beings belong
to the category of seen or observed or known. It is the seer,
not the seen. When the form is the seen, the mind is the seer.
When the mind and the activities of the intellect are the seen or
observed, then the witnessing Consciousness is the seer.
This Witness can be seen by no one. All things cognisable are the
body of the Atma, not the Atma. They are name-form combinations
like pots and pans of clay which impinge on the consciousness as
seen or delude it like the silver on mother-of-pearl. The Atma
is; It exists by and for Itself. The Universe is the other, for others;
it is real and available for others. The Universe has no innate
Reality. It emanates from Brahmam and its reality is based on the
reality of Brahmam. So, its reality is lower than that of Brahmam.
The illusion created by a magician for deluding others cannot affect
the magician himself. In the same manner, since the Universe is
contrived by Brahmam, it is clear that it cannot affect Brahmam
itself. The Universe or Jagath appears to have emanated, as being
experienced as such and as disintegrating. These three are but
superimposed ideations upon the One modificationless Reality, just
as the snake superimposed upon the rope at dusk. This ideation is
Maya, for it hides and reveals at the same time. Maya cannot be
said to be unreal. The rope appearing as snake is known again as
rope, when the snake disappears. But the Universe does not
disappear in the same manner. Its existence cannot be explained
59
away. It is a phenomenon that is unique. We cannot compare it with

any other. We cannot dismiss it as unreal or accept it as real. It is
Sath-asath, not asath. That is to say, Real-unreal, not unreal.
It persists for some time and is therefore real. It does not persist for
all time and is therefore unreal. A thing can be true only as long as
it is not something different. While dealing with it on the
temporary, practical, relative level, the Universe remains as
Universe. It is relatively real. Truth is One, it has one feature only.
The Universe has manifold features through Time, Space and
Causation. So, it is unreal. Shankara proclaimed the Jagath or the
Universe to be unreal.
When the highest Truth is known, the Universe is revealed as but an
appearance on the Real and as distinct from the basic Brahmam.
Since the Jagath is imposed by the mind on the Brahmic Truth, it
too is to be treated as a Brahmic phenomenon. Sarvam Khalvidam
Brahmam (All this is indeed Brahmam).
In fact, Brahmam and Maya have an intimate relationship. Truth,
once established and fixed, is ever unaffected. And Maya is not
fundamentally true. That which is learnt by the impact of
appearance is pseudo-knowledge, Mithya Jnaana; it is Avidya (nonknowledge). The Mithya (delusion) or Avidya will vanish as soon
as the Appearance is negated and the Truth is grasped. Maya is
neither invalid nor valid. The Universe appears to each in
accordance with the point of view or the angle of vision. It has no
independent existence, apart from the ideations that are projected by
and from the observer. Its support and sustenance is Brahmam.
Brahmam is the unaffected Cause. The effect will not have any
60
effect on it. Maya is the effect that is prone to inevitable change.

Brahmam is the One Supreme Truth, which has assumed the
manifoldness of the Jagath (Cosmos), consequent on the influence
of Maya. When Brahmam is cognised as with Maya, it becomes the
material Cause of Jagath. It is in the Jagath as Jagath. Brahmam is
said to be the instrumental Cause of the Jagath but Maya is the
prompting influence. Brahmam is beyond both cause and effect. It
cannot be a cause, either instrumental or material.
The Jagath can be conceived as a picture, of which the plain canvas
is Brahmam and the colours spread on is Jagath, the appearance
immanent on the canvas. The human figures are dark. The Jiva is
the experiencer of pain and grief through his involvement with the
Jagath. He is the seen, the observed. Brahmam is Truth; Jagath
is the Play, the Pantomime, and the Sport. It is the manifestation of
the Will that is latent in Brahmam. To recognise the Will behind the
Play is the attainment of liberation.
Dhyana (Meditation), Puja (Worship), Karma (Rites and Rituals)
and other activities are laid down for those too dull to recognise this
Will. Only those who can renounce the fruits of worldly endeavour
can claim the right to follow the path of Wisdom (Jnaana).
Sadhakas on the Vedantic path must be equipped with (1) the
discrimination to distinguish the transient from the eternal, (2)
determination to desist from worldly and other-worldly pleasures,
(3) acquisition of sense control, self-control, detachment, fortitude,
faith and equanimity and (4) keen yearning for liberation. All things
have to be viewed as the products of the Divine Will and used with
the reverence that this knowledge will kindle in the Consciousness.
The path of holy activity and the path of intellectual discrimination,
61
of Karma and Jnaana, are intended for different Sadhakas. It is not

possible to mix the two and follow them together. Righteous living
can confer new life. Prosperity is the gift of the knowledge of
Dharma. Liberation is the gift of the knowledge of Brahmam. The
awareness of Brahmam does not demand, for its continuance and
constancy, the practice of any sadhana. It does not depend on the
performance of any specific duties and chores. Liberation is of two
kinds: Immediate and Gradual. The first is the result of the
attainment of wisdom, Jnaana. The second is the result of Upasana,
spiritual study and sadhana. Jnaana is pure unmixed monistic
experience. Bhakti or Devotion is of the nature of Supreme Love,
characterised by the Love for God, for the sake of the Lord only.
(SSVahini, pp. 250-260)
Veda is a deep sea containing precious pearls

It is a very difficult task to dive into the deep sea, the beginning-less
and the endless 'Veda,' and bring up such precious pearls; not that
the pearls' are few, but because the sea is so deep. The Veda teaches
man lessons that take him beyond the ken of the three gunas---the
dull, the active, and the calm; the black, the red and the white. The
Veda also speaks the language of symbols and one has to be well
versed in Vedic vocabulary and the technique to be able to interpret
it. All men are children of Surya. The meaning of that is: all those
who have eyes to see are specially blessed by the Sun, for the Sun is
the presiding deity of the inner and the outer vision. The mantra
does not mean that all men belong to Suryavamsa (Sun dynasty)!
There are seven Suns, seven types of rays; and that is the reason
why you are advised to have half-closed eyes when you meditate on
the Form of the Lord.
62
Then there will be the first three rays trying to penetrate the upper
eyelid and the last three, the lower eyelid; but the eye will receive
only the fourth ray, the fourth colour. Such subtle secrets are also
hidden in the hymns to the various Gods. It is not correct to say that
each Vedic God represents a Force of Nature that is patent to man:
the Rain God, the Thunder God, the Sun God, the Dawn Goddess,
etc. The glory and the majesty of the One. God is visualised in
various contexts and praised; that is all. The mantra has far deeper
meanings.
This humanity is a motley crowd of pilgrims

It is often said that the Brahmin caste, out of hatred and contempt,
has denied to the other castes the chance to study the Vedas. If you
go out to catch fish, you must equip yourself with the rod, the hook
and the bait to attract the fish. If you desire to master the Vedas, you
must have the rod of Dharmic living, the hook of Vedic Sanskrit,
and the bait, viz., the Brahmin who is revered by the Vedas and who
revered the Vedas in turn. The Brahmin has been prepared by a
series of purificatory rituals or Samskara. This enables him and
entitles him to pronounce the mantra and to expound them.
Everyone has not won the same sublime impulses and impressions.
All of you listen to Me, but do all of you understand what I say to
the same extent? Or, do all of you practise what I suggest to the
same extent? No. Each understands or practises according to the
tendencies, the roots which those tendencies have laid in the mind.
Men are not so uniform. One person is not equipped like another. It
is a motley crowd of pilgrims, this humanity
.
63
The correct pronunciation of Vedas is essential

The Brahmin, when born is just a Sudra; birth does not entitle him
to take up the study of this Mystery, even if the boy happens to be
the son of a great Vedic scholar! It is only when he has been
formally initiated by a special ceremony that he can start the study
of the sacred scriptures.
The ceremony makes him a Brahmin; he is then born again into a
sacred world of study and responsibility. Many Brahmins have
fallen from this responsibility of maintaining a certain ascetic
simplicity of life and a certain level of scholarship. When the pure
metal has been turned into an alloy, it has to be put into the crucible
again. Again, whenever we find genuine Vedic vessels like these
Pundits, we have to protect and preserve them. If people sit quiet
when stones are thrown on these vessels by little folk swayed by
foolish hatred, the vessels will be broken and Veda too will become
inaccessible.
If Brahmins are driven into the forest, the Vedas too will enter the
forest with them, for they are the repositories of Veda. They study
the correct pronunciation of each syllable and have, by a remarkable
technique of keeping it in memory, preserved it through the ages,
through all the calamities India had to endure. There was a boy who
was reading aloud his English lessons at home but he did them so
wrongly that the parents were one day put into a great fright. MILK
was what the boy was reading; he spelt it out first and then read the
entire word. He shouted, emmayelkay milk, emmayelkay milk,
emmayelkay milk so fast and so nervously that the parents felt he
was shouting in fear, Amma, yeluka---yeluka meaning in Telugu, the
rat. Correct pronunciation is essential. Encourage the Brahmins to
64
dedicate their lives to the proper study of the scriptures; you too will
benefit by that study as you are benefitting these days here. (SSS
Vol.2), 6-10-1962
Honour the Dharma of your profession
I have come to instruct all in the essence of the Vedas, to shower on
this entire precious gift, to protect and preserve Sanathana Dharma.
Each profession has a Dharma, a set of moral restrictions and
regulations guiding its exercise; if these are honoured, then the joy
of the participant will go on adding itself, plus, plus, plus. There are
differences of innate characteristics, impulses, attitudes, prejudices,
excellences and character tendencies which mark out man from
man. You do not treat all mangoes alike and buy them in a lot; some
may be sour, some small, some big, some tastier, some tasteless,
some juicy, some fibrous, etc. You appreciate them by their taste, is
it not? You select them according to the species, the jaathi. Of
course, all are equal before the Lord; no one has any special claim
for preference, except probably the miserable and the distraught.
But, in human societies there must be distinction based on
qualification and merit, whether it be intellectual, moral or spiritual.
If all felt that the goal is the same, there will not be faction and
fights on the way. The work that each does is important for the
whole community; there is no high or low. It is not for this, that one
has to compete with others; these earthly statuses and superiorities
and inferiorities are tawdry tinsel, temporary pinpricks. Compete
with others in the quickness with which you march on to God.
Years ago, this place was deserted waste; today, it has become so
full of promise, so rich in spiritual potentiality. How did this
happen? How did the plan of Malayaala Swami bear fruit? Because
65
he stuck to his ideal; his spiritual authority was respected. (SSS

Vol.4), 17-12-1964
Set Aside All Differences

To which class did Valmiki belong? In which caste was born
Nandanar? What was the age of Dhruva? What power and pelf did
Sabari possess? What was the status of Vidura? Did Kannappa
possess any intelligence? Neither class nor caste nor age nor
power nor status nor intelligence will earn Gods Grace. Only
devotion and dedication can earn for one Lords grace. Know ye
all of you that, Brahmins, Kshatriyas, Vaishyas and Sudras are born
of one Mother. Brahmins are elder brothers, the rest the younger
ones. That which should bind them all together is love. Castes are
based on the natural attributes-gunas in people. Importance is
attached only to virtuous behaviour and conduct. A wicked Brahmin
is veritably a Sudra. A virtuous Sudra is veritably a Brahmin. Why
observe these distinctions amongst the children of one Mother.
Foster unity and progress. Set aside all differences. Then only the
nation can progress. (Glory OB, p. 126)
66
Gunakarma vibhaagashah:
Transcending the Gunas
The life-breath of the Cosmos
The phenomenal universe that we perceive is the product of the
three gunas (Satwa, Rajas and Tamas). It is sustained by the three
gunas. The gunas again account for its dissolution. The gunas are
the life-breath of the Cosmos. They are responsible for all that
happens in the Cosmos.
Only through service to the Divine, cultivation of Bhakti (devotion)
and Virakthi (detachment) can man transcend the three gunas: For
this purpose, man has to acquire three qualities:
Anaasakthi (desirelessness),
Virakthi (detachment) and
Upeksha (equanimity)
Anaasakthi is the absence of all desires except the desire of God.
All other acquisitions are to be given up and one should rely only
on the Divine.
Virakthi does not mean renunciation of hearth and home and
betaking oneself to the forest for penance. Giving up of bad
thoughts and feelings is true thyaga (renunciation) and leads to
67
Yoga. You may enjoy worldly things, but there should be no sense
of possessiveness (of "mine" and "thine").
Upeksha is the absence of concern for the future. It is the freedom
from expectations and hopes.
The three Gunas

As the universe is constituted by the three gunas (Tamas, Rajas and
Satwa) and is permeated by them, the first stage in spiritual sadhana
is to put to an end the Tamasic quality. The Tamo Guna is
characterised by Murkhatvam (foolish obstinacy). A Tamasic
person lacks intelligence and is inclined to indulge in meaningless
questioning and argumentation. It is essential to get rid of such
tendencies. Every issue should be deeply studied and the
conclusions should be digested. Only then will the experience be
rewarding. Endless verbal debates over every trivial matter should
be avoided. Such controversies result only in provoking bitterness
instead of harmony.
They do not serve to reveal the truth. The Tamasic person is
incapable of perceiving the truth and cannot realise the Divine. He
will be caught in an endless cycle of birth and death.
The person with Rajo Guna is one who is excessively happy when
he gets what he desires. His ego gets inflated thereby. When his
desires are not fulfilled, he develops hatred. Thus, for the Rajasic
person, whether the desires are fulfilled or not, the effects are not
good. He is consumed by anger and bitterness. Rajasic qualities
make a person hot-blooded and hot-tempered.
68
Gunakarma vibhaagashah: Transcending the Gunas
The third quality is Satwa. Even this results in a form of bondage. It

becomes a redeeming quality when all pure and meritorious actions
are done as an offering to the Divine.
The three gunas are represented by different colours8. Tamas is
depicted in black. It symbolises darkness and ignorance. The Rajo
Guna, which rouses anger and hatred in a person, excites his blood
and turns his eyes red, is represented by the red colour. The Satwa
8
The meaning of Varna, the most common among the people and current
everywhere, is "colour". But, how this word came to be attached with that
meaning is not known to many. This has to be known in order to grasp the
true significance of the word. In the word Varna, the root, Vr, means
`description', `elaboration', also the process of `counting'. The roots r, rn,
which form such words as ramana mean `enjoyment, pleasure etc'.
Therefore, Varna signifies, "accepting with pleasure after elaborate
consideration".
As regards the `colour', white, red and black are the basic ones. Other
colours are but derivatives. The white symbolises the Satwic tendency, the
red, the Rajasic and the black, the Tamasic. That is the mystery of creation.
Individuals take birth according to the tendencies they appreciate, aspire for
and adopt. So the Varnas into which they are born are determined by
themselves and not by any external authority. Which particular tendency
they choose to cultivate depends on their intellectual level. It is generally
believed that desires shape the intelligence, intelligence moulds the
activities, and activities decide the character and nature of life. This is the
correct interpretation of the expression, "Guna Karma Vibhaagashah".
While the Sruthi and the Smrthi texts indicate so elaborately the causes that
lead to the individual's birth, life and death in particular castes, religions,
families and sections, persons who are unable to understand the same lay
down theories according to their own limited intelligence and derive
satisfaction there from. (SSVahini, pp. 126-127)
69
Guna which is characterised by purity and dedication is represented

by the white colour.
Everyone in the world is the creature of one or the other of these
three gunas. One's actions are based on these gunas. The Varnas
(categorisation of men under different types) in the Gita has been
made on the basis of their Gunakarma vibhaagashah (Respective
qualities and actions). At birth every person is ignorant. When he
dies he should die as a Jnani (a man who has perceived the truth).
Likewise everyone is a Sudra at birth. This means he is an Ajnani
(ignorant person). But when he dies he should die as a Brahmana
(ajnani, who has realised Brahman). (SSS Vol.21, p. 17)
Individuals take birth according to the tendencies they appreciate,
aspire for and adopt. So the Varnas into which they are born are
determined by themselves and not by any external authority. Which
particular tendency they choose to cultivate depends on their
intellectual level. It is generally believed that desires shape the
intelligence. Intelligence moulds the activities and activities decide
the character and nature of life. This is the correct interpretation of
the expression Guna (quality, attribute) Karma Vibhaagasah.
While the Sruthi and the Smrthi texts indicate so elaborately the
causes that lead to the individuals birth, life and death in particular
castes, religion, families and sections, persons who are unable to
understand the same lay down theories according to their own
limited intelligence and derive satisfaction therefrom. What else is
this but sheer ignorance? Or it may be egoist pride exhibiting that
they know everything, for, is not egoism itself the progeny of
ignorance? The conclusion is that caste, social status, family and
even religion are determined by Guna (quality, attributes) and
70
Karma. They are not amenable to human manipulation. The Vedas

declare so. They posit that it has been so decided by Divine Will.
Bharat is designated as Karma-bhoomi, or Karma- Kshetra, the
Holy Land of Godward Activity. All men everywhere are pilgrims
trekking towards the Holy Land of Godward Activity. Karma is the
sine qua non of Bharat. It holds forth the divinity of activity and
turns all activity into spiritual sadhana. This is the reason for the
names by which Bharat is known. (SSVahini)
No high or low among the Varnas

It is on this basis that the four varnas had come into existence.
Those with predominantly Tamasic qualities comprise one group.
Those who are prone to excitement and anger form another
category. And those who are inclined to renounce everything and
who are pure in thought, word and deed, form a third group. The
ignorant and dull-witted were described as Sudras. The excitable,
the courageous and the high spirited were described as the
Kshatriyas. Those who were devoted to God and led a pure and
sanctified life were described as Brahmans. These categories were
associated with qualifies and actions. Straying from this basic truth,
the social system took a wrong turn. The result is that today society
is riven by innumerable divisions and conflicts. Actually among the
Varnas (groups), one cannot be called high and another low.
For instance, Sage Vyasa classified the single corpus of the Vedas
into four different collections. Among the four, can one be ranked
higher than another? All have equal status and authority, are equally
sacred and preach the same path of righteousness. Likewise, when
men are classified according to their qualities and vocations, one
category cannot be regarded as superior to another. No one is
71
competent to determine such ranking. It is through narrow-minded

interpretations that such distinctions and divisions have been made
to the detriment of social harmony and progress.
Birth alone is not the basis of caste
The right to interpret the Shastras is given to the Brahmans. But
Brahmans have been defined as those who have made a thorough
study of the Shastras, who have no self-interest and who live up to
Shastraic injunctions. Anyone may acquire these qualifications.
They are not confined to any caste on the basis of birth. Only
qualities and actions are determining factors and not birth.
A Kshatriya is one who is prepared to lay down his life for his
country. The nation's safety should mean more to him than the
protection of his body. This attitude of sacrifice may be displayed
by anyone and he should be regarded as a Kshatriya. All those
engaged in agriculture have been described as Sudras. Everyone
needs food. If food is not grown by the so called Sudras, the world
will perish.
The entire purpose of classifying people according to their
qualifications and functions is to ensure that persons in each
category carry on their duties with dedication. It is the failure to
maintain the purity and sacredness of the system as envisaged by
the Shastras that has resulted in indefensible divisions and social
chaos. (SSS Vol.21, pp. 17-19)
Awareness of Oneness is highest knowledge

All are children of God. He is the sole Lord of mankind. People
may seem to differ in their names and forms and in their beliefs and
72
practices. But the parent is One alone. Recognition of this basic

truth of oneness is Brahma-Jnaana (Knowledge of the Absolute).
This knowledge is not gained by studying the scriptures and holding
metaphysical discussions. What has to be recognised is the truth
that every being in the universe is an embodiment of the Supreme.
Awareness of the unity that subsumes the diversity is the highest
knowledge. Mere bookish lore is of no avail.
Practical living is what matters. Expounding a philosophy is easy.
Living up to it is difficult. He alone is a true Siddhanti (preceptor)
who practices what he professes. Time is wasted on metaphysical
dialectics. We need today men who practice what they have learnt.
Such persons should explain to the common people the truth about
righteous living and transform them into good and honest men.
There is a statement in the Gita that it is best for a person to adhere
to his Swadharma and that following Para Dharma is fraught with
danger.
What is Swadharma?
Swa refers to the Atma. Swadharma means Atma Dharma (the
Dharma of the Spirit). Adherence to the Law of the Spirit is
beneficial. It will protect one from any kind of danger. It will ensure
peace.
What is Para Dharma?

Para means that which is responsible for good and bad actions,
namely, the body. Para Dharma means all actions based on the
body-consciousness. All such actions have consequences which
have to be gone through in successive lives. Men are caught up in
this perpetual cycle of birth, death and rebirth. They do not know
73
what is in store for them at any moment or place. This is the

perilous state of man.
The correct meaning of Swadharma
The Gita reference to Swadharma is ordinarily interpreted as

meaning one's own dharma or duties attaching to the caste or
community in which one is born. With regard to Arjuna, for
instance, it is considered that he was a Kshatriya and should adhere
to the Kshatriya dharma.
This view is not correct. The Gita does not speak about the dharma
of Kshatriyas, Vaisyas or Sudras. It only affirms that these
categories are based on Guna and Karma (qualities and actions).
Therefore, if a person has the Tamo Guna and indulges in actions of
a Tamasic nature, he must be regarded as a Sudra, even if he is a
Brahmana by birth. One who devotes his entire time to the
contemplation of God and does sacred acts is a Brahmana,
regardless of the caste in which he may be born. Brahmana is the
one who seeks God. Obsessed with distinctions of caste, creed and
community and indulging in futile and meaningless controversies,
people should not degrade humanity. All are brothers and sisters. It
is the basic truth that must be propagated in our society today so
that spiritual values may grow. (SSS Vol.21), 8 Jan 1988
Even Swadharma is tainted with the gunas. Mans life is motivated
by the instinct of self-satisfaction. But self-satisfaction is a
concomitant of spiritual dissatisfaction. Man always thinks of his
selfish interests in whatever he does. This self-satisfaction involves
the embodied soul or the ego. That is why it is necessary to
transcend or kill the lower self.
74
A Vedic pundit has three sons. The first son is a farmer, the second
son a soldier, and third son a merchant. Thus, in the same family,
the vocations of the father and his three sons are determined by their
attributes and actions. All of them belong to the Vedic scholars
family. They live together and depend on one another. In the same
manner, people of all castes must live together harmoniously
discharging their respective duties. They must all work together for
the welfare and prosperity of the country. The essence of the
message of the Gita is the coexistence of all castes in a spirit of
harmony and mutual welfare.
Why do you touch the feet of elders? You do not do namaskar to
their face or shoulders. It is obvious that the feet are very sacred. By
touching the feet of holy men, you can attain Paramatma. It is a
mistake to extol the head and denigrate the feet. The human mind is
activated into a dynamic equilibrium by the three gunas of satwa,
rajas, and thamas (equanimity, energy, and inertia). These gunas
are the motivating forces whose source is Easwara who is not only
transcendental but also immanent and ubiquitous. (SSB 1979, 1979)
Means to transcend the gunas

First of all, banish from your minds differences based on caste and
religion. Deepen your faith in God. Nourish the spirit of Anaasakthi
(desirelessness). Cultivate Virakthi (detachment) and experience
bliss. These are the means to transcend the three gunas.
The Lord, who is an embodiment of love, can be experienced only
through love. As He is an incarnation of Truth and Righteousness,
75
He can be realised only through Sathya and Dharma (Truth and

Righteousness). Always bearing in mind the supreme importance of
Sathya, Dharma and Prema, you should sanctify your lives by
rendering dedicated and disinterested service. (SSS Vol.21), 8 Jan
1988
Viswamitra
76
Index
Anaasakthi, 67, 75
Ashram Dharmas, 22
Brahmacharya, 22
Brahmins, 12, 22, 28, 34, 36, 37, 39, 40,
41, 44, 53, 64, 66
Castes, 15, 44, 53, 66
cosmic, 11, 35
Cosmic Person, 33, 34, 37, 38, 39
Dharma, 15, 21, 22, 25, 29, 40, 50, 62,
65, 73, 75
Grihastha, 22, 51
Guna Karma Vibhaagashah, 69
gunas, 22, 62, 66, 67, 68, 69, 70, 74, 75
Humanity, 16, 19, 58
Jaathi, 21, 49, 50, 51, 52
jnaana, 33, 56, 58
, 3, 4, 25, 33, 50, 56, 57, 58
Kshatriya, 22, 33, 37, 52, 72, 74
Kula dharmas, 22
Neethi, 22, 49, 51, 52

Purusha, 3, 11, 12, 34, 35, 38, 44
Purusha Sukta, 11, 34, 38, 44
races, 15
Rajo, 37, 68, 69
Rig Veda, 12, 38, 39
Sanathana Dharma, 21, 28, 29, 65
Santhi Parva, 37
Sanyasa, 22
Satwic, 36, 37, 39, 40, 69
Sudras., 22, 35, 37, 40, 71, 72, 74
Swadharma, 73, 74
Tamo, 37, 68, 74
Upeksha, 67, 68
Vaanaprastha, 22
Vaishyas, 12, 22, 35, 36, 37, 39, 53, 66
Varna, 12, 13, 22, 25, 27, 28, 34, 35, 38,
39, 50, 55, 69
Virakthi, 67, 75
77
Bharat is like an orange fruit with all the races and religions,
classes and occupations (Varnas) as the juicy components
(Thonalu) inside. The Varnas are differentiated from one another
from their occupations and dispositions. Brahmins, Kshatriyas and
Vaishyas are the senior brothers and Sudras, the juniors. A
Brahmin with low qualities can be worse than a Sudra and a Sudra
with good qualities can be better than a Brahmin. Can there be a
distinction between a parent and the children? Give up your
squabbles and agree to live in unity harmoniously. Do remember
that it is only then that this land of Bharat will be prosperous.
Bibliography
Dharma Vahini: Stream of Righteousness (Revised Enlarged
Edition : April 2003 ed.). (n.d.). Sri Sathya Sai Books &
Publications Trust.
Geetha Vahini (The Divine Gospel) . (June 2002). Prasanthi
Nilayam, Anantapur District , Andhra Pradesh , India: Sri
Sathya Sai Books & Publications Trust .
Glossary for the Vahinis. (n.d.).
Prasnottara Vahini: Answers to Spiritual Questions (First Enlarged
Edition: July 2002 ed.). (n.d.). Sri Sathya Sai Books &
Publications Trust.
Prema Vahini: The Stream of Divine Love (4 ed.). (1975). Prasanthi
Nilayam: Sri Sathya Sai Books & Publications Trust.
Sathya Sai Speaks: Discourses Of Bhagawan Sri Sathya Sai Baba
(Vol. 15). (n.d.). Prasanthi Nilayam, Anantapur District,
Andhra Pradesh, India: Sri Sathya Sai Books & Publications
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(Vol. 23). (n.d.). Prasanthi Nilayam Anantapur District,
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SATHYA SAI VAHINI: Spiritual Message of Sri Sathya Sai (First
Enlarged Edition : June 2002 ed.). (n.d.). Prasanthi
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Summer Showers In Brindavan (First Enlarged Edition : September,
2004 ed.). (1979). Prasanthi Nilayam, Andhra Pradesh,
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course held for students at Brindavan, Whitefield,
Bangalore District on Indian Culture and Spirituality (First
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82
The Pancha Bhutas [five elements] are in every human

being. They are Ether (sky), Air, Fire, Water and Earth.
They have no caste, colour or creed. For you, who are
enjoying all these, how can you belong to any caste!
There is only one caste that of humanity. This is the
truth that we may have to put into practice, propagate
so that we may live happily and peacefully.

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Braahmanasya mukham aaseet

Baahoo raajanyoh Krithah

Tumuluru Krishna Murty

There is only one caste, the Caste of Humanity.

Dharma: the Foundation Stone ............................................15

Caste is the Cosmic Person Himself manifesting as Human

Jaathi and Neethi: The traits and conduct of the castes:...49

Gunakarma vibhaagashah: Transcending the Gunas .......67

Varnashram Dharma: The four limbs of the Cosmic Purusha

Varnashram Dharma: The four limbs of the Cosmic Purusha

viewpoint held by pantheists. Finally, his glory is held to be even

the Sudras: labourers and service providers.

The four limbs of the Cosmic Purusha

Dharma: the Foundation

Varnashram Dharma: The four limbs of the Cosmic Purusha

We rejoice when schools and colleges rise up more and more in

Dharma: the Foundation Stone

Social transformation is related to spiritual

Varnashram Dharma: The four limbs of the Cosmic Purusha

will make genuine progress only when men give up self-interest

The nation belongs to all

Dharma: the Foundation Stone

Three concepts and ideals you should cherish

Varnashram Dharma: The four limbs of the Cosmic Purusha

Bharat is faced with many grave problems and people are

Dharma: the Foundation Stone

transformation of the nation. I bless you all. (SSS Vol.25), 29Aug

The different kinds of Dharma

Varnashram Dharma: The four limbs of the Cosmic Purusha

and Aapad Dharma (the code of conduct during dangers). All

Varna dharma - The Hindu community is divided into four Varnas

Dharma: the Foundation Stone

man's life is thus regulated by dharmas. All these dharmas are

Varnashram Dharma: The four limbs of the Cosmic Purusha

on it the meaning we choose. The words with their implications

Dharma: the Foundation Stone

Varnashram Dharma: The four limbs of the Cosmic Purusha

world. Its significance is not easy to grasp. Some mislead

Dharma: the Foundation Stone

Grace. This point has to be reflected upon. It is an important

Varnashram Dharma: The four limbs of the Cosmic Purusha

Varga (Kings), the Vanig Varga (Businessmen) and the Sramika

Dharma: the Foundation Stone

knowledge of the Shastras (scriptures) where it is propounded,

Varnashram Dharma: The four limbs of the Cosmic Purusha

Dharma: the Foundation Stone

having attained noble birth are involved in Rajasic activities.

Varnashram Dharma: The four limbs of the Cosmic Purusha

say. But there is no rule that whatever is created should

Caste is the Cosmic Person

Varnashram Dharma: The four limbs of the Cosmic Purusha

I have established this organisation in order to promote the welfare

Caste is the Cosmic Person Himself manifesting as Human Society

Varnashram Dharma: The four limbs of the Cosmic Purusha

The system of caste founded on attributes and

Caste is the Cosmic Person Himself manifesting as Human Society

In the Santhi Parva (Mahabharata), Sage Bhrigu has elaborately

Varnashram Dharma: The four limbs of the Cosmic Purusha

Guna are blended. The others who have no inclination for

Caste is the Cosmic Person Himself manifesting as Human Society

Padbhyaam Soodro ajaayatha.

Varnashram Dharma: The four limbs of the Cosmic Purusha

conclusion on external characteristics and breed agitations on the