HINDU RELIGION: TWO CRISES

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HINDU RELIGION : TWO CRISES

Hinduism has been under attack in India for several centuries now. It faced problems from the proselytising religions, riding on political support. After independence, we have had to face problems from our own govt. In the name of secularism, they have hurt the Hindus in various ways, and promoted the minority religions- the same religions that have been troubling us for centuries. It seems the govt of Independent India have joined the relay race to hurt  Hindus. For them, secularism means anti-Hinduism. This is ironical, considering how deeply religious Gandhiji was as a person, and  how he did not hide his religious orientation in his public activities. Hindus are not organised, with no central authority and no recognised leader. They often speak with conflicting voices, and they cannot even prioritise their interests. Nor do they have the intellectual equipment to face the forces gathering against them.

But the Hindus face an internal crisis too. This is far deeper than the other one.

Hinduism has lost its traditional bases of support, its traditional  roots. Many traditional practices are disappearing, being  wilfully discontinued by the younger generation. Talk to youngsters under 35 - most of them do not even have knowledge of the basics. Education is now secularised. Hindus have not had a system of formal religious instruction, except for the Vedic scholars. Most of them took up the traditional practices as part of the system in the family. But such a family system is disintegrating. But even when they take up the practice and continue, most do not know the meaning of the mantras they utter, or significance of the rituals they perform. This is the position even in most of the so called orthodox families. Popular Hinduism as it is practised today is "little more than a withered survival of formal worship paid to a host of ancient gods and goddesses". (This is how Roman religion was described in the days of Seneca , the early decades of the first millennium. See: Seneca- Letters from a Stoic; Translated by Robin Campbell. Introduction, p.18. Penguin Classics. 2004)

The traditional Mutts exercise some influence in some quarters, but are not able to face and tackle the problems of modern life. They only want you to follow the traditional practices- ie go back in time,as if the world has stood still. But even here many compromises have taken place, concessions taken. In important matters, their advice is not followed. Realising this, they have stopped talking of sensitive matters.The performance of marriages by the brahmin community alone will illustrate how much things have changed in the last 40 years or so- exactly  when some of the Mutts have been very popular!

Modern gurus have taken up the space. They have adopted some form of philosophical belief, combined it with some Yoga practices and given it as a modern package. Many youngsters do like such packages. But such exercises are merely theoretical and do not lead to steady practice of concrete religion.

It may be asked: Do we not have temples? Do not visits to temples amount to religious practice?  They may, but in truth, they are not essential aspects of our religion. That is why Hinduism has survived despite the destruction of thousands of temples by the Muslim invaders. Our religion is based on the performance by individuals and families of certain rites and rituals at home, and not in the temples, in a congregation. It is these which are being given up now.

The basic prescription of Hinduism is that every one born is under debt to five sources, and the first religious duty is the discharge of these debts. These necessarily apply to the first three varnas, especially to the brahmins. Marriage and family life are prescribed to enable the proper discharge of these duties and debts. These are:

• debt to rishis, who have given us knowledge of God and hence shown the way for Liberation. This is discharged by learning what they have given us, and teaching it.
• debt to pitrus, who have enabled us to take birth as a human being, in congenial surroundings, so that we may strive for Liberation. Among all forms of life (there are  84,oo,ooo forms of life in the universe) only man can think of and strive for Liberation!
• debt to gods or devas who regulate life in the universe and to whom we have to show gratitude and who we have to foster
• debt to society in the form of caring for the poor, the destitute,etc.
• debt to all other forms of life- like animals and birds- which help us in innumerable but invisible ways by sustaining life on earth.

These five debtors have the first claim on the householder's income!

This is only the essential stage.This is called the 'pancha Maha Yajnas.  It is clearly said that the performance of these yajnas does not confer any religious merit; their non-performance attracts demerit! In practice, pious households used to follow them in various ways.

4 ideals are placed before the Hindu: dharma, artha, kama and moksha. He has to learn and adhere to the proper and righteous way of living and on that basis seek economic strength and the fulfilment of his normal earthly desires. The Vedas prescribe many yajnas for the fulfilment of these desires, and for the attainment of heaven. But heaven is not the highest or permanent goal. It is based on merit of actions done on earth, and one will have to leave heaven and be born again, once those merits are exhausted.The Gita warns against the performance of such 'kamya' karma.(2.42-44; 9.20-21) This is the religion of the common man, of the masses.

So, they place before man the ultimate goal- Liberation, freedom from the cycle of births and deaths. This involves intense striving and earnest efforts, firm resolve and total dispassion. What is to be done is broadly indicated in the Upanishads  but how it is to be done is not detailed anywhere!The Gita goes farther, and deeper, than all our other  scriptures. It lays down the essential spiritual disciplines and ethical conduct as the foundation of a righteous life, but about the actual practice, it advises us to approach a Teacher who Knows! It is here that a Guru becomes necessary.  In the Kathopanishad  Yama instructs Nachiketas:

Uttishtha: Jagrata: 
Praapyavaraan nibhodhata
Kshurasanna dhaara nishitaa
Duratyadurgama patha:
Tat kavayo  vadanti

Arise! Awake!
Approach the Great (who know the Truth) and learn.
Like the sharp edge of the blade is that path- hard to tread and difficult to cross.
So say those who know the Truth (Reality).

Sri Krishna repeats it in the Gita (4.34) in slightly different words. This is the true, higher form of Religion or Spirituality.Those who pursue it are bound to be few in any society. As the Gita states:

Manushyaanaam sahasraeushu
Kashchit yatati siddhayae
Yatataamapi siddhaanaam
Kashchin maam vaetti tatvata:                    7.2

Perhaps one in thousands of men strives for Perfection (Realisation/ Illumination). And, perchance, one among those who strive thus, knows  Me in reality.

It is important to remember here that such striving after the Supreme is possible only when society is congenial, and facilitates such striving. Society fulfils itself when it produces one such Perfect  man, just as a lamp fulfils itself when the tip of the wick burns, when we say the lamp burns!


Our scriptures laid down four Varnas and four Ashramas as the institutions for the proper learning and discharge of these duties in society. A true Hindu life is a stream of the proper discharge of responsibilities; pursuit of enjoyment per se is not the goal . It is incidental, and is occasioned by prarabda.There is no talk of rights anywhere. But for the pursuit of the higher form of religion, one has to transcend these divisions, and become detached and renounce everything not connected with the spiritual pursuit. (Vanaprasta and sanyasa).

In the modern age,the institutions supporting these arrangements have collapsed. Modern social and economic arrangements do not support these structures.Striving for livelihood has become the prime concern for every one in every generation. People have to work even after retirement, far into old age as supports such as joint family have disappeared. Even sanyasis have to organise themselves, as the householders do not support them. In the circumstances, it is idle to pretend or preach that the old standards or methods must or can  be maintained.

  We have had only two Gurus who show the way under modern conditions: Ramakrishna and Ramana Maharshi. Their teachings are simple, direct and uncomplicated .(They do not merely repeat what is in the books.) They can be practised wherever we are, whatever we do.

Ramakrishna advises that God is the only permanent reality; everything else in the world is impermanent. The purpose of life is to know God. The way of devotion shown by Narada is the best way for this Kali Yuga. We must adopt a definite attitude towards God- as his children, as his servant etc and practise actual disciplines. Mere belief does not amount to religion. We may make use of all traditional aids where they are available. But sadhana is essential.

Ramana Maharshi says: Enquire or Surrender. We must enquire into and understand our own reality first: Who Am I. Or, we must understand that a Great Power controls and runs the world. We must surrender to it. These are not part-time or fixed-time activities. These are the attitudes that must pervade our life- totally, every aspect of it. He has explained how this is to be done- but we have to do it! He also expressed that the traditional disciplines (achara) should not be given up. (But the problem today is that the traditional disciplines are disappearing- the institutions supporting them are disintegrating.)

We will thus see that neither of them taught any philosophy, but practical methods of spiritual striving.These are derived from their own experience. Neither of them was a scholar or had studied philosophy. But scholars now weave philosophies out of their words!

They were perfectly aware that we ordinary people do have difficulties. Their advice is to pray to God. Ramakrishna used to make simple vows like offering a green coconut to Simhavahini or his other favourite deity.But he never prayed for anything for himself in the world.Even in the case of Narendra (Vivekananda), he did not pray for worldly things, even when Narendra's family was suffering from dire poverty! He only said that by the grace of the Mother, they would not lack "ordinary food and clothing". On 1 January,1886, he blessed the devotees present: "May you all have spiritual illumination!". Ramana used to say that we must place our burdens before God, as we would place our luggage in the train, and not carry it on our head. But he also said that our present life is ordained by prarabda karma and it will run its course. We are free to pray, but it is for God to decide!. This is the first ever message he gave, and that to his Mother! But he also made Mother skip future births and conferred Liberation on her! This is the power of the Sage! But we cannot fathom its operations!

They did not simplify Vedanta or Advaita. They did not seek to popularise it. Ramakrishna no doubt said that only God is real, the world is unreal. But he also warned that the householder should not BEHAVE as if the world is unreal ie as if it does not exist! He gave the example of the house maid. She comes from the village, where she has her home, her family,her children. But while in the master's house, she treats his children as her own, she lives there as if it is her own home. But all the time, she knows that her real home is different. This is how we have to live in the world. We are like the maids here . Our real home is God. Ramana also said that while one may hold Advaita as a belief, it should never be adopted in practice. (Supplement to Forty Verses, no.39.)

Advocates of orthodoxy speak as if Hindu religion has remained unaltered through millennia. But our own scriptures say that the Dharma varies according to the Yuga. In the Satya Yuga,the main practice was Dhyana. In the Treta Yuga, it was the performance of Yajnas. In the Dwapara Yuga, it was the Puja or archana .All these assumed the proper maintenance of the Varnasrama. Scriptures themselves say that in the Kali Yuga, these means will not work: everything is infected by impurity, even the mind is polluted. So, in this age, it is only the continuous remembrance of the Name of God which will save us. For this no external props such as temples are necessary: even they are polluted and defiled in this Kali age. Hindu temples are in fact run by the so called secular govt! This is the conclusion of our scriptures like the Bhagavata, not the teaching of any modern reformer. We observe that in the last thousand years or so, all our saints have advocated this path alone.

It is a fact of history that Christianity and Islam have conquered and spread over the whole world, destroying in their wake, the old religions, and the cultures based on them. They have also been present in India. We may look at it as the work of the devil, or we may see in this phenomenon the Time Spirit, the very hand of God. It is the lesson of history that no civilisation is destroyed by external forces unless there is some major internal weakness to aid them. The way Judaism has survived two thousand years of persecution  shows that  a religion survives if it retains its essence, its soul.At the same time, the fate of American Indians shows that no localised, indigenous form of religion can survive an organised assault by inimical forces, who command superior material resources..Tibetan Buddhists were a peaceful people, but the brutal Chinese have subjugated them. None in the world helped them. However the revival of 'paganism' and emergence of new cults all over the world shows the undying religious instinct among all people, and the new forms it may take. In the world as it is today, Hinduism cannot remain as an island, or retain its old forms. It should therefore understand its essence, and adhere to it.## But it need not become an arm-chair exercise!

I am not a religious scholar or expert. I am also a striving , struggling individual. But seeing the kinds of material now offered on the Net, their confusing and conflicting stands, the claims and counter claims,the sheer obscurantism of some of the self-appointed advocates of Hinduism, I thought I might share  with friends some of the things I have understood.This is not offered as advice. You should examine them on your own. 

##A light Urdu verse to illustrate the point!

Mujhe dena gaize mein dhamkiyan
Mile lakh bar ye bijliyan
Mere sultanate ye aashiyan
Mera milkiyat ye char pankh.

(On a stormy night, with heavy rain,  thunder and lightning, the nest of a small bird is destroyed. The bird is not disheartened. It addresses the elements and says)
Do not try to frighten me.
O lightning, you may strike me a lakh times. 
You may take away my home and my possessions.
But my real possession are my wings. ( Only I have sway over my wings.What can you do so long as I have my wings?) We survive so long as we keep our essence.

[I heard this verse recited by Chandrasekhar when he became Prime Minister. I have written it here from memory. I have not been able to find its source. Knowledgeable friends may correct me.]

ARE BRAHMINS PRIVILEGED?

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ARE BRAHMINS PRIVILEGED?

Over a century of political propaganda and academic writing has spread the idea that the Brahmins have been the privileged class throughout history. Nobody has cared to explain what those privileges were. This idea is now firmly entrenched in our socio-political consciousness and forms a cornerstone of our public policies. Brahmins are considered "forward" and discriminated against by a govt which declares its loyalty to a 'casteless' society. The power of propaganda has been such that not only the general public, even the Brahmins themselves have been made to believe that they have been privileged! They too have not cared to examine the bases of that supposed privilege.

Varna System- Duties or Privileges?

The four-fold Varna system assigned specific duties and responsibilities to each Varna. They do not talk of rights or privileges. Generally speaking, religious education was the responsibility of the Brahmin.Rulership was assigned to the king. Trade, commerce, agriculture- economic activities generating income and wealth were assigned to the Vaishyas. Services were assigned to the Shudras.

 Manu.

Upon close examination, it could be seen that each assignment amounted to what in modern political jargon would be called "reservation". But it was also "Exclusion" as much. No one of one Varna could undertake the work of another, barring times of distress. The Brahmin was assigned 6 specific duties:

• learning Veda
• teaching Veda
• performing Yajna
• officiating in the performance of yajna
• accepting ceremonial gifts (daana. This is not just any gift or charity from any one)
• giving daana.

Brahmin's duties in Ancient Tamil Literature.

These are well recognised not only in Manu and other dharma sastras, but also in the ancient Tamil works like Tholkappiam and Tuirukkural.

 The 'Kural' specifically refers to the six-fold duties in Kural 560 when it mentions Brahmins as 'of sixfold duties'- ("aru thozhilore") but makes it contingent upon the righteousness of the ruler! In Kural 134, it makes the virtuous conduct of the Brahmin, contingent upon his birth, as more important than his learning.

It would be seen from this that the Brahmin was not permitted to take up any activity that would give him any economic or political advantage- the only two universal sources of privilege. He was dependent on the ruler for general protection (like everybody else) and on the persons qualified to perform yajna for the ceremonial gifts which alone was the source of  his income.

Perhaps the only privilege a Brahmin was shown was exemption from capital punishment- his head was spared not because he was a Brahmin as such but because it contained the Veda. In those days, the Veda was only memorised and preserved. So, this was a mark of respect to the Veda, not privilege of the Brahmin, as such. . He was subject to life-long humiliation: his sikha was cut, and he was driven out of his place (as we see in the case of Ashwattama in the Mahabharata.) Manu prescribes more severe punishment for Brahmins than for others. If a Brahmin is found to have given false evidence, he should be exiled from the kingdom, while for others, it is some lesser penalty. In the same way, where for some offences, the punishment involves beating,  the Brahmin has to be exiled. Now, one can judge what 'privileges' these are!

Brahmins and Brahminism 

In the days of Dravidian propaganda, E.V.Ramasamy Naicker spread the idea that the Hindu religion was a Brahmin invention, that the Hindu gods were a Brahmin creation, that the temples were the places which gave them the privileges etc. Over the years, these have become part of the 'general knowledge ' of the people of Tamil Nad. Knowledgeable people have neither examined these statements, not countered them. The Brahmins have been sitting like clay ducks, at most talking-or whispering- among themselves.

Hindu religion is based on the Veda. The Veda consists of revelations received and recorded by Rishis. We find several categories of Rishis- Deva Rishis, Brahma Rishis, Raja Rishis, Vysya Rishis,Sruta Rishis, Soota Rishis, Jana Rishis, Tapa Rishis etc. It would be clear from this that except Brahma Rishis, no one else is a clear Brahmin! Vishvamitra who 'discovered' the Gayatri mantra which every Brahmin recites three times a day is not a Brahmin. Vyasa who arranged the Veda is not a pure Brahmin- his mother was a fisher-woman. We see from the Upanishads that Brahmins used to approach enlightened Kshatriya kings for instruction. Manu who gave us the code of dharma was a Kshatriya, not Brahmin. Our two most popular and famous Avataras worshipped extensively-Rama and Krishna- are Kshatriyas, not Brahmins. The Brahmin Avatars like Vamana and Parashurama are not worshipped at all, while even the boar, tortoise or fish avatara are worshipped! Krishna mentions several Kings in the Gita as Brahmajnanis- Vivasvan, Manu , Ikshvaku, Janaka- none of whom was a Brahmin. Valmiki who gave us the Adikavya is not a Brahmin. Kalidasa who gave us our classical literature is not a Brahmin. Why, recently, the two powerful defenders of Hinduism in the 20th century- Swami Vivekananda and Sri Aurobindo are not Brahmins. Those who say Hinduism is a creation of the Brahmins should read our literature or have their heads examined.

For whom are the Temples?

Take the temples. These were built for the benefit and convenience of the non-Brahmins who were not eligible to study the Veda and conduct the ritual worship as prescribed there. The duty of Brahmins there is only to recite mantras and enhance the power of the Deities, as the Vigrahas there do not have inherent powers and these powers have to be infused and periodically renewed.The pure Vedic religion does not require or depend upon external aids like temples at all! Even today,the homas are performed invoking the presence of the deities in various objects like a kumbha of water or Agni for the time of the homa or puja and then released! If Brahmins are associated with temples, it is only for the sake of others! People who are really interested in the subject should read Tirumantram of Tirumular to learn how temples are to be treated. 

Jnanis like Tayumanavar transcended the stage of temple worship. Even Tirumular says the 'heart is the highest temple, the body is the temple' (Vullamae perum koil, voon vudambu aalayam). He also says, one should search for God inside oneself, as one should search for sweetness in the honey.

Taenukkul inbam karuppo sikappo?

Vaanukkul Easanait tedum madiyileer

Taenukkul inbam serindirundaarpol

Voonukkul Easan uraindirundaane.

Oh ye thoughtless ones searching for God high up in the sky! Is the sweetness in honey black or red? Just as sweetness pervades honey, God pervades the body!

So the temple is not required for the Brahmin or the Jnani. It is for the benefit of all. If some do not like it or agree with it, it is their pleasure! But why abuse those who visit temples? Is this the expression of their culture?

Towards the end of the 50s, as some younger Dravidian leaders like C.N.Annadurai were planning to enter politics, they changed their so called 'atheist' stand to one of saying  that they believed in 'One God, One Community'. This is what the Veda has been declaring for ages: EKAM SAT and all species of life on earth, including the Devas and Asuras have come from the same source!

 Annadurai went to the extent of saying that he was "not against Brahmins, but against Brahminism". This was hailed as a great statement. But if you examine closely, it is sheer nonsense. What is Brahminism? It is what Brahmins do! Will you call one a lawyer or physician, if he does not practise law or medicine? Can there be a Brahmin without practising Brahminism? Tiruvalluvar, by whom all Tamil leaders swear, recognised this  and clearly said in Kural 134:

Marappinum vottu kolalaagum paarppaan

Pirappozhukkam  kunrak kedum.

Vedas even if forgotten can be learned again. But if the Brahmin falls from (ie gives up) the discipline that he has inherited by birth, everything is spoiled or lost..

Care:

• Valluvar uses the word 'paarppaan' for the Brahmin here. It means one who sees the truth of things ie Brahmin! It is not a term of abuse. (There are other words to designate Brahmins in Tamil like Andanar, Vediyar, Maraiyor, Arutozhilor, Irupirappaalar, etc each of which carries a specific significance.)
• pirappu ozhukkam= discipline (virtuous conduct) that comes by birth. This is Brahminism!
• Valluvar says: 'kedum'. He does not say the Brahmin who falls from his discipline is spoiled- 'keduvaan.' Kedum means everything is spoiled. 

Tiruvalluvar. This edition carries an English translation rendered by the freedom fighterV.V.S.Aiyar in 1915. Though he qualified as a barrister in London, he refused to take the oath of allegiance to the British govt and so was charged with sedition. This translation was done in Pondicherry where he was living as a fugitive, expecting deportation any time. 

Modern Tamil Nad and India have forgotten him.
This edition is published by Sri Ramakrishna Tapovanam, Tirupparaithurai-639115.

However, it must be recorded that when he became Chief Minister, Annadurai really behaved like a statesman. Two incidents are worth recording here. When he became CM, one C.K Ramakrishnan, a Kerala Brahmin was the Chief Secretary! People were wondering what would happen to him- whether a Dravidian CM would tolerate a Brahmin from Kerala as chief secretary. Annadurai reassured him and continued him as the chief secretary.

Some time then , the rice supply to Guruvayoor temple used for 'Brahmana bhojanam' as part of Annadanam was stopped. The temple authorities who were very particular about observing all the prescribed rituals without fail, feared some misfortune if the Annadanam was stopped. An SOS came to Sengalipuram Anantarama Dikshitar who was a great devotee of the temple. He wrote a letter to CM, Annadurai seeking rice from Tamil Nadu govt and sent an emissary to his office. The CM took the letter, but gave no reply. The next day, Dikshitar was informed that a load of rice had been desptched by train by 8 am that day! Such gestures have not been seen in the 46 years since the sad demise of Annadurai.

So there can be no Brahmins sans Brahminism. Some learned elements inside the Dravidian camp  realised this. And what did they do? They saw to it that this Kural is not included in the portion prescribed for schools- so that no Tamilian can know the truth, unless he reads the whole Kural on his own!

Brahmins in service, professions, etc.

The Dravidian movement started, in the beginning of the last century, as a protest by non-Brahmin community leaders against what they considered as the dominance of Brahmins in govt service and in professions like law and medicine, and demanding justice. It later became the Justice Party. The British saw an opportunity there. By then the Indian National Congress was spreading its influence among the educated middle class, most of them Brahmins. The colonial govt felt that they could not take the loyalty of the Brahmins for granted and that their dependence on them should be reduced. So, they encouraged the Justice party elements. (The same tactics they adopted later in respect of Muslims vis a vis Hindus and encouraged Jinnah).

But soon, some elements started talking of Dravidian-Aryan theories. Besides, they openly preached 'atheism' and anti-Hinduism. This did not please leaders who were non-Tamilians and also practising Hindus. (Let us remember: it was composite Madras Presidency then). So the Tamil elements claiming Dravidian ancestry took over. But this argument for a Dravidastan did not cut any ice outside Tamil areas. So, E.V.R adopted the anti-Hindu, anti Brahmin, anti-God movement, opposing Brahmins not only in service, but everywhere.

Did any one ever enquire why Brahmins took to service? In brief, the reasons are:

• Brahmins had always depended on others for economic sustenance, as they were prohibited from carrying on any other profession or trade, in competition with any one else.
• this depended on the Vedic rites and rituals being conducted regularly and on a large scale. But with the collapse of the native rulers, and disruption in general life due to several invasions, wars, etc this had become difficult.
• Some learned Brahmins had been given land and living space by some rulers to maintain temple worship, Patashalas, etc. But the majority remained in dire poverty and they had to migrate to bigger areas, towns etc seeking livelihood. 
• service in govt was the only option available, though the pay was dismal.They had no other source of income.
• those who owned land had leased it for cultivation. The land given to Brahmins thus always supported other families. But as tenancy reforms were enforced, and communist movement spread, they found it difficult to continue. One important fact was that there were mostly no written agreements, the arrangements were traditional and often hereditary , honoured on either side for 'fear of God'. But as the Dravidian movement spread, fear of God evaporated, and the general political climate encouraged default and confrontation. So those few Brahmins who owned land also had to sell the land and migrate to towns.
• they were forced to abandon their traditional education, take to modern schooling, get the certificate and a job.

This is how Brahmins came to enter service. It was because of lack of alternative skills and occupations- which was their limitation by birth! Temple priests and Vedic pundits remain poor even today. They have no source of regular, guaranteed income.

Ironies of History

History is a leveller. Today every political group would like to get history written according to its views and preferences. But impartial study of history from genuine sources is a humbling experience.

It shows no empire, however powerful, lasts. No group holds power for long. Old strengths turn into weakness; friends turn foes.

In Tamil Nad, we notice two ironies. First, due to historical forces, Brahmins have been compelled to take to professions and trades which are prohibited in the sastras. They took to hoteling-selling food, which is prohibited. They took to law- which involves arguing for any side, regardless of truth-which is prohibited. They took to dance, music, drama, cinema-which being 'lalita kalas' are prohibited. It is not possible for them to revert to their old style of 'simple living and high thinking' in a predominantly rural environment. They have become urban and metropolitan. They usually cross the seas- which is prohibited. As engineers, accountants, MBAs, they have to work for any company which may do things prohibited in the sastra- tobacco, meat, liquor, etc companies. They may even work for govts which oppose Hinduism! Our Orthodox religious leaders have neither advice nor alternative solutions or suggestions!

The other irony relates to our rulers. The Congress fought for freedom and in those days they really suffered. Many of the workers left schools and colleges, their work and profession and struggled for freedom. Their families were often ruined. During that period, the Dravidian leaders were against the British giving India freedom. EVR even gave a telegram to British authorities asking them to keep Madras presidency with them, as part of British empire, even if they left the rest of India! When Gandhiji and all the Congress leaders were in prison (4 years) after the Quit India Movement, Dr.Ambedkar joined the Viceroy's council as a member ( ie like a Cabinet minister) and vigorously supported them in all their actions, including the repressive measures, and he took particular delight in taunting the Congress when their leaders were in prison. He too did not want the British to leave India. But in Tamil Nad today, these are the two groups wielding power! The Dravidian elements have been ruling  for nearly 50 years!

History is unpredictable!

Varna and Separation of Powers.

In constitutional arrangements, there are two doctrines which are taken as basic: Separation of Powers and Checks and Balances. They were propounded by the French Enlightenment thinker Montesquieu. He said that in a modern state, power should not be centralised in one authority- it should be divided or separated. And one division should act as the check on the other. He identified  the executive, legislature and judiciary as the three divisions. The legislature makes the law, the executive implements it and the judiciary decides on the proper interpretation and also decides disputes. The US and the UK are perhaps the only two countries where this works satisfactorily. But there are significant differences. In the UK, the PM (Executive) is also a member of Parliament and sits there. He derives his power from the MPs of his party. In the US, the President is directly elected. He cannot control the Senate, and is often at its mercy, especially if the proposed measure is sensitive, and his party does not enjoy majority there! And on important issues, national interests prevail,cutting across party lines and his own party cannot be taken for granted. But in a sense, above both is the Judiciary which is fiercely independent. It has the power of judicial review- can scrutinise any legislation to ensure that it does not violate the Constitution. (Now, critics say the Federal Reserve has become another independent pillar, controlling all others!)

Now, look at our old Varna system from this angle!

The Brahmins had monopoly over religious education, but no administrative, legislative or economic power. The King had to rule according to the old laws- he did not have power to make new law. But he had no independent means of income- he depended on taxes and it could not exceed one sixth of the income! He could not increase it at will! The Vysya controlled trade, commerce and industry. The money was literally flowing through his hands.But in those days when trade was mostly local and mainly through barter, how much could he accumulate? And he had heavy sastric obligations on his income- he had to support dharmic activities. This dharmic instinct is so ingrained in them that even today, it is the Vysyas who come forward for any dharmic work- look at the Marwaris, Gujaratis, the Aggarwals and our own Nattukottai Chettiars- how many temples they have helped, how much they spend on charity! But with all their wealth they had no political power! The artisans and crafts people worked rather as guilds- nobody could interfere with their trade or tradition! The Shudras had to serve, but they were neither slaves nor bonded labour. They too were protected by the sastras. 

It will thus be seen that while separation of powers operates in a modern state only in the political sphere, under Varna system, the whole society operated under it! The US constitution which enshrines Separation of powers between the three wings of the state, could not and did not prevent money power influencing politics! The US political system is brazenly and shamelessly rooted in money power and it is said that it is democracy in name, but plutocracy in fact! But this could not happen in India under Varna system. Money did not influence the king. Learning could result in advice, but not generate money thereby. Learning did not lead to wealth or power.Pupils had to be taught free. Source of livelihood was assured for everyone, which he could follow without outside competition.

We are so influenced by foreign thinking in such matters that we hardly examine them on our own terms. Historically, Brahmins have been like the others- some times high, some times low, mostly level! Yes, they have had checks and balances on them! Their so called privilege is a modern prejudice!

NOTE:

Plato in 'Republic' divided society into 3 classes, and clearly defined their duties.He said:

There is nothing more disastrous for the community, then, than the intrusion of any of the three classes into either of the other two, and the interchange of roles among them, and there could be no more correct context for using the term 'criminal'.

Republic,IV,434b.

Thus, the idea of functional division of society- in economics called division of labour, and in politics called separation of powers- has occurred to other thinkers too. (Plato thought of 3 classes probably because the Greek society, like most ancient societies, had slaves to do some jobs. It is the eternal glory of ancient India that it did not have slaves.) Those who follow the West to blindly criticise and condemn the Varna should take time to read  the classics in the original.