Dr. T.K. Jena

The word Varnashrama has two components– Varna and Ashrama. Varna is the grouping of similar instincts and Ashrama is the place where acquisition of wisdom takes place through appropriate labour (Anushruti part 1, Varnashrama/17). The objective of Varnashrama is the acquisition of satta-nurturing upliftment through instinct-appropriate action (Saaswati, pocket edition, 1997; vani No.967). It is a quality based approach for developing a social system. But due to lack of our own understanding about the system in the light of equity (rather than equality) eyebrow has been raised against this unquestionable scientific system.

Classification is a Universal Phenomenon

In everyday life we use the principle of grouping/classification. Starting from how to arrange kitchen items (fruits/vegetables/spices/cereals etc.), study materials ( books according to subject/ utility), farming tools ( harvesting tool, sowing tools etc) to giving responsibility for particular task at home or office (typist given typing work, editor given editing task, etc.), we group the similar items/persons together. In the official hierarchy, when we tell class-I officers, we mean a varieties of employees having a similar financial and official status. The class-II persons have the ability to become class-I after a certain experience or training. Class-III can also become class-I after being in class-II and having experience and efficiency as per guidelines. Similar provisions go down the ranking system. The people who have a better skill from the beginning and have proven ability, become class-I directly where as the others acquire that level in a gradual manner. But the bottom line is that one is expected to have a certain kind of ability to go to class-I. Even though these are man made rules, society and people at large accept it.

Classification is a Necessity

When we have a dozen of works to be done in a day, we also classify and group them so that we can perform them quickly, systematically and effectively. This is true in all aspects of life. Because, classification not only increases efficiency but also infuses quality. If a person has to do a task properly, he has to gain experience in it. This experience can be acquired through training. But, if someone starts performing all the essential activities for his existence e.g. building a house, growing crops, extracting oil from seed, knitting his clothes, preparing medicine etc., then he will land up in doing everything in an unskilled manner and at the end, may find it more convenient to take help of others in the areas where his skill is less. This not only will save his time and energy, life also would become smooth. As each one would need the help of others, cordiality and fellow feeling would grow naturally. Mutual dependence is also seen even in the filed of research. A scientist can not discover everything. He will require the established research facts as the base to proceed further. The largest research project that unfolded the human genes demonstrates how essential it is to distribute even the research tasks!

Classification in a Natural Manner

When human beings started learning agriculture, they had to protect their crops from animals; they had to preserve the crops for future use and had to exchange the crops with others to meet the various existential needs. Someone amongst the family members was daring and took responsibility to drive away the animals. Another was forthcoming to take care of exchanging their crops with other families for other essential commodities and some one was good at advising for weather forecast, timing of sowing seeds, etc. They continued to do this. It was observed that the children of these people had a natural liking for the same task as that of their father. This continued generation after generation. The group doing protection activity was actually performing the task of a Khsatriya. Similarly, the group doing trade was actually performing the task of Baishya and the group providing training and guidance was performing the task of Bipra. But, all the groups were of equal importance though they differed in their instinctive abilities. These groups meticulously nurtured their instinctive skills generation after generation and have been labeled as Aryans (elites/nobles) which means those who follow the principles of life and growth. When non-Aryans came across the Aryans, being charmed by Aryan’s instinctive skills, they wanted to adopt the Aryan’s way of life. This group of non-Aryans became an integral part of the Aryans and was named as Sudra. The integration of Sudra with the other three Aryan groups took place through the marriage system based on eugenic principles. Creation is a dynamic process and hence no two things are identical. Therefore, equality is a misnomer in nature and diversity is the rule. This is what forms the very basis for grouping or classification. Though the nomenclature of groupings of instincts forming four Varna is man-made, the genesis of Varna is an integral part of the creative process.

Classification and Genetic Coding

All the activities of an organism are controlled by a structure present within its cells called Gene. Genes are chemical structures that control all the body functions through commands transmitted in form of electrical or chemical stimuli. The chemical composition of genes is very stable and does not change during one’s life span. This genetic structure gets transferred to off-springs generations after generations without much change. SriSri Thakur tells that the genetic coding does not get destroyed even after ten thousand years! There remains a possibility of genetic change in off-springs through a process known as crossover. Crossover occurs when the male and female component of genes combine to form a new offspring. This process causes different varieties in each offspring even if they are from the same parents. So, though the offspring of a couple behave differently, still all of them are grouped together as their genetic pool remains more or less similar.

Effect of Environment on Genetic Coding

We know that all our body functions are governed by genetic codes. But SriSri Thakur tells that wisdom i.e. decision making by brain also plays a role. If some changes are essential due to existential hankering, this change could be integrated into instinct. SriSri Thakur gives example of Giraffe’s neck (vis-à-vis deer) as an outcome of this existential urge. But change in instinct does not take place all on a sudden. The change becomes stable only after continuous stimulus for 7 to 14 generations. If it gets disrupted in-between, then the stable form of gene creation does not take place. The genetic coding itself is called genotype and the environmental expression of it is called phenotype. When the existential craving of the animal demands preservation of its certain new experiences into their off-springs (which is not in their genotype), the new experience gets coded into their gene; in other words, phenotype gets changed to genotype. As mentioned above, stabilization of this genetic code takes place over generations. Therefore, the whole concept of Varnashrama is to yield better genotypes for all the Varna and thus leading the creation in the evolutionary path of becoming.

Genetic Matching and Breeding

Breeding is a science which is applicable both for plant and animal kingdom to beget better progeny that could cope with the changing environment in a better way. When a zygote forms, it grows in the cytoplasm of ovum though the DNA is formed with the share from both parents. So, it is the mother’s nurturing potential that shapes the future of the zygote. SriSri Thakur tells that if a sperm of higher instinct and ovum of lower instinct unite, the progeny becomes better. But if the sperm of lower instinct fertilizes the ovum of higher instinct, then the progeny detoriates; because, the ‘inferior male breeds at the cost of the superior’. If we cross Alsatian dog with street bitch, we get a better dog but if we cross an Alsatian bitch with a street dog, we get inferior one. It is because; breeding is unidirectional (Instinct of male partner needs to be higher). So, while matching a bride and groom, Varna of the groom should either be same or higher to that of the bride.

Ranking the Instincts

In our day today life, the person who is able to fulfill more people, becomes the undisputed leader. So, it is natural that the instinctive quality that is able to nurture other instinctive expressions would be termed as superior. SriSri Thakur tells higher the fulfilling power, higher is the instinct. Bipra Varna represents creative urge and fulfills all the other Varna through guidance and service and hence is the superior most. Then comes the Khsatriya who represent protective urge and hence protect all Varna from destruction and dangers. Then is the Baishya representing the nurturing urge. They provide resources to all Varna. Sudras who have opted to follow the guidelines of Aryans form the last category. As mentioned above, phenotype and genotype have a close link. So, if a person does activities that are against his instinctive possibilities, he moves in the downward direction of his instinctive level. If this trend also gets maintained in the off-springs, then those people are labeled as ‘Patit’ (fallen) as a suffix to their Varna and will be considered inferior to those who are practicing it consistently. As stable genes do not get destroyed for thousands of years, there always remains a possibility of good offspring taking birth in these ‘fallen’ Varna even after a gap of generations. Resumption of Varna-approved activities for certain generations could help these fallen groups to improve again.

Varna and Varnashrama

‘Struggle for existence’ is the struggle of the animal (man is an animal also) with the environment. If the animal is able to adapt to the climatic changes, atmospheric changes, etc., then it survives lest it perishes. This continuous struggle to adapt to environment for existence is nothing but the phenotypic behaviour of the animal. If this has to be converted to genotype, the animal has to sustain it for required number of generations. This is true for human beings cutting across all Varna. Souls do not have any Varna identity as Varna is linked to the gross physical structure which is just the expression of genes. A soul can take birth in any Varna as birth of a soul to a particular couple depends upon the tuning of their thinking process during union. So, it is the duty of every soul to consciously follow the instinctive pattern of its gross physical body to maintain the evolutionary process of the genetic pool that it represents. This will help to maintain the phenotypic expression generation after generation without discontinuity and ensure enriched genetic pool. People of every Varna should draw sustenance of their livelihood from the variety of tasks representing that Varna. SriSri Thakur tells, one can also perform the tasks of other Varna but without charging anything for it in return. In other words, the scope for unfurlment of every Varna is kept obstacle free in a systematic manner.

Social Implication of Varnashrama

The goal of varnashrama is to achieve all round social prosperity through genetically enriched human beings. This is attempted through two main provisions i.e. Varna specific division of labour and control of eugenic relationship (Alochana prasange, Part 7, 31-1-1946). The provision of Varna specific occupation not only ensures skilled and motivated persons at every place, it takes away unnecessary job competitions while ensuring job security for every one. This has a bearing on education as the objective of schooling would shift from achieving degree/certificates to ensuring learning and character building. The practice of eugenics demands that breeding must be through a proper genetic matching of sperm and ovum. It implies, bride should be from same Varna or lower Varna (Hypergamous marriage). Marriage with a bride of higher Varna (Hypogamous marriage) is considered to be deteriorating as it is against eugenic principles. There is no place of inferiority or superiority in Varnashrama as every job is essential for existence, and they are performed by people of respective Varna with dignity. There is no scope of untouchability in Varna system. A person of any Varna could be untouchable from sadachaar (hygienic) point of view which is a scientific measure for prevention of illness.

Conclusion

SriSri Thakur was asked about the relevance of Varnashrama in today’s society. He replies, “Has the Jackfruit plant of Satya-yug become a pomegranate plant today? Whatever is one’s form, has remained the same unless there has been some intermingling. So, is it good to destroy the continuity of blood, the continuity of instincts and the continuity of work-culture that your forefathers have maintained so long? Then the accomplishment of so many generations goes in waste.”(Alochana prasange, part 7, 31-1-1946) More we analyse, more do we realize that Varnashrama is the greatest scientific social tool that humanity has ever witnessed. It is the royal road for the evolutionary march of individuals along with the environment in a harmonical manner. Today, it may seem to be a Herculean task to put the system in place, but SriSri Thakur, the Prophet of the Age, has made this task abysmally simple through the process of Swastyayani Vrata i.e. maintaining the Swastyayani estates as per the guidelines! It requires a firm resolve on our part to follow and be blessed.