Shree Guubhyonamah! beloved seekers of truth. Let us embark on a journey through the sacred realms of Dharma, guided by the eternal light of Brahman. In this discourse, we shall explore the profound wisdom of our ancestors, revealing the cosmic truths that lie within the concepts of Varna, Kula, and Jati.
As we delve into these sacred teachings, we are reminded of the words of the Bhagavad Gita:
“Yada yada hi dharmasya glanir bhavati bharata,
abhyutthanam adharmasya tadatmanam srjamy aham”– Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjuna, at that time I manifest Myself on earth.
It is in this spirit of divine revelation that we must approach our understanding of Varna, Kula, and Jati, for they are not mere social constructs, but reflections of the cosmic order itself.
Within Dharmic traditions, there exists an ancient and profound understanding of the world that has guided countless generations. This understanding, deeply rooted in the concepts of Varna, Kula, and Jati, is not just a social construct but a reflection of the cosmic order itself—manifested from Brahman, the ultimate reality.
In a world that increasingly values individualism and material gain, the Dharmic perspective offers a timeless wisdom that emphasizes the collective, the interdependent, and the sacred.
Teju Ravilochan’s article on the Blackfoot wisdom that inspired from Maslow’s hierarchy provides an opportunity to delve into these Dharmic concepts and explore how they resonate with indigenous knowledge systems.
This article will explore the parallels between the Blackfoot people’s approach to knowledge continuity and the Dharmic principles of Varna, Kula, and Jati, offering a perspective that transcends the limitations of modern Western thought.
From a Dharmic perspective, the blackfoot people’s thinking aligns closely with the concept of Lokasamgraha (the welfare of the world), which emphasizes that individual well-being is deeply interconnected with the well-being of society and the environment.
In Hindu Dharma, the idea of Dharma is not only about personal moral conduct but also about one’s duty to society and the cosmos. The Blackfoot emphasis on community and interdependence resonates with the Hindu understanding that the individual’s Moksham is intertwined with fulfilling one’s duties towards others and living in harmony with the world.
Furthermore, the Blackfoot concept of continuous self-actualization within the community could be compared to the Dharmic path of Sadhana, where the pursuit of Atman-Brahman-Brahma Padartham is seen as a lifelong journey that benefits not just the individual but also the collective.
Thus, from a Dharmic lens, the article underscores the importance of shifting from an individualistic perspective to a holistic one, where Vasudhaiva Kutumbakam is the guiding principle, ensuring that personal growth contributes to the collective welfare of society and the natural world.
The Blackfoot Wisdom: A Reflection of Dharmic Principles
The Blackfoot people’s approach to knowledge continuity, as described in Teju Ravilochan’s article, resonates deeply with the Dharmic principles of Varna, Kula, and Jati. The Blackfoot community, much like the Dharmic society, values the collective over the individual, and their methods of preserving and transmitting knowledge reflect a holistic and integrated approach.
Knowledge Transmission and Varna
The Blackfoot people’s method of transmitting knowledge across generations can be seen as a reflection of the Varna system. The elders and spiritual leaders within the Blackfoot community are akin to the Brahmanas, responsible for preserving and passing down spiritual and intellectual wisdom. The warriors and leaders, who protect and organize the community, fulfill the role of Kshatriyas. Those engaged in trade and resource management mirror the Vaishyas, while the members who maintain daily life and provide essential support represent the Shudras. This structure ensures that all aspects of knowledge—spiritual, intellectual, economic, and practical—are preserved and passed down, much like in the Dharmic Varna system.
Kula Dharma and Blackfoot Clan System
The concept of Kula Dharma, which involves the duties and responsibilities within a family or clan, is also reflected in the Blackfoot clan system. Each clan within the Blackfoot society is responsible for preserving specific knowledge, skills, or traditions, ensuring that the wisdom of the ancestors is passed down through generations. This is similar to the way Kula Dharma operates within the Dharmic tradition, where families or clans preserve specialized knowledge, whether it be in the form of spiritual practices, crafts, or professions.
Jati Dharma and Blackfoot Community Roles
Jati Dharma, which refers to the broader community or group with shared practices and occupations, is mirrored in the Blackfoot community’s roles. Each group within the Blackfoot society has its unique responsibilities and knowledge, contributing to the collective well-being of the community. This diversity within the Blackfoot society reflects the Dharmic understanding of Jati, where each group is respected for its unique contributions to society. In this context, Jati is not about division or hierarchy but about the harmonious coexistence of diverse knowledge systems, each playing a crucial role in the collective evolution of society.
Embracing Varna and Jati as Dynamic and Inclusive Systems
In both Dharmic and indigenous traditions, the continuation of knowledge is not a static process but a dynamic and adaptive one. The article by Teju Ravilochan highlights the importance of moving beyond rigid classifications and embracing the fluidity and diversity within human society. This is where the concept of Jati becomes particularly relevant.
Jati, in its original sense, refers to a community or group with shared practices, occupations, or spiritual traditions. In the context of knowledge transmission, Jati Dharma involves the responsibilities and practices associated with one’s community. When understood without the distortion of caste-based discrimination, Jati becomes a means of preserving and transmitting the unique knowledge and wisdom of each community, ensuring that diversity is maintained while adapting to changing times.
Similarly, Varna, when understood as a cosmic principle rather than a rigid social hierarchy, becomes a guiding framework for personal and collective spiritual evolution. Varna, Kula, and Jati are not about restricting individuals to specific roles but about recognizing and honoring the diverse expressions of Brahman’s thought and action within society. By embracing these concepts as dynamic and inclusive systems, we can foster a society that values the contributions of all its members, regardless of their background or occupation.
A Dharmic Approach to Knowledge Continuity
The Dharmic approach to knowledge continuity, as reflected in the principles of Varna, Kula, and Jati, offers a holistic and integrated framework for preserving and transmitting wisdom. This approach emphasizes the interconnectedness of all beings and the importance of fulfilling one’s Dharma, or duty, in alignment with the cosmic order.
In this light, the Blackfoot people’s approach to knowledge continuity can be seen as a reflection of these Dharmic principles. Both systems recognize the value of preserving ancestral wisdom and ensuring that it is passed down to future generations. Both systems also emphasize the importance of the collective, the community, and the interconnectedness of all beings within the cosmos.
By reclaiming our Dharmic roots and embracing the principles of Varna, Kula, and Jati as dynamic and inclusive systems, we can create a society that values and honors the diversity of knowledge systems and the contributions of all its members. This perspective not only preserves the wisdom of the past but also ensures that it continues to evolve and adapt to the needs of the present and future.
In the fabric of existence, woven by the divine hands of Brahman, we find the intricate threads of Varna, Kula, and Jati. These sacred concepts, often misunderstood in our modern age, are in truth manifestations of the cosmic functions of Brahman itself. As the Upanishads teach us,
“Ekam sat vipra bahudha vadanti”
-The truth is one, but the wise call it by many names.
So too must we understand Varna, Kula, and Jati as different expressions of the same divine truth.
Let us first contemplate the cosmic origin of Varna. When Brahman, the ultimate reality, transitioned from its Nirguna state to the Saguna state, the four Varnas emerged as reflections of this divine manifestation. The Rig Veda, in its infinite wisdom, reveals this truth:
“Brāhmaṇo’sya mukham āsīd bāhu rājanyaḥ kṛtaḥ |
Ūrū tad asya yad vaiśyaḥ padbhyāṁ śūdro ajāyata ||”Brahmanas are situated in and became its mouth, Kshatriyas are situated in and became its Shoulders and arms, Vaishyas were situated in and became its thighs, and its feet became the Shudras.
This sacred verse speaks not of hierarchy, but of the interconnectedness of all beings within the cosmic order. Each Varna, like the limbs of Purusha, has its unique role and contribution to the collective well-being of society.
The Brahmanas, born from the divine thought of “Who am I?”, embody the pursuit of knowledge and spiritual inquiry. The Kshatriyas, arising from the analysis of this thought, represent the protective and governing aspects of reality. The Vaishyas, emerging when Brahman immersed itself in creation, signify engagement with the material world. And the Shudras, manifesting as Brahman fully identified with thought, provide the essential support for all creation.
To give a better understanding of the above paragraph, let us delve a little deeper into this concept –
The Bhagavad Gita reminds us:
“Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ”
– The four Varnas have been created by Me according to the differentiation of Guna and Karma.
But what exactly are these Gunas and Karmas?
Brahmana: The Brahmanas emerged from Brahman’s initial thought of “Who am I?” This thought represented the beginning of self-inquiry, the quest for knowledge and understanding. The thought itself was both an act of contemplation (Guna) and the act of creation (Karma). Brahmanas, therefore, embody the intellectual and spiritual pursuit of truth, representing the mind’s capacity to explore the nature of existence.
Kshatriya: The Kshatriyas arose when Brahman dissected or analyzed this thought. The act of dissection (kshit) represents the analytical, protective, and governance aspect of reality. Kshatriyas, thus, symbolize the will and power to protect and organize, reflecting the mind’s capacity to differentiate, establish order, and govern.
Vaishya: The Vaishyas were born when Brahman entered (vish) the thought, immersing itself in the experience of creation. This immersion signifies engagement with the material world, commerce, and the management of resources. Vaishyas embody the energy of sustenance, production, and exchange, reflecting the mind’s capacity to interact with and transform the material world.
Shudra: The Shudras emerged when Brahman completely became the thought, fully manifesting in the physical realm. This complete identification with thought represents the service and support that sustains all creation. Shudras symbolize the foundation and structure upon which society and the universe stand, reflecting the mind’s capacity to serve, nurture, and uphold the entire cosmic order.
As we contemplate this cosmic dance of creation, we are reminded of the wisdom of the Chandogya Upanishad:
“Tat tvam asi” – That thou art.
In recognizing the divine origin of Varna, we see that each individual is a manifestation of Brahman, regardless of their perceived role in society.
Now, let us turn our gaze to the concepts of Kula and Jati, which, like sacred streams flowing from the same divine source, complement and enrich our understanding of Varna.
Kula Dharma, the sacred duties and responsibilities within a family or clan, ensures the preservation and transmission of specialized knowledge across generations. It is through Kula that the wisdom of our ancestors flows, like the sacred waters of the Ganges, nourishing the roots of our society.
Jati Dharma, encompassing the broader community with shared practices and occupations, reflects the beautiful diversity within our society. Like the myriad forms of the Divine Mother, each Jati contributes its unique colors to the tapestry of our collective existence.
In our exploration of these sacred concepts, we find resonance with the wisdom of indigenous traditions, such as the Blackfoot people. Their approach to knowledge continuity mirrors the Dharmic understanding of the interconnectedness of all beings.
The Blackfoot elders, like our revered Rishis, preserved and transmitted spiritual and intellectual wisdom through other means other than literacy and writing gave preference to this concept of community over individual.
This harmony between Dharmic principles and indigenous wisdom reminds us of the universal truth expressed in the Rig Veda:
“Ekam Sat Viprah Bahudha Vadanti” – Truth is One, but the wise express it in many ways.
It is through this understanding that we can truly appreciate the dynamic and inclusive nature of Varna, Kula, and Jati.
As we move forward on the path of Dharma, let us embrace these sacred principles not as rigid classifications, but as divine guidance for our personal and collective spiritual evolution.
The Bhagavad Gita teaches us:
“Śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt”
– It is better to perform one’s own duties imperfectly than to master the duties of another.
In this light, we see that Varna, Kula, and Jati are not about restriction, but about recognizing and honoring the diverse expressions of Brahman’s thought and action within society.
The Path Forward
The time has come for us to re-evaluate our understanding of Varna, Kula, and Jati, and to reclaim these concepts in their true, non-discriminatory essence. The Dharmic principles of Varna, Kula, and Jati, when understood correctly, offer a powerful framework for preserving and transmitting knowledge in a way that honors the diversity and interconnectedness of all beings.
In this context, the Blackfoot people’s approach to knowledge continuity serves as a valuable reminder of the importance of community, interdependence, and the preservation of ancestral wisdom. By embracing these principles and integrating them into our modern society, we can create a world that values the contributions of all its members and ensures the continuity of knowledge for future generations.
Let us move forward with a renewed commitment to these Dharmic principles, recognizing that the preservation and transmission of knowledge is not just a duty but a sacred responsibility—one that connects us to the cosmic order and ensures the flourishing of all beings within the universe.
Let us, therefore, reclaim our Dharmic roots with renewed understanding and devotion. By embracing the true essence of Varna, Kula, and Jati, we create a society that values the contributions of all its members, fostering a world where knowledge flows freely, nourishing the collective consciousness of humanity.
As we conclude this article, let us meditate on the profound words of the Isavasya Upanishad:
“Purna madah purnam idam
Purnaat purnam udacyate
Purnasya purnam adaya
Purnam evava sisyate”That is whole, this is whole;
From wholeness, wholeness comes.
When wholeness is taken from wholeness,
Wholeness still remains.
May this eternal truth guide us as we walk the path of Dharma, preserving and transmitting the sacred knowledge that connects us to the cosmic order.
I offer this article at the lotus feet of
my Grandfather Shree Paturi Sitaramaanjaneyulu Garu, My Mother, My Father,
My Gurus Shree Narasimha Rao Garu, Mata Amritanandmayi Ammagaru, Shree Bhagavathula Aanjaneya Sharma Garu,
My ShankaraBhagavat Padacharya Parampara Gurus, Jagadguru Chandrashekharendra Saraswati Mahaswami Varu of Kanchi, Jagadguru Bharati Theertha Mahaswami Varu of Sringeri, Jagadguru Vidushekhara Bharati Mahaswami Varu of Sringeri, Jagadguru Abhinava Shankara Bharati Mahaswami Varu of Kudali,
All the Gurus that have come in my Shree Vidya and Aghora Parampara,
and, my Guru
Sakala Shastra Parangada, Sarva Tantra Swatantra, Bahubhasha Kovida, Tarakula Poojita, Na Kaschit Swayam Datta Swarupa, Aghoreswara, Vyoma Bindu Akhada Trivinshat Peethadhiswara Bhagavan Shree Vidurendranatha Saraswati!
Aadesh! Aadesh!
– Ugra
Reference:
https://www.resilience.org/stories/2021-06-18/the-blackfoot-wisdom-that-inspired-maslows-hierarchy/