CHAPTER TWO
Brāhmanism and the Doctrines of the Gunas and Karma
2.1: The Arya
Let us now review in some detail the circumstances leading to the creation of the 64 shloka long Original Gita. Around 1500 B. C. E. northern India was dominated by a group of elite people who called themselves as the Arya. Most probably the Arya people were fair-skinned and of Central Asian origin. They spoke an archaic form of a language that later came to be known as Sanskrit. Their preeminence in northern India was by virtue of the force of their arms, superiority of their culture and vastness of their vocabulary. They rode chariots drawn by horses and they raised cows. They considered themselves as the nobility of the ancient Indian society, and so the term Arya came to mean nobleman. Much of the information we have about the Arya people, their language, culture, and religion comes to us from Rig Veda, a collection of sacred hymns composed by their bards probably between 1500 and 1000 B. C. E., a period known as the Vedic period. Arya people disparagingly referred to the darker-skinned locals as Dāsyus -slaves. Shortly after they settled down amidst the local people a primitive class system based on the color (Varna) of skin -not unlike the apartheid system in 20th century South Africa and the U. S. A.- came into being.
2.2: Evolution of the Aryan society
In the course of time, by necessity, Aryan men co-mingled with local women and produced children of varying hues of skin color, and the Varna system, based on white skin versus black, no longer made as much sense. As the society became more complex, a new class system evolved based on one’s profession. However, the term “Varna” continued to be applied to the new class system, and it no longer carried the connotation of skin color. This is akin to the term Yajamāna, which originally meant ‘one who sponsored a Yajna’, later came to mean the head of the household even though he never sponsored Yajna. Gradually the society stratified itself into four broad classes: Kshatriyas, the warrior class; Brāhmins, the priestly class; Vaishyas, the trading, farming and cattle-raising class, and Sudras, the labor class (18:41-44). In this class system, known as Varna Dharma, Kshatriyas and Brāhmins, who were referred to as Dvija (twice-born) became the upper classes (17:14). Vaishyas, Sudras and women were considered inferior in birth (Pāpayonaya 9:32). Those who were beyond the pale of this class system were considered as uncultured out-castes. People who were products of class admixture (Varnasankara, 1:41) -union between the upper class women and lower class men- were also condemned as out-castes. The upper classes abhorred Varnasankara (1:38-44) and did their best to keep the purity of each class intact. Somewhat later in the Vedic period, as the society became even more complex, it developed Jāti Dharma (1:43), caste system, based on sub-specialization of hereditary professions and endogamy, developed. For example, Brāhmin class (Varna) came to have many castes (Jātis) based of their sub-specialties, language and the like. Even amidst the specific castes, a system of distinct families, practicing their own specific rituals, (Kula Dharmas, 1:43), evolved. In any case, even though the class and caste system transcended the skin color, the Indian society continued to place a great deal of importance to the color of one’s skin. To this day in India people with dark skin color are looked down upon and fair colored people, especially women, are highly valued.
2.3: Kingdoms and Republics
In the beginning of Vedic period, the Arya were semi-nomadic people who grazed their cattle from pasture to greener pasture. Then they began to settle down in the region of the Punjab. As settlements took roots, they became civilized and their culture became more refined. Over the next five centuries the Aryan culture gradually spread in the southeasterly direction, along the rivers Yamuna and Ganga. The Aryan aristocracy formed various ancient kingdoms (1:4-7) -Kuru, Panchala, Matsya, Chedi, Kashi, Kosala- and republics such as Shakyas, Koliyas, Mallas, and the like. Human nature being what it is, these kingdoms often fought amongst themselves for territory, cows, and supremacy. The great epic Mahābhārata, often referred to as the fifth Veda, is about a Great War that allegedly took place, perhaps around 1000 B. C. E. on the ancient battlefield of Kurukshetra (1:1) about one hundred miles north of New Delhi, India, in which all these kingdoms fought on one side or the other. There is no material evidence to prove that the Mahābhārata war, as it was depicted in the epic, was an actual historical event. It is very likely, however, that the core of the Mahābhārata epic was based on an actual war that took place in that region sometime during the Vedic period.
2.4: Brāhmanism
The social order of the Arya people was known as Orthodox Vedic Dharma or Brāhmanism. The Brāhmanic Dharma rested on the foundation of the doctrines of the Gunas and Karma, and was held up by four pillars: 1. Sanctity of ancient, orally transmitted scriptures known as the Vedas or Shrutis (17:23-24). 2. Hierarchical class system known as the Varnāshrama Dharma (4:13), which divided the Brāhmanic society into four great classes -Brāhmins (priests of Sāttvic Guna), Kshatriyas (warriors of Rājasic Guna), Vaishyas (agriculturists, traders, cattle ranchers, of Tāmasic Guna), and Sudras (laborers, of Tāmasic Guna) (14:5-18; 18:41-45). 3. Sacrificial rites (Yajna, Karma) dedicated to the Vedic gods (4:12; 17:4, 14); and 4. Supremacy of Brāhmins over the other three classes (18:42) by virtue of their monopoly over the sacred texts and the art of sacrificial rites.
2.5: The doctrine of the Gunas (Qualities)
To consolidate their status in the society, the upper classes developed an ingenious doctrine known as the Gunas. The doctrine of the Gunas said that one’s “natural quality” or “natural disposition” or “innate nature” (Svabhāva, 18:42) he is born with, or “natural temperament” known as the Guna, drove all his actions (Karma) (3:5); and no one, including gods, is capable of defying its force (18:40). The Gunas are rooted in Prakriti (Nature). A simple example would be the Guna of a tiger. It is tiger’s nature to attack other animals and kill them. A tiger which grew up in wilderness cannot be entirely tamed to be docile. Even circus tigers do not give up their innate nature to kill. Likewise, a full-blooded Kshatriya, raised in the household of fine Kshatriya parents cannot easily give up his innate Kshatriya bravery and ferocity. Brāhmanism recognized three Gunas (Qualities): Sattva (goodness, happiness, knowledge); Rajas (passion, action, greed); and Tamas (ignorance, laziness, sleep). Brāhmins assigned themselves the Sāttvic Guna and designated Rājasic Guna to the Kshatriyas. The rest were given the Tāmasic Guna. Everything in the Brāhmanic world were straight-jacketed into these three Gunas (Chapters Seventeen and first half of Chapter Eighteen). The three Gunas and their functions are explained in the Brāhmanic Gita as follows:
14:5-18: Sattva, Rajas, Tamas -these Gunas, O mighty armed, born of Prakriti, bind the indestructible (Atman) embodied one fast in the body. Of these, Sattva, being stainless, is luminous and un-obstructive. It binds, O sinless one, by creating attachment to happiness and knowledge. Know Rajas to be of nature of passion, of source of thirst and attachment (to sense objects and action); it binds fast, O Kaunteya, the embodied one to attachment to action. But know Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Bharata, by heedlessness, indolence and sleep. Sattva binds one to happiness, and Rajas to action, O Bharata, while Tamas verily veils knowledge and binds one to heedlessness. Sattva asserts itself, O Bharata, by predominating over Rajas and Tamas; and Rajas over Sattva and Tamas; and Tamas over Sattva and Rajas. When the light of knowledge beams through all the gateways of the body, then it may be known that Sattva is predominant. Greed, activity, the undertaking of actions, unrest, longing -these arise, O best of the Bharatas, when Rajas is predominant. Indiscrimination, inertness, heedlessness and delusion -these arise, O joy of the Kurus, when Tamas is predominant. If the embodied one meets with death when Sattva is predominant, then he goes to the pure worlds of those who know the highest. Meeting death in Rajas, he is born among those attached to action; and, dying in Tamas, he is born in the womb of the deluded. The fruit of good action, they say, is Sāttvika and pure; verily the fruit of Rajas is pain, and ignorance is the fruit of Tamas. From Sattva arises wisdom; from Rajas arises greed; and from Tamas arise heedlessness, error and ignorance. Those who are fixed in Sattva go upwards; the Rajasikas remain in the middle; and the Tamasikas, abiding in the functions of the lowest Guna, go downwards.
Brāhmanism focused entirely on the Action part of the Gunas (3:5, 27, 33; 18:59-60) as its main goal in the Original Gita was to motivate Arjuna to fight. All actions were mediated by means of organs of action such as hands, legs, mouth and genitals. However, there is another aspect of the Gunas which the Brāhmanic seers failed to deal with: The Senses. The Upanishadic seers had no quarrel with the fact that all action was driven by the Gunas and Atmān was entirely actionless (13:29). However, they pointed out that the Gunas were the hotbed of various human weaknesses such as Kāma, Krōdha (3:37), Sangas and Mōha (2:62-63). When man’s actions are tainted by these weaknesses, he indulges in evil acts such as Kāmya Karma (3:36-43) and ruins himself (2:62-63). They blamed the Gunas as the cause of Shōkam because they destroyed awareness of Atmān (3:40). They blamed the Gunas as the cause of Dwandwam as the they promoted attachment to sense objects (3:34). They blamed the Gunas for incurring Karmaphalam and thus perpetuating Samsāra. Therfore, they said, the Gunas were truly enemies of man (3:34, 39) and they must be slain (3:43). So the Upanishadic seers repeatedly exhorted readers to transcend all three Gunas (2:45; 14:19). They gave Buddhiyoga as the tool to overcome the force of the Gunas.
2.6: The doctrine of Karma (Action, behavior)
Every action (Karma) resulted in a fruit (phalam), unless, of course, it was done selflessly (3:9). The Brāhmanic doctrine of Karma explained the consequences of one’s actions based on his Guna. If one did good deeds as dictated by his Guna, he gained good Karmaphalam (Punyam, merit) and if one did bad deeds in defiance of his Guna, he earned bad Karmaphalam (pāpam, sin, 1:36). One who earned good Karmaphalam enjoyed life and attained ‘perfection’ (Samsiddhim 18:45) here on earth and his spirit went to heaven hereafter. One who earned bad Karmaphalam suffered misery here on earth and his spirit went to hell hereafter (1:44). After exhausting one’s Karmaphalam in heaven or hell, one’s spirit returns to earth to begin another cycle of birth, death and rebirth, known as Samsāra (2:26-27; 6:40-41; 9:20-21). This doctrines explained why one suffered misery in life here on earth even though he/she had done nothing in this lifetime to deserve it. Because Brāhmanism believed in this cycle of birth, death and rebirth, its main concerns were quality of life here on earth and the fate of the spirit hereafter (18:42). The reader should take note of these two frequently mentioned Brāhmanic terms in the Bhagavad Gita: here and hereafter. During the post-Vedic period, the primary method of earning Karmaphalam was to perform Yajnas in an ostentatious way to earn wealth and power here on earth and heaven hereafter (2:43).
The Upanishadic seers claimed that earning Karmaphalam as per the doctrine of Karma meant one would be born again and again on this miserable earth. Their goal was peace of mind here on earth engendered by detachment from sense objects
2.7: How Brāhmanism controlled the society
By means of these two doctrines, Brāhmanism regulated the behavior of members of its society. Everyone was brainwashed into believing that the force of the Gunas is such that no one, including gods, could resist it. Accordingly, everyone helplessly performed his assigned duty in the society based on his Guna and Karma (3:5; 18:59-60), and by doing so he earned honor and respectability in the society, especially with his peers (2:34-35), and attained heaven after death (2:32). It was pointless to try to repress the Gunas (3:33). There was no room for any “personal choices” when it came to action. Anyone who thought that he was acting independently of his Guna and Karma was considered as one blinded by Ahamkāra (egoism) (3:27; 18:59). Being branded as an egoistic person was the worst shame one could feel in the shame-oriented Brāhmanic society. In fact, dishonor in the society was considered as worse than death (2:34). The right action meant doing what the society thought was right, and not a person thought was right.
There is no being on earth, or again in heaven among the Devas (Vedic gods), that is liberated from the three Gunas, born of Prakriti (nature) (18:40). The Gunas of Prakriti perform all Karma (action). With the understanding clouded by Ahamkāra (egoism), man thinks, “I am the doer!” (3:27). None can ever remain actionless even for a moment; for everyone is helplessly driven to action by his Gunas born of Prakriti (3:5). Even a wise man behaves in conformity with his own nature (Guna); beings follow nature; what shall restraint avail? (3:33). He, who is free from the notion of egoism, and whose understanding is not tainted (by it), though he kills these people, he kills not, nor is he bound (by sin, bad Karmaphalam) (18:17). Devoted each to his own (Guna-designated) duty, man attains the highest perfection (Samsiddhim).
Brāhmanism controlled the society by drumming up this belief system in all classes of society. Those who defied the system were declared as suffering from Ahamkāra and shunned. This was no different than dissenters in Communist countries being ostracized and branded as mentally ill. Controlling the behavior of members of the society by means of shame is still widely prevalent in India. The pervasive sense of helplessness, lack of initiative, approval seeking behavior, sychophancy, and false humility we commonly see in Hindus in general, especially when they deal with authority figures, are rooted in this self-serving indoctrination. Common adages we often hear in India, “What would ten people think of you if they found out what you did?” or “What you are doing doesn’t look good in the eye of ten people” are rooted in these doctrines. You rarely hear anyone say, “Don’t worry what others think of your actions. Just do what your conscience dictates you to do.” It took Gandhi to point this out to Indians when he united them to fight against the British.
The Upanishadic seers, on the contrary, simply disagreed with this idea. According to them, one should act without the Dwandwam of honor and dishonor (14:25) and desire and aversion (3:34). Instead of being the slave of the Gunas, one should transcend them (2:45; 14:19); restrain them and act (3:7) without attachment to fruit, and “reflect fully and act as you choose” (18:63)
2.8: 1. Shrutis and Smritis
Two more Vedas, mostly related to sacrificial rites dedicated to various nature gods -Indra, Agni, Vāyu, Nāsatyas, Varuna- were composed during the last centuries of the Vedic period, which is generally known as the Vedic period. These Vedas, or treasures of knowledge, were orally transmitted by special class of priests through brilliant feats of memory from generation to generation. The Vedas were considered as divinely revealed, and were known as Shruti, meaning that which was heard (2:52-53). Only men of the upper classes were allowed to hear the Vedas. Brāhmanism considered the Vedas as a direct product of Brahman (17:23). The Bhagavad Gita refers to only three Vedas.
In contrast to the Shrutis, which are considered revealed (heard) knowledge, the Mahābhārata epic was considered as Smriti, a remembered scripture. Like all other secular texts of ancient India, the Mahābhārata epic, too, was thoroughly worked over and “Brāhmanized.” This was not much different from attempts by Hindutva fanatics in modern India to rewrite history of India to suit their self-interest. For example, the five noble Pāndava princes were declared as born from the boons granted to their mother Kunti by various Vedic gods. Just about every major character in the great epic was given some genetic connection with a Vedic divinity. In fact, even after the Original Brāhmanic Gita was converted into the anti-Brāhmanic Upanishadic Gita, Brāhmanic seers “re-Brahmanized” even the Upanishadic concepts (18:1-39). Unlike the Shrutis, people of all classes could listen to the Smritis, a fact which was later capitalized by the Upanishadic seers in their attempt to overthrow Brāhmanism. This is how the Gita, a Smriti, became the vehicle to bring to the public the wisdom of the Upanishads, which had been declared by Brāhmanic seers as Shruti as well as secret (Rahasyam 4:3), to hide their revolutionary intent to overthrow Brāhmanism.
2.9: 2. Yajnas as the means to return the debt to gods
Essential to understanding the Bhagavad Gita is to note the crucial role sacrificial rites known as Karma or Yajna played in the Brāhmanic society. Originally Aryan aristocracy performed various Yajnas to thank various nature gods for their benevolence, such a rains and protection from natural calamities: 3:10-12: Having created mankind in the beginning together with Yajna, Prajāpati (the Vedic Lord of beings) said: “By this shall you propagate; this shall be the milch cow of your desires. Cherish the Devas with this (Yajna); and may they cherish you; thus cherishing one another, you shall reap the supreme good (of the society). Cherished by Yajna, the Devas shall bestow on you the enjoyment you deserve.” 3:14: From food beings become; from rain is food produced; from Yajna rain proceeds; Yajna is born of Karma (prescribed sacrificial “works”). They burnt surplus grains, butter and animal flesh in the sacrificial fire, which was their way of returning the debt (Rna) they owed the gods for granting them rains. It was something like a Thanksgiving ritual. The main portion of the sacrificed materials went to the gods, carried to them by the smoke of Yajnas, and the remnant was considered as nectar (4:31), the Prasādam of modern times, and consumed by the performers as a sign of their humility and gratitude. Yajnas performed in this spirit of selflessness liberated the performer from his debt to the gods (4:15), and thus earned him no sin (bad Karmaphalam).
Brāhmanism considered the Yajnas as the direct product of Brahman (17:23). Vedic sacrifices consisted of four elements: Singing Vedic hymns in praise of Vedic gods, Yajna (fire worship of gods), Dāna (gift-giving) and Tapas (austerity) (17:24; 8:28; 11:48, 53). Brāhmanism encouraged the upper classes to worship Vedic Devas by Yajna to gain quickly whatever they desired (4:12) here on earth and attain heaven hereafter (9:20). While performing these Yajnas, Brāhmins and Kshatriyas drank a hallucinogenic drink known as Soma (9:20). In this highly ecstatic state of mind, they “communicated” and “mingled” with Vedic Devas.
2.10: 3. Varnāshrama Dharma: Duty above all else
As we read above, this was the sub-Dharma of Brāhmanism which divided the society into four great classes based on the distribution of the Gunas (4:13). According to this system, there was no room for individualism or personal choice. Meekly and helplessly performing one’s socially designated task (Karma) as determined by one’s Guna-bound Dharma (bounden duty). The doctrines of the Gunas and Karma and the class system based on them are eloquently explained to prince Arjuna in the following shlokas uttered by prince Krishna in the Brāhmanic Original Gita:
18:45: Devoted each to his own duty, man attains the highest perfection. How engaged in his own duty, he attains perfection, that do you hear. 18:41-44: The duties of Brāhmanas, Kshatriyas and Vaishyas, as also of Sudras, O scorcher of foes, are distributed according to the Gunas born of their own nature. Serenity, self-restraint, austerity, purity, forgiveness, and also uprightness, knowledge, realization, belief in a hereafter -there are the duties of the Brāhmanas, born of their own nature (Sattva Guna). Heroism, vigour, firmness, resourcefulness, not fleeing from battle, generosity and lordliness are the duties of the Kshatriyas born of their own nature (Rajas Guna). Agriculture, cattle-rearing and trade are the duties of the Vaishyas (common folks), born of their own nature (Tamas Guna). And action consisting of service (of the upper classes) is the duty of the Sudras born of their own nature (Tāmasic).
What are the rewards for a Kshatriya who performs his duty (fighting) helplessly, faithfully and obediently according to the dictates of his Guna and Karma? 2:37: Slain you will gain heaven; victorious you will enjoy the earth. Therefore rouse up, O son of Kunti, resolved to fight. What happens to an egoistic Kshatriya who refuses to perform his Dharma as per the doctrines of the Gunas and Karma? 2:33-35: But if you do not wage this righteous warfare, then forfeiting your own duty and honor, you will incur sin (earn bad Karmaphalam and go to hell). People will forever recount your infamy. To the honored, infamy is surely worse than death. The great chariot-warriors will view you as one who fled from war out of fear; you who were highly esteemed by them will be lightly held. Why would a Kshatriya not earn bad Karmaphalam if he killed his own people? 18:17: He who is free from the notion of egoism and whose understanding (about his Guna-bound duty) is not tainted (by Ahamkāra), though he kills these (his own) people, he kills not, nor is he bound (by bad Karmaphalam). If any ignorant Kshatriya is still defiant of the doctrines of the Gunas and Karma, he better know how puny his resolve is: 18:59-60: If filled with Ahamkāra, you think, “I will not fight,” vain is this, your resolve; your nature (Guna) will compel you. Bound by your own Karma (comeuppance) born of your nature (Guna), that, which from delusion (of your Ahamkāra) you wish not to do, even that you shall do helplessly against your will, O Kaunteya.
Brāhmanic Dharma indoctrinated this belief system so well in all classes of people that even to this day Indian society shuns people who show any degree of initiative or individuality. “Do not show your Adhikaprasangam (one-upmanship)” is the one mantra most people who grew up in India are quite familiar with. A person who projects an image of passivity, blind obedience, false humility and docile subservience, is rewarded with approval by his superiors, especially at work places.
2.11: 4. Brāhmins go to the top of the heap
In the beginning of the Vedic period, Brāhmins played second fiddle to Kshatriyas in the hierarchy of the class system, being merely the priestly class, which was on the dole of Kshatriyas. As people settled down and began to cultivate agricultural crops, sacrificial rites to appease nature gods for rain and protection from natural calamities became more important and widespread even among the less prosperous and lower classes. Naturally Brāhmins gained the upper hand by virtue of their mastery over Sanskrit language, monopoly over the Vedas, expertise over increasingly complicated and mysterious art of Vedic sacrifices. Gradually they gained authority over the masses. Now Brāhmins became less dependent on Kshatriyas for their livelihood. This gave them the opportunity to declare their superiority over Kshatriyas in the hierarchy of the Aryan society as well as to become powerful and wealthy themselves.
The Brāhmin superiority over Kshatriyas was repeatedly drummed in by means of various oral as well as written texts composed by the former. Gradually Brāhmins became the uppermost class in the hierarchy of Varnāshrama Dharma (18:41-42). Endowed with brilliant literary skills, they created myths that they possessed supernatural powers by virtue of severe austerities they performed to please and win over the gods. Displeased, they could lay dreadful curses and bring on disaster even on powerful kings who offended them. They claimed superhuman powers such as being able to see the future events; read people’s mind; be at two places at the same time; burn down people to ashes by merely staring at them, and the like. They even claimed power over Vedic gods by means of their knowledge of magical shlokas known as mantras. They claimed that they possessed a mysterious force known as Brahman by means of which they could communicate with Vedic gods. They invoked Brahman during Yajnas dedicated to Vedic gods by the designation, Om Tat Sat (17:23-27). They considered themselves as one of three direct products of Brahman, the other two being Yajnas and the Vedas (17:23). This is how they came to be known as Brāhmana or Brāhmin. In the course of time Brāhmins became the power behind every throne in north India. In fact, the very first all-India empire, known as Maurya, was the creation of a wily Brāhmin by the name of Chānakya. Not a blade of grass moved without the approval and blessing of Brāhmins. They declared themselves as incarnation of Brahma, Vishnu, Maheshwara and Brahman. Throughout India’s long history Brāhmins did whatever they needed to do to maintain their supremacy over other classes. This is as true even today as it was in ancient India as evidenced by the throngs of people who vie with each other to lunge at the feet of even most fraudulent Sādhus, Swāmis, Babas and Gurus in saffron, and sometimes, white clothes. It takes just a little slight of hand to convince the gullible to grab their feet or roll over on the ground in obeisance.
Now something happened that drastically changed the course of history of India.