Manifesto of Varna Dharma

The Untold Story of the Bhagavad Gita

Revealing the True Intent and Spirit of the Bhagavad Gita in its Historical Context.

By K.P.S. Kamath. Pkamath001@gmail.com

7. The Manifesto of Varna Dharma

In the previous chapter we studied the gist of shlokas in the BG Chapter One related to Arjuna’s discomfiture. In those shlokas Arjuna expresses Shokam (anticipatory grief), Dwandwam (doubt about his Karma as per his Guna) and fear of bad Karmaphalam (sin of killing one’s own people). That chapter is very coherent, and it does not have any utterance of prince Krishna. The Brāhmanic poet merely depicts Arjuna as a fallen Kshatriya, who has become ignorant of his duty due to Ahamkāra (egoism, self-centeredness), like Ashoka and his followers.

In the remaining 30 shlokas of Arjuna Vishāda Gita, Achyuta (prince Krishna), as the counterforce to Lord Buddha, re-educates renegades fundamental principles of Varna Dharma based on the Guna/Karma doctrine. Now let us rearrange in their approximate original sequence the remaining 30 shlokas of Arjuna Vishāda Gita, promoting Varna Dharma.

1. The poet shames renegade Kshatriyas: In shloka 2:1, the Brāhmanic poet depicts Arjuna as suffering from the weakness of compassion for his enemies on the battlefield, just as Ashoka did. He refers to Krishna as Madhusūdana (killer of demon Madhu) even though Krishna never killed Madhu in the Mahābhārata epic. In Brāhmanic mythology, demon Madhu attempted to annihilate Brahma and destroy the Vedas. Vishnu rescued both and killed Madhu. The hidden purpose of addressing Krishna as Madhusūdana was to hint that He, too, would annihilate anti-Brāhmanic Buddhists such as Ashoka, and rescue Vedic traditions (rituals and class system) from destruction by godless, rite-less and classless Buddhism.[1] This epithet of Krishna is an example of numerous secret codes in the Bhagavad Gita. Also it credentials Krishna to offer renegade Kshatriyas the Code of the Warrior (2:31-32, 37) as a remedy for their three maladies.  

2:1: Sanjaya to Dhritharāshtra: Madhusūdana addressed Arjuna whose tearful eyes were downcast due to overwhelming compassion:

In the following two shlokas, the poet chastises Ashoka and renegade Kshatriyas who were abandoning their Kshatriya Dharma to join Buddhism as Bhikku. He declares that their behavior is disgraceful: 

2:2-3: Achyuta to Arjuna: Whence has this ignoble, heaven-barring and disreputable timidity come upon you at this dangerous moment (Vishamae Samupasthitam)? Do not succumb to this cowardice! It does not befit you. Give up this despicable feeble-heartedness, and stand up, O Scorcher of Foes! 

           

2. Arjuna threatens to abandon Varna Dharma: In the following two shlokas the poet makes Arjuna threaten to become a beggar (code word for Bhikku) rather than defend himself when attacked by Bheeshma and Drona (read Ashoka the Kshatriya, and Moggaliputta Tissa the Brāhmin respectively). Addressing prince Krishna as Arisūdana (slayer of foes) credentials him as one who would annihilate Buddhist monks –Arihant (a.k.a Arahant), as the Buddhist monks were known.[2] 

2:4-5: Arjuna: O Madhusūdana, O Arisūdana, how can I counterattack with arrows Bheeshma (Kshatriya representing Ashoka) and Drona (Brāhmin representing Moggaliputta Tissa) who are worthy of worship? It is far better to live in this world by eating food earned by begging (read become a Bhikku) than to kill these great sages. If I kill the Gurus with desire for worldly gains (wealth, power and heaven), my enjoyment of wealth will be tainted with blood.

Note: Ashoka could not enjoy his victory over his half brothers that he had to kill to gain his kingdom, nor his victory over Kalinga, as they both were tainted with blood. Around the time this shloka was composed, Ashoka had already become a royal sage (Raja rishi) of great stature.

3. The poet offers remedy for three maladies

A. Remedy for Shokam: In the following shloka the poet tackles Shokam (grief). He tells Kshatriyas not to be like Ashoka who grieved both for the dead and the injured on the battlefield. In the previous chapter we deciphered secret codes in this shoka.    

2:11: Achyuta: You grieve (like Ashoka) for those (enemies) who should not be grieved for; and yet you utter words of (Buddhist) wisdom. The wise (true Kshatriyas) grieve neither for the dead nor for the living.

B. Remedy for Dwandwam: Code of the Warrior: The poet tackles Dwandwam (doubt about one’s own Dharma) by means of the Code of the Warrior. He tells Kshatriyas that whether they win or lose, they stand to gain something by performing their own Dharma.

2:31-32, 37: Achyuta: Looking at your own Dharma (Svadharmam), you should not waver (have doubt or Dwandwam about your duty), for there is nothing more preferable to a Kshatriya than righteous war. Kshatriyas who obtain such warfare that comes by good fortune are happy as they see it as an open gateway to heaven. Slain you will gain heaven; victorious, you will enjoy the earth. Therefore stand up and be resolved to fight.

What if Svadharmam were imperfect and Paradharma were more perfect? In the following shloka the poet warns renegade Kshatriyas of the dangers of Para Dharma (Buddhism). 

3:35: Achyuta: Though imperfect Svadharmam is better than Para Dharma (Buddhism) well discharged. Better death in one's own Dharma (for one goes to heaven performing one’s own Dharma, and enjoys his Punyam in one’s next birth); Paradharma invites fear (of poverty and dishonor here on earth and inferior birth hereafter).

In the following four shlokas, the poet warns of personal consequences of abandonment of Kshatriya Dharma.

2:33-36: Achyuta: If you refuse to fight, then you will incur sin (earn bad Karmaphalam and go to hell hereafter) for abandoning your own duty and honor. You will forever be infamous (here on earth). To honorable men infamy is certainly worse than death. The great chariot heroes (your peers) will consider you as one who fled the war out of cowardice; you who were highly regarded by them will lose their respect. Your enemies will also disparage your prowess and speak ill of you. What could be more painful than that?

           

C. Remedy for fear of Karmaphalam: Before tackling Arjuna’s fear of bad Karmaphalam, the Brāhmanic poet explains the doctrinal basis of all Action (Karma) in the following three shlokas:

3:5, 18:40, 3:33: Achyuta: None can remain really action-less even for a moment, for everyone is helplessly driven to action by the Gunas (force of natural disposition) born of Prakriti (Primeval Nature). Neither human beings on earth nor Devas in heaven are free from the force of the three Gunas born of Prakriti. Even a wise man (one who is well- indoctrinated in the Brāhmanic doctrines) behaves in accordance with his inherent nature (Prakriti); beings follow their Prakriti; what is the point of repressing it?

In the following three shlokas the poet explains how one’s Ahamkāra (egoism, individuality, self-centeredness) deludes one into believing that he, and not his Guna, that performs Karma. He reminds that behavioral patterns deeply rooted in one’s own nature (Svabhāva) are impossible for one to resist:

3:27, 18:59-60: Achyuta: The Gunas of Prakriti perform all Karma (Action). Ahamkāra (egoism, I, mine) deludes Buddhi (discrimination) of man and makes him think, ‘I am the doer.’ If deluded by Ahamkāra you say, “I will not fight,” your resolve is in vain, for your nature (Guna, Svabhāva) will compel you to fight. Bound by your own Karma ordained by your nature, you shall helplessly do even against your own will that, which from delusion (of your Ahamkāra), you refuse to do.[3]

Now the poet reassures Kshatriyas that when they perform their Guna/Svabhāva-ordained Varna Dharma (duty) without egoism they do not incur bad Karmaphalam (sin).   

18:17: Achyuta: He who is free from the notion of Ahamkāra (egoism), and whose understanding is not tainted –though he kills these people, he kills not, nor is he bound (by his Karmaphalam).

4. Perform your duty as per Varna Dharma: Now addressing all people of the land the poet describes the duties of four classes of Varna Dharma based on the doctrine of Guna-Karma:

18:45, 41-44: Achyuta: Man attains highest perfection (Samsiddhim) by devoting himself to his designated duty (as per his Guna and Karma). Now hear me explain to you how man attains perfection by engaging in his own duty:

The duties of Brāhmanas, Kshatriyas, Vaishyas, and Sudras are distributed according to the Gunas born of their own nature.

Serenity, self-restraint, austerity, purity, forgiveness, and also uprightness, knowledge, wisdom, belief in the Vedic doctrines and Brāhmin duties- these are the duties of Brāhmins, born of their own nature.

Heroism, vigor, firmness, resourcefulness, not running away from battle, generosity and lordliness are the duties of the Kshatriyas born of their own nature.

Agriculture, cattle rearing and trade are the duties of the Vaishyas, born of their own nature; and action consisting of service is the duty of the Sudras born of their own nature.

5. Never abandon your own Dharma: Now the poet pleads with people of all classes never to abandon their own Varna Dharma however imperfect it might be. In effect, he tells them that a known devil is better than the unknown one:  

18:47-48, 72: Achyuta: Though imperfect, one’s own Dharma (Varna Duty) is better than the Para Dharma (Buddhism) well discharged. He who performs his duty designated by his own Svabhāva (natural disposition, Guna) incurs no sin (bad Karmaphalam). One should not abandon the (Varna) Dharma to which one is born, though it is tainted with evil (such as Kāmya Karma, animal sacrifices, and killing enemies in combat), for all undertakings are tainted by evil as fire by smoke. Have you attentively listened to this (discourse), O Pārtha? Has your ignorance born of delusion (engendered by your Ahamkāra) been destroyed O Dhananjaya (Conqueror of Wealth)?

           

6. Arjuna surrenders to Varna Dharma: Arjuna indicates that he has overcome his three maladies by being reminded of his duty as per Guna/Karma doctrine:

           

18:73: Arjuna: My delusion (engendered by my Ahamkāra) is destroyed. Through your grace, O Achyuta (the infallible), I have regained my memory (of Svadharmam). Now I am firm (free from Shokam); I am free from doubt (Dwandwam). I shall act (without the fear of incurring bad Karmaphalam) according to your word. 

These 77 shlokas of Arjuna Vishāda, or what is left of it in the present text of the Bhagavad Gita-Upanishad, form the Original Gita. The secret message to everyone in it was that they should follow Arjuna’s example and not that of traitor Ashoka and his Buddhist followers, and should not abandon their Varna Dharma.

7. Achyuta as counterforce to Lord Buddha: In Arjuna Vishāda Gita prince Krishna is not a divinity but merely a wise Yādava prince, champion of Brāhmanism whom the Brāhmanic poet refers to as Achyuta (infallible, perfect one, 1:21). He is the counterforce to the Buddha who went by the epithet Thathāgatha (One who has gone thus -attained perfection). Arjuna’s surrender is only to Varna Dharma (synonymous with Brāhmanism) and not to prince Krishna. He merely acknowledges prince Krishna’s Prasādam (grace). From the beginning till the end of this episode Arjuna and Krishna remain equals. Why is this the case? Well, the goal of Arjuna Vishāda Gita was to attack Ashoka and Buddhism and strengthen Varna Dharma, not to glorify prince Krishna. It was Upanishadists who converted prince Krishna into Upanishadic Guru in 2:7, and later to Lord of beings in 4:6-8 in order to protect the Upanishadic shlokas from being destroyed. Why in this episode prince Krishna and not a Brāhmin sage lectures Arjuna? Well, at the time of creating Arjuna Vishāda (around 250 B.C.), Brāhmins had little or no credibility. Besides, the best result could be expected only when an infallible Kshatriya (Achyuta) enlightened fallen Kshatriyas about the merits of performing their own Dharma.  

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[1] In the course of evolution of the Bhagavad Gita, even long after the composition of Arjuna Vishāda, Vishnu was still a minor deity, the first among Ādityas (10:21). Toward the end He would replace even Lord Krishna as Parameshwara. BG: 11:24, 30.

[2] Buddhist monks were known by this epithet to indicate that they killed (Hant) their inner enemies (Ari) such as desire and attachment.   

[3] This is illustrated in the story of KarNa in the Mahābhārata. His Guru recognizes him as Kshatriya when he does not react to the sting of a wasp on his thigh in order not to wake up his Guru napping with his head on KarNa’s lap. KarNa had lied to the Guru that he was a Brāhmin.