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
3- Brāhmanism, the Oldest Dharma of
India
Brāhmanism: Brāhmanism was the most ancient Dharma of India. It was
also known as Sanātana (Ancient)
Dharma, Shāshvata (Eternal) Dharma
(BG: 11:18). Modern scholars refer to it as Orthodox
Vedic Dharma, the predecessor of Hinduism. Because the priests of this
Dharma, known today as Brāhmins, created, promoted and guarded this Dharma, it
is also known as the Brāhmanic Dharma.
This Dharma evolved over several centuries beginning around 1750 B.C. After it
incorporated essential principles of Upanishadism, Bhāgavatism, Buddhism and
Jainism, it reinvented itself as Hinduism about two thousand years ago.
1. Rig Veda
A great deal of information on the
origin of Brāhmanism could be gained from Rig Veda (‘knowledge’), which was
sacrosanct to Brāhmanism, and still is to Hinduism. It becomes evident from its
hymns that Brāhmanic culture was quite distinct
from the culture of the majority of people who inhabited in the northwest part
of Indian subcontinent where they lived. Performing sacrificial rites (Yajna) dedicated to various nature gods, such as Indra, Agni, Vāyu, was central to its culture,
and the local culture had neither gods nor rites. This distinctness of culture adds additional evidence to the theory that
several centuries earlier people of this culture migrated to northwest India in
waves from north of the Himalayas.
RV: 6:45:1: That Indra is our youthful friend who with
his trusty guidance led Turvāsa and Yadu from afar.
Turvāsa and Yadu were two of the
earliest migrant tribes of people who referred to themselves as Ārya. Recent DNA
evidence also supports large-scale migration of people from Central Asia to
India prior to this period. Later on they gradually migrated to eastern India
along Ganga River and established numerous kingdoms, such as Kuru, Pānchāla,
Kāshi, Kosala and the like.
Ārya and Dāsyu: The Ārya were tall and
fair-skinned people. They drove chariots and wielded iron weapons. In contrast,
the local people were broad-nosed, dark in color and short in stature, and most
likely the descendants of people of the very ancient Indus Valley Civilization.
Apparently this civilization disintegrated just prior to arrival of Ārya due to
some unknown natural calamity. Rig Veda has many, many hymns in which Ārya
people expressed much hatred for these dark-skinned “godless and rite-less”
people (RV: 1:33:4-5) who lived in cities protected by high walls. They
referred to them as Dāsyu, meaning servants or slaves, and prayed their gods to
destroy them.
[The title ‘Dāsa’ or ‘Dāsi’ meaning
Servant of Lord Krishna adopted by saints of Bhakti movement (Meerabai, Purandara,
Kanaka, etc.) in the medieval period- has its roots in the word Dāsyu.]
2. Brāhmanic gods
The Supreme Divinity of Brāhmanism
was Brahma the Creator, also known as Mūla Prakriti (Primeval Nature). Because
the Vedas promoted Brahma, they were known as Brahmavāda (BG: 17:24). Brahma created various gods who
represented forces of nature: Indra (god of rain and thunder), Agni (god of fire),
Vāyu, (god of wind), Varuna (god of water), etc. Brahma also created mankind,
and therefore He was known as Prajāpati (lord of beings, 3:10). In addition,
Brahma created the force known as the Guna (Quality, inherent trait, literally
ropes) that motivated people to perform all Karma (action, sacrificial rites
and rituals, BG: 3:15).
3. Gunas of Prakriti and
Guna/Karma doctrine
Brāhmanism believed that Prakriti
had three fundamental Gunas (Qualities, literally ropes, BG: 14:5-18): Sattva
(pure, goodness), Rajas (passion, thirst), and Tamas (ignorance, laziness). The
Gunas of Prakriti in the body drove everyone helplessly to do his class-designated Karma:
BG: 3:5, 27: None can ever remain really action-less
even for a moment, for everyone is helplessly driven to perform his Karma by
the Gunas of Prakriti.
According to this Guna/Karma
doctrine, even gods were subject to the Gunas of Prakriti (BG: 18:40). In other
words, everyone, including nature gods, was a helpless puppet on the stage controlled by the Gunas (strings) of
Brahma. This theory of Guna/Karma (BG: 3:28) was fundamental to Brāhmanism, and
it resorted to every means necessary to preserve it. As we will discover in the
following chapters, Upanishadism and Bhāgavatism considered this as evil
doctrine and did their best to eliminate it.
4. Varna Dharma
In the beginning white Ārya people
did not want to mix with dark-skinned Dāsyu. So they created a simple class
system based on color (Varna): White versus Black.
[We can see this color-based class
system even in the “advanced” countries like the United States to this day. White
people everywhere still think they are superior to colored people. Admixture of
white and black people is happening in the U.S. right now. President Obama,
light-skinned black man born to the union of white woman and black man, is an
example. In India, to this day, white skin color is highly valued. White
skinned women (“Gori”) are considered as beautiful whether they are truly
beautiful or not.]
A. Four classes: When the inevitable
class admixture followed, people of all shades of skin color began to appear in
the society. By and by the mixed society became more complex, and different
professions arose. In order to bring order into this highly unstable society, Brāhmanism
created four broad classes based on unequal
distribution of the Gunas in them (BG: 18:41-44): Brāhmins of Sattva Guna
(who performed rituals and scriptural work), Kshatriyas of Rajas Guna (who
ruled people, defended their territories, and fought with enemies), and Vaishya
(who traded and tended to cows) and Sudra (who did mostly physical work) of
Tamas Guna. In this class system Brāhmins and Kshatriyas, mostly of Ārya
bloodline, occupied the upper classes of the society, and often competed with
each other for supremacy. Now these two classes considered themselves as Ārya
(Noble). Vaishya and Sudra classes, considered as born of sinful wombs
(Pāpayonaya, BG: 9:32), became the lower classes. Even though this new class
system was not exclusively based on skin color, it was still referred to as
Varna Dharma.
B. Guna/Karma Dharma: Performing one’s
Karma (Duty) as per one’s Guna, became the most fundamental requirement of
Varna Dharma. Forfeiting one’s Duty ordained by his Guna condemned one to
disgrace here on earth and birth in lower class in one’s next life (BG: 2:33-36).
Brāhmanism shamed anyone questioning the Guna/Karma Dharma as one deluded by
Ahamkāra (egoism, narcissism, self-centeredness).
3:27: With the delusion caused by Ahamkāra
(egoism), man thinks he is the doer.
That is why in the
Original Brāhmanic Gita, known as Arjuna Vishāda Gita, Lord Krishna, playing
the role of charioteer and mentor admonishes Arjuna for refusing to perform his
Kshatriya Duty as per the Guna/Karma Dharma:
18:59-60: If filled with Ahamkāra you think, “I will
not fight,” vain is this, your resolve. Your Prakriti (Guna) will compel you to
fight. Bound by your own Karma born of your Svabhāva (Guna, natural
disposition), that, which from delusion (of Ahamkāra) you wish not to do, even
that you shall do helplessly against your own will!
[To this day when
someone thanks them for doing a favor, most Hindus respond, “It was my Duty!”]
C. Varnasankara: Even though whites and
blacks intermarried, Brāhmanism made a strict rule against upper class women from
marrying lower class men. The apparent purpose of this rule was to preserve the
age-old traditions and rituals related to caste (Jāti) and family (Kula), which
were performed by the upper class men (BG: 1:38-44). The hidden purpose was to
prevent diluting of the upper classes of fairer skin color. People who violated
this rule and their children were condemned as outcastes here on earth, and
condemned to be reborn in sinful wombs.
[Over the centuries, the hierarchical
(vertical) Varna Dharma proliferated horizontally, and numerous endogamous
Jātis (castes) and sub-Jātis arose in each class. Today there are thousands of
them, each competing for superiority over others. Today, caste-based politics
is a rule rather than exception in India. To this day, Hindus frown upon
inter-caste marriages. The so-called honor-killings we hear about in India are
products of such proscription. The damage done to India by caste system is
incalculable. The scourge of Untouchability, which degraded millions upon
millions of human beings over three thousand years, is rooted in the injunction
against Varnasankara.]
5. The Law of Karma
To justify inherent inequity in the
Varna Dharma, Brāhmins invoked the Law of Karma: You reap in this life what you sowed in your previous life. Everyone,
including gods, was subject to the Law of Karma (Karmādhīna).
A. Jīva: This Law of Prakriti (BG:
5:14) said that everyone has an eternal life force in him known as Jīva. After
death of the body Jīva takes birth in another body (BG: 2:27).
B. Karmaphalam: This Law said that all
actions (Karma), except for those done selflessly (such as Yajna performed to
thank gods, BG: 3:9), have consequences known as Karmaphalam (fruits of deeds).
Just as Prakriti (Brahma) caused all Karma, It also caused attachment of Jīva
with Karmaphalam (BG: 5:14). Karmaphalam were two kinds: good (Punyam) and
sinful (Pāpam). Those with Punyam enjoyed it (Bhoktum) in their next life (BG:
6:41); those committing Pāpam suffered misery in their next life.
The Law of Karma rationalized why
lower class people suffered misery and upper class people enjoyed wealth,
status and pleasure. This Law gave the lower classes incentive to do good deeds
while serving the upper classes so that they could be in a higher class in
their next birth.
[To this day Hindus blame their
misfortune to their Karma from their previous lives. When misfortune strikes
them, they strike their forehead with the palm of their right hand saying, “It
must be my Karma!” or, “It was written on my skull!” or, “Karmādhīna!”]
6. Yajna
The Brāhmanic people worshiped
nature gods with sacrificial rites known as Karma (“the works”), which arose
from Brahma. Karma had three elements: Yajna (fire sacrifice), Tapas
(austerities), and Dāna (gift to Brāhmins) (BG: 17:24). Usually a Kshatriya
sponsored Yajna, and he gave Dāna to Brāhmins for performing Yajna. During
Yajna, the sponsor and priest drank an inebriating drink made from a mountain
herb called Soma (BG: 9:20) and hallucinated that they mingled with gods. They
burnt clarified butter and grains in the fire believing that the smoke carried
them to their gods. In return, gods granted them rains and other natural
bounties. An Upanishadic poet explains this quid
pro quo:
BG: 3:10-12, 14, and part of 15: Having created
mankind in the beginning together with Yajna, Prajāpati said, “By this shall
you propagate; this shall be the milch cow of your desires. Cherish the Devas
with this; and may the Devas 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 enjoyments you desire.”
[It is interesting to note here that
this quid pro quo is rampant in
Hinduism to this day. People donate gold, silver, jewelry and money to their
favorite gods and expect them to fulfill their desires. Even today we read in
newspapers how some crooks and scoundrels donated huge amount of gold and
precious stones seeking protection and rewards from their gods. As a result today
all famous temples are bloating with wealth.
A. The Wheel of Yajna: This quid pro quo (I scratch your back you
scratch mine) of gods and people cherishing each other was known as the Wheel
of Yajna (Yajna Chakra, 3:16), see picture below:
BG: 3:14: From food beings become; from rain is food
produced; from Yajna rain proceeds; Yajna is born of Karma. Karma is born of
Brahma.
In passing, let us make a note that
it was corruption of Wheel of Yajna that led to downfall of Brāhmanism, rise of
heterodox Dharmas such as Buddhism, Jainism, Ajīvika, Lokāyata (materialism)
and Upanishadism.
B. Brahman: While singing hymns
praising gods, Brāhmins invoked a mysterious spirit known as Brahman by
uttering ‘Om!’ (BG: 17:23-24). The syllable Om signified “fulfillment of
desire” (Chāndogya Upanishad: 1:1:1-9).
[It should be noted here that in
the beginning the mysterious spirit Brahman and the life essence Jīva were
independent entities. It was Upanishadists who later on elevated Brahman to the
position of all-pervading Supreme Divinity, and renamed Jīva as Ātman (Self),
the embodied Brahman, as reflected in the Sūtra: Tat Tvam Asi (That thou art). This is known as Advaita ideology
(BG: 10:20, 15:15), promoted by Shankarāchārya of Kālādi, Kerala, in the 9th
century A.D. Followers of Dvaita ideology, promoted by Madhvāchārya of Udupi,
Karnataka, in 13th century, still believe that Brahman (replaced by
Vishnu) and Jīva are distinct entities (BG: 9:4-5]
7. Brāhmins
Over the centuries, due to their
brilliant literary skills, memory powers and alleged proximity to gods, prestige
of Brāhmins rose sky high and they became even more powerful than kings. Their
prestige was only next to gods, and sometimes even greater. Offending Brāhmins
became a grave crime, often punishable by death.
8. The Old Constitution of India
Thus Brāhmanism brought Law and
Order in ancient India by means of its two doctrines: The Guna/Karma doctrine dictated
one’s Varna (one’s Duty as per his class). The Law of Karma rationalized one’s
current status in life. Brāhmanism shamed rebels as suffering from Ahamkāra and
banished them from society here on earth, and condemned them to lower life hereafter.
This Dharma became the anchor of India and gained respect of all classes. It
was the unwritten Constitution of ancient India.
[Allegiance of all Hindu extremists
is to this Old Constitution of India as evidenced by their disrespect and
disregard for the New Constitution of India, which protects people of all
Dharmas of India –Muslims, Christians, Sikhs, Buddhists, Jains, Jews and others.
That is why, while they claim to be great patriots, these stupid extremists
indulge in behaviors, which are blatantly criminal according to the New Constitution
of India. Members of Hindu vigilante outfits such as Rama Sena and Shiv Sena,
who beat up people and destroy property in the name of protecting Brāhmanic
culture, are criminals with scant respect for the Rule of Law. Obviously, these
people are living in the long-lost past instead of living behind bars.]
In the next article, we will study
how some jealous Brāhmins and greedy Kshatriyas corrupted this noble Dharma and
set in motion the process of its decay and demise.
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