‘Manorachana’.- Srirangam Ramesh

Here is my interpretation of the theory of ‘Chaturvarnam’ said in the following lines of ‘Purushasuktham’.

brāhmaṇo”’sya mukha’māsīt | bāhū rā’janya’ḥ kṛtaḥ |

ūrū tada’sya yadvaiśya’ḥ | padbhyāgṃ śūdro a’jāyataḥ ||

chandramā mana’so jātaḥ | chakśhoḥ sūryo’ ajāyata |

mukhādindra’śchāgniścha’ | prāṇādvāyura’jāyata ||

An interpretation needs no references or citations to be authenticated. Since it emerges from the ‘Manokalpana’ of a ‘Chandramanas’ – my interpretation may please be titled as an art form of the way of life, or simply

‘Manorachana’.of Srirangam Ramesh

…..And as ‘Bhagawan’ says the following is my interpretation :

It is not a prudent thought to compare body parts as each of them has a different distinctive duty to perform.

The smell of the flower can be perceived by the olfactory nerves at the tip of your nose. But the nose can’t pluck out a flower for you. Your hands can, but can’t sniff. This power of perceiving the quality of ambiance in existence is distinct to the Brahmanas.

When you are attacked with a log by an enemy, your hands would try and resist in reflex. Well, you know that the hand would be hurt and that knowledge never stopped you from putting your hand above to save your head, shoulder, body, or legs. This is the distinctive quality of the hands rooted in the chest and shoulder. This is the objective attribute of the Kshatriya.

Should there be an ailment in any part of your body, medicine can only be fed through the food you take to your stomach. Similarly, all riches of the land should be acquired, preserved, and distributed appropriately by the specialists who would be inclined to wealth management science to avoid pilferages, extravagance, and wastage. This quality of the stomach distributing energy to the whole body is about the duty in focus exclusively on the Vaishyas.

When your eyes could see a thorn on the ground and doubt if it is a thorn, how do you check it is clear other than deliberately putting your feet on it? You don’t use your hands or rub your cheek on the ground, do you? The toughest part of your body is your feet and hence a distinct role of bearing the tough floor is on it besides holding the body firm above. A person who is the physical strength behind a process is called a ’Suthradhari’. Thus the people who physically contribute to the well-being of society are the Sudras.

All four of these communities are indispensable to society. It is the astute intelligence of the mind and the tenacity of the body that combines with each one of them to grow up as how they should. Food is an integral part of what they would want to grow to be.

Genetic transfer of skills and intelligence imbued by the ancestors helps with birth. This puts them right on the platform to be addressed as a child of a particular community. Therefore equality by birth is absurd. Don’t we see that even most rationalists could see a newborn child as a child of a particular community? Who are we then preaching about equality then?

It is in the combination of the ‘Thrigunaas’ that the intrinsic elements of the intellect grow and alas by the deeds we occupy the role of a community to which we ultimately belong. This is how most alwars, nayanmaars, siddhaas, and sadhus were identified from wherever and revered as god-sent souls to mankind irrespective of their background called ‘Poorvashrama’. There is no doubt that such people who could spiritually elevate themselves are ‘Brahmanas’ by deeds though not by birth.

We have also seen many from the Brahmin community serving in the defense with all sincerity of a Kshatriya. Should they too not be called Kshathriyas ?

It’s alright as far as we accept the facts about genetic attributes well to an extent of 35 to 40 percent which in itself is a pass percentage. Beyond that, it is for the individual to grow the mind and body, akin to the passion of the intellect, available opportunities, resources open, underlying responsibilities at hand, and the directions that get disclosed.

Dharma is an integral part of the duties of all four Varnas.

Thirukkural 972 says:

பிறப்பொக்கும் எல்லா உயிர்க்கும் சிறப்பொவ்வா

செய்தொழில் வேற்றுமை யான்.

எல்லா மக்களும் பிறப்பால் சமமே; அவரவர் செய்யும் செயல் வேறுபாடுகளால் மட்டுமே பெருமை வரும்.

This can be taken as a definition given by a strict teacher who gives negative marks for bad deeds after birth and almost derecognizes the qualities imbued genetically by birth. For Valluvar, we can say that he disapproves of these 35 marks as a pass percentage even to exist in any of the four Varnas.

The capital investment for the four varnas are as follows:

Brahmana – Bakthi ,Kshatriya- Courage Vaishya – Wealth, Shudra- Food. In this context, all bankers are already Vaishyas and all physical laborers are indispensable shudras. One can be all four many times in his lifetime and finally be recognized as the one when he shined his best. Therefore the deeds define at last.

It is not a good sign to the society that exists with the people of the four varnas without the required inputs as listed here.

A brahmana without bhakti, a Kshatriya without audacity, a vaishya in penury, or a shudra in hunger are bad premonitions to the society warning of more complex divisions to occur. All the above hold good for all religions equally well. Openly or discreetly the differences are followed by all.

In Hinduism, it is a parabolic physical expression in a ‘Mudra’ that we display by touching the feet and putting them close to our eyes, which means that every part of the body is a component of the promise to its duty with no pride attached to it. In that sense, every community is equally revered as one within.

‘Manorachana’.- Srirangam Ramesh