The Law of Varna
Varna means pre-determination of the choice of man's profession. The law of varna is that a man shall follow the profession of his ancestors for earning his livelihood. Varna therefore is in a way the law of heredity. Varna is not a thing that is superimposed on Hindus, but men who were trustees for their welfare discovered the law for them. It is not a human invention, but an immutable law of nature—the statement of tendency that is ever present and at work like Newton's law of gravitation. Just as the law of gravitation existed even before it was discovered so did the law of varna. It was given to the Hindus to discover that law. By their discovery and application of certain laws of nature, the people of the West have easily increased their material possessions. Similarly, Hindus by their discovery of this irresistible social tendency have been able to achieve in the spiritual field what no other nation in the world has achieved.
Varna has nothing to do with caste. Down with the monster of caste that masquerades in the guise of varna. It is this travesty of varna that has degraded Hinduism and India. Our failure to follow the law of varna is largely responsible both for our economic and spiritual ruin. It is one cause of unemployment and impoverishment, and it is responsible for untouchability and defections from our faith.
The Rishis after incessant experiment and research arrived at this fourfold division, that of teaching, of defending, of wealth-producing, and of manual service.
In ancient times there were automatic trade guilds, and it was an unwritten law to support all the members of the profession. A hundred years ago, a carpenter's son never wanted to become a lawyer. Today he does, because he finds the profession the easiest way to steal money.
In ages gone by there was not the ambition of encroaching on another's profession and amassing wealth. In Cicero's time, for instance, the lawyer's was an honorary profession. And it would be quite right for any brainy carpenter to become a lawyer for service, not for money. Later, ambition for fame and wealth crept in. Physicians served the society and rested content with what it gave them, but now they have become traders and even a danger to society. The medical and the legal professions were deservedly called liberal when the motive was purely philanthropic.
When I follow my father's profession, I need not even go to a school to learn it, and my mental energy is set free for spiritual pursuits, because my money or rather livelihood is ensured. Varna is the best form of insurance for happiness and for real religious pursuit. When I concentrate my energy on other pursuits, I sell away my powers of self-realization or sell my soul for a mess of pottage.
We are talking with crooked notions of varna. When varna was really practised, we had enough leisure for spiritual training. Even now, you go to distant villages and see what spiritual culture villagers have as compared to the town-dwellers. These know no self-control.
We need not, ought not, to seek new avenues for gaining wealth. We should be satisfied with those we have inherited from our forefathers so long as they are pure. If my father is a trader and I exhibit the qualities of a soldier, I may without reward serve my country as a soldier but must be content to earn my bread by trading.
24-11-'27, pp. 390, 391 & 395
Varnashrama, as I interpret it, satisfies the religious, social and economic needs of a community. It satisfies the religious needs, because a whole community accepting the law is free to devote ample time to spiritual perfection. Observance of the law obviates social evils and entirely prevents the killing economic competition. And if it is regarded as a law laying down, not the rights or the privileges of the community governed by it, but their duties, it ensures the fairest possible distribution of wealth, though it may not be an ideal, i.e. strictly equal, distribution. Therefore, when people in disregard of the law mistake duties for privileges and try to pick and choose occupations for self-advancement, it leads to confusion of varna and ultimate disruption of society. In this law, there is no question of compelling any person to follow the parental occupation against his or her aptitude; that is to say, there can be no compulsion from without as there was none for, perhaps, several thousand years, during which the law of varnashrama worked without interruption. By training, the people had recognized the duty and the justice of the law, and they voluntarily lived under it. Today, nations are living in ignorance and breach of that law and they are suffering for it. The so-called civilized nations have by no means reached a state which they can at all regard with equanimity and satisfaction.
4-3-'38, p. 5
As I have interpreted Varna Dharma, there is no bar in any shape or form to the highest mental development. The bar altogether normal is against change of hereditary occupation for the sake of bettering one's material condition, and thus setting up a system of unhealthy and ruinous competition which is today robbing life of all its joy and beauty.
29-7-'33, p. 8
Varna is determined by birth, but can be retained only by observing its obligations.
One born of Brahmana parents will be called a Brahmana, but if his life fails to
reveal the attributes of a Brahmana when he comes of age, he cannot be called a
Brahmana. He will have fallen from Brahmanahood. On the other hand, one who is
born not a Brahmana but reveals in his conduct the attributes of a Brahmana will
be regarded as a Brahmana, though he will himself disclaim the label.
Varna thus conceived is no man-made institution but the law of life universally governing the human family. Fulfillment of the law would make life livable, would spread peace and content, end all clashes and conflicts, put an end to starvation and pauperization, solve the problem of population and even end disease and suffering.
But if varna reveals the law of one's being and thus the duty one has to perform, it confers no right, and the idea of superiority or inferiority is wholly repugnant to it. All varnas are equal, for the community depends no less on one than on another. Today varna means gradation of high and low. It is a hideous travesty of the original. The law of varna was discovered by our ancestors by stern austerities. They sought to live up to the law to the best of their capacity. We have distorted it today and have made ourselves the laughing-stock of the world.
Though the law of varna is a special discovery of some Hindu seer, it has universal application. Every religion has some distinguishing characteristic, but if it expresses a principle or law, it ought to have universal application. That is how I look at the law of varna. The world may ignore it today but it will have to accept it in the time to come. It ordains that every one shall fulfill the law of one's being by doing in a spirit of duty and service that to which one is born.
28-9-'34 p. 261-62
Talks with an American Clergyman
Gandhiji: "Why should my son not be a scavenger if I am one?"
"Indeed? Do you go so far?"
"I do, because I hold a scavenger's profession in no way inferior to a clergyman's."
"I grant that, but should Lincoln have been a wood-chopper rather than President of the U.S.A.?"
"But why should not a wood-chopper be a President of the United States? Gladstone used to chop wood."
"But he did not accept it as his calling."
"He would not have been worse off if he had done so. What I mean is, one born a scavenger must earn his livelihood by being a scavenger, and then do whatever else he likes. For a scavenger is as worthy of his hire as a lawyer or your President. That, according to me is Hinduism. There is no better communism on earth. Varna Dharma acts even as the law of gravitation. I cannot cancel it or its working by trying to jump higher and higher day by day till gravitation ceases to work. That effort will be vain. So is the effort to jump over one another. The law of varna is the antithesis of competition which kills."
6-3-'37, p. 27
Caste1 v. Class
Man being a social being has to devise some method of social organization. We in India have evolved caste; they in Europe have organized class. Neither has the solidarity and naturalness of a family which perhaps is a God ordained institution. If caste has produced certain evils, class has not been productive of anything less.
If class helps to conserve certain social virtues, caste does the same in equal, if not greater, degree. The beauty of the caste system is that it does not base itself upon distinctions of wealth possessions. Money, as history has proved, is the greatest disruptive force in the world. Even the sacredness of family ties is not safe against the pollution of wealth,—says Shankaracharya. Caste is but an V extension of the principle of the family. Both are governed by blood and heredity. Western scientists are busy trying to prove that heredity is an illusion and that milieu is everything. The solid experience of many lands goes against the conclusion of these scientists; but even accepting their doctrine of milieu, it is easy to prove that milieu can be conserved and developed more through caste than through class.
The spirit behind caste is not one of arrogant superiority; it is the classification of different systems of self-culture. It is the best possible adjustment of social stability and progress. Just as the spirit of the family is inclusive of those who love each other and are wedded to each other by ties of blood and relation, caste also tries to include families of a particular way of purity of life (not standard of life, meaning by this term, economic standard of life). Only it does not leave the decision, whether a particular family belongs to a particular type, to the idiosyncrasies or interested judgment of a few individuals. It trusts to the principle of heredity, and being only a system of culture does not hold that any injustice is done if an individual or a family has to remain in a particular group in spite of their decision to change their mode of life for the better. As we all know, change comes very slowly in social life, and thus, as a matter of fact, caste has allowed new groupings to suit the changes in lives. But these changes are quiet and easy as a change in the shapes of the clouds. It is difficult to imagine a better harmonious human adjustment.
Caste does not connote superiority or inferiority. It simply recognizes different outlooks and corresponding modes of life. But it is no use denying the fact that a sort of hierarchy has been evolved in the caste-system.
29-12-’20, p. 3
I have frequently said that I do not believe in caste in the modern sense. It is an excrescence and a handicap on progress. Assumption of superiority by any person over any other is a sin against God and man. Thus caste, in so far as it connotes distinctions in status, is an evil.
25-3-'33, p. 3
In the eye of religion all men are equal. Learning, intellect or riches do not entitle one to claim superiority over those who are lacking in these.