Shudra To Brahmin – In Gita Verse 18.41 Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
In the Bhagavad Gita, Verse 18.41, it is articulated that the roles of Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras are determined by the intrinsic qualities born of their own natures in alignment with the material modes. This verse emphasises that these distinctions are not based on birth but on the qualities and actions that arise from one’s inherent nature.
Therefore, O Parantapa, the actions of Brahmins, Kshatriyas, Vaishyas, and Shudras are categorised based on the qualities emerging from their nature. Birth alone does not determine one’s status as a Brahmin, Kshatriya, Vaishya, or Shudra. For instance, being born into a Brahmin family does not inherently make one a Brahmin. Similarly, being born into a Kshatriya family does not automatically qualify one as a Kshatriya. There are instances of cowardly Kshatriyas and individuals born in Brahmin households who do not attain Brahmagyan. Conversely, no one becomes a Shudra solely by being born into a Shudra family.
An illustrative example is the story of Shvetketu, who returned home after completing his education at a Gurukul. Upon his return, his father questioned whether he had truly become a Brahmin. He emphasised that no one in their family had ever been a Brahmin merely by name. His father asked if he had acquired the knowledge of the one, by knowing whom everything can be known. If Shvetketu had returned without this knowledge, he remained a Brahmin in name only, which was not the tradition of their family. Their lineage prided itself on being true Brahmins, not nominal ones.
Shvetketu admitted that he had not acquired that ultimate knowledge. He had learned everything taught by his Guru, but the Guru had not discussed the knowledge of the one by knowing whom everything can be known. Shvetketu’s father, Uddalak, then offered to teach him this ultimate knowledge, cautioning him never to call himself a Brahmin without truly knowing Brahma.
This narrative underscores that one does not become a Shudra merely by birth. In our cultural tradition, everyone is born like a Shudra because birth itself is associated with the material mode of ignorance (tamas). Everyone must strive to transcend this state and ideally die as a Brahmin, which represents the highest state of knowledge and spiritual realisation. However, those who assume they are Brahmins by birth alone are misguided; they are merely nominal Brahmins who have taken the label for granted.
Krishna elucidates that a true Brahmin is one who knows Brahma, not by birth but through knowledge and being. He asserts that everyone is born as a Shudra, the lowest state, including those born into Brahmin families. At birth, no one is superior or inferior; everyone is born with the same basic nature. As individuals grow, seek, and refine their consciousness, they can evolve from a Shudra to higher states of being.
A Vaishya, for example, represents a higher state than a Shudra. A Vaishya is a businessman who has more values in life, occasionally thinks about music, poetry, and other intellectual pursuits. In contrast, a Shudra is primarily concerned with basic bodily needs – eating, sleeping, and seeking pleasure.
As one continues to grow, new dimensions of being open up. When an individual starts showing interest in higher pursuits beyond mere physical needs, they move into the Vaishya category. This is a step up but still not the highest state.
The next stage is the Kshatriya, the warrior. A Kshatriya is interested in higher values such as truth, beauty, and love and is willing to take risks and make sacrifices for these ideals. Unlike the businessman, who is cautious and profit-oriented, the Kshatriya is courageous and willing to gamble with their life for higher values.
The Brahmin represents the highest state of evolution, one who delves deeply into the mysteries of life and reality. A true Brahmin is never satisfied until they come face to face with the ultimate truth, the absolute reality.
Krishna’s teachings convey that these divisions are based on qualities and actions, not birth. Everyone must evolve from the state of a Shudra to ultimately become a Brahmin, reflecting the journey of spiritual and intellectual growth.
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