very society, whether primitive or complex, needs a certain intelligence to direct its affairs. Sometimes this guiding intelligence manifests itself in the form of the local wise man and sometimes as a Nobel laureate, but in either case, they carry out the same functions irrespective of the profundity and sophistication. Civilized humans are aware that the greater the intelligence directing a society, the more ably and efficiently a society will fulfil its goals.
Time and again, in the course of the centuries, attempts were made to examine the basic principles of the society in order to establish a new social order on the basis of absolute principles. A good example here is that of the thirteen American colonies which declared themselves free from England. In their Declaration of Independence, the founders of the United States confessed: "We regard the following truths as self-evident; all men are created equal; they are provided with certain inalienable rights by the Creator." These ideas show that at least there was a certain search for and a philosophical questioning towards the establishment of a real basis for man and his society.
But a philosophical intelligence arising from education and profound reflection had shown itself, with the progression of "the Age of the Industrialism" (the age before the impact), as irrelevant to the modern world situation. The attempts towards the discovery of irrefutable and absolute truths to which the society should adhere to, was given up in favor of the invention of material objects. The majority of people did not show the least bit of interest in the search for something absolute. The modern trend made them skillfully wise to the thought that there is nothing like absolute ethics which influence human behavior. Even if, on the one hand, all truth has been described as being relative, subjective and flexible, on the other hand, the principles of the economic and military systems became unchallenged and absolute guidelines for life at the time.
In those days the people rarely questioned, if at all, the profound ideas which made the basis of their social structure. When the framework of society was questioned and the possibilities of social advancement were doubted, these superficial questions were only thoroughly thought out during times of war or ecological disasters. For example, during an economic crisis, serious discussions about the possible causes and about the best solutions were immediately held. The motive was however never more than the wish to maintain the status quo, and the thirst for knowledge did not extend to the obscure, but was considered as obviously necessary assumptions on which society rests. Instead of an intelligent guiding of society by qualified intelligentsia, military power and economic opportunism determined the course of human development.
As the intellectuals of that time lacked higher principles they fell prey to the allure of money and that of a respectable position. They gave in to the wish for riches and fame and carried out every work that was demanded of them. Although their superior intelligence was capable of doing wonderfully beneficial service, intellectuals of that time were victimized by the economic-military power structure and they sold their knowledge and intelligence to animalistic pursuits.
But, it is a unchangeable truth, that society requires an atmosphere ruled not by profit-seeking but by intelligence and sensitivity, and so the best social system is one in which power is subordinate to intelligence. What it needs is an independent intellectual head which prevails over the economic or military power structure.
The brahminical class of society in ancient India, in the epoch before the Muslim invaders, resembles in many respects such a independent intellectual head. We now wish to discuss in detail the brahminical social class, of which we consider important for the discussion of the above-mentioned problems.
The brahmanas of that time conducted their lives according the literature of the Vedas, the standard writings on yoga, meditation and God consciousness, the Puranas, the historical and philosophical records and the Itihasas, the historical records of the later age.
The brahmanical social class of that time is not to be confused with the abolished caste system of India of the later centuries. This new, degraded form of the original system was no longer in concordance with the Vedic literature. It was based on the conception that each one belonged irrevocably to the caste into which he was born, irrespective of his ethical and intellectual qualities, and this perversion of the spiritual principles was also responsible for hampering the further development of India in the later centuries and is also responsible for the unbelievable and chaotic state of this country. Once more, as often in the course of history the intellect has sold itself to the baser drives of mankind.
In the Bhagavad Gita it is said, however,
caturvarnyam maya srstam gunakarmavibhagasaha Bg.4.13
that it is not birth but rather the qualities, (guna) and the deeds, (karma) of a person which determine which social class he belongs to. According to this, every member of the society had the option, irrespective of his social origin, to be a brahmana. The qualities of a brahmana are described as follows in the Bhagavad Gita:
- Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, applied knowledge, and religiousness - these are the qualities by which the brahmanas work. Bg.18.42
The lifestyle of a brahmana was characterized by renunciation. As a brahmana could and should not be influenced by those in the society who were economically strong, he could not earn his living in the normal way. A brahmana could maintain his basic needs by charity, but he could never receive a salary for his services. This differentiated the real brahmanas from those who felt, for some obscure reason, that they belonged to this social class. The social class of the brahmanas could be maintained without difficulty through government arrangement. In times of emergency, however, even minimum necessities were be unavailable. It was during such times that the brahmana could display the actual depth of his austerity and renunciation.
The vocation of the brahmanas encompassed above all teaching, that is, they had the entire education system under them and taught the other members of the society, including the politicians and the kings, not only the respective activities of their professions, but also the aspects of spiritual life. One who desired to be known as a brahmana should have factual realization of the Absolute Truth. The Vedic literature states : brahma janatiti brahmana - one who knows the science of the Absolute Truth is a brahmana.
Brahmanas have undertaken the understanding of the Absolute Truth. The Vedic literature informs us that the Absolute Truth can be understood in three aspects. In Bhagavat Purana 1.2.11 we find:
vadanti tat tattva vidas tattvam yaj jnanam advayam bramethi paramatmeti bhagavan iti sabdjate
- The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as brahman, paramatma, bhagavan. (as quoted in Bg.2.2)
The aspect of the Absolute Truth called brahman is the impersonal, all-pervading aura of the Supreme, commonly called the white light or the oneness by those attracted to this feature. The paramatma is the localized aspect of the Lord who is present within the heart of all living entities and who travels with the individual, living entirely from body to body as long as the living entity remains in the natural world. Another aspect of the Absolute Truth is the personal aspect bhagavan. He is the origin of the paramatma aspect and He is the greatest controller of creation. He is the God of the Christians, the Muslims, the Jews and the monotheistic currents of the Hindus.
The brahminical class of society in ancient India also had besides these educative activities, advisory functions in the higher and highest offices of the government. The brahminical class was at that time the intellectual head of society. They had comprehensive, philosophical knowledge about the purpose of human life and also about the purpose of the State. They also supervised the practical and administrative decisions of the leaders and politicians.
Canakya Pandita (Kautilya Muni) is a classical and often cited example of such brahmanical erudition. He was the most important advisor of King Chandragupta who had an enormous kingdom under him. Canakya Pandita had such an important position in the kingdom that nothing took place without his sanction. He could have manipulated the government very easily to get huge fortunes. The King was so grateful to him that Canakya Pandita could have easily demanded it of him but Canakya Pandita a perfect example of a real brahmana was content with his austere life, dwelling in a simple hut outside the palace walls.
The brahmanas of the ancient India show us clearly how in those times an independent and intellectually and ethically high social class was in the position of influencing the destiny of the society. If there is no such a head, no brahmana class in society, the whole world is a catastrophe because foolish men are leading the society down the torturous path of self-destruction, simply for their own material profit. They are forcibly dragging the whole world to hell just for profit, adoration, distinction and comfortable facilities for their own sense gratification. Why should we be surprised, therefore, when the entire human society as we know falls more and more apart? As long as the human social body doesn't have a qualified brahmana class of men as its head, there will be no peace, no happiness and no satisfaction.
The brahminical life stile corresponds to a harmonious, simple and cheerful mode of living which promotes free study and the researching all branches of knowledge. By leading a sattvic life bound with nature and in communities similar to an ashram or to a university, brahminical class offers to an intellectual social class as much independence from the constrictions and practical constraints of a material life as possible. The following rules are especially meant for the those who live inside the brahminical class.
The service to truth (truthfulness) is one of the highest commandments of the Brahmanas. It is duty-bound towards the well-being of the entire society and has, above all, two aspects: On the one hand the dissemination of knowledge whether it be in the school-room, in politics, in technology, in culture or in any other area of social life, and on the other hand the display of any ignorance in society.
Since the Brahmanas are the teachers of society, they must tolerate the insufficiencies or immaturity of their students. The Brahamana tolerates the mistakes of others in order to gradually elevate them to a higher standard of knowledge and behavior. The Brahmana is honest and truthful. He will always speak what his social duty requires, without making changes to suit his own ends, for he has no selfish interest to fulfill. Popularity, fame, or material profit should never be his consideration. He always speaks straightforwardly for the benefit of society.
In this context we would like to cite the example of Christianity in the sixth century and especially the Synode of Constantinople (543 A.D.) and the Council of Constantinople (553 A. D.) as the "intellectuals" of that time, out of political motives, had dropped the principles of karma and reincarnation to please Justinian I, the Byzantine ruler. The "intellectuals" ordered the ex-communication of Origenes of Alexandria, one of the most influential of the early Christians, and banned his related teachings about karma and reincarnation. This was then later also signed by Pope Vigilus in the same year.
Once more in the course of history the intellect had sold itself to the baser drives of mankind, and with this the world history, for the next two thousand years, fell into a darkness of ignorance which terrible effects can be seen today. If this betrayal had not been carried out against the principles of life, against the meaning of truth, against intellectual honesty and against the allegiance to laws and methods of the intellect, today our planet would certainly be different, in any case, better. This example shows clearly why the service to truth and the striving for truth is one of the highest commandments for the Brahmanas. It also shows how the intellectual can change into intensely diabolical behavior by not following this commandment.
It, of course, does not mean here, that we make Indians out of Europeans, but the finer laws of nature, as we might call them, which were known to the Indians of that time, like karma, reincarnation and the effect of the three gunas on each and every spirit soul, have a universal validity and have an influence on each one of us irrespective of the culture from which he originates, for the western people as well as for the Asians.
It does mean here, that any materialistic clinging to power, prestige and riches clouds a clear and objective view and thus renders incapable the real, honest and selfless guidance of the society. The necessary connection between virtuous behavior and higher knowledge which were also known to and demanded by the ancient philosophers Socrates and Plato, are the actual cornerstones of a civilized culture.
In our times, in which science and technology are so advanced, the existence of this kind of consultation and advisors is extremely important, at national and multinational levels. A brahminical class of society, all over the world, with their own independent intellectuals, scientists, libraries and laboratories would be the right authority to determine in which direction the development of mankind should go to follow the principles of sanity and goodness (sattva guna).
In order to prevent future disasters, lets rebuild our academic system according to the above mentioned principles...
Best Regards CPd
castalian@hotmail.com