Manifesto of Varna Dharma

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

7. The Manifesto of Varna Dharma

In the previous chapter we studied the gist of shlokas in the BG Chapter One related to Arjuna’s discomfiture. In those shlokas Arjuna expresses Shokam (anticipatory grief), Dwandwam (doubt about his Karma as per his Guna) and fear of bad Karmaphalam (sin of killing one’s own people). That chapter is very coherent, and it does not have any utterance of prince Krishna. The Brāhmanic poet merely depicts Arjuna as a fallen Kshatriya, who has become ignorant of his duty due to Ahamkāra (egoism, self-centeredness), like Ashoka and his followers.

In the remaining 30 shlokas of Arjuna Vishāda Gita, Achyuta (prince Krishna), as the counterforce to Lord Buddha, re-educates renegades fundamental principles of Varna Dharma based on the Guna/Karma doctrine. Now let us rearrange in their approximate original sequence the remaining 30 shlokas of Arjuna Vishāda Gita, promoting Varna Dharma.

1. The poet shames renegade Kshatriyas: In shloka 2:1, the Brāhmanic poet depicts Arjuna as suffering from the weakness of compassion for his enemies on the battlefield, just as Ashoka did. He refers to Krishna as Madhusūdana (killer of demon Madhu) even though Krishna never killed Madhu in the Mahābhārata epic. In Brāhmanic mythology, demon Madhu attempted to annihilate Brahma and destroy the Vedas. Vishnu rescued both and killed Madhu. The hidden purpose of addressing Krishna as Madhusūdana was to hint that He, too, would annihilate anti-Brāhmanic Buddhists such as Ashoka, and rescue Vedic traditions (rituals and class system) from destruction by godless, rite-less and classless Buddhism.[1] This epithet of Krishna is an example of numerous secret codes in the Bhagavad Gita. Also it credentials Krishna to offer renegade Kshatriyas the Code of the Warrior (2:31-32, 37) as a remedy for their three maladies.  

2:1: Sanjaya to Dhritharāshtra: Madhusūdana addressed Arjuna whose tearful eyes were downcast due to overwhelming compassion:

In the following two shlokas, the poet chastises Ashoka and renegade Kshatriyas who were abandoning their Kshatriya Dharma to join Buddhism as Bhikku. He declares that their behavior is disgraceful: 

2:2-3: Achyuta to Arjuna: Whence has this ignoble, heaven-barring and disreputable timidity come upon you at this dangerous moment (Vishamae Samupasthitam)? Do not succumb to this cowardice! It does not befit you. Give up this despicable feeble-heartedness, and stand up, O Scorcher of Foes! 

           

2. Arjuna threatens to abandon Varna Dharma: In the following two shlokas the poet makes Arjuna threaten to become a beggar (code word for Bhikku) rather than defend himself when attacked by Bheeshma and Drona (read Ashoka the Kshatriya, and Moggaliputta Tissa the Brāhmin respectively). Addressing prince Krishna as Arisūdana (slayer of foes) credentials him as one who would annihilate Buddhist monks –Arihant (a.k.a Arahant), as the Buddhist monks were known.[2] 

2:4-5: Arjuna: O Madhusūdana, O Arisūdana, how can I counterattack with arrows Bheeshma (Kshatriya representing Ashoka) and Drona (Brāhmin representing Moggaliputta Tissa) who are worthy of worship? It is far better to live in this world by eating food earned by begging (read become a Bhikku) than to kill these great sages. If I kill the Gurus with desire for worldly gains (wealth, power and heaven), my enjoyment of wealth will be tainted with blood.

Note: Ashoka could not enjoy his victory over his half brothers that he had to kill to gain his kingdom, nor his victory over Kalinga, as they both were tainted with blood. Around the time this shloka was composed, Ashoka had already become a royal sage (Raja rishi) of great stature.

3. The poet offers remedy for three maladies

A. Remedy for Shokam: In the following shloka the poet tackles Shokam (grief). He tells Kshatriyas not to be like Ashoka who grieved both for the dead and the injured on the battlefield. In the previous chapter we deciphered secret codes in this shoka.    

2:11: Achyuta: You grieve (like Ashoka) for those (enemies) who should not be grieved for; and yet you utter words of (Buddhist) wisdom. The wise (true Kshatriyas) grieve neither for the dead nor for the living.

B. Remedy for Dwandwam: Code of the Warrior: The poet tackles Dwandwam (doubt about one’s own Dharma) by means of the Code of the Warrior. He tells Kshatriyas that whether they win or lose, they stand to gain something by performing their own Dharma.

2:31-32, 37: Achyuta: Looking at your own Dharma (Svadharmam), you should not waver (have doubt or Dwandwam about your duty), for there is nothing more preferable to a Kshatriya than righteous war. Kshatriyas who obtain such warfare that comes by good fortune are happy as they see it as an open gateway to heaven. Slain you will gain heaven; victorious, you will enjoy the earth. Therefore stand up and be resolved to fight.

What if Svadharmam were imperfect and Paradharma were more perfect? In the following shloka the poet warns renegade Kshatriyas of the dangers of Para Dharma (Buddhism). 

3:35: Achyuta: Though imperfect Svadharmam is better than Para Dharma (Buddhism) well discharged. Better death in one's own Dharma (for one goes to heaven performing one’s own Dharma, and enjoys his Punyam in one’s next birth); Paradharma invites fear (of poverty and dishonor here on earth and inferior birth hereafter).

In the following four shlokas, the poet warns of personal consequences of abandonment of Kshatriya Dharma.

2:33-36: Achyuta: If you refuse to fight, then you will incur sin (earn bad Karmaphalam and go to hell hereafter) for abandoning your own duty and honor. You will forever be infamous (here on earth). To honorable men infamy is certainly worse than death. The great chariot heroes (your peers) will consider you as one who fled the war out of cowardice; you who were highly regarded by them will lose their respect. Your enemies will also disparage your prowess and speak ill of you. What could be more painful than that?

           

C. Remedy for fear of Karmaphalam: Before tackling Arjuna’s fear of bad Karmaphalam, the Brāhmanic poet explains the doctrinal basis of all Action (Karma) in the following three shlokas:

3:5, 18:40, 3:33: Achyuta: None can remain really action-less even for a moment, for everyone is helplessly driven to action by the Gunas (force of natural disposition) born of Prakriti (Primeval Nature). Neither human beings on earth nor Devas in heaven are free from the force of the three Gunas born of Prakriti. Even a wise man (one who is well- indoctrinated in the Brāhmanic doctrines) behaves in accordance with his inherent nature (Prakriti); beings follow their Prakriti; what is the point of repressing it?

In the following three shlokas the poet explains how one’s Ahamkāra (egoism, individuality, self-centeredness) deludes one into believing that he, and not his Guna, that performs Karma. He reminds that behavioral patterns deeply rooted in one’s own nature (Svabhāva) are impossible for one to resist:

3:27, 18:59-60: Achyuta: The Gunas of Prakriti perform all Karma (Action). Ahamkāra (egoism, I, mine) deludes Buddhi (discrimination) of man and makes him think, ‘I am the doer.’ If deluded by Ahamkāra you say, “I will not fight,” your resolve is in vain, for your nature (Guna, Svabhāva) will compel you to fight. Bound by your own Karma ordained by your nature, you shall helplessly do even against your own will that, which from delusion (of your Ahamkāra), you refuse to do.[3]

Now the poet reassures Kshatriyas that when they perform their Guna/Svabhāva-ordained Varna Dharma (duty) without egoism they do not incur bad Karmaphalam (sin).   

18:17: Achyuta: He who is free from the notion of Ahamkāra (egoism), and whose understanding is not tainted –though he kills these people, he kills not, nor is he bound (by his Karmaphalam).

4. Perform your duty as per Varna Dharma: Now addressing all people of the land the poet describes the duties of four classes of Varna Dharma based on the doctrine of Guna-Karma:

18:45, 41-44: Achyuta: Man attains highest perfection (Samsiddhim) by devoting himself to his designated duty (as per his Guna and Karma). Now hear me explain to you how man attains perfection by engaging in his own duty:

The duties of Brāhmanas, Kshatriyas, Vaishyas, and Sudras are distributed according to the Gunas born of their own nature.

Serenity, self-restraint, austerity, purity, forgiveness, and also uprightness, knowledge, wisdom, belief in the Vedic doctrines and Brāhmin duties- these are the duties of Brāhmins, born of their own nature.

Heroism, vigor, firmness, resourcefulness, not running away from battle, generosity and lordliness are the duties of the Kshatriyas born of their own nature.

Agriculture, cattle rearing and trade are the duties of the Vaishyas, born of their own nature; and action consisting of service is the duty of the Sudras born of their own nature.

5. Never abandon your own Dharma: Now the poet pleads with people of all classes never to abandon their own Varna Dharma however imperfect it might be. In effect, he tells them that a known devil is better than the unknown one:  

18:47-48, 72: Achyuta: Though imperfect, one’s own Dharma (Varna Duty) is better than the Para Dharma (Buddhism) well discharged. He who performs his duty designated by his own Svabhāva (natural disposition, Guna) incurs no sin (bad Karmaphalam). One should not abandon the (Varna) Dharma to which one is born, though it is tainted with evil (such as Kāmya Karma, animal sacrifices, and killing enemies in combat), for all undertakings are tainted by evil as fire by smoke. Have you attentively listened to this (discourse), O Pārtha? Has your ignorance born of delusion (engendered by your Ahamkāra) been destroyed O Dhananjaya (Conqueror of Wealth)?

           

6. Arjuna surrenders to Varna Dharma: Arjuna indicates that he has overcome his three maladies by being reminded of his duty as per Guna/Karma doctrine:

           

18:73: Arjuna: My delusion (engendered by my Ahamkāra) is destroyed. Through your grace, O Achyuta (the infallible), I have regained my memory (of Svadharmam). Now I am firm (free from Shokam); I am free from doubt (Dwandwam). I shall act (without the fear of incurring bad Karmaphalam) according to your word. 

These 77 shlokas of Arjuna Vishāda, or what is left of it in the present text of the Bhagavad Gita-Upanishad, form the Original Gita. The secret message to everyone in it was that they should follow Arjuna’s example and not that of traitor Ashoka and his Buddhist followers, and should not abandon their Varna Dharma.

7. Achyuta as counterforce to Lord Buddha: In Arjuna Vishāda Gita prince Krishna is not a divinity but merely a wise Yādava prince, champion of Brāhmanism whom the Brāhmanic poet refers to as Achyuta (infallible, perfect one, 1:21). He is the counterforce to the Buddha who went by the epithet Thathāgatha (One who has gone thus -attained perfection). Arjuna’s surrender is only to Varna Dharma (synonymous with Brāhmanism) and not to prince Krishna. He merely acknowledges prince Krishna’s Prasādam (grace). From the beginning till the end of this episode Arjuna and Krishna remain equals. Why is this the case? Well, the goal of Arjuna Vishāda Gita was to attack Ashoka and Buddhism and strengthen Varna Dharma, not to glorify prince Krishna. It was Upanishadists who converted prince Krishna into Upanishadic Guru in 2:7, and later to Lord of beings in 4:6-8 in order to protect the Upanishadic shlokas from being destroyed. Why in this episode prince Krishna and not a Brāhmin sage lectures Arjuna? Well, at the time of creating Arjuna Vishāda (around 250 B.C.), Brāhmins had little or no credibility. Besides, the best result could be expected only when an infallible Kshatriya (Achyuta) enlightened fallen Kshatriyas about the merits of performing their own Dharma.  

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[1] In the course of evolution of the Bhagavad Gita, even long after the composition of Arjuna Vishāda, Vishnu was still a minor deity, the first among Ādityas (10:21). Toward the end He would replace even Lord Krishna as Parameshwara. BG: 11:24, 30.

[2] Buddhist monks were known by this epithet to indicate that they killed (Hant) their inner enemies (Ari) such as desire and attachment.   

[3] This is illustrated in the story of KarNa in the Mahābhārata. His Guru recognizes him as Kshatriya when he does not react to the sting of a wasp on his thigh in order not to wake up his Guru napping with his head on KarNa’s lap. KarNa had lied to the Guru that he was a Brāhmin.

6. Ashoka's Shoka and Arjuna's Vishada

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

6. Ashoka’s Shoka and Arjuna’s Vishāda

Having neutralized Upanishadic revolution Brāhmanism continued to decay. A large number of aggrieved people of all classes began to abandon it to join Jainism, Buddhism, Ajīvika and Lokāyata. Leaving Brāhmanism meant giving up Varna Dharma, the class-designated duties based on Guna/Karma doctrine. To make matter worse, kings also began to abandon Brāhmanism and patronize heterodox Dharmas. The great kings of Magadha Bimbisāra (ruled 542-492 B.C.) and his son Ajātashatru (ruled 492-460) patronized Lord Buddha. Chandragupta Maurya, the first great emperor of India (ruled 320-298 B.C.) became a Jain monk, and his son Bindusāra (ruled 298-272 B.C.) became Ajīvika, a sect that believed in destiny.

1. Ashoka the Great: Upon the death of Bindusāra in 272 B.C., his son Ashoka usurped the throne of Magadha, and over the next four years he killed several of his half brothers in bloody conflicts. After consolidating his power, he formally crowned himself king of Magadha in 268 B.C.

2. The battle of Kalinga: In 261 B.C. Ashoka invaded Kalinga. A great battle took place on a battlefield near Dhauli, located 8 kilometer south of Bhubaneswar, Odisha. Kalingans fought Ashoka tooth and nail, but were annihilated by his formidable army. Over 100,000 people died and over 150,000 were taken prisoners. It is said that Dayā River, which borders the battlefield of Dhauli on west and north, turned red with blood for days. When Ashoka went to the battlefield of Dhauli to inspect his victory, he was shocked by the carnage he had wrought.

3. Ashoka laments: In his now famous Edicts erected all over India he expressed much grief (“Anusochana”) over both the dead and the living. He developed much ambivalence (Dwandwam) about Kshatriya Dharma, which required him to be both Paranthapa (enemy burner) and Dhananjaya (conqueror of wealth). He worried over the consequences (bad Karmaphalam) of war. After years of soul-searching he renounced violence and said that the best victory is victory of Dharma (Dharma Vijaya). He replaced Yajna Chakra with Dharma Chakra (Wheel of Dharma).

4. Ashoka patronizes Buddhism: Ashoka patronized Buddhism, added his own views to its tenets and called it the real Dharma. He condemned mindless rituals, animal sacrifices, and stopped patronizing Brāhmins. He promised his subjects that he would strive for the welfare of all living creatures. Encouraged by him, thousands of people, especially Kshatriyas, abandoned Varna Dharma of Brāhmanism and joined the Sangha of Buddhists as monks. These monks were godless, rite-less and classless. Soon Buddhism became the dominant Dharma of India. To add insult to injury, Ashoka sponsored the Third Great Buddhist Council held near Pātaliputra in 252 B.C. This was the most critical moment for Brāhmanism in its 1250-year long history. Brāhmanism went on deathbed.  

5. Brāhmanism strikes back: Brāhmanic loyalists believed that Ashoka suffered from a terminal case of Ahamkāra (egoism).[1] In fact, in his Edicts, Ashoka does come across as an egotist (one who boasts about himself). Ashoka had decreed in his Edicts that religious sects should not attack each other except by means of the mild words. This suited Brāhmanic scribes just fine, as they were masters of Sanskrit language, which lent itself admirably to double entendre, secret codes, and metaphors. Words such as Karma and Dharma have multiple meanings and thus a given shloka could mean one thing to one and entirely something else to another. True to the adage “the pen is mightier than the sword,” they decided to fight back Buddhism, its patron Ashoka, and his followers who were abandoning Brāhmanism in “mild words.” Palm leaves became their bows; quills became their arrows; melodious shlokas became their arrowheads and secret codes became their saboteurs.

6. Ballad of Arjuna’s Sorrow: The Mahābhārata epic, conceived for the purpose of bringing Vedic doctrines to general public, was already popular with the masses. This epic had progressed quite a bit, but that posed no problem for the clever scribes. They created a brief metaphoric parable called Arjuna Vishāda Gita, which they attached to Mahābhārata epic as a flashback. After being told that grandsire Bheeshma had died on the battlefield, blind king Dhrithsrāstra asks his confidant Sanjaya to narrate to him the scene on the battlefield just as the Great War was about to begin. Sanjaya, being gifted with divine vision (Divya Dristi), sings the parable of Arjuna Vishāda.    

7. The metaphor: In this metaphorical parable, just as the Mahābhārata war was about to begin, Arjuna, the greatest warrior among the Pāndavas, suddenly suffers from the same three maladies Ashoka did after the Great Kalinga War: Shokam, Dwandwam and fear of bad Karmaphalam. Careful analysis of the legend of Ashoka and comparing it with Arjuna Vishāda reveals numerous parallels between Ashoka the Great and Arjuna the Great. The following parallels should be sufficient for discerning readers to see that Brāhmanism modeled Arjuna after Ashoka: 

A. Whereas, according to the legend, Ashoka had to fight off “ninety-nine half-brothers and one uterine brother (Tisya)” to acquire his father’s kingdom, Arjuna had to fight off ninety-nine cousins (Kauravas) and one uterine brother (Karna) to regain his father’s kingdom.

B. Whereas Ashoka spent about thirteen years in exile before usurping his father’s kingdom Arjuna spent thirteen years in exile before waging the war to gain back his father’s kingdom.

C. Whereas Ashoka inspected the carnage of Kalinga war standing in the middle of the battlefield after the war Arjuna inspected both armies standing on his chariot parked in the middle of the battlefield before the war. (1:21-25).

D. Whereas Ashoka suffered from severe grief (Anusochana) after witnessing the slaughtered soldiers, civilians and his own people on the battlefield, Arjuna suffered a severe grief (Shokam, 1:47) before the war just looking at soldiers and his own people he was about to slaughter. 

E. Whereas Ashoka lamented over having killed and injured innocent people living in his enemy’s kingdom such as, “Brāhmins, ascetics, householders, mothers, fathers, elders, friends, acquaintances, relatives, servants and employees,” Arjuna’s despaired over having to kill his own people living in his enemies’ kingdom, such as “paternal uncles, grandfathers, teachers, maternal uncles, cousins, sons, grandsons, comrades, fathers-in-law, brothers-in-law, benefactors” (1:26, 34).

F. Whereas Ashoka expressed doubts about the goals of Kshatriya Dharma Arjuna expressed his doubts about the goals of Kshatriya Dharma (1:31,32, 35).

G. Whereas Ashoka displayed his egoism (Ahamkāra) by doubting his own Dharma and refusing to wage war anymore, Arjuna displayed his Ahamkāra by doubting and questioning Brāhmanism’s two rewards (1:31-37) for performing one’s duty, and refusing to fight (1:35).

H. Whereas Ashoka expressed in his Rock Edicts horror over the consequences to himself and the conquered people as a result of war, Arjuna expressed fear of incurring bad Karmaphalam (sin, 1:36, 39, 45) for killing his own people and becoming the cause of destruction of families (1:38-44).

I. Whereas Ashoka felt compassion for the dead and the injured on the battlefield after the war, before the war Arjuna felt compassion for his enemies he was about to kill (Kripayā Parayāvisto, 1:27), and worried about the consequences to the society following death of men (1:38-44).

J. Whereas Ashoka embraced nonviolent Buddhism after the war, Arjuna threatened to become a nonviolent beggar (Bhikku) before the war (1:35, 46, 2:5).

            These similarities between Arjuna and Ashoka left no doubt in the mind of contemporary listeners as to who the real targets of the song were.

Thus the central theme of the Bhagavad Gita –Arjuna’s Sorrow- was born on the battlefield of Dhauli, Odisha, during the winter of 261-262 B.C. In the Mahābhārata epic, Arjuna’s Sorrow happens on the battlefield of Kurukshetra.   

8. Manifesto of Varna Dharma: There are 77 shlokas of the Original Gita known as Arjuna Vishāda Gita in the text of the Bhagavad Gita-Upanishad. Of these, 47 are in the first chapter. Shlokas 1:1-20 are devoted to the preparation for the Great War, and shlokas 1:21-47 are devoted to Arjuna’s Shokam, Dwandwam and fear of Karmaphalam (sin) before the Great War, the same three maladies of Ashoka suffered from after the Great Kalinga War. The final editor of the Bhagavad Gita scattered the remaining 30 shlokas of this poem (Gita), haphazardly throughout the text. These 30 shlokas represent the Manifesto of Varna Dharma based on the Gun/Karma doctrine. The main thrust of these shlokas was directed toward Ashoka and his Buddhist followers, and those who were thinking of abandoning Varna Dharma due to its imperfections. It can be summed up in the following five shlokas:

3:35, 18:47-48, and 59-60: One’s own Dharma (Svadharmam, duty as per Varna Dharma), though imperfect, is better than Paradharma (Buddhism) well discharged. Better death in one’s own Dharma (for one goes to heaven, and returns to earth to enjoy Punyam); Paradharma is full of fear (of disgrace and poverty here on earth, and inferior birth hereafter). He who does the duty ordained by his nature (Svabhāva, Guna) does not incur sin. One should not abandon the duty (Karma as per one’s Guna) to which one is born, though it is attended with evil, for all undertakings are enveloped by evil, as fire by smoke. 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!

 

9. Two contexts: Thus, Arjuna Vishāda Gita has two contexts: 1. Mahābhārata epic context, which is applicable to grief-stricken Arjuna who wants to abandon his Karma ordained by his Rajas Guna. 2. Historical context, which is applicable to Ashoka and his followers, who abandoned Varna Dharma following the Great War, and became rite-less (Akarmani).

10. Secret Codes: Brāhmanic poets used double entendre, secret codes and metaphors to attack their enemies. Only people knowing their historical context could understand their inner meanings. Most of these shlokas have secret codes embedded in them. Space does not permit me to reveal them in these articles, but I have revealed them in my book.

Before studying the remaining 30 shlokas promoting Varna Dharma, let us study just two shlokas, which are applicable to Arjuna in the Mahābhārata epic context and Ashoka and his followers in the historical context. Taken literally, they are applicable to Arjuna; read between the lines, they are applicable to Ashoka and his cronies.

Example 1: In the Mahābhārata context the following shloka is obviously applicable to grieving Arjuna. In the historical context, it is applicable to Ashoka and his Kshatriya followers who abandoned Varna Dharma at Brāhmanism’s most critical moment. The poet scolds them mercilessly, as uttered by Achyuta, (prince Krishna):  

2:2-3: Whence has this ignoble, heaven-barring and disreputable timidity come upon you at this dangerous moment (Vishamae Samupasthitam)? Do not succumb to this cowardice! It does not befit you. Give up this despicable feeble-heartedness, and stand up, O Scorcher of Foes! 

Example 2. Interpreted literally, the following shloka is applicable to Arjuna in the Mahābhārata context; read between the lines, it is applicable to Ashoka and his followers.   

2:11: Ashochyān anvashochas tvam prajnyāvādāmscha bhāshase/ Gatāsūn agatāsūnscha, na anushochanti Panditāh//

You grieve for those who should not be grieved for; and yet you utter words of wisdom. The wise grieve neither for the dead nor for the living.

In its historical context, it is applicable to Ashoka who grieved for both the dead and the living. There are several secret codes in this shloka.

The word Ashochyān is a play on the word Ashoka. Prajnāvāda is the code word for Buddhism (Prajnā, Sheela and Samadhi are three main branches of Buddhism). Gatāsūn is the code word for Lord Buddha, who referred to himself as Thathāgatha (one who has thus gone –attained Nirvāna); Agathāsūn refers to Lord Buddha’s followers known as Thathā āgatha (those who are yet to attain Nirvāna). The word anushochanti (grieve) is straight from Ashoka’s Edicts.

So the hidden meaning of this shloka is as follows: Ashoka, speaking words of Buddhist wisdom, grieves for those who should not be grieved for (A true Kshatriya is both Dhananjaya and Paranthapa, and he never grieves for anyone he kills in a righteous war). A Panditāh (wise man) grieves neither for the dead nor for the living (which means Ashoka is not wise). A wise men of Brāhmanism should not grieve for either the Buddha or for his Buddhist followers. Attack them mercilessly.

In the next article, we will study 30 shlokas of Arjuna Vishada, the Original Brāhmanic Gita promoting Varna Dharma based on Guna/Karma doctrine.

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[1] This was Brahmmāstra, the Ultimate Weapon of Brāhmanism, against dissenters. To this day, Hindu loyalists condemn people who question their practices as suffering from Ahamkāra.

Upanishadism

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)

5. Upanishadism

In the previous two articles we studied the rise and fall of orthodox Brāhmanism, and consequent rise of heterodox Dharmas such as Jainism, Buddhism, Ajīvika and Lokāyata. In this article, let us study the Upanishadic Dharma, which came into being to replace hopelessly decadent Brāhmanism.  

1. Internal revolt

A. The Upanishads: Within the fold of Brāhmanism itself there was much disillusion and dissention. A group of disgusted Kshatriya intellectuals, whom we will henceforth refer to as Upanishadists, decided to launch a secret revolution to overthrow Brāhmanism top to bottom. They developed two secret doctrines (Rahasyam) to destroy it: Brahman the Supreme and Yoga of renunciation. Their ideology was known as the Upanishads (“sitting near”). The Guru passed on these two secret doctrines to his respectful students in face-to-face confidential discourses using simple experiments, enigmatic parables, double entendre, code words and phrases, and Sutras (aphorisms), to convey his message.

B. Frogs in the well: Upanishadists referred to Brāhmin and Kshatriya ritualists performing corrupt Yajnas desiring Karmaphalam, which they believed enabled them to go to heaven and be reborn on earth to enjoy it, as “Coopa Mandūka” (frogs in the well). They were also referred to as ‘Nānyadastītivādinah’ –“those who said there is nothing else.” In other words, deluded by these Yajnas they did not realize that there was a greater source of happiness (Brahman) than their material world (Prakriti). Unlike the ritualists Upanishadists considered Samsāra (the cycle of deaths and births) a curse. To them both Punyam and Pāpam were equally bad, as they both led to Samsāra. With this view of Brāhmanism in mind Upanishadists developed their doctrines of Brahman/Ātman and Yoga of renunciation.

2. Developing Upanishadic doctrines  

A. Brahman: Upanishadists picked up Brahman -the mysterious spirit Brāhmins invoked during Yajna by uttering Om- and elevated it to the position of the most powerful divinity of all –Brahman the Supreme. They declared Brahman as Sat (Real), as Brahman was indestructible, eternal, immutable, immortal, all-pervading, all-encompassing, and beyond comprehension by the senses. Brahman could be comprehended intuitively only after one had cut off all contact with Prakriti. Since Brahman had everything and desired nothing, It was the seat of Bliss –Sukham. One who gained knowledge of Brahman enjoyed absolute Bliss.

B. Ātman: Upanishadists claimed that a part of Brahman resided in the heart of all living beings as Ātman (Self). Brahman and Ātman were one and the same, as expressed in the Sūtra: Tat Tvam Asi (That thou art). Since the same Brahman resided in all people, all people were equal. Being part of Brahman, Ātman was the seat of Bliss. The point is, all the happiness one wants is within one’s heart, and one need not go after material pleasures.

C. Yoga: Upanishadists promoted practice of Yoga of detachment to counter attachment to sense objects promoted by the Brāhmanic doctrine of the Gunas of Prakriti. They promoted Yoga of Nishkama Karma (selfless Yajna or any action) to avoid earning Karmaphalam as mandated by the Law of Karma.

3. Dismantling of Brāhmanism begins

A. Demotion of Brahma (Prakriti): Upanishadists claimed that since Brahma (Prakriti) was subject to decay, disease, mutation, destruction and death, it was Asat (Unreal). Brahma and all the nature gods arose from Brahman, and were subservient to Brahman.

B. The Gunas of Prakriti are evil: Upanishadists declared the Gunas of Prakriti as evil as they were imperfect, and the sources of desire for, attachment to, and possessiveness of sense objects such as money, power, people, land, etc. Attachment to these sense objects caused one’s mind to suffer from Shokam (grief following loss) Dwandwam (likes and dislikes; feeling good and bad, and wanting them and not wanting them). Dwandwam (unsteadiness of mind) was a sign of loss of wisdom and discrimination. The Gunas of Prakriti were the cause of ignorance, decay, disease and death.

C. The Law of Karma is evil: Upanishadists declared the Law of Karma as evil, as it mandated rebirth for one to eat, as it were, one’s Karmaphalam from one’s previous life. Some obsessed over gaining good Karmaphalam (Punyam), and others feared incurring bad Karmaphalam (Pāpam). Naturally, all Karmaphalam was sin.  

D. Vedas are ignorance: Upanishadists declared the Vedas as ignorance (Avidya) since they promoted the Gunas of Prakriti, the Law of Karma, and Yajnas all of which bound people to the material world. They declared the Upanishad as true knowledge (Vidya) since it liberated people from the shackles of the Gunas of Prakriti and the Law of Karma, and led to knowledge of Brahman. One could not gain knowledge of Brahman by the Vedas or Yajnas.

E. Varna Dharma is a sign of ignorance: They declared Varna Dharma based on Guna/Karma doctrine as a sign of ignorance as, unlike the Gunas of Prakriti, Brahman was equally distributed in all as Ātman. Unlike Prakriti, Brahman was perfect, and without Gotra, Jāti, and Varna. Therefore, a truly enlightened person sees an illiterate outcaste as equal to a scholarly Brāhmin.

F. Yajnas are evil: Upanishadists declared the Yajnas as evil since they had lost their original goal (Wheel of Yajna -mutual nourishment of gods and people), and were now exclusively used to earn Karmaphalam for the sponsor and DakshiNa for the priest.

G. Brāhmins are conceited fools: They declared Brāhmins, offering Yajnas as the remedy for every malady, as vain, conceited, liars and ignorant fools.

H. The Ultimate Sutras: The following three Sutras, uttered by the student at the initiation ceremony (Brahmopadesham) addressing his Guru summed up the entire Upanishadic revolution:

Asato Ma Sat Gamaya; Tamaso Ma Jyotir Gamaya, Mrityor Ma Amritam Gamaya.

Lead me from perishable Prakriti to immortal Brahman; from ignorance of Brahman engendered by the Gunas of Prakriti to knowledge of Brahman by Yoga of detachment; from Samsāra (death, rebirth and death) engendered by the Law of Karma to immortality (Brahmanirvāna) gained by Nishkāma Karma.      

4. Brāhmanic loyalists react

A. The Upanishads pose existential threat: The Upanishadic doctrines posed existential threat to Brāhmanism in general and Brāhmins in particular. A hungry Brāhmin is said to be more dangerous than starving one. Yoga of Nishkāma Karma threatened the lucrative profession of thousands of priests who performed increasingly complicated Yajnas in return for hefty DakshiNa. Telling them to go back to their life of poverty and austerity did not sit well with them. Besides, being told that they were equal in status to outcastes was too much for them to bear.   

B. Neutralizing the threat: Brāhmanic loyalists were determined to preserve Yajnas and Varna Dharma at any cost. In order to neutralize this threat loyalists took over the Upanishads, and added enormous amount of pro-Yajna, pro-Varna Dharma, pro-Veda, pro-Guna/Karma, pro-everything that Upanishadists condemned. They created their own Supreme God Purusha, described Him as “the Eternal and True,” and appointed Him over Brahman. They demoted Brahman to the role of “Lord of immortality who waxes still greater by food.” They added huge amount of esoteric and ritual nonsense into the texts, attached them to the end of ritual obsessed Vedas, and renamed them as Vedānta –culmination of Vedic wisdom! Since these highly corrupted texts were now part of the holy Vedas, they, too, became Shruti (that which was heard, revealed, sacred). Thus they could be heard only by the upper classes if a Brāhmin chose to utter them.

C. Jnāna Kānda: Furthermore, Brāhmanic loyalists declared the Upanishads as Jnāna Kānda (knowledge branch), and the Vedas as Karma Kānda (ritual branch). They decreed that only after one had thoroughly learned the art of Karma Kānda could one qualify to learn Jnāna Kānda. They knew well that once priests became addicted to wealth gained by corrupt Yajnas, they would not have any incentive to learn Jnāna Kānda and become Yogis. This is like telling newly recruited bureaucrats in the notoriously corrupt Road Transportation Office (R.T.O.) that only after they had thoroughly mastered the art of extorting bribes from helpless drivers could they qualify to be honest bureaucrats serving them selflessly.

D. Brāhmanizing the Upanishads: Here is a small example of how Brāhmanic loyalists corrupted the Upanishads. In these verses, the Upanishadic Guru explains the process of imparting knowledge of Brahman to students. I have shown the original Upanishadic lines in green color, and what Brāhmanic loyalists added later to neutralize and “Brāhmanize” them in saffron color.

Mundaka Upanishad: 1:12-13: Let a Brāhmana, after he has examined all these worlds (earth and heaven), which are gained by (Kāmya) Karma, acquire freedom from all desires. Nothing that is eternal (Brahman) could be gained by what is not eternal (Prakriti). Let him, in order to understand this, take fuel in hand (for Yajna) and approach a Guru who is learned and dwells entirely in Brahman. To that pupil who has approached him respectfully, whose thoughts are not troubled by any desire, and who has obtained perfect peace, the wise teacher told that knowledge of Brahman through which he knows the Eternal and True Purusha (Brāhmanic Supreme God).   

Brāhmanic loyalists neutralized every single Upanishad by such Brāhmanizing interpolations. Here is a secret no one knows: Of the 18 verses in the famous Ishopanishad, the first 8 are Upanishadic verses designed to overthrow Brāhmanism, and the remaining 10 verses are Brāhmanic, designed to overthrow Upanishadism. Not knowing this fact, every commentator has written nonsensical commentaries on this so-called Upanishad. For, when one believes that two diametrically opposite doctrines designed to destroy each other are part one and the same Dharma, one ends up writing nonsensical commentary.    

E. The Upanishads fall into disuse: This is how the Upanishadic doctrines of Brahman and Yoga fell into disuse, -until around 240 B.C. when Upanishadists made another attempt to overthrow Brāhmanism in a 77-shloka long Brāhmanic poem then known as Arjuna Vishāda Gita (Ballad of Arjuna’s Sorrow), a small part of the Mahābhārata epic. On the pretext of alleviating Arjuna’s Shokam (grief), Dwandwam (fickleness of mind) and fear of sin (bad Karmaphalam) on the battlefield of Kurukshetra, Upanishadic poets introduced their Secret Doctrines in an attempt to overthrow decadent Brāhmanism. This time around they elevated Upanishadic Guru Krishna (2:7) to the position of Upanishadic Lord of beings (4:6-8), and made him declare in BG: 4:1-3:

This imperishable Yoga I declared to Vivāsvat; he taught it to Manu, Manu taught it to Ikshvāku (the first king of Sun dynasty). Thus transmitted in regular succession, royal (Kshatriya) seers knew it. This Yoga by long efflux of time (being suppressed by vested interests) decayed in this world. I have told you today the same ancient Yoga for you are my friend and devotee. And this Secret (Rahasyam) is supreme indeed!

In the above three shlokas, Lord Krishna assures preservation of Yoga in the Bhagavad Gita-Upanishad by declaring it as imperishable (“you can’t destroy it anymore”). And He, the Lord of beings, declared this Secret (Rahasyam) to Kshatriya seers (“so you better not mess with it this time around”).  

F. The original Upanishads disappeared: Thus the river of the Upanishads disappeared entirely into the ocean of Brāhmanic verbiage. If one reads the Vedānta texts today, one would find them incomprehensible, incoherent and utterly nonsensical. It becomes obvious to any sensible person not deluded by his blind faith that they were deliberately manipulated and scrambled to make them extremely incomprehensible to anyone wanting to know their true purpose. Ancient scribes were quite capable of conveying their ideas and views with a great deal of clarity and eloquence, the contemporary text, the Mahābhārata epic, being an example par excellence.  

G. Inscrutable commentaries: To make bad matters worse, since none of the commentators knew as to why the Upanishads came into being in the first place, they assumed them to be Vedic instead of anti-Vedic scriptures. Unable to explain anti-Vedic verses in the Vedānta texts, they interpreted them literally or gave full vent to their fanciful imagination. Different commentator interpreted the same enigmatic parable or Sūtra differently, often using inscrutable phrases and words to cover-up their ignorance. Even in the Vedānta texts, the scribes did not know the true meanings of some of the original Upanishadic Sūtras. Just read the interpretation of the Ultimate Sūtra of the Upanishads by a scribe in Brihadāranyaka Upanishad: 1:3:27, and decide for yourself if he makes any sense.

Over several centuries various Āchāryas, Swāmis and Gurus who were ignorant of the historical context of scriptures such as the Upanishads and the Bhagavad Gita-Upanishad misinterpreted them creating much of the confusion and nonsense we see in today’s Hinduism. This serves the purpose of modern day self-appointed Āchāryas, Swāmis and Gurus very well, indeed.  

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