Friday, November 11 2005 12:51 Hrs (IST) - World Time -

Among all the different cultural associations in America, there are some, which cater to the needs of a particular caste or religion. There are several associations, which are formed by particular sects of Brahmins. But, there is one association, the US Brahmins Association that encompasses all the different sects of Brahmins.

Last year, the US Brahmins Association had organized a program and pertains to the above-mentioned young woman's challenge to the assembled Brahmins.

She created some tension among the elders with her challenge, "I am not a Brahmin, neither are you". According to her essay, the main question posed was, "is a person considered a Brahmin by birth (being born to Brahmin parents) or can anybody become a Brahmin through knowledge and practice"?

The seriousness of the challenge...

In this age when Brahminism is disappearing in a country, which offered the concept of Brahmanism to the world, the question by a second-generation youth in America about Brahmins, should be considered serious. Any talk about religion and caste cannot be considered lightly, especially since caste system has an important role in today's India.

Social conversations in India generally tend to be about different castes. The whole political scene in India is dependent on caste system. The economical situation and caste system go hand in hand. The British used (abused) the caste system prevalent in India for their benefit. To date, non-Hindus are still using the caste system for their selfishness. In light of the above, the question raised by the youth has to be considered as significant.

The essence of the question...

There were a couple of important points in her essay. From studying the Indian historical epics, Vedas and Upanishads, it can be concluded that Brahmins are people who are extraordinary and truth seeking. They are people who understand divinity without blindly following the preaching of elders.

Some of them were not Brahmins by birth, but became Rishis. For example, before Vaalmiki became a Maharshi, he was a hunter by occupation. In Katopanishath, Nachiketa challenges his father and argues with Yama (God of Death) and tries to find the meaning of life and death. Likewise, Shankaracharya, Ramanujachaarya, Madhwachaarya, and others, questioned the prevalent interpretations of philosophical texts that were not acceptable to them.

In this background, the young woman asks, "How many of you are capable of questioning your elders or Swamis from Muttas? Vishwamitra, a born Kshatriya, earned his Brahminism, was praised by Rishi Vasishta, earned the title of 'Brahmarshi' and was the advocate of 'Gaayathri Mantra'. Is anyone of you capable of such greatness? Why the pride, if you are a Brahmin just by birth and not by virtue? Just following age-old festivals and rituals does not make any of you Brahmins'.

This was her argument and that caused some anger among the elders in the association. Her argument that independent thinking is an essential quality in Brahmins was construed as being disrespectful and challenging your elders is what made a Brahmin. Although many were opposed to her thoughts, many also agreed that she had her freedom of speech and thought.

Brahmin and Brahmin-by-birth...

There is a word in Sanskrit 'Jaatibrahmana' meaning a Brahmin by birth alone and not by virtues or knowledge. The word 'jaata' means birth (eg Jaataka means the documentation of the moment of a baby's birth). Therefore, the argument that, to be a Brahmin, one has to be born to Brahmin parents holds good only to Jaatibrahmanas.

There are certain privileges acquired by birth, for example, a millionaire's son will be born wealthy. This signifies only his good luck, but not his virtue. He either can die a poor man by wasting his wealth or can leave a bigger legacy to his kin by utilizing his wealth in a profitable way.

Therefore, what one receives by birth should be combined with what he earns with his own effort. Otherwise it will not be considered as 'self-made'. Likewise, a person may start his life as 'Jaati brahmana' at birth. He will receive the knowledge of 'Gayathri Mantra' and the Brahmachari way of life from his father and then his spiritual life begins.

After learning from his Guru, studying the 'Shastraas and Vedas', analyzing the lessons he learned and comparing it with what the epics and elders have written, acquiring knowledge through his own experiences in life, and growing mentally, spiritually and philosophically throughout his life, such a person may perhaps become a 'Brahma jnaani'.

Such a person deserves to be a Brahmin. Otherwise, he will remain a Jaati brahmana. According to Hindu belief, all this depends on 'Karma' (good or bad deeds) and 'Samskaara' (culture of higher or nobler thoughts) acquired from previous lives.