Who is a Brahmin?
The extract below from the Vajra Suchak Upanishada (of Sama Veda) , The Doctrine of the Diamond Needle compels us to revisit our understanding of who a Brahmin is, the caste system and the Indian legal system based on such a caste system.
“In this connection there is a point worthy of investigation. Who is, verily, a Brahmin? Is he the
individual self? Is he the body? Is he of the class based on birth? Is he the [possessor of]
knowledge? Is he the [performer of] deeds (previous, present or prospective)? Is he the performer of
the rites?
1. Of these, is the Jiva or the individual self the Brahmin? No, it is not so; for the Jiva is one and the
same in the innumerable previous and future bodies. Since the Jiva is the same in all the various
bodies obtained through (past) karma, and in all these bodies the form of the Jiva is one and the
same. Therefore the Jiva is not the Brahmin.2. Then is the body the Brahmin? No, it is not so, because the body which is composed of the five
elements, is the same in all classes of human beings down to the chandalas (outcastes), etc. And it
is also observed that old age and death, virtue [dharma] and vice [adharma] are found to be
common to all human beings. There is also no absolute distinction (in the complexion of the four
classes) that the Brahmin is of the white complexion, that the Kshatriya is of the red complexion,
that the Vaishya is of the tawny complexion, that the Sudra is of the dark complexion. [If the body
is the brahmin] the sons and other kinsmen would becoming guilty of the murder of a Brahmin and
other (sins) on cremating the bodies of their fathers and other kinsmen. Therefore the body is not
the Brahmin.
3. Then is it birth that makes a Brahmin? No, it is not so, for many great rishis have sprung from other
castes and orders of creation. We have heard that Rishyasrnga was born of a deer, Kaushika of
Kusha grass, Jambuka from a jackal, Valmiki from an ant-hill, Vyasa from a fisher girl, Gautama
from the back of a hare, Vasistha from Urvashi (the celestial nymph), Agastya from an earthen jar.
Among these, many rishis outside of the caste-system have been accounted as the foremost among
the teachers of the Divine Wisdom. Therefore birth does not (make) a Brahmin.4. Then is it knowledge that makes a Brahmin? No, it is not so, because among Kshatriyas and others
Vajrasuchika Up. (srimatham.com)
there are many who have attained cognition of divine truth. Therefore knowledge does not make a
Brahmin.
5. Then do actions (karma) make a Brahmin? No, it is not so, since the prārabdha karma which gives
rise to the present birth, sañchita (accrued) karma, and āgāmi karma — commenced in the present
lifetime which will fructify in a future embodiment is common to all humankind; and that people
perform works impelled by their past karma. Therefore actions do not make a Brahmin.
6. Then does the performance of religious duties (dharma) make a Brahmin? No, it is not so; for there
have been many Kshatriyas and others who have given away gold [in charity]. Therefore the
performer of religious duties is not the Brahmin.
7. Then, who, verily is called a Brahmin? Whoever he may be — he who, has attained selfrealization, and directly perceives the ātman like a myrobalan fruit in the palm of one’s hand.
[Realising that the ātman is] of the nature of Truth, Consciousness, Bliss and Eternity, without a
second, devoid of distinctions of birth, attributes and action, devoid of all faults such as the six
infirmities, and the six states and devoid of all changes. [The ātman] is the basis of endless
determinations. [The ātman] is the indwelling spirit of all beings. [The ātman] pervades
everything within and without like space. [The ātman] is of the nature of unlimited joy, indivisible,
immeasurable, and is known only by direct cognition.
He who having attained self-realisation becomes rid of the faults of desire, attachment, etc., and is
endowed with the six virtues.He who having overcome emotion, spite, greed, expectation, desire,
delusion, etc., with the mind unaffected by pride, egoism and the like; he alone, who is possessed of
these qualities is called a Brahmin. This is the view of the Vedic texts and tradition, ancient lore and
history. The attainment of the status of a Brahmin is otherwise impossible. Meditate on the Self as
Brahman who is Being, Consciousness and Bliss, without a second; meditate on the Self as
Brahman who is Being, Consciousness and Bliss without a second. This is the Upanishad.”