04-28-2005, 01:50 AM
Sundar ji,
Is Acharya Shankara's view (or for that matter the views of other Acharya's) compatible with the view expressed in the Mahabharata, "that people term him a Sudra in whom qualities do not exist, even
though he be a Brahmana by birth."? Just notice the reply of the serpent:
The serpent said, "O king, if thou recognize him as a Brahmana by
characteristics, then, O long-lived one, the distinction of caste becometh
futile as long as conduct doth not come into play."
Yudhisthira said, " that CHARACTER IS THE CHIEF ESSENTIAL
REQUISITE. .... WHATSOEVER NOW CONFORMS TO THE RULES OF PURE AND VIRTOUS
CONDUCT, HIM HAVE I, ERE NOW, DESIGNATED AS A BRAHMANA." is highly significant.
It seems to me that the views expressed by the Acharyas are not in agreement with the view expressed in the Mahabharata. You have raised the interesting issue about the different treatment accorded to Dwaipayan Vyasa and Vidura. You are entirely right that the treatment of Vyasa and Vidura are not consistent. I think this differential and inconsistent treatment is a clear sign that birth based Varna system is not a workable system. After all Dhritarastra, Pandu and Vidura were all sired by Vyasa whose mother was a fisherwoman. So on what ground are the Pandavas or the Kauravas Kshatriya by birth? Mahabharata seems to me to be saying that conduct should be used as the basis for a Varna system.
Is Acharya Shankara's view (or for that matter the views of other Acharya's) compatible with the view expressed in the Mahabharata, "that people term him a Sudra in whom qualities do not exist, even
though he be a Brahmana by birth."? Just notice the reply of the serpent:
The serpent said, "O king, if thou recognize him as a Brahmana by
characteristics, then, O long-lived one, the distinction of caste becometh
futile as long as conduct doth not come into play."
Yudhisthira said, " that CHARACTER IS THE CHIEF ESSENTIAL
REQUISITE. .... WHATSOEVER NOW CONFORMS TO THE RULES OF PURE AND VIRTOUS
CONDUCT, HIM HAVE I, ERE NOW, DESIGNATED AS A BRAHMANA." is highly significant.
It seems to me that the views expressed by the Acharyas are not in agreement with the view expressed in the Mahabharata. You have raised the interesting issue about the different treatment accorded to Dwaipayan Vyasa and Vidura. You are entirely right that the treatment of Vyasa and Vidura are not consistent. I think this differential and inconsistent treatment is a clear sign that birth based Varna system is not a workable system. After all Dhritarastra, Pandu and Vidura were all sired by Vyasa whose mother was a fisherwoman. So on what ground are the Pandavas or the Kauravas Kshatriya by birth? Mahabharata seems to me to be saying that conduct should be used as the basis for a Varna system.