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Karma as the Source of Diversity

The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord.  Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...

Vajrasuchika Upanishad


From a spiritual perspective, there is no better argument against the Hindu caste system than the one we find in the Vajrasuchika Upanishad. Some believe that the Upanishad may be Buddhist in origin for its vehement stand against the traditional beliefs associated with castes. 

The Upanishad presents a convincing argument against the caste system and refutes the argument that a person becomes a Brahmana by mere birth. It contends that a person does not become a Brahmana or Kshatriya by birth. The soul is pure and without attributes. Therefore, it has no caste. The subtle body also has no caste because it is the same mind, the same breath and the same intelligence, the tattvas, which are active in all.

The same soul enters different bodies in different lifetimes. Therefore, how can it belong to a particular caste or family? Besides, all the bodies in the world contain the same elements and propelled into action by the same triple gunas. We cannot also distinguish the castes of people by their color because people of the same caste possess different complexions.

Therefore, caste should not be based upon the body which we possess or which complexion we have. It should not be according to which family we belong. A person becomes a true Brahmana by knowing the Self or Brahman and by overcoming all the imperfections and impurities in him. His knowledge of Brahman and his proximity to Brahman give him that distinction, not what he wears or appears.

These are convincing arguments. It is why the tradition recommends that upon renouncing the world the renunciant should give up his first name, last name and caste identity. A renunciant on the path of liberation has no caste, nor nationality. He does not belong to anyone, nor does anything belong to him. He is free from all burdens, bonds and obligations. He abides in the Self and remains absorbed in its contemplation.

One should therefore aspire to become a Brahmana by knowing Brahman, the highest, supreme Self. Our birth gives us opportunities to know Brahman, but our caste by itself does not make us a knower of Brahman. For that we have to strive to transcend our mind and body, like anyone else, whether we come from one caste or another. This is the simple and direct message of the Vajrasuchika Upanishad.
In making these assertions, the Upanishad is not in conflict with the Vedas or other scriptures. It is also wrong to assume that it contradicts Hinduism or validates the arguments of Buddhism against caste system. Our scriptures such as the Vedas, the Puranas, Agamas and others convey the message that a person becomes a Brahmana by knowing Brahman and being Brahman.

Only the knower of the true truth, knows what the false image of truth is

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