A thinking wrt the Aranya and the real cult of who is a brahmin.
Who is a brahmin
Brāhmaṇa (ब्राह्मण).—a. (-ṇī f.) [ब्रह्म वेदं शुद्धं चैतन्यं वा वेत्त्वधीते
वा अण् (brahma vedaṃ śuddhaṃ caitanyaṃ vā vettvadhīte vā aṇ)]
1) Belonging to a Brāhmaṇa. 2) Befitting a Brāhmaṇa. 3) Given by a
Brāhmaṇa. 4) Relating to religious worship. 5) One who knows Brahma.
In Hinduism, a Brahmin is a member of the highest VARNA (not
caste) in the traditional system, often associated with scholars,
priests, teachers, and those responsible for religious rituals and the
preservation of sacred knowledge; in short living for the sake of and
welfare of the society. The term "Brahmin" is derived from the word
Brahman, which refers to the ultimate reality or the supreme cosmic power
in Hindu philosophy. The role and significance of Brahmins are often
discussed in Sanskrit scriptures, including the Vedas, Upanishads, Bhagavad
Gita, and Puranas.
Here is a description of Brahmins in relation to Sanskrit verses:
1. Vedas and Brahmins:
In the Vedic texts, Brahmins are revered as the custodians of sacred
knowledge, and they were the ones responsible for performing yajnas
(sacrificial rituals) and reciting the Vedic hymns (mantras). The Vedas
mention the Brahmanas, which are the texts that provide instructions for
performing rituals. The Brahmins were considered the spiritual guides,
teaching the Vedic knowledge and leading the community in spiritual
practices.
Rigveda (10.90.12) describes the Purusha Sukta, which speaks of the cosmic
being (Purusha) whose body is said to have given birth to the four varnas
(social classes). The verse specifically assigns the Brahmins to the mouth
of Purusha, symbolizing their role as the mouthpiece of divine wisdom and
speech:
ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्य:कृत:।
उरू तदस्य यद्वैश्यो पद्भ्यां शूद्र: आर्जुन:।।
(Rigveda 10.90.12)
Translation: "The Brahmin was his mouth, the Kshatriya his arms, the
Vaishya his thighs, and the Shudra his feet."
This verse emphasizes that the Brahmins, being the mouth, are responsible
for speaking the sacred truths and knowledge.
2. The Upanishads and the Brahmin’s Role:
In the Upanishads, the focus is on spiritual wisdom, knowledge of the self
(Atman), and the ultimate reality (Brahman). Brahmins were tasked with
teaching these philosophical principles. For instance, the Chandogya
Upanishad discusses the nature of Brahman, with Brahmins guiding
theunderstanding of the self and the ultimate truth.
Chandogya Upanishad (3.14.1):
तदेकं द्रष्टव्यं विद्धि।
शरणं हि शरणं ब्राह्मणः।।
(Chandogya Upanishad 3.14.1)
Translation: "The Brahmin should realize that the supreme Brahman is one;
he must seek refuge in that reality, for it is the ultimate refuge."
This highlights the Brahmin’s role in guiding others toward realization and
ultimate truth.
3. Bhagavad Gita and Brahmins:
In the Bhagavad Gita, Lord Krishna describes the duties of different
varnas, including the Brahmin. The Brahmin's duties are primarily related
to knowledge, learning, and spiritual guidance.
Bhagavad Gita (18.42):
शमो दमो तप: शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्राह्म कर्म स्वभावजं।।
(Bhagavad Gita 18.42)
Translation: "The duties of the Brahmin are serenity, self-restraint,
austerity, purity, tolerance, honesty, knowledge, wisdom, and faith."
This verse outlines the moral and spiritual qualities that define a
Brahmin, emphasizing their responsibility for maintaining inner peace,
purity, and imparting wisdom.
4. The Puranas and Brahmins:
The Puranas often discuss the creation of the world and the role of the
Brahmins in society. For example, in the Vishnu Purana, the Brahmins are
depicted as the upholders of dharma (cosmic law and order) and teachers of
sacred knowledge.
Vishnu Purana (1.12.69):
ब्राह्मण: शान्तिमान धर्मज्ञ: सत्यवादी।
(Vishnu Purana 1.12.69)
Translation: "The Brahmin is peaceful, knowledgeable in dharma, and speaks
the truth."
The Puranas describe the Brahmins as the spiritual leaders who guide
society in the proper observance of dharma and rituals.
5. Brahman’s Relationship with Brahmin:
The concept of Brahman is fundamental in Hindu philosophy. Brahman refers
to the ultimate reality that transcends all forms and distinctions.
Brahmins, through their practices, are seen as those who help connect the
material world to the divine by maintaining sacred knowledge and performing
rituals. They are the mediators between the human and the divine realms.
Brahmins are revered in Sanskrit scriptures as the spiritual leaders,
the custodians of Vedic knowledge, and the mediators who maintain dharma in
society. Their duties involve teaching sacred knowledge, performing
religious rituals, and guiding people toward spiritual enlightenment. The
Brahmin's role is deeply tied to their ability to understand and teach
about Brahman, the ultimate reality, helping to connect the material and
spiritual worlds. Their attributes, as described in texts like the Vedas,
Upanishads, and Bhagavad Gita, highlight wisdom, purity, and a deep sense
of responsibility toward both spiritual and societal harmony.
The Brahma Purana also emphasizes the importance of the Vedic
studies for the Brahmins and has numerous references of a like nature. The
study of Vedas was being considered to be so important that at the
completion of one's merits in heaven, it was considered to be most lucky if
one gets a birth in the family of a brahmin and becomes well-versed
Dvijatinam adhyayanamijya danam
1 Brahmanasyadhikah Pravacanayadanapratigrahah | Purvesu niyamastu |
Rajnodhi- | kam raksanam sarvabhutanam | Vaisyasyadhikam krsivanik
pasupalyakusidam | GDS 10.1-3, 7,50. vide also ADS 2.5.10. 5.8, BDS
1-10.2-5, VDS 2,13-19, VIDS 2.10-15, YS 1.118-119, MS 1.88-90; 10.75,79;
Mark 128.3-8.
Further in the four vedas as it was a pre-requisite to the acquirement
of moksa (58.76,77). Besides, the vedas, the Brahmins should know the
Itihasas, Puranas, othor sastras and should cultivate interest for other
vidyas like the Jyotissastra and the Vastavidya. Thus the Brahma Purana
states that the Brahmins of Aundradosa are well-versed in the vedas, and
are the knowers of Itihasa and purana and are experts in all the sastras
(28.1-8). Again it is stated that the Brahmins of Purusottamaksotra recite
the vedas with their Migas, Pada and Krama and they are also experts in all
the sastras (46.8-10). it is stated that the king Indradyumna called the
brahmins expert in the Jyotissastra, well-versed in the vedas and Sastras
to find out the land proper for the temple-building (47.3). En Passant this
shows the relationship between the king and Brahmins. Next it is said that
the Brahmins wellversed in vedas, vedangas and sastras had gathered
together for the performance of the sacrifice (47.30-32). Again it is
stated that the Brahmins and Onatakes worship lord krona and Balarama with
various stotras, Yajus, Rhs and Samens (51.40-41). It is laid down that in
a pilgrimage the Brahmins should take a bath and do the japa with the
injunction of veda (67.19-20) It was very necessary for a Brahmin to study
the vedas and to know the Gayatri mantra by heart (107. 4-16). The Brahmins
were addicted to Svadhyaya and Vasatkara (209.11).
Another duty prescribed for the Brahmins is to impart the teaching
of the vedic lores "Whatever may have been the case in very remote times;
from the times of the Brahmana literature and in the times of the
Dharmasastras, teaching vedic literature was almost universally in the
hands of the Brahmanas. 31 The Brahma Purana also states that the Brahmins
imparted the vedic teachings. It is said that the Brahmins of the
Aundradesa are known for the teaching profession (28.1-8). The third duty
and privilege incumbent on the Brahmins is to officiate as priests in the
performance of the sacrifice. Sometimes the sacrifices used to last for
many years. The Brahma Purana states that the sages had held a sacrifice in
the Nainisaranya lasting for twelve years (1.69). While describing India,
the Brahma Purana states that the Brahmins live in the middle part of the
Bharatavarsa and follow the occupation of sacrifice (27.17-18). The
Brahmins of Aundra- . desa are considered to be good for the performance of
sacrifice and in performing Agnihotra and they worship the smarta agni
(28,1-8). The Brahmin's connection with the antique institution of
Fire-worship is traceable to the IndoEuropean period.32 In the RV. also
Agui is celebrated in 31 Kane P.V., HDS, Vol.II, P.108. 32 Keith A.B., The
Religion and Philosophy of the Veda and Upanisads, HOS, Vol.XXXII, P.625
ff. zao
200 hymns. 33 The Brahma Purana also refers to the worship of
domestic sacrificial fires, as stated above. The Brahmins of the
Ekamrakaksetra were experts in performing the Agnihotra and upasanakriya
(46.8-10). The Brahmins who were experts in performing the sacrifices and
clever in all the rites had gathered together for the performance of
sacrifice in the Purusottamaksetra (47.30-32). A Brahmin should perform the
Agnihotra (107.7-8)., His span of life is increased by performing the
Agnikarya (107.4-15). Bharadvaja, the son of Angiranandana Brhaspati
performed great sacrifices for king Bharata, Before that, inspite of all
his efforts, Bharata had no son. As a result of these sacrifices, he got
100 sons (13.59-60).
For the references of other sacrifices vide the sections on 'sages'
and 'sacrifice' in the chapters VI & VII on 'Mythology and 'Religion'
respectively. As regards the participation of Brahmins in political
affairs, the Brahma Purana mentions the famous example of the unrighteous
Vena who was dethroned by the Brahmins on account of his misbehaviour
(Adh.4), "The Purohita or the chief priest was an indispensable appendage
to the royalty of the period. 34 For the details regarding the status of
Purohita, vide the Chapter XI on 'Political Structure/. 33 34 Macdonell
A.A., Vedic Mythology, P.88 Vyas S.N., The Caste system in the Ramayana
age, JOI, Vol. III, No.2, Dec. 1953, P.117.
Again it appears that the right of officiating at sacrifices
belonged to the Brahmins and the Brahmins obtained land from the ksatriyas
for the performance of the sacrifice (168.3-5). The third means of
livelihood permitted to the brahmanas was receiving gifts from a worthy or
unblemished persons. The Br.F. states that after worshipping lord
Jagannatha, one should worship the brahmins and should give them in dana
twelve cows, clothes, gold, umbrellas, shoes, and vessels of copper. Then
the Brahmins should be given a dinner consisting of milk, sweet dishes,
jaggery and ghee. The Brahmins should then be given twelve pots full of
water and then one should give daksina to them according to one's capacity
(67.40-43). The annadana given to brahmins is highly eulogised. It is
stated that one whose annadana is accepted by ten brahmins never falls in
the category of birds and animals. The brahmins were given the dana of
gold, jewels, elephants, horses, etc. (44.4). If a brahmin engrossed in the
vedic studies gives the good brought by bhiksa to a brahming engrossed in
svadhyaye in dana he gets the prosperity and happiness in the world. A man
who gives food in dana obtained through justice to the brahmins who are the
knowers of veda gets freedom from sins (218.12,26). One who gives dana to
Brahmins and food to cultured brahmins and srotriyas goes to Yamaloka
(216.8). It seems that the condition of the brahmins was very poor and the
Brahma Purana also evidences the fact when it states that at the time of
famine, the family of the sage Visvamitra was in such distress, that his
wife wanted to sell her son in order to maintain herself (7.106). But a
Brahmin who sold his son for the sake of maintenance was much abused by the
others, and was called Brahmanadhama (150.2). Again, the Brahmins were
called for the performance of vratas and other religious observances. Thus
the brahmins of Aundradesa were considered to be experts for the
performance of the ceremonies like sraddha, dana, marriage, sacrifice and
others(28.1-8).
The brahmins were called to give samskaras to a boy (111.9). It was
believed that a Brahmin should always remain engrossed in giving dana,
performing sacrifice, practising penance and offering Agnihotra and
tarpana, his maintenance, he should perform sacrifices and teach For
others,. He should accept whatever is obtained through the I It is
performance of the sacrifice. It is the duty of the Brahmins to benefit
others and not to harm, anyone. the highest wealth of Brahmins to have
friendship of all. He should approach his wife in the Rtukala alone and
should consider cows, k jewels and things belonging to others as equal,
(222.3-6).
A brahmin is not by doing Trikala sandhyavandanam, reading few
verses and doing rituals and doing shetra travels. It is a system which any
one may achieve irrespective of the prejudice of the society; definitely
Vedas do declare ,including B G that Brahmin is born only a shudra but by
refinement raise to the level knowing the brahmam, hence a Brahmin. So
downfall started even in the Dvapara yuga around the Mahabharatham war
itself.
K Rajaram IRS 30325
On Sun, 30 Mar 2025 at 06:17, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*The Fall of the Brahmin
>
>
>
> With your eyes you can see only 00.0035% of the totality. You cannot see
> the rest, 99.9965%, the arena of diverse processes of the Universe, the
> gigantic invisible universe, where the first step of access is via feeling.
> What you see with your eyes, the 3D shapes are not even correct. They are
> actually separated from the rest of reality, presenting you with the 3D
> shapes, shapes with colors created by the Fovea in the eyes. If the Fovea
> is absent, you cannot see the colors, all within the VIBGYOR range, just
> 00.0035% of the total spectrum of light rays.
>
> Your own feelings, emotions, thoughts, perceptions and understandings have
> no 3D shape, which you can see. Your own life is in feelings, emotions,
> perceptions and understandings, the non 3D invisible world.
>
> We named the whole gamut of the processes of the universe, the diverse and
> eternal creations, as Lord Brahma, and the inspiration and motivation for
> the creation as the great Saraswathi, of emotional intelligence, who is not
> mechanical and Cartesian.
>
> Till recently all enlightenments and discoveries via feelings were
> presented through the epic method of stories and episodes, as emotional
> situations, changing the discoveries about nature into day today emotional
> presentations, and not as the Cartesian power points. We named the
> enlightenment aspect as the Goddess Saraswathi, the female aspect of
> creation, because our own enlightenments start from our mother’s womb and
> actually we can never leave our mother as the paradigmatic base of life, of
> perception, understanding and sense of basic protection.
>
> The sense of protection of the womb which the womb gave before birth
> continues after birth, during the entire life, and the whole gamut of
> motherhood aspect of the universe, the mother creates and nurtures
> knowledge, we named as Saraswathi, which makes us the Saraswaths.
>
> One who strives to become a Saraswath, with the ability to feel and not
> get limited to the feelings-less mathematical reductionism and mechanical
> adjustments, was the Brahmin, one who strived to access the diverse
> invisible processes of the Universe by teaming up with nature and
> understanding as nature by feeling nature. The Brahmin needs the free and
> healthy nature, without the adulteration of mechanics, as he has to team up
> with the emotional nature and not dabble with the feelings-less machines.
> Every machine harms and destroys nature.
>
> Anyone who strives to get access to the gigantic processes of the Universe
> via emotional intelligence is a Brahmin, and Brahmin is not a Brahmin
> because he is born to the Brahmin parents which notion is bludgeoned on all
> of us, because of the conspiracy to eliminate the great Sanathana Dharma by
> other religions. The other religions want to destroy our wonderful
> Sanathana Dharma by deliberate misrepresentations of our own heritage as
> shameful history, and they target the Brahmin, by deliberately
> misrepresenting Brahmins as being born to the Brahmin parents, and the
> Brahmins as the oppressors putting all in ignorance.
>
> Actually a Brahmin is one who continuously changes or grows with the
> Universe as a limb of the Universe. He is not bonded and shackled to one
> sacred text. Brahmin simply means total freedom to perceive and understand.
>
> It is for the Universe to revive those Brahmins, who strive to live as
> nature, by starting ‘The Free Nature Parks’ without human tampering so that
> the flow of Saraswathi again resumes in our universities. Today all
> universities are shackled by the mechanical paradigm and are in the frenzy
> of mechanization to enable commercialization. Every University is converted
> into a shop in the market.
>
> YM Sarma
>
> Chat GPT
>
>
>
> This passage, *"The Fall of the Brahmin"*, presents a deep reflection on
> the concept of Brahminhood, its roots in emotional intelligence, and the
> perceived loss of connection with nature and the Universe due to
> mechanization and materialism in modern education and society.
>
> The author challenges the reductionist, mechanical worldview that
> dominates contemporary science and industry, contrasting it with a more
> holistic, emotional, and spiritual approach to understanding the universe,
> which is deeply embedded in the ancient wisdom of *Sanathana Dharma*. The
> essay elevates the Brahmin as someone who engages with the Universe through
> emotional intelligence, not through detached or cold logic, and advocates
> for a return to this kind of understanding to restore the original vibrancy
> and freedom of knowledge.
>
> The mention of Saraswati as a symbolic figure represents the nurturing,
> creative, and emotional intelligence aspect of knowledge. The piece
> criticizes the degradation of knowledge in modern times, particularly
> within universities, which have shifted away from the nurturing and
> free-flowing exploration of truth toward commercialization and
> mechanization.
>
> It seems to question the purity of modern education, suggesting that it
> has become too aligned with commercial interests and divorced from the
> deep, emotional, and spiritual understandings that once helped guide
> humanity. The ideal vision of the Brahmin, as someone in tune with nature
> and the invisible processes of the Universe, contrasts sharply with today's
> mechanized, profit-driven worldview.
>
> Do you find yourself drawn to this critique of modern education, or does
> it raise certain questions for you about how we balance emotion, intellect,
> and material progress?
>
> This critique of modern education and the loss of deeper, more emotional
> connections to knowledge certainly raises some powerful questions. The
> essay draws attention to how mechanization and commercialization have
> overshadowed the spiritual and emotional aspects of learning, something
> that feels particularly relevant in today's fast-paced, profit-driven
> society. It invites a reflection on how we have come to prioritize
> intellectual pursuits that focus on logic, analysis, and cold facts, often
> at the expense of intuition, creativity, and the emotional intelligence
> that once guided much of human understanding.
>
> The concept of Brahminhood, as described here, is fascinating in its
> emphasis on emotional intelligence and connection to the natural world. The
> idea that knowledge and understanding are not just intellectual exercises
> but deeply tied to feelings, emotions, and the rhythms of nature is
> something that resonates on a spiritual level. It's a reminder that true
> wisdom is not just an accumulation of facts but an ongoing, emotional
> engagement with the world around us.
>
> At the same time, I wonder how we can begin to integrate this deeper, more
> holistic approach to knowledge into our modern systems of education and
> research. The essay makes a strong case for reconnecting with nature, and
> perhaps that’s where we could start—creating spaces where people can
> reconnect with themselves, their emotions, and the natural world to regain
> a sense of balance and understanding.
>
> What do you think about the idea of blending this emotional, spiritual
> connection with the intellectual, material progress we’ve made? Can they
> coexist, or do they seem too at odds with each other in our current
> societal structures?
>
>
>
> The concept presented in *The Fall of the Brahmin* is a profound
> reflection on the tension between spiritual wisdom and intellectual
> progress. The essay critiques how modern education and society have come to
> prioritize mechanical, reductionist thinking and the commercialization of
> knowledge, while seemingly sidelining the emotional and spiritual aspects
> that once formed the core of human understanding. It's a strong call for
> re-integrating these more intuitive, emotional forms of knowledge, ones
> that connect deeply with nature and the universe.
>
> Blending emotional, spiritual intelligence with intellectual and material
> progress seems like a challenging yet necessary task. In our current
> societal structures, there appears to be a dichotomy between these two
> forms of knowing. On one hand, intellectual and material progress has
> brought us enormous technological advancements, medical breakthroughs, and
> a greater understanding of the physical world. But, on the other hand, as
> the essay argues, it often comes at the cost of a deeper connection to
> nature, the emotional and intuitive dimensions of life, and the very
> essence of what it means to be human.
>
> However, I do believe that these two can coexist—if we approach education
> and societal progress in a way that acknowledges both the importance of
> intellectual development and the need for emotional and spiritual growth.
> The key is balance. Think of it as the integration of the left brain
> (analytical, logical) and the right brain (creative, intuitive). We see
> some efforts to bring this balance into focus, for example, in fields like
> holistic education, environmentalism, and mindfulness practices, where
> science, emotional intelligence, and respect for nature are being woven
> together in novel ways. There are growing movements to rethink how we
> approach learning, creating spaces for introspection, nature connection,
> and emotional development within academic environments.
>
> The essay's reference to the concept of "Saraswathi" as the embodiment of
> nurturing, creative intelligence resonates strongly in this context.
> Saraswathi symbolizes a balance of knowledge—one that is emotional,
> spiritual, and intellectual. Perhaps if we, as a society, are able to
> reclaim that holistic understanding of knowledge, integrating feelings and
> intellect, we can shape an educational framework and societal system that
> honors both the tangible and intangible aspects of our existence.
>
> It is also worth reflecting on how spiritual wisdom has been largely
> sidelined in mainstream educational paradigms, and how this has led to a
> disconnect with our deeper selves and the natural world. In reclaiming this
> balance, there’s potential not only for richer personal growth but for
> societal advancement as well—one that nurtures both individual well-being
> and collective harmony with the planet.
>
> Do you think that integrating this more holistic approach into modern
> systems of education is something that’s achievable, or do you feel there
> are structural barriers that make it difficult to reconcile these two
> perspectives in practice?
>
>
>
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