IN the long pilgrimage of the Jivatma through myriads of births, already referred to, there are four distinctly marked stages, called of old Varnas, or colours, and recognised in the social polity laid down by Manu as distinct social classes, or castes. These stages are universal, all Jivatmas passing
through them ; the peculiarity of the Sanatana Dharma is that it has made them the framework of its social polity. In the early days the outer caste coincided with the stages : Jivatmas at each stage were born into bodies belonging to that stage, and the whole of society was therefore contented and progressive. But in these later days, as Arjuna truly foresaw in his distress on Kurukshetra, varnasankara, caste-confusion, has come on Aryavarta and her whole peninsula. Jivatmas at each stage are being born into bodies of other
stages, and hence, as surely as content and progress arose out of the harmony of elder days, do disorder and stagnation arise out of the disharmony of the present. How a better state of things
may be brought about is a question for men to discuss and resolve, not for inexperienced boys. What we need here is to understand the meaning of caste.
We have said there are four stages.
The first is that which includes the infancy, childhood and youth of the Jivatma ; he is unfolding youthful virtues, developing obedience,
serviceableness, patience ; he has few responsibilities ; his duties may be summed up in the word, Service. Where there is no caste-confusion, such
young Jivatmas are born only into the lower social stratum ; they are labourers, artisans, servants, manual workers of every kind. In the social polity of the Sanatana Dharma, such Jivatmas were
born into the caste of Shudras. In these days of caste-confusion, such young Jivatmas, whether born into the Shudra caste in India, or into the corresponding class elsewhere, are happy, contented and useful ; but where, as often happens now-a-days, they are born into higher castes, or classes, they do much harm to their surroundings by their incapacity to discharge higher duties, and to bear the weight of higher responsibilities. So also difficulties arise when older Jivatmas are born into the lower bodies, and fret against their environment, are discontented and rebellious. Of course a really advanced Jivatma is content in any body, but the mediocre Jivatmas quite naturally and inevitably fight against uncongenial surroundings, and
their restlessness is used by Ishvara to help on evolution and to bring about necessary changes. The second stage covers the first half of the Jivatam’s manhood, when he is fit to gain wealth,
to enjoy it and use it, to organise labour and direct it, to undertake great responsibilities, and administer well accumulated possessions. This includes
the commercial class, the great traders, and the organisers of industry, the capitalists, bankers, the managers of large industrial concerns. In the social polity of the Sanatana Dharma, such Jivatmas were born into the caste of Vaishyas, and were trained in it gradually to see as aim the common good and the general prosperity, instead of mere
personal aggrandisement. The third stage makes the second half of the
Jivatma’s manhood, when his responsibilities and powers widen out to include the nation, and he is called to legislate, to rule, to work unselfishly for
the State, and to use his power to protect and to regulate, not to aggrandise himself. This includes kings, judges, legislators, warriors, all who rule
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and keep order in the State. In the social polity of the Sanatana Dharma, such mature Jivatmas were born into the Kshattriya caste, and bore the burden of kingship and of fighting for the national defence. The fourth stage embraces the serene age of the Jivatma, when earthly things have lost their charm, and he becomes the counsellor and friend and
helper of all his youngers. This includes the priests, the counsellors, the teachers of every kind authors, scientists, poets, philosophers. In the social polity of the Sanatana Dharma, such Jivatmas were born into the caste of Brahmanas, the
advanced and unselfish ones who gave much and needed little. Caste-confusion in India has struck this caste most hardly, as the degradation of the
higher is always worse than that of the lower. The Shudra Jivatma in the Brahmana body is the greatest danger to the Sanatana Dharma. Much of the evil has grown from men of each caste grasping at the work of the other castes, and from each thinking more of the rights his caste gives him than of the duties it imposes. The Brahmana and the Kshattriya have claimed their pririleges
ardently, and have shrunk from the heavy burdens belonging to their castes. Naturally this attitude provoked opposition, and antagonisms have
replaced mutual service and good-will. Hence caste has become a source of social bitterness, instead of a framework maintaining all in happy order. At least this much every boy can do towards
bringing about a happier state of things : he can diligently practise the virtues characteristic of his caste, and avoid pride, vanity, and grasping at privileges. Let the Shudra be remarkable for his
industry, fidelity and serviceableness ; let the Vaishya be remarkable for his diligence, discretion and charity ; let the Kshattriya be remarkable for his courage, generosity and vigour ; let the Brahmana be remarkable for his patience, purity, learning, truthfulness and self-sacrifice. And it may
be that, if the castes thus practise their several Dharmas, caste-confusion may gradually pass away.
“The Br&hmana was His mouth ; the Kajanya was made His two arms ; His two thighs the Vaishya ; the Shudra was born from His two feet. “
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“He, the Resplendent, for the sake of protecting all this creation, assigned separate karmas to those born of His mouth, arms, thighs and feet.
“Teaching and studying the Veda, sacrificing and also guiding others in offering sacrifices, gifts and receiving of gifts, these He assigned to the Brahmanas.
“The protection of the people, gifts, sacrificing, and study of the Vedas, non-attachment amid the objects of the senses, these He prescribed to the
Kshattriyas.
“The protection of cattle, gifts, sacrificing, and study of the Vedas, commerce, banking, and agriculture, to the Vaishyas.
“The Lord commanded one karma only for the Shudras, to serve ungrudgingly these other , castes.”
“What is said as to the marks (of conduct) indicative of a man’s caste, if those marks are found in another, let him be designated by the caste of his marks (and not of his birth).”
“Not birth, nor Samskaras, nor study of the Vedas, nor ancestry, are the causes of being twice-born. Conduct alone is verily the cause thereof.”
“Truth, charity, forgiveness, good conduct, gentleness, austerity, and mercy, where these are seen, king of serpents, he is called a Brahmana.
“If these marks exist in a Shudra, and not in one twice-born, the Shudra, is not a Shudra, nor the Brahmana a Brhahmana.
“Where this conduct is shown, serpent, he is called a Brahmana ; where this is not, serpent, he should be regarded as a Shudra.”
“The Vedas help not the man that hath not righteous ways, even though they be studied together with all the angas. The Chhandas abandon him at the supreme moment of death, even as full-fledged birds their nest.
“To the Brahmana that is void of righteous ways, the Vedas, even in their entirety, and with all angas and all sacrifices too, can bring no more joy than a wife, lovely to see, can bring unto a blind husband. “