Name: Mohammed Ashfaq T K

Roll no: H00BAENG20200140

Analyse and discuss the inter-relationship that exist between Guna (qualities), Karma (action), Varna
(type, order, color, or class), Janma (birth), and Jati (caste) in ancient India. In this context how does a
text like the Mahabharata view these aspects?

In your view does the epic present a coherent view regarding this matter? Answer the question
after reading, identifying and assimilating the important details from the reading materials and Prof.
Fisher's lecture.

Throughout Indian history, it is visible that society is divided into several groups based on several
factors. These include the four-fold hierarchical system called varna, and the group of clans, tribes,
communities, and subcommunities called Jati, which is typically associated with a job function. In
Dharma-sastra, the Varna system is thoroughly addressed. It classifies people into four groups:
brahmanas, kshatriyas, Vaishyas, and shudras. This quadruple division is a centuries-old social
stratification that is not to be mistaken with caste. The Varna system is thought to be a collection of
idealized human callings. All these classes/groups that defined a human being in Indian history are
interconnected when we look at it closely. The Jatis, being more of a localized division is characterized
by endogamy and they mostly carry-on living doing a particular occupation which is transmitted to them
over generations. Different from this, Varnas classify human beings into four and each class in this
division has a destiny for their lives. The first class, Brahmanas are ordained to live their life by attaining
knowledge in Vedas, teach them and perform ritual sacrifices. The second class, Kshatriyas are ordained
to rule the kingdoms, fight, and conquers other territories. The third one, Vaishyas handle finances and
businesses in a kingdom. And the last one, Shudras are destined to serve the other three classes. This
four-fold division is exploited and misused by the first two classes, and it legitimizes their supremacy
over the rest two which contributes to more than half of the population.

Even though Jati and Varna are two different entities, they are interconnected by several links. A specific
Varna can contain several Jatis in it. Or it can be said that a Varna is a conglomeration of different Jatis.
Also, when it came to a practical level, people started to live by professions other than what their Varna
ordained them to. There were Brahmins who lived by doing professions such as trading or merchantry.
But the fact is, even though there were several Jatis, the superiority, and inferiority which comes from
the Varna system still haunted the Jati system as well. There were superior Jatis which belongs to the
superior Varnas and vice versa. And even within Jatis which comes from a specific Varna, there were
differences in the position in the hierarchy. For example, a Brahmin who lives by doing professions of a
Vaishya is inferior to a Brahmin who lives by performing ritual sacrifices. There were several laws that
restricted a male from a lower Jati mating with a female in upper Jati. Offspring thus came out is again
divided as 'anuloma' and 'pratiloma'. All these led to dividing the entire population into thousands of
several groups in which a huge amount of exploitation is done by the upper strata of these divisions.

The aspects of Guna, Karma, and Varna are also interrelated. According to Shukraniti, it is the virtue of
one's function and conduct that decides one's Varna. Each Varna has its own characteristics which must
be present in a person. Brahmins are said to be possessed the qualities of forgiveness, peaceful,
restrained, and kind. Similarly, other Varnas also have their own distinctive qualities or Gunas which
decide their identity as a part of that Varna. When Rajas is predominant and Satva is secondary in one's
nature, that person is a Kshatriya by Guna, when Rajas is predominant and Tamas is secondary in one's
nature, that person is a Vaishya by Guna and when Tamas is predominant and Rajas is secondary in one's
nature, that person is a Shudra by Guna. Since every human being is a combination of all these qualities, it is
only the predominant-secondary combination that defines the varnas by Guna. Karma also has a huge
influence as one's character leads to his actions, or it can be said Guna leads to one's Karma. Also, it is
notable that in an instance, to maintain that a person does not become devoid of Varna even when they
deviate or goes against the qualities that they should possess, taking Brahmana as an illustration, it is
said that whether the Brahmanas are of good or evil character, crude or cultured, they should never be
insulted and they are like fire concealed under the ash.

Mahabharata views the aspects of Varna in a quite complicated manner. Written in an era where these
divisions were at their peak, it had the responsibility to take a stand on the same and educate its
audience. Dharma, according to Vyasa, is what uplifts the social structure, advances the welfare of
society, and aids a person's advancement. The Varna system, according to Vyasa, was the expansion of
the social structure. The four Varnas were inextricably linked. According to Dr. Iravati Karve, the Varna
Dharma was solely a social arrangement for the smooth running of the social system, even though the
Sudras were mentioned as vestiges of Brahmanas and Sutas as servants of Brahmanas and Kshatriyas.
The Mahabharata's most important contribution to Varna is that it underlines that Varna is a social
function rather than a person. Each of the four Varnas was assigned a discipline that was organically
interconnected and functional. Through different characters it speaks volumes regarding this division
which was exploited in a great manner. We can see Yudhishthira speaking to the Yaksha that if a
Brahmana does not possess the qualities of forgiveness, patience, and kindness, while a Shudra
possesses the same, that Brahmana is not a Brahmana, and that Shudra is not a Shudra. Here
Mahabharata, through Yudhishthira makes it clear that it is not by birth, but by conduct, one's Varna is
decided. It gives a relativist aspect towards it, challenging the absolutist trend going on during that
period. He goes on to say that determining one's Varna in human society was difficult due to
promiscuous intercourses between all four Varnas, resulting in mixed Varna progeny. Thus, it is obvious
that around the time of the Mahabharata, the use of "Janma into a family" as a criterion for determining
one's Svabhava had ceased to be a reliable technique. Though Krishna clarifies Arjuna's confusion, it is
worth noting that Arjuna appears to have been aware that determining a person's Varna by 'Janma into
family' had already become complicated during those times, and thus he wanted to avoid further
complications and the eventual destruction of Varna Vyavasta. This also explains why Arjun initially
expressed qualms about fighting the battle. Because of his brilliance and ability, Vidura was promoted to
a position that cut across caste, creed, and religion. Also, through Bharadvaja, a groundbreaking
statement is made

‘’But every human body bleed, defecates, sweats, and has phlegm and life, alike. How can the human
beings then be divided into different varnas’’?

This is a courageous and bold attempt to question the whole foundation of the Varna system. It is quite
laudable that such a statement came from an epic which acted as a textbook for humanity for centuries
and now itself. But the bitter truth is, this aspect of the text is often ignored. Through certain stories, the
readers will find it disturbing that even though a person possessed such astounding skills as in Ekalavya
for example, their identity in the Varna system made them unqualified to practice under the guidance of
Drona, who is a Brahmin, who only teaches Kshatriya students. It is one’s choice to practice or become
what they want to be, but here the Varna/Jati system acts as a hindrance to it. It is notable that even the
most distinguished and learned Pandavas mocks at Karna for being a Shudra, even after he outpowers
Arjuna with his skill in archery. Here it is indirectly said that even the wise and learnt people has such
prejudice and perspective towards lower Varnas, and it is deep rooted inside their minds.
Mahabharata present a coherent view regarding this matter. According to Sheldon Pollock, "The
Mahabharata offers perhaps the most sustained study in world literature of the undecidability of
conflicting moral claims – what the text itself repeatedly calls the 'subtlety' of the moral order…’’
(Pollock: 2006: 554). The text wants readers/listeners to consider the possibility that caste/birth has no
bearing on the pursuit and practice of dharma, and that the embodiment of Dharma does not have to
come from the higher castes. The Varna system was not used as a means of discrimination, but as a
means of establishing Dharma. There are numerous examples throughout the epic of people going from
one value to another to build Dharma. Many passages in the epic indicate how the Mahabharata's caste
structure was flexible, and how it subsequently developed into the unbonafide caste system that exists
now in India. Many sections in Mahabharata, like as the dialogue between Yudhishthira and Naga
Nahusha (3:179), demonstrate the caste system's flexibility during the epic period.