IN-2158 BRAHMAN - INFORMATION SERIES VOLUME-20
krishna rao khanapur
Brahmin
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Ravana had to kidnap Sita.
He disguised himself as a Brahmin.
Hanuman had to find out about Ram. He disguised himself as a Brahmin.
Kalanemi tried to mislead Hanuman. He disguised himself as a Brahmin.
Karna had to learn Chaturvedi from Parshuram. He disguised himself as a Brahmin.
Shri Krishna had to deceive Karna. He disguised himself as a Brahmin.
Rajaram Krishnamurthy
RIG VEDA 7TH MANDALA 103-107 BRAHMIN IS WHO
Rig Veda 7.103.1
संवत्सरं शशयाना ब्राह्मणा व्रतचारिणः । वाचं पर्जन्यजिन्वितां प्र मण्डूका अवादिषुः ॥
saṃvatsaraṃ śaśayānā brāhmaṇā vratacāriṇaḥ | vācam parjanyajinvitām pra maṇḍūkā avādiṣuḥ ||
“The frogs, like Brāhmaṇas, observant of their vows, practicing penance throughout the year, utter aloud praises agreeable to Parjanya.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Vasiṣṭha, having praised Parjanya, in order to procure rain, observing thefrogs to be delighted by his praises, addressed them in this hymn. Practising penance = lit. lying still, i.e. Performing penance for rain
Rig Veda 7.103.7
ब्राह्मणासो अतिरात्रे न सोमे सरो न पूर्णमभितो वदन्तः । संवत्सरस्य तदहः परि ष्ठ यन्मण्डूकाः प्रावृषीणं बभूव ॥
brāhmaṇāso atirātre na some saro na pūrṇam abhito vadantaḥ | saṃvatsarasya tad ahaḥ pari ṣṭha yan maṇḍūkāḥ prāvṛṣīṇam babhūva ||
“Like Brāhmaṇas at the Soma libation, at the Atirātra sacrifice, you are now croaking around thereplenished lake (throughout the night), for on that day of the year you frogs are everywhere about, when it is theday of the serving of the rains.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Croaking: rātrau śabdam kurvāṇaḥ; the atirātra rite is a noctural ceremony,when the priests recite the hymns at night; rātrim atītya vartate ityatirātraḥ yathātirātrākhye somayāgebrāhmaṇā rātrau stutaśāstrāṇi paryāyeṇa śaṃsanti
Rig Veda 7.103.8
ब्राह्मणासः सोमिनो वाचमक्रत ब्रह्म कृण्वन्तः परिवत्सरीणम् । अध्वर्यवो घर्मिणः सिष्विदाना आविर्भवन्ति गुह्या न के चित् ॥
brāhmaṇāsaḥ somino vācam akrata brahma kṛṇvantaḥ parivatsarīṇam | adhvaryavo gharmiṇaḥ siṣvidānā āvir bhavanti guhyā na ke cit ||
“They utter a loud cry, like brāhmaṇas when bearing the Soma libation, and reciting the perennialprayer; like ministrant priests with the gharma offering, they hid (in the hot weather) person iring (in their holes), butnow some of them appear.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
The perennial prayer: or, the year-long prayer, a reference to gavām ayanam,sacrificial session, which commences and ends with the atirātra and lasts a whole year; person iring: adhvaryavogharmiṇaḥ siṣvidānāḥ: gharmiṇaḥ = having or bearing the vessel, or performing the rite so termed; or,suffering from gharma, heat or the hot season; the epithet is applied to the adhvaryus and also to the frogs.
So what will brahmin hatred will do?
Rig Veda 7.104.2
इन्द्रासोमा समघशंसमभ्यघं तपुर्ययस्तु चरुरग्निवाँ इव । ब्रह्मद्विषे क्रव्यादे घोरचक्षसे द्वेषो धत्तमनवायं किमीदिने ॥
indrāsomā sam aghaśaṃsam abhy aghaṃ tapur yayastu carur agnivām̐ iva | brahmadviṣe kravyāde ghoracakṣase dveṣo dhattam anavāyaṃ kimīdine ||
“Indra and Soma, fall upon the destructive (rākṣasa) and the performer of unprofitable acts, so that, consumed (by your wrath), he may perish like the offering cast into the fire; retain implacable hatred to the hater of brāhmaṇas, the cannibal, the hideous, the vile (rākṣasa).”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Peformer of unprofitable acts: aghaśaṃsa =malignant; hater of brahmaṇas: brahmadviṣe = brāhmaṇebhyo asmabhyam dveṣṭre;
Hideous: ghoracakṣase= rude in speech; vile rākṣasa: kimīdine = kimīdānīm iti carate, to one who goes saying, What now? Thatis, piśunāya, a spy, an informer; or cruel, vile
Rig Veda 7.104.8
यो मा पाकेन मनसा चरन्तमभिचष्टे अनृतेभिर्वचोभिः । आप इव काशिना संगृभीता असन्नस्त्वासत इन्द्र वक्ता ॥
yo mā pākena manasā carantam abhicaṣṭe anṛtebhir vacobhiḥ | āpa iva kāśinā saṃgṛbhītā asann astv āsata indra vaktā ||
“May he who with false calumnies maligns me behaving with a pure heart, may such a speaker offalsehood Indra, cease to be, like water held in the hand.”
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Srimad Bhagavata Purana XI.5.2
Brahmana or Brahmin is a person whose mind is mostly under the control of Sattva Guna. Vedanta darsana says that a persons’ behavior is influenced by the dominant Guna of his mind. I have posted below some Gita verses that discuss how a Brahmin behaves.Those endowed with the quality of Sattva worship the Devas; those with Rajas, the Yaksas and the Raksasas; and those with Tamas, the spirits of the dead and the elementals.
Gita 17.4
That worship is of the nature of Sattva which is in accordance with scriptural injunctions, and which is performed by one not with an eye for its fruits but merely out of the feeling that it is one’s duty to perform it.
Gita 17.11Service of the Devas, holy men, teachers, parents and wise persons, as also observance of cleanliness, uprightness, continence and non-injury – these constitute austerities pertaining to the body.
Gita 17.14
Speaking only words that are inoffensive, true, pleasant and beneficial as also regular recitation of scriptures constitute austerity pertaining to speech.
SATYAM BRUYAT HITAM BRUYAT
Gita 17.15
Serenity of mind, gentleness, moderation in speech, self-control and purity of heart – these are called austerity of the mind.
Gita 17.16
This threefold austerity, performed with the highest faith, by men who are not motivated by expectations of reward and who are established in mental equipoise, is declared to be of the nature of Sattva.
Gita 17.17
O great hero! The duties of Brahmanas, Ksatriyas, Vaisyas and also of Sudras have been divided according to the qualities born of their own nature.
Gita 18.41
Serenity, control of the sense, austerity, purity, straightforwardness, knowledge, insight, and faith in the Supreme Being – these are a Brahmana’s duties born of his own nature.
Gita 18.42
VedaVyasa’s view of a Brahmana/Brahmin
Vyasa said, ‘Him the gods know for a Brahmana who is freed from attachments of every kind, who is observant of penances, who lives like space which while holding everything is yet unattached to anything, who has nothing which he calls his own, who leads a life of solitude, and whose is the tranquillity of soul. The gods know him for a Brahmana whose life is for the practice of righteousness, whose righteousness is for the good of them that wait dutifully upon him, and whose days and nights exist only for the acquisition of merit. The gods know him for a Brahmana who is freed from desire, who never exerts himself for doing such acts as are done by worldly men, who never bends his head unto any one, who never flatters another, and who is free from attachments of every kind.’
Mahabharata, Santi Parva, Section CCXLV
Vyasa said, ‘Even this is the behaviour of a Brahmana possessed of vision. He that hath studied all the Vedas, having waited dutifully on his preceptor and observed the vow of Brahmacharya, he that knows all the Richs, Yajus, and Samans, is not a regenerate person. One that behaves towards all creatures as if one is their kinsman, and one that is acquainted with Brahma, is said to be conversant with all the Vedas. One that is divested of desire (being contented with knowledge of the Soul), never dies. It is by such a behaviour and such a frame of mind that one becomes a truly regenerate person. Having performed only various kinds of religious rites and diverse sacrifices completed with gift of Dakshina, one does not acquire the status of a Brahmana if he is devoid of compassion and hath not given up desire. When one ceases to fear all creatures and when all creatures cease to fear one, when one never desires for anything nor cherishes aversion for anything, then he is said to attain to the status of Brahma. When one abstains from injuring all creatures in thought, speech, and act, then he is said to acquire the status of Brahma. There is only one kind of bondage in this world, viz., the bondage of desire, and no other. One that is freed from the bondage of desire attains to the status of Brahma.’
Mahabharata, Santi Parva, Section CCLI
How does one qualify to be a Brahmana/Brahmin?
Most Hindus think that varna is based on birth in a specific endogamous group and this view has given rise to the caste system.
Hindu scripture says that varna is based on conduct.
Maheshwara said, ‘..Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily, the conduct is the only ground. All Brahmanas in this world are Brahmanas in consequence of conduct. A Sudra, if he is established on good conduct, is regarded as possessed of the status of a Brahmana. The status of a Brahma, O auspicious lady [Uma], is equal wherever it exists. Even this is my opinion. He, indeed, is a Brahmana in which the status of Brahma exists – that condition which is bereft of attributes and which has no stain attached to it. The boon giving Brahma, when he created all creatures, himself said that the distribution of human beings in four orders dependent on birth is only for purposes of classification.
Mahabharata Anusasana Parva Section CXLIII
Maheswara said, ‘… If a Shudra is pure in soul and conquers his senses and if he is pure in his deeds, he becomes a brahmana. Brahma has himself said this. If a shudra is engaged in his own tasks and purifies himself, he becomes a brahmana. Know that this is my view. Birth, sacraments, learning and offspring cannot be the reason for someone being a brahmana. Good conduct alone is the reason. In this world, those who are brahmanas are characterized by good conduct. If he is established by good conduct, even a shudra becomes a brahmana. ….. ‘
Brahma Purana I.115
In this view the various varnas, Brahmin, Kshatriya, Vaisya and Shudra, are mental states indicating character types and determined by conduct. Brahmin is a mental state and is not by birth as claimed by many Hindus who follow the caste system. Brahmin, Ksatriya, Vaisya and Shudra are milestones on the road to spiritual perfection which is the goal of human life.
As for the Yogi striving diligently, he is cleansed of all his sins and gains spiritual perfection after passing through several embodiments. Finally, he reaches the highest state (which consists in release from the bondage of the body).
Gita 6.45
Any one, even a non-Hindu, can become Brahmin or any varna by repeating (japa) a mantra obtained from a Guru among other methods.
Methods to become Brahmin
16. Sage Pulastya said, "..by vows, by investiture of the sacred, by fasts,
by rites, and by Mantras, one becometh a Brahmana."
Mahabharata, Aranya Parva Section LXXXIII
Only he who has purified himself by means of Gayatri Japa can be called a pure Brahmin. ….
Shiva Purana, Vidyesvara samhita, 15.18
It is thus that Brahmins of controlled sense-organs become liberated gradually. I shall tell you the process in some other cases. Please listen attentively.
A Ksatriya must repeat the mantra five hundred thousand times to remove Ksatratva. A further repetition of five hundred thousand times enables him to become a Brahmin.
After the mantrasiddhi he shall gradually become liberated. A Vaisya dispels the Vaisyatva by five hundred thousand japa.
Then he becomes a mantra-Ksatriya by repeating it five hundred thousand times. He then dispels Ksatriatva by five hundred thousand japa.
He then becomes a mantrabrahmin by repeating the mantra five hundred thousand times. A Sudra, repeating the mantra with Namah at the end, for two million five hundred thousand times becomes a mantra-brahmin and so pure enough for liberation. ……
Hence being a brahmin is not easier and so attacking the brahmin will entail its consequences in all births.
K RAJARAM IRS 4426
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