SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Q and A Video responses
Q. What is ‘varNa Sankara’ which is referred in bhagavadh gIthA chapter 1?
Q. Is varNa classification based on guNa and karma? Is it not by birth?
https://youtu.be/qWJ4ouG7zi4?si=paSj28zFAdDfk5Jy
Q. How is mOksham granted to those who do SaraNAgathi and not follow varNASrama dharma?
https://youtu.be/290NsB7IoAk?feature=shared
Q and A Text responses
Q. Can we perform inter-varna marriage if the groom and bride (SrIvaishNavas) are different varnas?
No. Even if they are SrIvaishNavas, inter-varNa marriage is not allowed. Exchange of knowledge and treating respectfully are the two points of emphasis. Beyond that varNa dharmam should be respected.
Q. How many generations must be crossed without upanayana for one to be considered as vrathya? If one is vrathya, does that mean that they have lost their varNa? And is it possible for one to undergo vrAthyasthOma to re-admit themselves into varNASrama dharma?
It gets very complicated – this is why in general, in kali yuga, we see brAhmaNa – non-brAhmaNa classification, in a prevalent manner. Even kshathriyas and vaiSyas who get yagyOpavItham are not following vaidhIka duties, to a large extent. In fact, same can be said for brAhmaNas also. As SrIvaishNavas, we should focus on getting pancha samskAram and taking direct guidance from knowledgeable AchAryas and maintaining our anushtAnams with the guidance of the AchAryas. This will solve most of the problems, at an individual level. As far as the SrIvaishNava and sanAthana dharma society concerned, mutual respect and co-operation are largely required – only with such understanding, various problems we see these days, will reduce. If individuals try to dominate based on caste, community etc, that will only lead to larger problems in future.
Q. How does one recognize their proper varNa since lots have forgotten it?
One has to try to find elders or family trees or someone in the native town etc and locate it. These are the possible ways. If nothing is known we have to consider ourselves as SUdhra and work according to that varNa. Being a SrIvaishNava, it does not matter which varNa we are in, as long as we follow the principles clearly with devotion. Our liberation is through our AchArya sambandham and bhagavath krupA.
Q. Can a rishi be from any of the four varNas?
rishis also fall under varNa dharma. There is no doubt about it.
Q. Do children born of varNa Sankara (varNa shankara) parents go to naraka as mentioned in the bhagavath gIthA?
If they get pancha samskAram and follow pUrvAchAryas’ words – no question of naraka. For others, the wisdom of SrI gIthA will hold good.
Q. Is intercaste marriage for SrIvaishNavas permissible?
Inter-varNa marriage is not permissible. caste is sub-division of varNa and many variations are there.
Q. Is inter caste within varNa permissible? If that’s the case should we need to consider only SrIvaishNava family within that caste? Practically it is very difficult in case of non brahmin SrIvaishNava caste?
Yes – for practical purposes one will need to see a family which is as close as one’s own family with respect to region, language etc – but one must not violate varNa rule. Other things are less important and understanding between families is more crucial for a long standing, noble relationship.
But one important aspect is, we should continue our SrIvaishNava lifestyle after the marriage. Just because we married someone with different background (Note – not different varNa), we should not adapt the other family’s lifestyle. Only if we are sure that, the person coming into our family will adapt our lifestyle, we should proceed. Otherwise, the whole purpose gets defeated.
Q. What can be done for couples who are in inter-varNa marriage or inter-varNa relationship?
In general, when inter-varNa marriage happens, the couple and their descendants become unqualified for a) most of the vaidhika rituals/samskArams and b) engaging in public places like temples, mutts etc in direct kainkaryams. So, if the marriage has not happened and the relationship is only in early stages, the boy/girl can try to give up such marriage to save themselves and their family from going against SAsthram. Certain things are done emotionally and we only realise the effect subsequently – hence if such emotional decisions can be stopped based on good advice, that must be done.
But, If inter-varNa marriage has already happened, there can be quite a few scenarios:
- Scenario 1 – the parents and the married couple are devoted and committed to our sampradhAyam – In this case, the newly married couple could get pancha samskAram done from an AchArya after explaining their situation clearly and making a vow that they will not further violate any of the rules of SAsthram and just live their life in a simple manner without disturbing/mixing with others. Others should also treat the married couple as bhAgavathas (once they have had samASrayaNam) but should not mix with them for anything other than knowledge sharing and appropriate kainkaryams.
- Scenario 2 – the parents are committed towards sampradhAyam but married couple is not – In this case, parents should completely stay away from their child who got married and let the married couple take care of their life. The parents should pray to emperumAn and emperumAnAr that the married couple at least become devoted to Perumal in some future time.
- Scenario 3 – the parents and the married couple, both are not committed towards sampradhAyam. In this case, others should stay from the parents and the married couple.
- Scenario 4 – the parents are not committed to sampradhAyam but the married couple is – In this case, the married couple should go towards their spiritual goal and try to inspire the parents also.
Also, in any of these cases, unless the married couple is remorseful for the mistake they did and just limit their interactions with other bhAgavathas in the allowed manner, and are constantly praying for forgiveness, it may lead to more violation of SAsthram by them.
In all these cases, parents/others should not make fun or insult such persons who have had inter-varNa marriages – but try to show compassion and share real knowledge and facilitate their spiritual progress, in spite of the slip-up.
Some of these may be hard to digest/accept – but we need to see bhagavAn’s desire.
Q. 1) There are 6 main responsibilities for brAhmaNa. Out of 6, one responsibility is to receive donations. Does that mean other varNa should not accept donations or should we not donate to other varNas? 2) Does this extend to annadhAnam/ thadhIyArAdhanam? 3) When it is said dhAnam does it refer to only wealth (money, gold etc..) or does it include all food, clothes and all?
1. Only brAhmaNas are allowed to accept dhAnam (charity). Others cannot. But brAhmaNas can give dhAnam to other brAhmaNas. They are not prohibited from giving charity.
2. Anyone can participate in thadhIyArAdhanam. If anna dhAnam is done without offering to perumAL, anyway that should be avoided by us.
3. Not necessarily – dhAnam has a definition, In SrI rAmAyaNa thani SlOkam, vyAkyAnam for yudhdha kANdam 18.33, periyavAchchAn piLLai quotes –> adhrushtam udhdhiSya yOgyE yOgya samarpaNam dhAnam” – with the intent of getting intangible results (for after-life), the charity given to qualified person, that is known as dhAnam.
Q. It is said that Sudhra should serve and support brahmaNa ,kshatriya and vaishya varNa people ● Is this applicable for devotees(having Sudhra body)? ● If Sudhra devotees serve brahmaNa devotees, kshtariya devotees and vaishya varNa devotees, is this duty of serving above 3 varnas fulfilled?
Yes and yes. Still, serving other devotees is a common duty for everyone irrespective of one’s varNa.
Q. Do Sudhra devotees also have to serve materialistic brahmaNa, kshathriya and vaiSya (vaishya) varNa people?
No – only SrIvaishNavas should be served.
Q. It has been heard that some bhAgavathas whose varNam does not traditionally follow the upanayana saṁskAram, and whose forefathers also did not undergo it, are now performing:
1. Is it permissible according to SAsthram for those outside the varṇam traditionally eligible for upanayana to undergo this samskAram?
2. If their forefathers never had this samskAram, does it become valid for them now? Will they become brAhmaNa?
3. What is the stance of our ŚrIvaishNava AchAryas and sampradhAyam on this practice?
4. How should we conduct ourselves towards such persons—should it be with neutrality, correction, or detachment?
5. If it’s a great offence, we seek to avoid such trespasses. Are there other similar offenses that we should be aware of?
1 – No.
2 – No.
3 – Changing varNas, and getting upanayana samskAram is not viewed as acceptable practices .
4 – If they will listen, we can correct.
5 – Awareness should be created that being a brAhmaNa is not by itself great. being a SrIvaishNava is more important.
Q. Is there any difference between caste and profession?
Caste is different from varNa. Each varNa has certain designated professions.
Q. Since varNa is a profession, does a child born in a doctor’s house become a doctor by birth?
Do we accept karma/rebirth or not? If we accept karma/rebirth, then it is very simple for us to understand – one gets a birth according to past karma and desires. If one is born in a doctor’s family, he gets better opportunity to become a doctor. If he does not become a doctor – then it is his choice.
Q. Please explain why we cannot marry a person from another varNam?
Each varNam person should only marry in the same varNam. This is what is explained in SAsthram such as gItha, etc. Because the culture, traditions, etc., will match.
Q. Is varNa vyavastha based on karmam or janmam?
In general, it is by janmam only – we can see in our sampradhAyam, all our AchAryas have followed as per janmam only.
Q. How should SrIvaishNavas view non-brAhmaNa gurus and vEdham learning in other vaishNava sampradhAyams?
According to SAsthram, one’s birth is based on past karma. Once a person is born in a particular varNa, he has to pursue the activities meant for that varNa – otherwise, he would not have been born in that varNa. The varNASrama dharma is the order of bhagavAn and it is for his pleasure only. In previous yugas, we see some rare examples of a person born in one varNa performing great thapasya and changing their varNa in the same birth. Good example is king kauSika becoming sage viSvAmithra, and acquiring the title brahmarishi which is handed over for brAhmaNa sages. But in this day and age, such thapasyas are not possible. People are not even reciting the vEdhas with proper svaram and performing basic anushtAnams – but are so eager to change their varNa. Especially, there is intent to become a brAhmaNa. Though varNa is only for the body and not for the AthmA, and though many different sampradhAyams preach that AthmA is different from body, there is eagerness to go after bodily change, which is contrary to the ultimate goal. In our sampradhAyam, we are taught by our elders to respect varNASrama dharma. But it does not stop there. We have to respect all AthmAs and especially, once a person becomes a vaishNava we should respect them irrespective of their birth, gender, wealth, social status etc. Pursuit of eternal kainkaryam is common for all AthmAs irrespective of varNa etc, while we should continue to respect the varNASrama dharma. Another aspect is – one need not be a brAhmaNa to have yagyOpavItham and learn vEdhams. If one is genuinely interested, even those who are born in kshathriya and vaiSya families can have yagyOpavItham and learn vEdham, and can recite vEdham at their homes. But people have lack of understanding in these principles and think that one has to be a brAhmaNa to learn vEdham, and try to become a brAhmaNa. From our perspective, we should follow the principles laid out by our pUrvAchAryas, and not be worried about what other sampradhAyam followers are doing.
Q. How relevant and practical are varNASrama dharmam in today’s scenarios?
Feudal system’s classification is different than the intentions of varNa system. Feudal systems are only focussed on material comforts for different sections of people. But varNa system facilitates spiritual progress for all. Though they look similar, they are not the same. In current situation – yes, the varNa system is almost collapsed and is present/followed only to some extent. That is due to degradation of the society – not a shortcoming in varNa system. We need to try to uphold it as best as possible. It has come to the point of brAhmaNa and abrAhmaNa – where neither one is following the rules fully. It is similar to relationships – father, mother, son, daughter, husband, wife, brother, sister, etc. – they may not be fulfilling their roles perfectly – yet we cannot cut them off. We always try to work with the relationships in the best possible way. Same thing can be said for current situation of varNa system.
Q. Is a SUdhra eligible for giving upanyAsam?
Anyone can give upanyAsam – irrespective of varNam/gender. But SUdhras and women cannot say portions from vEdham – hence they need to simply say the meanings. But grantha kAlakshEpams, without the pramANams, etc., it is difficult to convey the full meaning and kAlakshEpam will not be complete. Hence usually brAhmaNas only give grantha kAlakshEpam. Of course, one should have studied properly under the guidance of elders for several years to start giving upanyAsam.
Q. Can people of all varNas hear vEdham?
Chanting vEdhams are part of learning, vaidhIka rituals or temple kainkaryams. It is not specifically to a group of people. Hence, it can be heard by all. But it cannot be specifically/separately heard by those who are not qualified to learn and recite, that is, those who don’t have yagyOpavItham.
Q. What dharmam should a person follow, who is without varNam?
SUdhra varNa dharmam can be applied in such case – which is what anyway many of us are doing these days – that is, doing labour.
Q. In the pAncharAthra Agamas, there are manthras and sthOthrams that contain praNavam and bījAkṣaras (e.g., the sudharSana sahasranAma from the ahirbudhnya saṁhithA). Are adhvijas prohibited from receiving dhIkshA in such mantras? Or are different variations bestowed upon them, or are they allowed to receive dhIkshA in them as they are?
Yes – generally Agamas are for brAhmaNas only. kshathriyas and vaiSyas, can learn and apply in personal lives (practice it at one’s home). But temple worship as per Agamas are done by brAhmaNas only. Since performing yagyas for others can be done by brAhmaNas only. In dangerous/emergency occasions, kshathriyas and vaiSyas can take care of temples – but once danger is gone, brAhmaNas should do that.
Q. What will happen if non brahmins learn and study vedas, will nArAyaNa punish them ? If vEdhas are for humanity and we say “vAsudhaiva kutumba” then why nArAyaNa created this partiality?
SAsthram gives do’s and don’ts. If we engage in forbidden activities, it will not be liked by bhagavAn, and that will lead to sins which need to be reaped by the individual who violated the rules.
Q. If a person born into lower varNa is capable and interested in doing higher varNa occupations/professions, why is the person restricted to do that? What is the SAsthric justification behind this? After all shouldn’t eligibility alone matter?
We need to understand that birth is not random. This is the foundation of sanAthana/vaidhika dharma. Birth is continuous and it is based on past karma. So, if a person is born in a particular family with certain situations, it is because of the individual’s karma. But what we have to understand is – that is for bodily aspects. For the AthmA, mOksham is the goal and that can be easily attained in the current life itself. This opportunity is provided by our AzhwArs/AchAryas, based on bhagavAn’s desire. This is open to all without any discrimination. So, we need to understand the higher goal and work for that, instead of hankering for changes in bodily position.
In general, varNASrama is a sensitive subject. In our SrIvaishNava sampradhAyam specifically, we follow it for the pleasure of bhagavAn. It is not done to treat a person in a superior/inferior manner based on birth. If ever anyone gets such thought, that is the biggest mistake and such persons will be condemned severely and punished heavily. It is observed to maintain social order and to facilitate collective progress of the society.
Q. Many people today have become varNasankara and etc, and there will be a time where almost everyone becomes a varNasankara and that it will be very hard to distinguish between a brahmaNa and someone who isn’t. So, isn’t the only solution to this is to follow varNa by guna and karma rather than by birth as it’s more practical? Who will preserver vEdha shAkas and teach the vEdhas when such a time comes? Isn’t a reformation needed?
1 – Everything will not go astray – there will be some purity preserved always. Numbers may be less, but purity will remain.
2 – Someone will always be there. reformation will happen by bhagavAn’s will, not our choice.