The society that we see around or live in, is made by us. We determine the future of our society and civilization. All the rules and customs followed in the society are also made by none other than us. Humans have always been developing and modifying this social structure since time immortal according to their region, time and existing circumstances. This also led to the development of social stigmas and inferiority-superiority complexes in our society that exists till date. In our society, people try to maintain a hierarchy in different aspects. This superiority can be based on many things. It may be wealth, fame, clan, race, caste, power, knowledge, authority, legitimacy, etc.
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On the other hand, people who do not fit in this ideal social spectrum or fail to achieve the social patronage would be cursed with a social stigma. They are often discriminated and kept outcast. Often, the victims are not even guilty. They are just born in that society or region. Imagine! Being punished or insulted for something that was not even in your hands. Moreover this is not something new. These social mechanisms have been in existence for different societies all over the world. The only thing that keeps changing are the rules and stigmas of different societies with time. We must admit them to be the outcome of immature human tendencies.
But there is a good side! Amidst all these, the ancient Indians always had a quest for an unchanging truth which never takes birth and never dies. It remains static and beyond all the materialistic dimensions. They called it Atman (self) or Brahman, not confusing with Brahmin. However, the knower of this truth would be called a Brahmin in the Vedic Age. Those who knew about this self held a very high position in the society. Irrespective of their social background, they were praised with honour and respect. The seekers or the Sages would discuss about this self with each other and they didn’t care much about the social judgements. These ancient discussions about the self is found in the Upanishads which form the knowledge section of the Vedas. They are said to be the end of the Vedas’ Literature and so they are also called Vedanta. Whatever Krishna taught to Arjuna in Gita is nothing but the Upanishadic teachings. Some verses in the Gita are directly spoken by Krishna from the Upanishads. Upanishads have led to the development of some prominent Indian Schools of Philosophy. Philosophers of Ancient India like Shankara, Ramanuja, and Madhva were born from the womb of these Upanishads. They interpreted the words of the previous Sages according to their different understandings.
The subject matter of these Upanishads is Self/Atman/Brahman. The literature of the Upanishads is mostly the discussion between the aspirant searching for the Self and the master teaching him about it. The Literal meaning of the word Upanishad is said to be sitting in front of the Master of Self. Regarding the dating of the Upanishads, Swami Vivekananda says “….The origin of ancient Sanskrit is 5000 B.C.; the Upanishads are at least two thousand years before that…..” (Lecture in San Francisco, 26th of May 1900). There are 12 Major Upanishads and other Minor Upanishads making up a total of 108 Upanishads described by Lord Rama to Hanuman in one of those called Muktika Upanishad. But this number exceeds even more with some Upanishads which are of a very later age. These Upanishads have extensive discussions about the Brahman and we can also get glimpses from them about the social scenarios of that time.
The Brahmins who held the authority of teaching in the Vedic Society would often reach to a Kshatriya or Warrior to learn about the Self. We find the discussion between the Kshatriya King Ajatshatru of Kashi and a Brahmin named Balaki in the Brihadaranyaka Upanishad. Initially, Ajatshatru breaks Balaki’s ego and pride of knowledge in a discussion and then the King teaches him about the Brahman or Self as a friend. Infact, Swami Vivekananda likes putting this in his own words as “....Brahmins and Kshatriyas have always been our teachers, and most of the Upanishads were written by Kshatriyas, while the ritualistic portions of the Vedas came from the Brahmins.
Most of our great teachers throughout India have been Kshatriyas, and were always universal in their teachings; whilst the Brahmana prophets with two exceptions were very exclusive. Râma, Krishna, and Buddha — worshipped as Incarnations of God — were Kshatriyas….” (Harvard University, March 25, 1896). He also says “.…Vasishtha, Nârada, Satyakâma Jâbâla, Vyâsa, Kripa, Drona, Karna, and others of questionable parentage were raised to the position of a Brahmin or a Kshatriya, in virtue of their superior learning or valour….”. Probably, the mythical and blur origins of these legendary figures had put the Swami in doubt about their parentage. Just like Jesus Christ, who is believed to have been born from a virgin mother.
Logically, its not possible for anyone of us to believe it. But how does that even matter to us? Christ’s enlightening teachings are the only thing that we need to look for. Earlier, a child born to a mother before her marriage or born from an unknown father could not achieve the social tag of legitimacy. However, in ancient India, as stated above a person’s position in the society was determined based on their virtue and valor more than where and how they were born. This seems logical too.
The story of Satyakama Jabala in the Chandogya Upanishad highlights the value of truth and self-knowledge over social status. Satyakama, a young boy, approached Sage Haridrumata Gautama for spiritual instruction. When asked about his clan (Gotra), Satyakama truthfully reported that his mother, Jabali, had been unable to identify his father due to her past. Impressed by the boy’s honesty, Gautama recognised him as a Brahmin and initiated him into spiritual knowledge.
Satyakama went on to become a renowned sage, with a Vedic school of thought named after him, the Jabala Upanishad. This story underscores the principle that spiritual worth is determined by one's adherence to truth and knowledge rather than social or familial background. It challenges the notion of caste-based hierarchies and affirms that spiritual advancement and teaching are accessible to all, regardless of birth. As noted by SS Raghavachar and Sri Aurobindo, this story demonstrates that spiritual authority and respect are earned through personal qualities and enlightenment, not by one's social origins.We must emphasize building a social structure in this 21st century valuing the virtues of individuals instead of looking for their birth and social tags. For this, we can look for certain inspirations from the past. In this case, Sage Gautama can be our idol so that every Satyakama can be honored.
(All views and opinions expressed are the author’s own.)