The society that we see around or live in, is made by us. We determine the future of our society and the civilisation. 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.
The Upanishads have profoundly influenced Indian philosophy, giving rise to major schools through thinkers like Shankara, Ramanuja, and Madhva, who interpreted these texts in diverse ways. Centered on concepts of Self (Atman) and Brahman, the Upanishads primarily consist of dialogues between aspirants and their masters. The term "Upanishad" literally means "sitting near" the teacher, emphasising the intimate relationship between seeker and guide.
Dating the Upanishads is complex; Swami Vivekananda suggests they predate ancient Sanskrit, dating back to at least 5000 BCE. There are 12 major Upanishads among a total of 108, as mentioned in the Muktika Upanishad, with some later texts expanding this number. These works delve deeply into discussions about Brahman while reflecting the social dynamics of the time.
Notably, the Upanishads illustrate that knowledge was not confined to the Brahmins; Kshatriyas (warriors) like King Ajatshatru engaged with Brahmins to explore spiritual truths. In the Brihadaranyaka Upanishad, Ajatshatru humbles the Brahmin Balaki before imparting wisdom about the Self, illustrating a fluid exchange of knowledge between social classes.
Swami Vivekananda highlighted that many prominent teachers were Kshatriyas, emphasizing their inclusive teachings. He pointed out that figures like Rama, Krishna, and Buddha were Kshatriyas, while many Brahmins were more exclusive. This suggests that virtue and knowledge, rather than birth, determined one's societal standing in ancient India.
Thus, even individuals of questionable lineage were recognised for their learning and valor, reflecting a more meritocratic society than later interpretations of caste might suggest. This focus on character over birth aligns with the teachings of various spiritual leaders throughout history, reminding us that the essence of wisdom transcends social constructs.The story of Satyakama Jabala, found in the Chandogya Upanishad, is a profound narrative that highlights the significance of truth and spiritual integrity over birth-based identity. Composed between the 8th and 6th centuries BCE in ancient India, this Upanishad is one of the oldest texts in Hindu philosophy. Satyakama, a young boy, seeks knowledge from the sage Haridrumata Gautama. When asked about his Gotra, or clan, Satyakama truthfully informs the sage that he does not know his father's identity. His mother, Jabali, had worked as a servant and had relationships with multiple men, leaving her unable to specify his lineage. Instead, she stated that Satyakama's clan is Jabala, named after her.
Impressed by Satyakama’s honesty, the sage recognises him as a Brahmin, saying, “None but a Brahmin could speak like this.” He then performs the sacred thread ceremony, initiating Satyakama into the pursuit of spiritual knowledge. This story emphasizes that character and truthfulness are the true measures of one's worth, transcending social hierarchies based on birth.
Satyakama ultimately becomes a renowned sage and a master of self-knowledge, with his teachings influencing future philosophers like Shankara, Ramanuja, and Madhva. His legacy is further solidified by the Jabala Upanishad, named in his honor, underscoring the value of personal integrity in spiritual endeavors.
The narrative also honors Jabali, Satyakama’s mother, whose name serves as a matrilineal identifier, showcasing the respect afforded to her despite her societal status as a maidservant. This inversion of societal norms challenges the prevailing caste system, suggesting that respect and honor should be granted based on wisdom and integrity, not lineage. The story serves as a testament to the idea that even individuals from humble backgrounds can achieve spiritual enlightenment and teach others.
Scholars like SS Raghavachar argue that this tale illustrates a revolutionary principle, emphasising that truth alone defines one’s Brahminhood. Such ethical standards challenge rigid caste systems that have historically dictated social status. Commentaries on the Chandogya Upanishad, such as those by Acharya Madhva, reinforce this view by stating that qualities like truthfulness are the true markers of a Brahmin, regardless of birth.
Sri Aurobindo further elaborates on this theme, noting that despite the established caste system, it does not hinder the pursuit of knowledge and spiritual growth. He points out that spiritual advancement transcends societal divisions, allowing individuals from various backgrounds to become teachers and guides. In this context, Satyakama’s physical origins do not define his spiritual worth; his adherence to truth does.
The story of Satyakama Jabala remains a compelling reminder of the transformative power of truth and the potential for spiritual growth irrespective of one’s birth. It underscores that genuine knowledge and enlightenment are accessible to all, encouraging a more inclusive understanding of spirituality within the rich tapestry of Hindu philosophy.We must emphasise 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 honoured.
