The Meaning of Being Brahmin

Birth of Manusmriti does not support the social system anywhere. Maharishi Manu, by creating a social system based on human qualities-karma-nature, has followed the order given by God in the Vedas (see – Rigveda-10.10.11-12, Yajurveda-31.10-11 , Atharvveda-19.6.5-6) | In Manusmriti, only the varna system has been described and not the caste system, the biggest proof of this is that there is no caste or gotra word anywhere in the first chapter of Manusmriti, but there are four origins of the characters described. If caste or gotra were of such importance, Manu must have mentioned which caste belonged to Brahmins, which to Kshatriyas, which to Vaishyas and Shudras. I don’t have any proof of this. At the most, they can tell that their forefathers have been calling themselves upper caste for some generations. There is no evidence that these people were of high caste from the beginning of civilization. When they cannot prove it, what right have they to say that those who are considered Shudras by birth today were not Brahmins a few generations ago? And those who call themselves upper caste were not Shudras a few generations ago?

Differences of Brahmin – In Smriti-Puranas, description of 8 differences of Brahmin is found :- Mere, Brahmin, Shrotriya, Anuchan, Embryo, Rishikalp, Rishi and Muni. 8 types of Brahmins are mentioned earlier in Shruti. Apart from this, Brahmins who are elevated by lineage, knowledge and virtue are called ‘Trishukla’. Brahmin is also called Dharmagya Vipra and Dwij. According to the Puranas, first Brahma was born from the navel lotus of Vishnu, Brahma had a son named Brahmarshin. In the lineage of that son, there was a son named Parbrahma, Kripacharya from him, Kripacharya had two sons, his younger son was Shakti. Shakti had five sons. Out of this, first son Parashar became Parik Samaj, second son Saraswayt Samaj, third Gaukala Rishi Gaud Samaj, fourth son Gautam Gurjar Gaud Samaj, fifth son Shringi his clan Shikhwal Samaj, sixth son Dadhich Daima or Dadhich Samaj.

It is not possible to be a Brahmin by birth. Anyone can become a Brahmin by Karma, this is equally true. Many proofs of this are found in Vedas and scriptures like…..

1. Matang became a Brahmin from Chandalputra.

2. Valmiki became a Brahmin from Chandalputra.

3. Raidas attained Brahminhood by taking birth in Shudrakul.

4. Satyakam Jabal was the son of a courtesan (prostitute) but he attained Brahminhood.

Shaunak, born in 5. Kshatriya clan, attained Brahminhood. (Vishnu Purana 4.8.1)

6. Aitareya was the son of Rishi Das or a criminal. But he became a high class Brahmin and composed Aitareya Brahmin and Aitareya Upanishad. Aitareya Brahmana is considered very important for understanding Rigveda.

Brahmin’s qualities and deeds – As soon as the Brahmin instinct awakens in the inner, it is natural for the Sage trend to emerge in the outer. Brahmin means rich in morale capable of battling lust. Able to resist temptations and pressures. Satisfied with working in an average Indian standard of living. The main six duties (Shatkarma) of Brahmins have been described in the Smriti texts- 1. Pathan 2. Pathan 3. Yajan 4. Yajan5. Donation 6. Acceptance

Discussing the duties of a Brahmin in Shatpath Brahmin, his rights have been said as follows- 1. Archa 2. Donation 3. Invincibility 4. Invulnerability.

The duties of a Brahmin are as follows- 1. ‘Brahmanya’ (purity of lineage) 2. ‘Pratirupcharya’ (observance of duty) 3. ‘Lokapakti’ (enlightening the world)

Nine qualities of Brahmin – evenness, strength, austerity, defecation, forgiveness, simplicity, knowledge, science, faith

Sixteen rituals of Brahmin :1. Ritual bath, 2. Conception, 3. Cotton bath, 4. Chandrabal, 5. Breast milk, 6. Namkaran, 7. Caste karma, 8. Annaprashan, 9. Tambul Bhakshanam, 10. Karna Bheda (ear piercing), 11. Chudakarma, 12. Mundan, 13. Akshar Aarambh, 14. Fasting (Yajnopaveet), 15. Vidyarambh and 16 marriage.

Maharishi Parshuram, patron of Brahmins

– When Parshuram was born from the womb of Bhriguvanshi Maharishi Jamdagni-wife Renuka. This was the time when Aryavarta spread between Sarasvati and Hashadvati rivers and the Aryan races like Puru, Bharata and Tritsu, Tarvasu and Anu, Drahyu and Janhu and Bhrigu resided in the hermitages of great men like Vashishtha, Jamadagni, Angira, Gautama and Kandava. The divine hymns resounding from here were establishing the rites of Aryadharma. But on the other hand, the entire Aryavarta, ruling from Narmada to Mathura, was plagued by the loathsome atrocities of Hairaj Sahastrarjuna. In such a situation, Parshuram, who was entering youth, challenged the ferocity of Haihayraj, who destroyed Arya-culture, and won on the strength of his Aryan loyalty, brilliance, organization-ability, courage and infinite bravery. There are difficult and broad characters. His description is found from the end of Satyuga to the beginning of Kaliyuga. Such a long character, such a long life is not found in any other sage, deity or incarnation. He is chiranjivi even among chiranjeevis. No one could stand in front of his brilliance and energy. Neither in scriptures nor in weapons. Akshaya was born on Tritiya, therefore Parshuram’s weapon power is also inexhaustible and the wealth of scriptures is also infinite. Only Parshuram could shoot arrows on the strings of two divine bows invited by Vishwakarma. It was the symbol of his renewable power, that is, the ‘Parashu’ symbol of weapon power is the symbol of bravery.

‘Ram’ is synonymous with Satya Sanatan. Thus Parshuram means the cause of might and the bearer of truth. He was a wonderful bundle of power and knowledge. Parshuram’s first teacher was Maharishi Vishwamitra, who taught Parshuram how to operate weapons in his childhood, Maharishi Vishwamitra had given this lesson to Parshuram when Vishwamitra had not become Maharishi, he was not even on the throne till then. Only Yuvraj was sitting. The meaning of saying is that there was no difference between Brahmins and Kshatriyas in Parshuram ji’s lineage. In their clan tradition, so many marriages were established between sages and princesses that it is difficult to classify who was a Brahmin and who was a Kshatriya. Despite this, some people propagate that Parshuram ji started a campaign against the Kshatriyas and took a pledge to make the earth devoid of Kshatriyas. This propaganda is completely untrue, false and will create disharmony in the Indian society. Parshuram was fully capable of demoralizing his opponent with both words and might. In the past Parashurama was the hero of a long internal war of the country and hence his influence remained for many ages – this was probably the same long war in which Kshatriya Vishwamitra and Mahamuni Vashishtha also fought and Vishwamitra accidentally said.. .

Even though the character of Parshuram ji is mythological, but it is absolutely necessary for our culture and social nature to present that character in a successful way. Today, Brahmins born here consider Parshuram as a symbol of pride and bravery of their caste, but they have to include the qualities of such a great hero in themselves.