Author Topic: Ramana Maharshi tells who is a real brahmin  (Read 2840 times)


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Ramana Maharshi tells who is a real brahmin
« on: January 29, 2010, 05:16:23 PM »
“Are not the Brahmins considered to be the priests or intermediaries between God and others?”

Bhagavan: “Yes, but who is a Brahmin? A Brahmin is one who has realised Brahman. Such an one has no sense of individuality in him. He cannot think that he acts as an intermediary.”

Note: This definition of Brahminism is as ancient as the hills.When Bhishma was lying on his bed of arrows some thousands of years ago and taught the Dharma Shastras to the Pandavas in the presence of Sri Krishna, he also, like Bhagavan, gave the true meaning of Brahminhood, as follows:

“Acts alone determine who is a Brahmana and who is not. Performing all rituals and sacrifices does not make a Brahmana. There is only one bondage, namely, that caused by desire. He who is free from this bondage is a Brahmana. He who restrains his senses, who is constantly in yogic samadhi is a Brahmana: he is distinguished above all others, and derives his joys from the Self alone.” (Shanti Parva of the Mahabharata)

Thus a Brahmin is, truly speaking, a dweller in Brahman,a Jnani, or at least a foremost sadhaka, irrespective of his physical descent. But the questioner is thinking only of the sacred-thread wearers, who claim Brahminism by right of descent, which the Srutis, Smritis, as in the above quotation, and Bhagavan repudiate. Yet the Brahmins as a caste have done a lot of good to India and to the world by saving the Shastras from destruction, through staunch adherence to tradition in the many vicissitudes through which this subcontinent has passed in its long history. But unfortunately, the wind of change that blew over the world in the last century or two affected this caste also. The majority of the Brahmins found themselves faced with the need to struggle for their existence, which compelled them to occupy positions which had been reserved for the Kshatriyas and Vaishyas. Yet, notwithstanding these disadvantages they continue to stand in the forefront where the study and practice of Yoga and Vedanta and the spreading of Sanskrit knowledge are concerned, which is a redeeming feature in the materialistic tendencies of this age.

It is now clear that there exists no human agency of any kind that can intervene between God and man. The Jnani, the God-realised mukta, alone can help — not as intermediary, but as teacher of, and guide to, the absolute state of the Self.