Sir,
I sincerely thank you and all other members so much for all your/their valued contributions in this Forum and in this thread in particular.
Like few others, your postings are very informative and certainly helps one to enrich his knowledge on the subject.
Having debate on every point is nice, so that we get treasure of information and by the way I alo find that most of the postings are within the lakshman rekha without resorting to personal attack.
IMO, this thread is doing fine because all participants are really bit serious except for a few postings which are prone to derail the thread which is inevitable.
Now, may I take the privilege and liberty to ask you and others to contribute your/their considered opinion on Chapter 14.27 of Bhagavat Gita (though it may not be relevant to the OP).
This act of mine is aimed at only just to have a clear understanding, I mean in the academic interest certainly not to defend or support any one’s stand, opinion, etc.
Shall I say in search of truth?
Thanks
P.S: I yearn for your and others active participation. Success of the thread is not my concern and my only concern is bringing about the best and valuable information from most of the elite and erudite members. The thread's success lies in bring more debatable information which prove to be food for thought especiallly for a few who starve for knowledge.
It is more likely that you may not have had me in mind when you meant about success of the thread, and, as is my wont, here goes another ramble.
There are some who think that Krishna, of the BG, says that varna is by nature (sva-bhaava), and this can only mean "guna" (not the kamal one).
Yudhishtra, during his reply to the yaksha (and also to nahusha, I think) says that a brahmin is by deeds alone.
Surprisingly, the same yudhishtra says in the udyoga parva of the mh (link is here
http://sacred-texts.com/hin/m05/m05028.htm ) that
"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous deeds are the foremost of all our acts, as thou sayest. Thou shouldst, however, ensure me having first ascertained whether it is virtue or vice that I practise. When vice assumes the aspects of virtue and virtue itself wholly seems as vice, and virtue, again, appears in its native form, they that are learned should discriminate it by means of their reason. So, again, virtue and vice, which are both eternal and absolute, exchange their aspects during seasons of distress. One should follow without deviation the duties prescribed for the order to which he belongs by birth
Surprisingly, we see the ball bounce both ways. Some might say that the "by nature varna" was a later addition. Some other might say that the "by birth varna" is a later addition. But whatever it may be there is no tenable logic to support the "by nature varna" and perhaps it because of this reason, if it had been in vogue during some remote period in time (just for argument's sake), it might be taken over by the "by birth varna".
We see that even a criminal sometimes, is remorseful and repents for his past acts, and turns over into a new lear. We see that even a pious and god-fearing individual give in to rage and commit acts of wrong-doing. There is something now called split personality, multiple personality etc. We see people give into utmost grief and anger when their children do not act as per their wish (perhaps an ic or ir marriage!).
If we were to reflect on this haphazard manner in which we are prone to act, it makes no meaning at all, to fix ourself into a particular character. It does not, by any stretch of logic, practical for a person to say that he is a kshatriya yesterday, brahmana today and vysya tomorrow. What purpose does it really serve? What do we gain by saying that one is a shudra or a brahmana?
This "guna" or "nature" of an individual - how does it really manifest? In management, in earlier times, there was a belief that leaders were born. That there were certain traits that could only be passed through genes. That suited the thinking of the society at that point in time. Later, it was changed to "leaders are made" - this marks the shift in thinking of the society. And it is pertinent to note that qualities are imbibed according to upbringing, knowledge, and peer group influences.
The bottomline is that, let us try to cultivate and bring out the good in us, without being tainted by the ideology of a "varna".