The Upanishads

Samaveda
a group of Upanishads – pure Vedanta

1. I will explain the knowledge of Vajrasuchi – the destruction of ignorance,

Antactic against those devoid of knowledge, adornment of those whose eye is knowledge.

2. Brahmins, Kshatriyas, Vaisyas, Shudras – these are the four varnas. Among these varnas, according to the sayings of the Vedas, Brahmin is the chief; so it is said in the smriti. And here follows the discussion: Who exactly is Brahmin? Is it the vital principle? Is it the body? Is it race? Is it knowledge? Is it action? Is it piety?

3. The first [statement] here is: "The vital principle is Brahmin." This is not so, for the vital principle is immutable in different bodies – past and future. By virtue of actions, different bodies arise, although the vital principle is one and immutable in all beings. Therefore the vital principle is not Brahmin.

4. Next: "The body is Brahmin." This is not so, for, consisting of five elements, the body of all people, down to the chandalas, is invariable [by its nature]. And due to the spectacle of old age, death, virtue, vice and other properties common [to people, as well as] from the absence of certainty, a Brahman [appears to be a being] of white color, a Kshatriya of red color, a Vaishya of yellow color, a Shudra of black color. After all, [people], beginning with sons, burn [the bodies of] fathers and other [relatives] and are involved in the murder of a Brahman and other sins. Therefore the body is not a Brahman.

5. Further: "Breed – Brahman." This is not so, for there are many great rishis of different origins, from races different from the human race. Rishyasringa was born of a gazelle, Kaushika of the kusha grass, Jambuka of a jackal, Valmiki of an anthill, Vyasa of a fisher-maiden, Gautama of the back of a hare, Vasishtha of Urvashi, Agastya of a vessel – so teaches the sacred tradition. And among them, many rishis who are devoid of [noble] birth, who have shown [their] knowledge, occupy the highest position. Therefore, the race is not a Brahmana.

6. Further: "Knowledge is Brahman." This is not so, for there are many Kshatriyas and other [people] who are wise and have realized the highest truth. Therefore knowledge is not Brahman.

7. Further: "Action is Brahman." This is not so, for it is obvious that all beings have actions – begun, accumulated and future. Being impelled by [previous] actions, people do [their] deeds. Therefore action is not Brahman.

8. Further: "Piety is Brahman." This is not so, for there are many Kshatriyas and other [people] who give away gold. Therefore piety is not Brahman.

9. Who then is a Brahmin? He who, directly, like [the fruit] of amalaki in [his own] palm, having realized the Atman – non-dual; devoid of [the differences] of birth, properties and actions; free from the six waves [of suffering], the six states and all defects; true, knowing, blissful and infinite in its essence, itself devoid of differences, the basis of perfect order, abiding as the inner ruler of all beings; like space, permeating [everything] from within and without; entirely blissful in nature, immeasurable, knowable only by experience, manifesting directly – [having realized it] through the attainment of his goal, is free from attachment, passion and other defects, endowed with tranquility and other virtues; free from envy, thirst, hope, blindness and other states; abides in thoughts untouched by delusion, self-consciousness and the like. He who possesses the named qualities, he is verily a Brahmin. This is the meaning of Shruti, Smriti, Puranas, Itihasa. There is no other way to attain Brahmanhood. Let him become Brahman – Atman, [consisting of] being, consciousness, bliss, non-dual; let him become Brahman – Atman, non-dual! This is the Upanishad.