Aryan Civilization can be divided into five ages: prevedic, vedic, upanishadic, mahabharat, and present. The Nibid Mantra was prevedic, and in it there is no mention of varnasram or division of society into four classes. The first mention of such is in the Rigved. There the Aryanized Dravidians and Mogolians are classified as sudras. The Upanishads confirm this, and the Bhagavat Gita is more explicit. “I made four classes according to traits and tendencies,” said Lord Krishna in the mahabharat age. Such a straight statement is hard to get around. People today are not very enamored of Lord Krishna’s four classes. Even here they often marry into any varna or class. The result is a great mixing of the blood and a sub-dividing of the classes. The West, of course, does not recognize the classification at all.

Yet the modern science of eugenics admits that there is such a thing as instinct and that this instinct carries with it innumerable traits and qualities. Men’s lives are limited in time, but yet possess eternity even in a scientific sense. From the dawn of civilization men have been engaged in one activity or another, from which they acquire knowledge and instinct which go on and on to all eternity. If men keep their instincts alive and progressing, they can show their descendants a definite path for their lives. This was maintained, we believe, up to the mahabharat age. Thereafter varnasram became distorted, just as Arjuna had feared.

We shall have to prove this varnasram scientifically to those nations that are not recognizing it at all. This is not so hard. Nowadays we think that varnasrm is responsible for our present caste system, and hence we find no interest in it. But the caste system is a distorted picture of varnasram. We know our ancestors got good results from their social system, and there is no good reason why we should not do the same. Furthermore, Westerners apparently do not follow varnasram, but this is only an ‘apparently’. We can show them that practically they do follow it.

Brahmin, kshatriya, baishya, and sudra-professional, officer, businessman, and worker-all should know God. What do brahmins do? They elate themselves and others, (jawjan and jajan), study, invent, and teach. They do works for the society’s betterment and relief. They will also preach the Ideal’s love. This is their instinct and nature. No particular merit attaches to them as individuals because they possess it. Kshatriyas are mainly concerned with the organization, administration, and protection of the society. They are in the political world. But they also do jawjan and jajan. King Ajatsatru, Janaka, Aswapati, Sudas, and Kakshiban were Brahma-realized kshatriyas, though they were all kings and administrators. Vaishyas make money from commerce and industry, and supply the material requirements to the nation. They do jawjan and jajan. The working classes serve the other three orders, usually for a salary, and also do jawjan and jajan. In the tenth mondal of the Rigved there is mention of Kabash Oilush, a sudra rishi. The Kshatriya Viswamitra became a brahmin, King Manu’s sons were called brahmins, the businessman Navagarista had a couple of sons who were known as brahmins, etc. Form such examples we understand that the way was open for all to advance both socially and spiritually.

The matter can be cleared by imagining that a father has four sons, each with his own distinctiveness. Varnasram is the same. She has four sons of a common father, each with his own distinctiveness. The four sons give affection and respect to each other according to age and position. That is the part they played in the social drama. There is no question of hate or disdain for anyone. Everybody naturally follows his elder brother and tries to reach Brahma by following his own inborn instinct.

If foreign countries come to follow a living Ideal, they may realize the truth of varnasram. One difficulty may arise for them in establishing varnasram however. They may not be able to distinguish the different instincts inasmuch as they have kept no accurate genealogical tables. Still if jajaks and ritwiks do their work properly, an instinctual classification most likely can be made.

We believe that improvement in our world will be rapid if we install varnasram properly. We have an idea that once we did well because of it but that now we can show no good results from it. We will show good results if we recapture the true spirit of it and practice it. We need it if we are to keep intact the flow of spontaneous ancestral thought. It is a thing which stands stoutly on the scientific base of heredity. It contains deep, substantial truth. It will always be easier for us to comprehend it and follow it if we have a living Ideal before us who is demonstrating it in his daily life.