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BARNA Segregation v. Selective Intellectual Segregation

09 Dec, 2025

BARNA Segregation v. Selective Intellectual Segregation

Abstract

This study examines the historical and contemporary implications of segregated knowledge systems, using the Sanatana (Vedic) model of the Varnas as a foundational case study. It interrogates the sociological trade-off between a specialized class dedicated to knowledge preservation—exemplified by the Brahmanical tradition—and the modern principle of equal opportunity. The central inquiry is whether such specialization, while potentially fostering deep scholarly traditions, may have also contributed to the comparative stagnation of Indian civilization after the 12th century, in contrast to the rapid rise of the West.

The analysis is extended to the modern era, drawing parallels between ancient social structures and contemporary systems such as "high-skilled" visa programs, which represent a new form of selective intellectual segregation. Furthermore, the role of religious ideology in national development is examined, contrasting China's state-led, non-religious model with India's politically resurgent Hindutva movement. A key methodological argument is advanced against the prevailing reliance on Western secondary sources in Indology. This paper advocates for a return to indigenous hermeneutics, highlighting the overlooked contributions of figures like Swami Virajananda, whose grammatical revivalism of the Rigveda remains critically understudied. Ultimately, this discourse aims to reframe the debate on education, social structure, and development, providing insights relevant to the cultural and touristic future of Nepal as a custodian of this heritage.

Introduction

Historical Context and The Varna System

Ancient Sanatana society, a model civilization referenced by figures like Christopher Columbus and Vasco da Gama, forms the basis for this inquiry. The society was notably structured by the Varna system (मण्डल 10, सूक्त 90, ऋचा 12 ब्रा॒ह्म॒णो॑ऽस्य॒ मुख॑मासीद्बा॒हू रा॑ज॒न्य॑: कृ॒तः । ऊ॒रू तद॑स्य॒ यद्वैश्य॑: प॒द्भ्यां शू॒द्रो अ॑जायत ॥), which divided the population into four principal classes: Brahmins (priests/intellectuals), Kshatriyas (warriors/administrators), Vaishyas (farmers/traders), and Shudras (labourers) . Outcastes, or Avarna (including Dalits and Adivasis), stood outside this system .

A key sociological feature was the approximately quarter of the population (Brahmins) dedicated primarily to full-time education and knowledge preservation. Their knowledge was considered their primary wealth . The central question arises: Did this system, with a dedicated scholarly class, perform better than societies embracing the principle of equal opportunity for education? If so, why did the civilization known as the 'Golden Sparrow' fail to evolve compared to Western civilization after the 12th century, despite having globally renowned centres of learning like Nalanda Mahavihara ?

Modern Parallels and Intellectual Segregation

The concept of segregated selection persists in the contemporary world. Easy visa programs welcoming only highly-skilled workers in developed countries may be interpreted as a new form of intellectual segregation in the cyber era, albeit not a hereditary one like the Sanatana Varna system . This modern context allows for a comparative analysis of how societies manage and allocate intellectual capital.

Religion, Ideology, and National Development

The influence of ideology on societal progress is also critical. Modern global society has evolved through the interplay of diverse religious beliefs, but two contrasting models of national development now stand out:

China's Secular Model: The Communist Party of China adheres to atheism and promotes a secular state . This non-religious stance has facilitated centralized control, rapid economic growth, and technological advancements, fostering a cohesive national identity through streamlined policies .
India's Hindutva Movement: India is grappling with the rise of Hindutva, an ideology rooted in Hindu nationalism that seeks Hindu supremacy . While India's cultural diversity is an asset, religious tensions exacerbated by this ideology can hinder social cohesion and societal progress .

This contrast prompts an examination: Will a non-religious concept facilitate China's sustained growth, or will the resurgence of Hindutva hinder India's efforts to build a better society? What role does a dedicated sectorial group for education—or a dominant religious concept—play in achieving societal development?

Methodological Critique and Indigenous Hermeneutics

The present-day scholarly leadership in Indology often overlooks the depth and evolution of Vedic (Baidik) knowledge due to a growing reliance on secondary translations rather than indigenous hermeneutics . A notable example is the scholarly neglect of Swami Virajananda, known as Dandee Guru (the guru of Swami Dayananda Saraswati). Despite his crucial contribution to reviving the grammatical interpretation of the Rigveda, his original insights are frequently overshadowed by later, often Western, interpretations . A discourse on this issue will not only guide the new generation towards building a better society but also attract tourists to Nepal as a custodian of this heritage.

The Miraculous and Natural Law

This section explores the nature of the miraculous, drawing parallels between ancient spiritual concepts and modern scientific advancements.

Quantum Computing: The Modern Sāmarthya

The cyber age is an era of marvels driven by human intellect. The development of the quantum computer—which utilizes qubits in a state of superposition and entanglement—represents a profound human understanding of nature's immutable laws . This scientific breakthrough is a discovery and utilization of pre-existing natural law, distinct from spiritual superstition; quantum principles cannot be altered by prayer . Swami Dayananda Saraswati considered the Vedas to be scriptures of natural laws, and quantum mechanics is a part of those laws . Harnessing them is thus a modern expression of Rishi-Sāmarthya (power of the sages) . Similarly, the relentless human endeavour that led to quantum computing manifests Swami Vivekananda’s call to action: "Arise, awake, and stop not till the goal is reached" .

The Buddha’s Core Teaching: Against Supernatural Miracles

Gautama Buddha’s teachings, preserved in the Pāli texts, fundamentally oppose the pursuit of physical miracles. For the Buddha, the greatest miracle is the Dhamma-desanā (the miracle of instruction) . In the Kālama Sutta, he relegated supernatural powers (iddhividhā)—such as divine sight or mind-reading—to secondary status, warning they could cause ego and obstruct the path to Nirvāṇa . The true "miracle" lies in understanding impermanence (anitya), suffering (duḥkha), and non-self (anātman). The inclusion of miraculous events in the Pāli texts (e.g., confrontation with Māra) is likely a later development by post-Buddha generations who favoured stories for popular devotion .

Buddhist interpretations of miracles diversified as the tradition spread:

Theravāda adheres closely to the original doctrine, viewing supernatural powers (abhiññā) as byproducts of meditation, not the goal .
Mahāyāna sees miracles as symbolizing infinite compassion and the Buddha's enlightened presence, describing him in cosmic terms .
Vajrayāna accepts the attainment of siddhi (powers) as a skillful means (upāya) toward Buddhahood .

This contrasts with theistic religions (e.g., Christianity, Islam), where a miracle is a direct intervention by an omnipotent God . In Buddhism, "miracles" arise from natural laws like Karma and Pratītyasamutpāda (Dependent Origination), resulting from aligning the mind with these laws through effort and wisdom .

Dayananda and Vivekananda: The Psychology and Physics of Faith

Vivekananda’s Psychology of Faith: He offered a psychological interpretation of faith, arguing that an idol or picture is not the object itself but a powerful symbolic means of concentrating the mind. The story of Maharaja Mangal Singh's photograph illustrates that the symbol carries emotional significance, aiding the mind's focus on the formless Divine .
Dayananda’s Prayer and Natural Law: Dayananda Saraswati maintained a rigorously empirical viewpoint. He interpreted Vedic hymns like the Hiranyagarbha Sūkta (Rigveda 10.121) cosmologically, using the analogy of a hen's egg to explain the Golden Womb as the all-encompassing potential before creation . He stressed that natural law is fixed: praying over a fertilized egg cannot prevent a chick from hatching, nor can life emerge from an unfertilized egg . The purpose of prayer is not to violate these laws but to gain the strength to work within them.

Max Weber and the Ethic of Capitalism

To understand this stagnation, we can employ a comparative lens drawn from Max Weber's seminal work, The Protestant Ethic and the Spirit of Capitalism .

Weber's thesis argues that Protestant religious culture—specifically Calvinism—fostered the necessary ethic for Western industrialization. This ethic was characterized by:

Discipline and Rationality: An emphasis on methodical, rational living as a sign of salvation.
Asceticism in Work: Hard work and success were seen as a religious duty, but consumption was discouraged, leading to capital accumulation.
Individual Responsibility: A theological premise that salvation rested on the individual, encouraging personal initiative and innovation.

The Comparison with the Varna System:

Feature	Weber's Protestant Ethic	Sanatana Varna System (Brahmanical Tradition)	Impact on Prosperity
Knowledge Access	Universal; literacy and individual Bible reading encouraged rational thinking across all classes.	Segregated; knowledge restricted to the Brahmin class, primarily through oral transmission and ritual.	Hindrance: Restricted the intellectual base of society, limiting the number of minds capable of innovation.
Wealth/Motive	Accumulation of capital (as a sign of God's favour) was the motive, driving investment and industrialization.	Knowledge (Vidya) was the only non-consumable wealth for Brahmins; physical accumulation (trade, land) was restricted or discouraged.	Hindrance: Disconnected intellectual capacity from economic enterprise and practical application (technology, commerce).
Social Mobility	High; individual success in business could lead to social elevation and validated the work ethic.	Low/Non-existent; status was hereditary (birth-based), not meritocratic, discouraging innovation from non-Brahmin classes.	Hindrance: Prevented the practical, merchant, and laboring classes (Vaishyas and Shudras) from applying intellect to improve production methods.

The restricted flow of knowledge and the ethical separation between intellectual pursuit (Brahmins) and wealth creation (Vaishyas) arguably created a sociological bottleneck. This structure failed to produce the broad, rational, and economically-driven intellectual base that Weber identified as essential for the "Spirit of Capitalism" and, by extension, for rapid industrial and technological progress, thereby contributing to the comparative stagnation of Indian civilization.

Conclusion

Ultimately, this discourse reframes the debate on education, social structure, and scientific progress. The historical model of segregated knowledge systems, while fostering specialized depth, poses a critical question regarding its trade-off with the societal progress achievable through equal opportunity. The greatest miracle is the indomitable human will—one that does not seek to transgress nature's fixed laws but to comprehend them deeply and use them creatively. From quantum computing to cybernetics, scientific advancement represents the authentic modern expression of this spiritual and creative miracle, urging societies to adopt structures that maximize the intellectual potential of all their citizens.

Footnotes

See A.L. Basham, The Wonder That Was India (1954).
Christophe Jaffrelot, Hindu Nationalism (1996).
J.T.F. Jordens, Dayananda Sarasvati: His Life and Ideas (1978), p. 25.
S. Subrahmanyam, The Career and Legend of Vasco da Gama (1997).
Patrick Olivelle, Manu's Code of Law (2005) & William Dalrymple discusses the renowned Nalanda University in The Golden Road: How Ancient India Transformed the World. (2024)
Frits Staal, Discovering the Vedas (2008).
Sukumar Dutt, Buddhist Monks and Monasteries of India (1962).
Douglas Massey, Worlds in Motion: Understanding International Migration (1998).
Minxin Pei, China’s Trapped Transition (2006).
Jaffrelot, Hindu Nationalism (1996).
Sheldon Pollock, The Language of the Gods in the World of Men (2006).
Jordens, Dayananda Sarasvati, pp. 25–30.
Michael Nielsen & Isaac Chuang, Quantum Computation and Quantum Information (2000).
Dayananda Saraswati, Satyarth Prakash, Ch. 4.
Swami Vivekananda, Complete Works, Vol. 3.
Majjhima Nikāya 11 (Kevatta Sutta).
Aṅguttara Nikāya 3.65 (Kālama Sutta).
Dīgha Nikāya 2 (Sāmaññaphala Sutta).
Paul Williams, Mahayana Buddhism (1989).
David Snellgrove, Indo-Tibetan Buddhism (1987).
Craig S. Keener, Miracles (2011).
Vivekananda, Complete Works, Vol. 4.
Dayananda Saraswati, Rigvedādibhaṣya–Bhūmikā.
Max Weber, The Protestant Ethic and the Spirit of Capitalism (1905).
Romila Thapar, Early India (2003).
Yuval Harari, Homo Deus (2015), on scientific humanism.

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This analogy is derived from the core argument of Swami Dayananda Saraswati, as presented in his commentary on the Vedas. See footnote .
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This specific "egg experiment" analogy is a central pedagogical tool in Swami Dayananda's teachings on Karma and natural law, frequently used in his discourses.
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