In his commentary on the Taittiriya Upanishad (II.vi.1), specifically the verse Asad-brahmeti chet veda… (“If one knows Brahman as non-existent…”), Adi Shankaracharya explains that recognizing the existence of Brahman is essential for the validity of the entire Vedic tradition, including caste duties and varnashrama dharma.
Here are the key points of his commentary regarding Brahman, caste, and duty:
- Brahman as the Foundation of Duties: Shankara argues that the entire structure of the Vedic social order—comprising the four Varnas (Brahmin, Kshatriya, Vaishya, Shudra) and the four Ashramas (stages of life)—depends on the recognition of a foundational reality (Brahman) that governs the universe, rewards actions, and supports the existence of the Self.
- Consequence of Denying Brahman: According to the commentary, if a person acts as if Brahman (the supreme Self) is non-existent, they fall into utter ignorance (avidya). Such a person fails to see the underlying unity and becomes lost in the cycle of birth and death (samsara), losing the very purpose of their varnashrama duties.
- “Asanneva sa bhavati”: Shankara explains that one who does not acknowledge the existence of Brahman as the Self, identifying only with the perishable body and social role, “becomes non-existent,” meaning they perish spiritually because they mistake the ephemeral for the real.
- “Santam enam tato viduh”: Conversely, if one knows Brahman to be existent (i.e., that the indwelling Atman is Brahman), the wise understand such a person as truly existing. This person understands the true meaning of the Vedas and the purpose of caste duties, which is ultimately to lead to that realization.
In summary, Shankaracharya argues that varnashrama dharma is not an end in itself but a means to understand the ultimate reality (Brahman). To follow the dharma while denying the existence of the Self (Brahman) is regarded as futile, as the duties exist to guide one toward recognizing the “ever-existent Self”.
Know Thyself 