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The next step in the evolution of the Brahminical nature is . the activity or conduct of a true Brāhmana. This is Karma. This conduct befitting a Brāhmaṇa consists of Yajña and Yājana, adhyayana and adhyāpana and dāna and pratigraha. These are six. This includes spiritul studies, penances, mantra-recitation and other activities consisting of a true Brāhmana. As a result of these activities, in due course of time the immediate knowledge of Brāhmaṇa reveals itself. At that time the person deserves to be called a true Brāhmaṇa. As with Brāhmana, so with other members of the society.
If a person by virtue of his inherent qualities develops particular attributes and propensities befitting a particular varņa, he is reborn in that varpa after his death. This appears to be a line of thinking in ancient scriptures. Abrupt change of one varna into another is not admitted though it is found in exceptional cases in the Purāpas. There is another side of the question which developed in later society on account of a contact with foreign elements. It is Jati Bhramsa or Pátitya. "This means that such a fallen person is an outcast and is not allowed to take part in the normal social function pertaining to that caste.
FAILURE OF KARMA AS A COSMIC FORCE-DIVINE
INTERVENTION AND DIVINE DESCENT We have been studying the philosophy of Karma from different angles of vision. We know that if there is individual Karma, there is also a collective Kaima, which is the sumtotal of individual Karma in a certain period of time. Just as there is polarity in individual Karma so there is polarity in collective Karma also. Karma by nature in ordinary cases of human beings is either good or evil or a combination of good and evil as it is stated in Yogabhāşya ( white i. e. Sukla, Krsna i.e. Black
* These details have been carcfully studied by ancient scriptural code writers
and have been well summarized in some modern works. Compare P. V. Kanc's History of Dharmaśāstra, vol. IV.
