Talk:What shapes our Personality: Genetics

By Vishal Agarwal

In traditional cultures, one’s genetic lineage was considered a very important determinant of one’s personality because cultural and ethnic values were passed down within families from generation to generation and the communities were more static and insular compared to modern times. But this factor as a determinant of one’s personality tends to be undermined or even ignored in modern times because of increased intermixing and interactions between communities, a pervasive and standardized modern system of education, and so on. Historically, equating the nature of individuals or even entire races to their genetic heritage has led to great crimes like the Jewish holocaust in Europe or the practice of untouchability in the Indian subcontinent. It often leads to demeaning stereotypes and prevents individuals from developing and displaying their full potential in society and their professions because the assumption is that ‘he is supposed to behave like this because of his heredity’.

Manu’s code of Dharma declares -

A man cut off from his class, who is unknown, of impure origin, and although not of noble lineage, has the appearance of the noble class, would be identified by his actions. Manusmriti 10.57 Dishonorable behavior, coarseness, cruelty, and neglect of prescribed duties reveal a man of impure origin in this world. Manusmriti 10.58 Whether he has the character of either his father or his mother, or both, a man of low origin can never conceal his nature. Manusmriti 10.59 Even though born in an eminent family, if a man’s birth results from a mixture of classes, he acquires that very character to a lesser or greater extent. Manusmriti 10.60

One model in Hindu tradition for explaining how genetic lineage impacts one’s behavior is that of the four varṇas or social classes. This is evident from the verses cited above as well. The Gita too remarks –

Scorcher of enemies! The duties of the Brahmins, the Kshatriyas, the Vaishyas, and the Shudras are allocated according to the guṇas born of their nature. Gita 18.41 Serenity, self-control, austerity, purity, forbearance, uprightness, wisdom, knowledge and faith in the afterlife – these are the duties of the Brāhmaṇas, born of their nature. Gita 18.42 Valor, majesty, steadfastness, resourcefulness, not fleeing even in a battle, charity, and leadership, these are the duties of Kshatriya born of their nature. Gita 18.43 Agriculture, cattle-rearing, and trade are the duties of a Vaishya born of his nature. The work comprising of service is the duty of a Shudra, born of his nature. Gita 18.44 The Gita nowhere explicitly states that birth determines one’s varṇa and instead ties it to one’s Guṇas (Sattva, Rajas, Tamas) and duties in verse 4.13. The system of four varṇas was created by Me according to the division of Guṇas and Karmas. Gita 4.13ab

In the Shudras, there is a preponderance of Tamoguṇa, of Rajoguṇa in the Kshatriyas, and of Sattvaguṇa in the Brāhmaṇas. In this way, the three Gunas predominate in these three varṇas. Anugita 23.11

The Upanishad also states that one’s Karma in previous life determines rebirth in specific varṇas and a clear hierarchy is thereby implied:

Those whose conduct here has been good will quickly attain a good birth (literally womb), the birth of a Brahmin, the birth of a Kshatriya, or the birth of a Vaisya. But those whose conduct here has been evil, will quickly attain an evil birth, the birth of a dog, the birth of a hog, or the birth of a Chandāla. Chhāndogya Upanishad 5.10.7

What one fails to forget, while criticizing these passages is that birth is only one determinant of one’s varṇa. In numerous passages in Hindu scriptures, it has been stated that the character of a person is the true determinant of one’s varṇa and it overrules even one’s parentage –

If a man shows characteristics of a Varṇa different from that of his birth, then he should be designated by the former, and not by the Varṇa of his birth. Bhāgavata Purāņa 7.9.35

No one is a Brahmana, a Kshatriya, a Vaishya, a Shudra, or a Mleccha (barbarian) by birth. Qualities and deeds alone decide the division of humans into these categories. Shukranītisāra 1.38

All humans have originated from Brahmā, but are all of them called Brāhmaṇas? (This shows that) Varna and parentage do not automatically give Brahmatejas (spiritual splendor) to anyone. Shukranītisāra 1.39

Yudhishthira said: O Snake, in my opinion, all human beings in this world have an admixture of Varnas in them. Therefore, it is very difficult to determine their true Varna from their lineage. Mahabharata 3.177.26

I see that men of all Varnas beget children from women of all Varnas. Speech, sex, birth, and death – these are common to all human beings. Mahabharata 3.177.27 ‘May we sacrifice to the Devas, whoever we are’ – through the force of this Vedic statement, all humans perform Vedic yajnas. Therefore, the wise consider character alone as the primary factor (in deciding one’s Varna). Mahabharata 3.177.28

If, even after the performance of the sacred rites of passage (saṃskāras), an absence of good character is seen in a person, then consider an admixture of castes to be the strongest cause (of why that person does not conform to the nature of his Varna). Mahabharata 3.177.31 Therefore, he who is cultured and has a good character alone has been described by me as a Brahmana. Mahabharata 3.177.32

Sage Bhrigu said: He who has been purified by Jātakarma and other rites of passage (samskāras), who is engrossed in the study of the Vedas, who performs the six duties (twilight worship of sandhyā, ablutions, japa or recitation of sacred texts, home or Vedic fire sacrifice, worship of deities and serving guests and all other living creatures)…Mahabharata 12.182.2

Who is saturated with purity and good conduct, who eats only the food that is left over after offering to the Deities, who is the beloved of his Guru, always keeps his religious vows and always pursues the truth – he is indeed called a Brahmana. Mahabharata 12.182.3 Truth, charity, control over senses, absence of enmity, absence of cruelty, forgiveness, compassion, and austerity – in whom these characteristics are seen, he alone is called a Brahmana. Mahabharata 12.182.4

He who pursues the duties of protecting masses, is engrossed in the study of Vedas, gives alms, and collects taxes is called a Kshatriya. Mahabharata 12.182.5 Agriculture, dairy farming, trade, giving charity, studying the Vedas, and remaining pure – he who has these characteristics is called a Vaishya. Mahabharata 12.182.6 That person who is always engrossed in enjoying material objects, who performs manual tasks, is impure, does not study the Veda,s and indulges in inappropriate behavior – such a person is called a Shūdra. Mahabharata 12.182.7

If the characteristics of a Shūdra are not seen in a Shūdra, then he is not a Shūdra. And if the characteristics of a Brahmana are not found in a Brahmana, then he is not a Brahmana. Mahabharata 12.182.8

The snake asked: There are four Varnas in this world – Brāhmaṇas, Kshatriyas, Vaishyas, and Shūdras. All four of them accept the authority of the Vedas. If a Shūdra exhibits qualities of character such as truth, charity, forgiveness, refined behavior, ahimsa, and compassion, then will he become a Brahmana? Mahabharata 3.177.18

Yudhishthira replied: If the expected characteristics are not seen in a Brahmana or in a Shūdra, then that Brahmana is not a Brahmana and that Shūdra is not a Shūdra. Mahabharata 3.177.20 But the Shūdra in whom these qualities (of a Brahmana) are present is a Brahmana, and in the Brahmana in whom the qualities of a Shūdra are present is a Shūdra indeed. Mahabharata 3.177.21

Even the Shudra who knows the scriptures and is cultured becomes a Brahmana. Mahābhārata 13.143.46

In fact, in this same text (Chhāndogya Upanishad), we have the story of Satyakāma Jabāla, whose father was unknown and mother a maid of easy virtue. Yet, his fidelity to truth even at great personal risk made him eligible to acquire the knowledge of Brahman. Likewise, a cart driver Raikyamuni taught Brahmavidyā to King Jānashruti Pautrāyana. Even today, the Raikas are a nomadic, pastoral community in the Thar desert. As discussed above, one’s birth into a specific varṇa is not just an accident but a choice resulting from karma that one had performed in his previous life. The problem arises when these social classes become very hierarchical and rigid with no ability to adopt another varṇa or profession.

Going beyond these controversies involving the role of varṇa in determining one’s personality, what does modern science have to say about the influence of genetics on one’s behavior? We all know that several mental disorders are indeed transmitted genetically. These disorders can run in families from generation to generation, which is why marrying genetically close relatives is forbidden in the Hindu community.

Modern genetics and behavioral sciences too have extensively studied the impact of one’s parentage on human behavior. The rapidly advancing field of Epigenetics indicates how distinctive traits including mental trauma and so on can be transmitted genetically across several generations.