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Manusmṛti (10.97) likewise stresses the same.<ref name=":2" /> It says, <blockquote>वरं स्वधर्मो विगुणो न पारक्यः स्वनुष्ठितः । परधर्मेण जीवन्हि सद्यः पतति जातितः । । १०.९७ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10].</ref></blockquote><blockquote>''varaṁ svadharmo viguṇo na pārakyaḥ svanuṣṭhitaḥ । paradharmeṇa jīvanhi sadyaḥ patati jātitaḥ । । 10.97 । ।''</blockquote>Meaning : Better is one's own duty imperfectly performed, than the duty of another performed perfectly; he who subsists by the function of another, instantly falls off from his caste.<ref>Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.ernet.dli.2015.46014/page/n329 Vol 7]), Delhi: Motilal Banarsidass Publishers.</ref>
Manusmṛti (10.97) likewise stresses the same.<ref name=":2" /> It says, <blockquote>वरं स्वधर्मो विगुणो न पारक्यः स्वनुष्ठितः । परधर्मेण जीवन्हि सद्यः पतति जातितः । । १०.९७ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10].</ref></blockquote><blockquote>''varaṁ svadharmo viguṇo na pārakyaḥ svanuṣṭhitaḥ । paradharmeṇa jīvanhi sadyaḥ patati jātitaḥ । । 10.97 । ।''</blockquote>Meaning : Better is one's own duty imperfectly performed, than the duty of another performed perfectly; he who subsists by the function of another, instantly falls off from his caste.<ref>Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.ernet.dli.2015.46014/page/n329 Vol 7]), Delhi: Motilal Banarsidass Publishers.</ref>
Mahabharata (Anushasana Parva, Chapter 143) also enunciates how people of lower varṇa can attain higher varṇa in subsequent lives by the practice of respective svadharmas in this life.<ref name=":2" /><blockquote>एतैः कर्मफलैर्देवि न्यूनजातिकुलोद्भवः। शूद्रोऽप्यागमसम्पन्नो द्विजो भवति संस्कृतः ॥४५॥<ref name=":4" /></blockquote><blockquote>''etaiḥ karmaphalairdevi nyūnajātikulodbhavaḥ। śūdro'pyāgamasampanno dvijo bhavati saṁskr̥taḥ ॥45॥''</blockquote>That is, while svabhava determines the svadharma of an individual, the performance of svadharma will transform the svabhava from its current condition to a higher condition. Therefore, as Sri Sachchidananda Shivabhinava Narasimha Bharati Mahaswami says, “The activities which can really help us in our present stage and lead us to a higher stage are known as svadharma.” Because, as Sureshwaracharya notes “From the performance of obligatory actions, righteousness arises. From the arising of righteousness, sins are destroyed and purity of mind ensues.”<ref name=":2" /> <blockquote>नित्यकर्मानुष्ठानाद्धर्मोत्पत्तिर्धर्मोत्पत्तेः पापहानिस्ततश्चित्तशुद्धिः .... ।<ref>Suresvaracharya (1891), [https://ia601402.us.archive.org/15/items/NaishkarmyaSiddhi/NaishkarmyaSiddhi.pdf The Naishkarmyasiddhi], Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''nityakarmānuṣṭhānāddharmotpattirdharmotpatteḥ pāpahānistataścittaśuddhiḥ .... ।''</blockquote>Using this interplay between svabhava and svadharma, key elements of varṇa vyavastha can be identified and a conceptual framework based on it can be developed. Defining varṇa as a reference to the svabhava that drives people to spontaneously choose their svadharma as mentioned above, rises the need for a social vision, a conceptual framework that facilitates people to first correctly identify their svabhavas and then practice relevant svadharmas. Thus, the key elements of this conceptual framework would be:
Mahabharata (Anushasana Parva, Chapter 143) also enunciates how people of lower varna can attain higher varna in subsequent lives by the practice of respective svadharmas in this life.<ref name=":2" /><blockquote>एतैः कर्मफलैर्देवि न्यूनजातिकुलोद्भवः। शूद्रोऽप्यागमसम्पन्नो द्विजो भवति संस्कृतः ॥४५॥<ref name=":4" /></blockquote><blockquote>''etaiḥ karmaphalairdevi nyūnajātikulodbhavaḥ। śūdro'pyāgamasampanno dvijo bhavati saṁskr̥taḥ ॥45॥''</blockquote>That is, while svabhava determines the svadharma of an individual, the performance of svadharma will transform the svabhava from its current condition to a higher condition. Therefore, as Sri Sachchidananda Shivabhinava Narasimha Bharati Mahaswami says, “The activities which can really help us in our present stage and lead us to a higher stage are known as svadharma.” Because, as Sureshwaracharya notes “From the performance of obligatory actions, righteousness arises. From the arising of righteousness, sins are destroyed and purity of mind ensues.”<ref name=":2" /> <blockquote>नित्यकर्मानुष्ठानाद्धर्मोत्पत्तिर्धर्मोत्पत्तेः पापहानिस्ततश्चित्तशुद्धिः .... ।<ref>Suresvaracharya (1891), [https://ia601402.us.archive.org/15/items/NaishkarmyaSiddhi/NaishkarmyaSiddhi.pdf The Naishkarmyasiddhi], Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''nityakarmānuṣṭhānāddharmotpattirdharmotpatteḥ pāpahānistataścittaśuddhiḥ .... ।''</blockquote>Using this interplay between svabhava and svadharma, key elements of varna vyavastha can be identified and a conceptual framework based on it can be developed. Defining varna as a reference to the svabhava that drives people to spontaneously choose their svadharma as mentioned above, rises the need for a social vision, a conceptual framework that facilitates people to first correctly identify their svabhavas and then practice relevant svadharmas. Thus, the key elements of this conceptual framework would be:
# Identification of the different temperaments of individuals
# Identification of the different temperaments of individuals
# Classification of people at a conceptual level into different groups according to their inherent nature and capacity
# Classification of people at a conceptual level into different groups according to their inherent nature and capacity
=== प्रत्यभिज्ञानम् ॥ Identification ===
=== प्रत्यभिज्ञानम् ॥ Identification ===
The very first element required to construct a conceptual social order based on varṇa is a proper “mechanism” using which varṇa of an individual can be identified. And such a mechanism has been provided to us in Bhagavad Gita, which says that the duties of various varṇas are to be classified based on the guṇas born from svabhava ([https://dharmawiki.org/index.php/Varna_Dharma_(%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83)#.E0.A4.97.E0.A5.80.E0.A4.A4.E0.A4.BE.E0.A4.AF.E0.A4.BE.E0.A4.82_.E0.A4.B5.E0.A4.B0.E0.A5.8D.E0.A4.A3.E0.A4.83_.E0.A5.A5_Varna_in_the_Gita verse 18.41]). A similar view has been expressed by Lord Shiva in Mahabharata ([https://dharmawiki.org/index.php/Varna_Dharma_(%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83)#.E0.A4.B5.E0.A4.B0.E0.A5.8D.E0.A4.A3.E0.A4.AE.E0.A5.80.E0.A4.AE.E0.A4.BE.E0.A4.82.E0.A4.B8.E0.A4.BE_.E0.A5.A5_Varna_Mimamsa Anushasana Parva, Chapter 143]). Thus, “svabhava” of an individual is the key for identifying the varṇa of that person.<ref name=":2" />
The very first element required to construct a conceptual social order based on varna is a proper “mechanism” using which varna of an individual can be identified. And such a mechanism has been provided to us in Bhagavad Gita, which says that the duties of various varnas are to be classified based on the guṇas born from svabhava ([https://dharmawiki.org/index.php/Varna_Dharma_(%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83)#.E0.A4.97.E0.A5.80.E0.A4.A4.E0.A4.BE.E0.A4.AF.E0.A4.BE.E0.A4.82_.E0.A4.B5.E0.A4.B0.E0.A5.8D.E0.A4.A3.E0.A4.83_.E0.A5.A5_Varna_in_the_Gita verse 18.41]). A similar view has been expressed by Lord Shiva in Mahabharata ([https://dharmawiki.org/index.php/Varna_Dharma_(%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83)#.E0.A4.B5.E0.A4.B0.E0.A5.8D.E0.A4.A3.E0.A4.AE.E0.A5.80.E0.A4.AE.E0.A4.BE.E0.A4.82.E0.A4.B8.E0.A4.BE_.E0.A5.A5_Varna_Mimamsa Anushasana Parva, Chapter 143]). Thus, “svabhava” of an individual is the key for identifying the varna of that person.
But, this svabhava of an individual is in-turn determined by two factors: the natural tendencies inherited from one’s parents and the mental impressions (saṃskāra-s) one inherits from previous lives; and both these factors are in-turn dependent on prārabdha karma-s[19]that decide where and in which family a person takes birth into, the life challenges that he or she will be facing in life, etc. It is for this reason, ‘birth’ or ‘janma’ was used as an identifying factor for determining varṇa. But, here the reference is to the ‘prārabdha karma’and the svabhava one inherits due to prārabdha and not necessarily[20]a reference to being born in a tribe, caste, class, or family.
But, this svabhava of an individual is in-turn determined by two factors:
# the natural tendencies inherited from one’s parents
# the mental impressions (saṃskaras) one inherits from previous lives
and both these factors are in-turn dependent on prarabdha karmas that decide where and in which family a person takes birth into, the life challenges that he or she will be facing in life, etc. It is for this reason, ‘birth’ or ‘janma’ was used as an identifying factor for determining varna. But, here the reference is to the ‘prarabdha karma’and the svabhava one inherits due to prarabdha and not necessarily a reference to being born in a tribe, caste, class, or family.
Mahabharata notes that people attain different varnas due to “nature”, i.e. inherent svabhava.<ref name=":2" /> <blockquote>ब्राह्मण्यं देवि दुष्प्रापं निसर्गात् ब्राह्मणः शुभे । क्षत्रियो वैश्यशूद्रौ वा निसर्गादिति मे मतिः ॥६॥<ref name=":4" /></blockquote><blockquote>''brāhmaṇyaṁ devi duṣprāpaṁ nisargāt brāhmaṇaḥ śubhe । kṣatriyo vaiśyaśūdrau vā nisargāditi me matiḥ ॥6॥''</blockquote>After explaining how conduct (svadharma) and quality determines varṇa, it further notes that the distribution of varnas using birth is only for the sake of classification, i.e. birth was used only as easy reference to inner svabhava and hence, it is svabhava and not birth into a family, which is the real criteria for determining varṇa.<ref name=":2" /><blockquote>एते योनिफला देवि स्थानभागनिदर्शकाः । स्वयं च वरदेनोक्ता ब्रह्मणा सृजता प्रजाः ॥५३॥<ref name=":4" /></blockquote><blockquote>''ete yoniphalā devi sthānabhāganidarśakāḥ । svayaṁ ca varadenoktā brahmaṇā sr̥jatā prajāḥ ॥53॥''</blockquote>Though, some like Sri Jnanananda Bharathi believe that birth in a particular family, caste, or community is an index of previous store of actions, which by themselves cannot be seen. Hence, birth in a particular family in itself determines varṇa. However, Mahabharata (Anushasana Parva, Chapter 13) itself notes: “Even a Shudra, O goddess, that has purified his soul by pure deeds and that has subjugated all his senses, deserves to be waited upon and served with reverence as a brahmaṇa. This has been said by the Self-born brahmaṇa himself."<ref name=":2" /> <blockquote>कर्मभिः शुचिभिर्देवि शुद्धात्मा विजितेन्द्रियः । शूद्रोऽपि द्विजवत् सेव्य इति ब्रह्माब्रवीत् स्वयम् ॥४८॥<ref name=":4" /></blockquote><blockquote>''karmabhiḥ śucibhirdevi śuddhātmā vijitendriyaḥ । śūdro'pi dvijavat sevya iti brahmābravīt svayam ॥48॥''</blockquote>It further says in verse 50 that "Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Shudra, if he is established on good conduct, is regarded as possessed of the status of a brahmaṇa."<ref name=":2" /> <blockquote>स्वभावः कर्म च शुभं यत्र शूद्रोऽपि तिष्ठति । विशिष्टः स द्विजातेर्वै विज्ञेय इति मे मतिः ॥४९॥<ref name=":4" /></blockquote><blockquote>''svabhāvaḥ karma ca śubhaṁ yatra śūdro'pi tiṣṭhati । viśiṣṭaḥ sa dvijātervai vijñeya iti me matiḥ ॥49॥''</blockquote>And that, "The status of Brahma, O auspicious lady, is equal wherever it exists.”<ref name=":2" />
Similarly, Bhāgavatapurāṇa (7.11.35) explicitly states that a person’s svabhava must be the driving factor behind assignment of a particular varṇa to him, irrespective of the social class, he is born into. Thus, birth into a family or community can at best serve as a provisional indicator of one’s varṇa, and not as an absolute criteria. This is especially true for kaliyuga, wherein, unlike previous yuga-s, there is very less sync between birth in a family, svabhava, and our livelihood activities. Nevertheless, birth cannot be altogether done away with, since, the svabhava-s inherited from the parents still play an important role in determining svabhava of the children and hence may be provisionally used as one of the determining factors.
=== वर्गीकरणम् ॥ Classification ===
=== वर्गीकरणम् ॥ Classification ===
With guṇa and svabhava as the identifying factor, Hindu dharma texts have created four conceptual categories: brahmaṇa, kshatriya, vaiśya and śūdra. Adi Shankaracharya, while commenting on Bhagavad Gita (4.13 & 18.41) says that brahmaṇa is a designation given to one in whom there is a predominance of sattva; kshatriya is one in whom there is both sattva and rajas, but rajaspredominates; in vaiśya, both rajas and tamas exist, but rajaspredominates; and śūdra is one in whom both rajas and tamas exist, but tamas predominates. These guṇa-s are revealed by the natural temperaments and behavior exhibited by the person.
With guṇa and svabhava as the identifying factor, Hindu dharma texts have created four conceptual categories: brahmaṇa, kshatriya, vaiśya and śūdra. Adi Shankaracharya, while commenting on Bhagavad Gita (4.13 & 18.41) says that brahmaṇa is a designation given to one in whom there is a predominance of sattva; kshatriya is one in whom there is both sattva and rajas, but rajaspredominates; in vaiśya, both rajas and tamas exist, but rajaspredominates; and śūdra is one in whom both rajas and tamas exist, but tamas predominates. These guṇa-s are revealed by the natural temperaments and behavior exhibited by the person.
Elaborating on this, Bhāgavatapurāṇa (11.17.16-19), lists what temperaments and behavior indicates what varṇa designation to be assigned to a person. It says: the control of mind and senses, austerity, cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to God, mercy, and truthfulness are the natural qualities of the brahmaṇa-s; dynamic power, bodily strength, determination, heroism, forbearance, generosity, great endeavor, steadiness, devotion to the brahmaṇa-s and leadership are the natural qualities of the kshatriya-s; faith in God and Vedas, dedication to charity, freedom from hypocrisy, service to the brahmaṇa-s and perpetually desiring to accumulate more money are the natural qualities of the vaiśya-s, service without duplicity to others, cows and gods and complete satisfaction with whatever income is obtained in such service, are the natural qualities of śūdra-s.
Elaborating on this, Bhāgavatapurāṇa (11.17.16-19), lists what temperaments and behavior indicates what varna designation to be assigned to a person. It says: the control of mind and senses, austerity, cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to God, mercy, and truthfulness are the natural qualities of the brahmaṇa-s; dynamic power, bodily strength, determination, heroism, forbearance, generosity, great endeavor, steadiness, devotion to the brahmaṇa-s and leadership are the natural qualities of the kshatriya-s; faith in God and Vedas, dedication to charity, freedom from hypocrisy, service to the brahmaṇa-s and perpetually desiring to accumulate more money are the natural qualities of the vaiśya-s, service without duplicity to others, cows and gods and complete satisfaction with whatever income is obtained in such service, are the natural qualities of śūdra-s.
Therefore, dharmic texts clearly give a wide framework by which people can be designated and classified according to their inherent temperaments. But, this four-fold classification is essentially a conceptual classification based on four ideal svabhava conditions[21](i.e. having a clear cut svabhava) and may not always reflect a ground situation, especially in kaliyuga in general and at current times in particular, as society is stratified along caste, profession, and political lines and the concept of guṇa and svadharma no longer drives the society.
Therefore, dharmic texts clearly give a wide framework by which people can be designated and classified according to their inherent temperaments. But, this four-fold classification is essentially a conceptual classification based on four ideal svabhava conditions[21](i.e. having a clear cut svabhava) and may not always reflect a ground situation, especially in kaliyuga in general and at current times in particular, as society is stratified along caste, profession, and political lines and the concept of guṇa and svadharma no longer drives the society.
Nonetheless, this four-fold guṇa based varṇa and the assignment of ideal duties that a person with a particular svabhava must practice, will act as general guidelines, which would not only help societies to evolve their own practical models according to their own unique social conditions, it will also help each individual to examine one’s own temperaments and inner leanings and compare and evaluate with respect to four-fold conceptual model and understand where he/she stands in life, such that people may choose their svadharmaaccordingly to attain material and spiritual success.
Nonetheless, this four-fold guṇa based varna and the assignment of ideal duties that a person with a particular svabhava must practice, will act as general guidelines, which would not only help societies to evolve their own practical models according to their own unique social conditions, it will also help each individual to examine one’s own temperaments and inner leanings and compare and evaluate with respect to four-fold conceptual model and understand where he/she stands in life, such that people may choose their svadharmaaccordingly to attain material and spiritual success.
=== धर्मनियोजनम् ॥ Assignment ===
=== धर्मनियोजनम् ॥ Assignment ===
After successful identification and classification of the varṇa-s of people, the final stage is the assignment of duties or svadharma for each person according to his/her own inherent temperaments. Bhagavad Gita (18.42-44) assigns following duties to people exhibiting different varṇa svabhava. Brahmaṇa-s are assigned: control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, jñāna (Knowledge of the scriptures), vijñāna (experiential understanding of what is presented in the scriptures) and āstikya (faith and conviction in the truth expounded in the scriptures regarding God, etc.), as their duties. Similarly kshatriya-s are assigned: heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness; vaiśya-s are assigned: agriculture, cattle-rearing and trade; and śūdra-s are assigned service as their duty.
After successful identification and classification of the varna-s of people, the final stage is the assignment of duties or svadharma for each person according to his/her own inherent temperaments. Bhagavad Gita (18.42-44) assigns following duties to people exhibiting different varna svabhava. Brahmaṇa-s are assigned: control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, jñāna (Knowledge of the scriptures), vijñāna (experiential understanding of what is presented in the scriptures) and āstikya (faith and conviction in the truth expounded in the scriptures regarding God, etc.), as their duties. Similarly kshatriya-s are assigned: heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness; vaiśya-s are assigned: agriculture, cattle-rearing and trade; and śūdra-s are assigned service as their duty.
Manusmṛti (1.88-91) has further elaborated the duties for people having the four varṇa guṇa-s thus- teaching and studying, sacrificing for their own benefit and for others, giving and accepting (of alms) as duties of brahmaṇa-s; protection of the people, giving charity, to offer sacrifices (yajña), to study (the veda), and to abstain from attaching himself to sensual pleasures as duties of kshatriya-s, to tend cattle, giving charity, to offer sacrifices, to study (the veda), to trade, to lend money, and to cultivate land, are the duties of vaiśya; and serving the other varṇa-s, i.e. rest of the society by means of various professions[22] like arts, sculpture making, wood carving, etc.
Manusmṛti (1.88-91) has further elaborated the duties for people having the four varna guṇa-s thus- teaching and studying, sacrificing for their own benefit and for others, giving and accepting (of alms) as duties of brahmaṇa-s; protection of the people, giving charity, to offer sacrifices (yajña), to study (the veda), and to abstain from attaching himself to sensual pleasures as duties of kshatriya-s, to tend cattle, giving charity, to offer sacrifices, to study (the veda), to trade, to lend money, and to cultivate land, are the duties of vaiśya; and serving the other varna-s, i.e. rest of the society by means of various professions[22] like arts, sculpture making, wood carving, etc.
It is clear from the above discussion that the duties assigned to people are a) in sync with their inherent temperaments, b) duties further seek to reinforce and strengthen the already present inner talents and temperaments, c) through performance of these duties, though different for different persons, all will attain complete success and overall welfare[23].
It is clear from the above discussion that the duties assigned to people are a) in sync with their inherent temperaments, b) duties further seek to reinforce and strengthen the already present inner talents and temperaments, c) through performance of these duties, though different for different persons, all will attain complete success and overall welfare[23].
It is also clear that, contrary to popular understanding, varṇa does not refer to any particular vocation. Instead it provides guidelines of a general nature regarding suitable duties for people with different temperaments, which they can in-turn implement through choosing any of the vocations, which are in sync with their svadharma[24]. In other words, varṇa grouping is clearly a conceptual classification and has no direct connection to kula-s or clan groupings based on trade and skills. Similarly, varṇa grouping is not related to ethno-cultural jāti[25] groupings or the colonial formulation of castes[26].
It is also clear that, contrary to popular understanding, varna does not refer to any particular vocation. Instead it provides guidelines of a general nature regarding suitable duties for people with different temperaments, which they can in-turn implement through choosing any of the vocations, which are in sync with their svadharma[24]. In other words, varna grouping is clearly a conceptual classification and has no direct connection to kula-s or clan groupings based on trade and skills. Similarly, varna grouping is not related to ethno-cultural jāti[25] groupings or the colonial formulation of castes[26].
However, it must be conceded that whenever a practical social model is derived from this conceptual framework of Varṇa, it is bound to result in overlapping with different social groupings and identities: be it social-economic groups, ethno-cultural groups (jāti), or groups based on clans and/or professions (kula). But, the mere presence of such overlapping does not mean that varṇa based social model will become identical to social stratification along the lines of castes, jāti, or kula. Instead, Bhāgavatapurāṇa (7.11.35) explicitly states that a person’s guṇa must be the driving factor behind assignment of a particular varṇa to him, irrespective of the social class, he is born into. That is, meritocracy will the central driving force of such a Varṇa-based social order.
However, it must be conceded that whenever a practical social model is derived from this conceptual framework of varna, it is bound to result in overlapping with different social groupings and identities: be it social-economic groups, ethno-cultural groups (jāti), or groups based on clans and/or professions (kula). But, the mere presence of such overlapping does not mean that varna based social model will become identical to social stratification along the lines of castes, jāti, or kula. Instead, Bhāgavatapurāṇa (7.11.35) explicitly states that a person’s guṇa must be the driving factor behind assignment of a particular varna to him, irrespective of the social class, he is born into. That is, meritocracy will the central driving force of such a varna-based social order.
Thus, it is important to distinguish the conceptual framework of varṇaenunciated in the paper from different social groupings like kula, jāti, and caste present in the society. And it is also vital to recognize that any practical social model constructed with varṇa as a basis will have to evolve means to address these social stratifications.
Thus, it is important to distinguish the conceptual framework of varnaenunciated in the paper from different social groupings like kula, jāti, and caste present in the society. And it is also vital to recognize that any practical social model constructed with varna as a basis will have to evolve means to address these social stratifications.
== विषयविस्तारः ॥ Subject Matter ==
== विषयविस्तारः ॥ Subject Matter ==