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Scholars have often understood varna as a social organization, as caste and/or class that refers to definite social grouping, which has led to mistaken notions that make varna, jati, kula and caste synonymous. While kula and jati refer to social groupings based on kinship relationships and ethno-cultural identities, varna is a conceptual framework that aims to provide a conceptual basis for building a social order that promotes harmony and overall wellbeing of everyone.<ref name=":2" />

Scholars have often understood varna as a social organization, as caste and/or class that refers to definite social grouping, which has led to mistaken notions that make varna, jati, kula and caste synonymous. While kula and jati refer to social groupings based on kinship relationships and ethno-cultural identities, varna is a conceptual framework that aims to provide a conceptual basis for building a social order that promotes harmony and overall wellbeing of everyone.<ref name=":2" />

=== वेदे वर्णः ॥ Varna in the Vedas ===

=== वेदे वर्णः ॥ Varna in the Veda ===

Though, varna system has often been understood as a reference to “caste system” or “class system” representing a social grouping, the primary usage of the term in the veda and dharmashastras has been that of a “conceptual framework". Rgveda Purushasukta (verse 12) provides an earliest reference to the conceptual framework of varna. It uses the metaphor of human body to represent the universe as a cosmic Purusha with his limbs denoting various aspects and functions of the universe.<ref name=":2">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref><blockquote>ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्यः कृतः । ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥ (Rig.10.90.12)<ref>Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AF%E0%A5%A6 Sukta 90], Verse 12.</ref></blockquote><blockquote>brāhmaṇo'sya mukhamāsīdbāhū rājanyaḥ kr̥taḥ । ūrū tadasya yadvaiśyaḥ padbhyāṁ śūdro ajāyata ॥12॥ (Rig.10.90.12)</blockquote>Meaning: The Brahmana (representing spiritual wisdom and splendour) was His mouth; the Kshatriya (constituting administrative and military prowess) became His arms. His thighs were the Vaishya (who formed commercial and business enterprise); of His feet the Shudra (repository of the productive and sustaining force) was born.<ref>Swami Krishnananda, [https://www.swami-krishnananda.org/invoc/Daily_Invocations.pdf Daily Invocations], Rishikesh: The Divine Life Society, Pg.no.63</ref>

Though, varna system has often been understood as a reference to “caste system” or “class system” representing a social grouping, the primary usage of the term in the veda and dharmashastras has been that of a “conceptual framework". Rgveda Purushasukta (verse 12) provides an earliest reference to the conceptual framework of varna. It uses the metaphor of human body to represent the universe as a cosmic Purusha with his limbs denoting various aspects and functions of the universe.<ref name=":2">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref><blockquote>ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्यः कृतः । ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥ (Rig.10.90.12)<ref>Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AF%E0%A5%A6 Sukta 90], Verse 12.</ref></blockquote><blockquote>brāhmaṇo'sya mukhamāsīdbāhū rājanyaḥ kr̥taḥ । ūrū tadasya yadvaiśyaḥ padbhyāṁ śūdro ajāyata ॥12॥ (Rig.10.90.12)</blockquote>Meaning: The Brahmana (representing spiritual wisdom and splendour) was His mouth; the Kshatriya (constituting administrative and military prowess) became His arms. His thighs were the Vaishya (who formed commercial and business enterprise); of His feet the Shudra (repository of the productive and sustaining force) was born.<ref>Swami Krishnananda, [https://www.swami-krishnananda.org/invoc/Daily_Invocations.pdf Daily Invocations], Rishikesh: The Divine Life Society, Pg.no.63</ref>

Dharma traditions enunciate these righteous duties as having two aspects. The first is the  

Dharma traditions enunciate these righteous duties as having two aspects. The first is the  

# सामान्यधर्मः ॥ Samanyadharma : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings.  

# सामान्यधर्मः ॥ Samanyadharma : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings.  

# विशेषधर्मः ॥ Vishesha dharma : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varṇa and ashrama. Among these different elements of vishesha dharma, it is the varṇa dharma along with ashrama dharma that caters to different stages in a person’s life, which can be considered as the most defining principles of svadharma or righteous duties with respect to an individual, since they alone cater to the unique temperaments, potential competencies, and inner calling of an individual.

# विशेषधर्मः ॥ Vishesha dharma : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama. Among these different elements of vishesha dharma, it is the varṇa dharma along with ashrama dharma that caters to different stages in a person’s life, which can be considered as the most defining principles of svadharma or righteous duties with respect to an individual, since they alone cater to the unique temperaments, potential competencies, and inner calling of an individual.

Notably, the varṇa model places knowledge, particularly spiritual knowledge (adhyatma vidya) and transcendent knowledge (atma vidya) at the top, like the head of a human being and a whole conceptual framework has been conceived such that all other mundane activities be it politics, commerce, or labor, are perceived as actions that facilitate individuals to eventually reach the ultimate goal of jnana and moksha. In fact, a clear correlation between varṇa–ashrama, on the one hand, and purusharthas on the other hand can be established. Though, the four purusharthas are equally applicable to all human beings irrespective of their varṇa, there is also a clear correlation between the svabhava of a person and the puruṣartha he is most likely to consider as central to his life.

Notably, the varṇa model places knowledge, particularly spiritual knowledge (adhyatma vidya) and transcendent knowledge (atma vidya) at the top, like the head of a human being and a whole conceptual framework has been conceived such that all other mundane activities be it politics, commerce, or labor, are perceived as actions that facilitate individuals to eventually reach the ultimate goal of jnana and moksha. In fact, a clear correlation between varṇa–ashrama, on the one hand, and purusharthas on the other hand can be established. Though, the four purusharthas are equally applicable to all human beings irrespective of their varna, there is also a clear correlation between the svabhava of a person and the purushartha he is most likely to consider as central to his life.

For.example,  

For.example,  

* kshatriya is associated with dharma, because their foremost duty is the protection of dharma and the welfare of citizens, and not pursuance of personal desires or wealth

* kshatriya is associated with dharma, because their foremost duty is the protection of dharma and the welfare of citizens, and not pursuance of personal desires or wealth

* brahmanas are associated with moksha, because it is the ultimate calling of the brahmana and they are by svabhava spiritual in outlook.  

* brahmanas are associated with moksha, because it is the ultimate calling of the brahmana and they are by svabhava spiritual in outlook.  

In fact, Vajrasuchika Upaniṣad (Verse 10) says, a true brahmana is one who has established himself in Brahman i.e. Attained moksha.<ref name=":2" /> <blockquote>यः कश्चिदात्मानमद्वितीयं जातिगुणक्रियाहीनं षडूर्मिषड्भावेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं स्वयं निर्विकल्पमशेषकल्पाधारशेषभूतान्तर्यामित्वेन वर्तमानमन्तर्यहिश्चाकाशवदनुस्यूतमखण्डानन्द-स्वभावमप्रमेयमनुभवैकवेद्यमपरोक्षतया भासमानं करतलमलकवत्साक्षादपरोक्षीकृत्य कृतार्थतया कामरागादिदोषरहितः शमदमादिसम्पन्नो भावमात्सर्यतृष्णाशामोहादिरहितो दम्भाहङ्कारदिभिरसंस्पृष्टचेता वर्तत एवमुक्तलक्षणो यः स एव ब्राह्मणेति श्रुतिस्मृतीतिहास-पुराणानामभिप्रायः । अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव ।<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%9C%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%82%E0%A4%9A%E0%A5%8D%E0%A4%AF%E0%A5%81%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Vajrasuchika Upanishad]</ref></blockquote><blockquote>yaḥ kaścidātmānamadvitīyaṁ jātiguṇakriyāhīnaṁ ṣaḍūrmiṣaḍbhāvetyādisarvadoṣarahitaṁ satyajñānānandānantasvarūpaṁ svayaṁ nirvikalpamaśeṣakalpādhāraśeṣabhūtāntaryāmitvena vartamānamantaryahiścākāśavadanusyūtamakhaṇḍānanda-svabhāvamaprameyamanubhavaikavedyamaparokṣatayā bhāsamānaṁ karatalamalakavatsākṣādaparokṣīkr̥tya kr̥tārthatayā kāmarāgādidoṣarahitaḥ śamadamādisampanno bhāvamātsaryatr̥ṣṇāśāmohādirahito dambhāhaṅkāradibhirasaṁspr̥ṣṭacetā vartata evamuktalakṣaṇo yaḥ sa eva brāhmaṇeti śrutismr̥tītihāsa-purāṇānāmabhiprāyaḥ । anyathā hi brāhmaṇatvasiddhirnāstyeva ।</blockquote>Noting the correlation between varṇa and ashrama, Vaikhanasa Dharmasutra (1.1), notes that brahmaṇa has eligibility to all the four ashramas, kshatriya to three and vaishyas to two. By implication, Shudras are entitled only to vivaha or grrhastha because all are allowed to marry.

In fact, Vajrasuchika Upaniṣad (Verse 10) says, a true brahmana is one who has established himself in Brahman i.e. Attained moksha.<ref name=":2" /> <blockquote>यः कश्चिदात्मानमद्वितीयं जातिगुणक्रियाहीनं षडूर्मिषड्भावेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं स्वयं निर्विकल्पमशेषकल्पाधारशेषभूतान्तर्यामित्वेन वर्तमानमन्तर्यहिश्चाकाशवदनुस्यूतमखण्डानन्द-स्वभावमप्रमेयमनुभवैकवेद्यमपरोक्षतया भासमानं करतलमलकवत्साक्षादपरोक्षीकृत्य कृतार्थतया कामरागादिदोषरहितः शमदमादिसम्पन्नो भावमात्सर्यतृष्णाशामोहादिरहितो दम्भाहङ्कारदिभिरसंस्पृष्टचेता वर्तत एवमुक्तलक्षणो यः स एव ब्राह्मणेति श्रुतिस्मृतीतिहास-पुराणानामभिप्रायः । अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव ।<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%9C%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%82%E0%A4%9A%E0%A5%8D%E0%A4%AF%E0%A5%81%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Vajrasuchika Upanishad]</ref></blockquote><blockquote>yaḥ kaścidātmānamadvitīyaṁ jātiguṇakriyāhīnaṁ ṣaḍūrmiṣaḍbhāvetyādisarvadoṣarahitaṁ satyajñānānandānantasvarūpaṁ svayaṁ nirvikalpamaśeṣakalpādhāraśeṣabhūtāntaryāmitvena vartamānamantaryahiścākāśavadanusyūtamakhaṇḍānanda-svabhāvamaprameyamanubhavaikavedyamaparokṣatayā bhāsamānaṁ karatalamalakavatsākṣādaparokṣīkr̥tya kr̥tārthatayā kāmarāgādidoṣarahitaḥ śamadamādisampanno bhāvamātsaryatr̥ṣṇāśāmohādirahito dambhāhaṅkāradibhirasaṁspr̥ṣṭacetā vartata evamuktalakṣaṇo yaḥ sa eva brāhmaṇeti śrutismr̥tītihāsa-purāṇānāmabhiprāyaḥ । anyathā hi brāhmaṇatvasiddhirnāstyeva ।</blockquote>Meaning: Whoever he may be, he who has directly realised his Atma and who is directly cognizant, like the myrobalan in his palm, of his Atma that is without a second, that is devoid of class and actions, that is free from the faults of the six stains and the six changes, that is of the nature of truth, knowledge, bliss, and eternity, that is without any change in itself, that is the substratum of all the kalpas, that exists penetrating all things that pervades everything within and without as akasha , that is of nature of undivided bliss, that cannot be reasoned about and that is known only by direct cognition. He who by the reason of having obtained his wishes is devoid of the faults of thirst after worldly objects and passions, who is the possessor of the qualifications beginning with shama, who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who possesses all these qualities and means he only is the brahmana. Such is the opinion of the vedas, the smrtis, the itihasa and the puranas. Otherwise one cannot obtain the status of a brahmana.<ref>K.Narayanasvami Aiyar (1914), [https://archive.org/details/thirtyminorupani00xxxxuoft/page/n127 Thirty Minor Upanishads], Madras. </ref>

In any case, what is important to note is that it is only in a social order derived from and rooted in the conceptual framework of varṇa that individuals would be able to freely pursue their inner-calling and attain complete well-being. Contrary to this, societies with equality and egalitarianism as the core principles, will invariably end up pressuring some sections to gain competencies in skills towards which they may not have any liking to, while some other sections with calling and competencies for the same skills would be pressurized to renounce them, ending up in power plays, envy and frustrations that we call today as “rat’s race[35]”.

Noting the correlation between varṇa and ashrama, Vaikhanasa Dharmasutra (1.1), notes that brahmaṇa has eligibility to all the four ashramas, kshatriya to three and vaishyas to two.<ref name=":2" /> <blockquote>ब्राह्मणस्याश्रमश्चत्वारः क्षत्रियस्याद्यास्त्रयो वैश्यस्य द्वावेव ... । ''brāhmaṇasyāśramaścatvāraḥ kṣatriyasyādyāstrayo vaiśyasya dvāveva ... ।''<ref>[http://vedicreserve.mum.edu/kalpa/dharma/vaikhanasa_dharma_sutra.pdf Vaikhanasa Dharmasutra]</ref></blockquote>What is important to note here, is that, in a social order derived from and rooted in the conceptual framework of varna individuals would be able to freely pursue their inner-calling and attain complete well-being. Contrary to this, societies with equality and egalitarianism as the core principles, will invariably end up pressuring some sections to gain competencies in skills towards which they may not have any liking to, while some other sections with calling and competencies for the same skills would be pressurized to renounce them, ending up in power plays, envy and frustrations that we call today as “rat’s race”.<ref name=":2" />

 

The varna framework recognizes each individual as a unique person with unique temperaments, capabilities and inner-callings, fulfilling which alone will bring happiness, contentment and spiritual emancipation to that individual. This making of self-actualization, the interplay between svabhava and svadharma as the linchpin of the dharmic vision for a harmonious social order that upholds merit and preserves diversity is perhaps the most important contribution of Sanatana dharma traditions to the world.

== विषयविस्तारः ॥ Subject Matter ==

== विषयविस्तारः ॥ Subject Matter ==