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Varna Dharma (Samskrit : वर्णधर्मः) refers to a social order based on dharma. In this framework, brahmana, kshatriya, vaishya and shudra form the components of the society. The issue of Varna "tagging" of an individual, by birth or by Samskara, is a topic that is discussed for centuries without coming to any decisive conclusions. Judging varna of a person by guna (character) and karma (profession) svabhava, as described in the Bhagavadgita is again widely interpreted in various ways yet an inconclusive topic.

Varna Dharma (Samskrit : वर्णधर्मः) refers to a social order based on dharma. In this framework, brahmana, kshatriya, vaishya and shudra form the components of the society. The issue of Varna "tagging" of an individual, by birth or by Samskara, is a topic that is discussed for centuries without coming to any decisive conclusions.

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

[[Varna System (वर्ण व्यवस्था)|Varna Vyavastha]] (वर्णव्यवस्था) is a vision presented by dharma traditions wherein diversity is not only recognized as a fundamental reality of the human society, but is also made the foundation stone of human welfare. Dharma means “that which upholds” and hence, a social order based on the dharma should be such that it leads each individual to well-being and fulfillment, all the while establishing justice and harmony in the society, a notion well summarized in the popular saying <blockquote>लोकाः समस्ताः सुखिनो भवन्तु । ''lokāḥ samastāḥ sukhino bhavantu ।''</blockquote>Meaning : let all beings in the world attain happiness.<ref name=":2" />

[[Varna System (वर्ण व्यवस्था)|Varna Vyavastha]] (वर्णव्यवस्था) is a vision presented by dharma traditions wherein diversity is not only recognized as a fundamental reality of the human society, but is also made the foundation stone of human welfare. Dharma means “that which upholds” and hence, a social order based on the dharma should be such that it leads each individual to well-being and fulfillment, all the while establishing justice and harmony in the society, a notion well summarized in the popular saying <blockquote>लोकाः समस्ताः सुखिनो भवन्तु । ''lokāḥ samastāḥ sukhino bhavantu ।''</blockquote>Meaning : let all beings in the world attain happiness.<ref name=":2" />

Quoting Dr. Nagaraj Paturi here from the Bharatiya Vidvat Parishad on this topic<ref>Dr. Nagaraj Paturi in [https://groups.google.com/d/msg/bvparishat/KobQl_OIHzM/0MOgWZkHBQAJ Judging Varna based on Guna or Birth (janma)]</ref><blockquote>''Varna system and caste system are two different systems altogether. Our scriptures talked about four Varnas not four castes. "In actuality in our Country there are hundreds of castes if not thousands." itself shows that these two are different concepts.''</blockquote>

Quoting Dr. Nagaraj Paturi here from the Bharatiya Vidvat Parishad on this topic<ref>Dr. Nagaraj Paturi in [https://groups.google.com/d/msg/bvparishat/KobQl_OIHzM/0MOgWZkHBQAJ Judging Varna based on Guna or Birth (janma)]</ref><blockquote>''Varna system and caste system are two different systems altogether. Our scriptures talked about four Varnas not four castes. "In actuality in our Country there are hundreds of castes if not thousands." itself shows that these two are different concepts.''</blockquote>Traditionally the Varna system is used to refer to the social order of the people and used as a representative word for this concept. However, it is to be noted that the concept of Varna is not restricted to representation to social order of human beings alone but extends to different animate and inanimate entities like plants, devatas, shilas, serpents, gems, musical ragas, Vedas and even Vedas svaras. Thus the varna system is applicable to many entities across the spectrum of creation.

 

 

 

 

 

== वर्णविचारः ॥ The Concept of Varna ==

== वर्णविचारः ॥ The Concept of Varna ==

The Rshis and the authors of [[Dharma Shastras (धर्मशास्त्राणि)|dharmashastra]] conceived of a social order wherein the uniqueness in temperaments and capabilities of every individual was not only recognized, but was made the central piece of the entire conceptual social structure and called this conceptual framework Varna Vyavastha. Thus, it is important to identify the designation and structuring of varna as a conceptual framework and not a social stratification.

The Rshis and the authors of [[Dharma Shastras (धर्मशास्त्राणि)|dharmashastra]] conceived of a social order wherein the uniqueness in temperaments and capabilities of every individual was not only recognized, but was made the central piece of the entire conceptual social structure and called this conceptual framework Varna Vyavastha. Thus, it is important to identify the designation and structuring of varna as a conceptual framework and not a social stratification.

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 well-being 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 are 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 well-being of everyone.<ref name=":2" />

 

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

=== 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 [[Vedas (वेदाः)|veda]] and dharmashastras has been that of a “conceptual framework". [[Rigveda (ऋग्वेदः)|Rigveda]] 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 (पुरुषः)|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 [[Vedas (वेदाः)|veda]] and dharmashastras has been that of a “conceptual framework". The primary introduction of the concept of Varna comes in the grandiose of Purusha Sukta, where all Varnas are part of divine Supreme, part of Vishvaroopa. [[Rigveda (ऋग्वेदः)|Rigveda]] 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 (पुरुषः)|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>

The sukta mentions how brahmaṇa, kshatriya, vaishya and Shudra manifested out of Cosmic Puruṣa’s head, hands, thighs and feet, respectively. It is to be understood here that the different limbs of a body, though being inseparable part of the body, are distinct from each other in their nature and function. For example, the quality of the head is intelligence and accordingly its function is thinking and decision making. Distinct from this are the feet, which have the quality of movement and hence a function of carrying the body to different places. The same is the case with other organs.<ref name=":2" />

The sukta mentions how brahmaṇa, kshatriya, vaishya and Shudra manifested out of Cosmic Puruṣa’s head, hands, thighs and feet, respectively. It is to be understood here that the different limbs of a body, though being inseparable part of the body, are distinct from each other in their nature and function. For example, the quality of the head is intelligence and accordingly its function is thinking and decision making. Distinct from this are the feet, which have the quality of movement and hence a function of carrying the body to different places. The same is the case with other organs.<ref name=":2" />

=== स्मृत्यां वर्णः ॥ Varna in Smrti ===

=== स्मृत्यां वर्णः ॥ Varna in Smrti ===