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Line 22: − ''Mahābhāratam'' (12.188), on the other hand, assigns a color to each ''varṇa'' that symbolically represents the attributes/''svabhāva'' associated with that ''varṇa'', reflecting the three qualities of the nature (''prakriti''): ''sattva, rajas, and tamas''. Frawley(2014) notes that the color white, red, yellow and black associated with ''brahmaṇa''-s, ''kṣatriya''-s, ''vaiśya''-s and ''śūdra''-s, respectively, represent the quality of purity (''sattva''), quality of aggressiveness (''rajas''), quality of trade, and quality of support (''tamas''), respectively.<ref name=":2" />+ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Line 28:
Line 58: − ''Bhāgavatapurāṇa'' (11.17.13) stresses that the four ''varṇa''-s that originated from the supreme ''Puruṣa'' are to be recognized/designated by their ''ātmācāra'' (natural activities or personal duties according to inherent nature). + − == the meaning of the term varṇa ==+ +
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== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
Varṇa 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>which means “let all beings in the world attain happiness”.
Varṇa 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.
The Rṣi-s and the authors of 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 Varṇa Vyavastha. Thus, it is important to identify the designation and structuring of varna as a conceptual framework and not a social stratification.
The Rṣi-s and the authors of 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 Varṇa 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 varṇa as a social organization, as caste and/or class that refers to definite social grouping, which has led to mistaken notions that makes varṇa, jati, kula and caste synonymous.While kula and jati refer to social groupings based on kinship relationships and ethno-cultural identities, varṇa 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 varṇa as a social organization, as caste and/or class that refers to definite social grouping, which has led to mistaken notions that make varṇa, jati, kula and caste synonymous.While kula and jati refer to social groupings based on kinship relationships and ethno-cultural identities, varṇa 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 Vedas ==
Though, varṇa 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 Puruṣasukta (verse 12) provides an earliest reference to the conceptual framework of varṇa. 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, varṇa 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 varṇa. 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>
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.
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.
== महाभारते वर्णः ॥ Varna in the Mahabharata ==
== महाभारते वर्णः ॥ Varna in the Mahabharata ==
Mahabharata (12.188), on the other hand, assigns a color to each varṇa that symbolically represents the attributes/svabhava associated with that varṇa, reflecting the three qualities of the nature (prakriti): sattva, rajas, and tamas.
ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्च द्विजसत्तम । ये चान्ये भूतसङ्घानां सङ्घास्तांश्चापि निर्ममे ॥ ४॥
Meaning: O Dvijashreshta ! Brahma then created the four varnas - brahmanas, kshatriyas, vaishyas and shudras.
ब्राह्मणानां सितो वर्णः क्षत्रियाणां तु लोहितः । वैश्यानां पीतको वर्णः शूद्राणामसितस्तथा ॥ ५ ॥
Meaning: The colour of the brahmanas is white, kshatriyas is red, vaishyas is yellow and that of the shudras is black.
न विशेषोऽस्तिवर्णानां सर्वे ब्राह्ममिदं जगत् । ब्रह्मणा पूर्वसृष्टं हि कर्मभिर्वर्णतां गतम् ॥ १० ॥
Meaning: O sage, in the beginning, there was no difference among the varnas. Having originated from Lord Brahma, the entire universe was Brahmana. Later, due to the the various karmas (activities), they were differentiated on the basis of Varnas.
कामभोगप्रियास्तीक्ष्णाः क्रोधनाः प्रियसाहसाः । त्यक्त्वस्वधर्मारक्ताङ्गास्ते द्विजाः क्षत्रतां गताः ॥ ११ ॥
Meaning : The one who, having foresaken the duties appropriate for a brahmana, favours material enjoyment, have a sharp nature, angry and adventurous and whosebody have become red due to this very reason, attains Varna of a kshatriya.
गोभ्यो वृत्तिं समास्थाय पीताः कृष्युपजीविनः । स्वधर्मान् नानुतिष्ठन्ति ते द्विजा वैश्यतां गताः ॥ १२ ॥
Meaning: Those who have accepted the livelihood of cattle rearing and farming due to which their colour has turned yellow and those who live having abandoned the duties of a brahmana attain the Varna of Vaishya.
हिंसानृतप्रिया लुब्धाः सर्वकर्मोपजीविनः । कृष्णाः शौचपरिभ्रष्टास्ते द्विजाः शूद्रतां गताः ॥ १३ ॥
Meaning: Those who deviate from cleanliness and good behaviour, adopt violence and untruth, and take up a livelihood involving actions that are not praiseworthy thereby havetheir bodies turn black attain the Shudra Varna.
इत्येतैः कर्मभिर्व्यस्ता द्विजा वर्णान्तरं गताः । धर्मो यज्ञक्रिया तेषां न नित्यं न प्रतिषिध्यते ॥ १४ ॥
Meaning : This is how all the brahmanas get separated from thei brahmanatva and attain the various Varnas. However, they have not been denied adherence to dharma and performance of Yajnas.
Frawley(2014) notes that the color white, red, yellow and black associated with brahmaṇa-s, kshatriya-s, vaishya-s and shudra-s, respectively, represent the quality of purity (sattva), quality of aggressiveness (rajas), quality of trade, and quality of support (tamas), respectively.<ref name=":2" />
== गीतायां वर्णः ॥ Varna in the Gita ==
== गीतायां वर्णः ॥ Varna in the Gita ==
== भागवते वर्णः ॥ Varna in Bhagavata Purana ==
== भागवते वर्णः ॥ Varna in Bhagavata Purana ==
Bhagavatapuraṇa (11.17.13) stresses that the four varṇa-s that originated from the supreme Purusha are to be recognized/designated by their atmachara (natural activities or personal duties according to inherent nature).<ref name=":2" /> <blockquote>विप्रक्षत्रियविट्शूद्रा मुखबाहूरुपादजाः । वैराजात् पुरुषात् जाता य आत्माचारलक्षणाः ॥ १३ ॥<ref>Bhagavata Purana, Skandha 11, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AD Adhyaya 17].</ref></blockquote><blockquote>''viprakṣatriyaviṭśūdrā mukhabāhūrupādajāḥ । vairājāt puruṣāt jātā ya ātmācāralakṣaṇāḥ ॥ 13 ॥''</blockquote>It is interesting to note the very terminology of ''varṇa'' embeds within itself these two key features. The term ''varṇa'' is derived from the verbal root ‘''vr’'', which has a number of meanings, prominent among them being: color and choosing. While the color highlights the aspect of ''svabhāva'', the choosing highlights the aspect of ''svadharma''.
Thus, ''varṇa'' can be understood either as a reference to the ''svadharma'''[12]''''' (personal duty/purpose of life) chosen by each individual in his/her life according to his/her ''svabhāva'' (inherent nature) or more appropriately as a descriptor tag referring to the ''svabhāva'''[13]''''' that drives people to spontaneously choose[14] particular paths of life as their ''svadharma''. As Shastry (2011) notes ''varṇa'' refers to “unique descriptor tags, unique features which can be used for identification of individual entity for a specific identity[15].”
== conceptual framework of varṇa ==
== conceptual framework of varṇa ==