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== वर्णव्यवस्थायाः मुख्याङ्गानि ॥ Key Elements of Varna Vyavastha ==

== वर्णव्यवस्थायाः मुख्याङ्गानि ॥ Key Elements of Varna Vyavastha ==

The relationship between ''svabhāva'' and ''svadharma'' are those of cause and effect. But, in this case, in addition to its role as an effect, ''svadharma'' also reinforces the cause and ultimately helps an individual to transcend it[16]. That is, while ''svabhāva'' determines the ''svadharma''of an individual, the performance of ''svadharma'' will transform the ''svabhāva'' from its current condition to a higher condition[17]. As Sureshwaracharya (n.d) notes “From the performance of obligatory actions, righteousness arises. From the arising of righteousness, sins are destroyed and purity of mind ensues[18].” Using this interplay between ''svabhāva'' and ''svadharma'', we can identify key elements of ''varṇa vyavastha'' and develop a conceptual framework based on it.  

The relationship between svabhava and svadharma (as seen above) are those of cause and effect. But, in the specific case of Varna, in addition to its role as an effect, svadharma also reinforces the cause and ultimately helps an individual to transcend it. A person with kshatriya svabhava i.e. rajo guṇa, for example, will adopt a kshatriya life as his svadharma and will learn various kshatriya skills like fighting, waging wars, conducting administration etc., which will in-turn strengthen his kshatriya svabhava and plug any faults. Additionally, performance of kshatriya svadharma will also result in purity of mind, which would slowly change his rajo guṇa into sattva guṇa and hence make him competent for brahmaṇa svadharma. This transformation being a slow process may stretch over many lives. It is for this reason, Bhagavad Gita (3.35) stresses performance of svadharma.<ref name=":2" /> It says, <blockquote>श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३- ३५॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 3].</ref></blockquote><blockquote>''śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt । svadharme nidhanaṁ śreyaḥ paradharmo bhayāvahaḥ ॥3- 35॥''</blockquote>Meaning : It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.<ref>A.C.Bhaktivedanta Swami Prabhupada (1998), [http://www.bhagavatgita.ru/files/Bhagavad-gita_As_It_Is.pdf Bhagavad-gita As it is], USA: The Bhaktivedanta Book Trust. </ref>

In the previous section, we defined ''varṇa'' as a reference to the ''svabhāva'' that drives people to spontaneously choose their ''svadharma''. To make this a reality then, we would need a social vision, a conceptual framework that facilitates people to first correctly identify their ''svabhāva''-s and then practice relevant ''svadharma''-s. Thus, the key elements of this conceptual framework would be:

 

 

In the previous section, we defined varṇa as a reference to the svabhava that drives people to spontaneously choose their svadharma. To make this a reality then, we would need a social vision, a conceptual framework that facilitates people to first correctly identify their svabhava-s and then practice relevant svadharma-s. 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

# Assignment of different duties/actions/paths of life most suitable/applicable to each group, such that people belonging to all the groups can attain overall wellbeing by performance of those duties

# Assignment of different duties/actions/paths of life most suitable/applicable to each group, such that people belonging to all the groups can attain overall wellbeing by performance of those duties

'''a. 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-gītā'', which says that the duties of various ''varṇa-''s are to be classified based on the ''guṇa''-s born from ''svabhāva'' (verse 18.41). A similar view has been expressed by Lord Shiva in ''Mahābhāratam'' (''Anuśāsanaparva'', Ch. 143). Thus, “''svabhāva''” of an individual is the key for identifying the ''varṇa'' of that person.

'''a. 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-gītā, which says that the duties of various varṇa-s are to be classified based on the guṇa-s born from svabhava (verse 18.41). A similar view has been expressed by Lord Shiva in Mahābhāratam (Anuśāsanaparva, Ch. 143). Thus, “svabhava” of an individual is the key for identifying the varṇa of that person.

But, this ''svabhāva'' 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 ''svabhāva'' 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 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.

'''b. Classification:''' With ''guṇa'' and ''svabhāva'' as the identifying factor, Hindu ''dharma'' texts have created four conceptual categories: ''brahmaṇa'', ''kṣatriya'', ''vaiśya'' and ''śūdra''. Adi Shankaracharya, while commenting on ''Bhagavad-gītā'' (4.13 & 18.41) says that ''brahmaṇa'' is a designation given to one in whom there is a predominance of ''sattva''; ''kṣatriya'' is one in whom there is both ''sattva'' and ''rajas'', but ''rajas''predominates; in ''vaiśya'', both ''rajas'' and ''tamas'' exist, but ''rajas''predominates; 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.

'''b. 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-gītā (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 ''kṣatriya''-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 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.

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 ''svabhāva'' conditions[21](i.e. having a clear cut ''svabhāva'') 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 ''svabhāva'' 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 ''svadharma''accordingly to attain material and spiritual success.

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.

'''c. 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-gītā'' (18.42-44) assigns following duties to people exhibiting different ''varṇa'' ''svabhāva''. ''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 ''kṣatriya''-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.

'''c. 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-gītā (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.

''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 ''kṣatriya''-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 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.

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, 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].

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 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.

Thus, it is important to distinguish the conceptual framework of ''varṇa''enunciated 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 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.

== विषयविस्तारः ॥ Subject Matter ==

== विषयविस्तारः ॥ Subject Matter ==