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== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
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" />
== वर्णविचारः ॥ The Concept of Varna ==
== वर्णविचारः ॥ The Concept of Varna ==
The Rshis 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 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 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 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 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 [[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>
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 ===
Manusmrti (1.87) describes how cosmic Purusha allotted different duties to people born from His different limbs for the sake of protecting and sustaining the universe.<ref name=":2" /> Talking of the purpose of the Varna Dharma Manu says,<blockquote>सर्वस्यास्य तु सर्गस्य गुप्त्यर्थं स महाद्युतिः । मुखबाहूरुपज्जानां पृथक्कर्माण्यकल्पयत् । । १.८७ । ।<ref name=":0">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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%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 1]</ref></blockquote><blockquote>sarvasyāsya tu sargasya guptyarthaṁ sa mahādyutiḥ । mukhabāhūrupajjānāṁ pr̥thakkarmāṇyakalpayat । । 1.87 । ।</blockquote>Meaning: With a view to the protection of this entire creation, the Resplendent One ordained the distinct functions of those who sprang from the mouth, the arms, the thighs and the feet (1.87).<ref name=":1">Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.gov.ignca.8241/page/n5 Vol.3]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>
[[Manusmrti (मनुस्मृतिः)|Manusmrti]] (1.87) describes how cosmic Purusha allotted different duties to people born from His different limbs for the sake of protecting and sustaining the universe.<ref name=":2" /> Talking of the purpose of the Varna Dharma Manu says,<blockquote>सर्वस्यास्य तु सर्गस्य गुप्त्यर्थं स महाद्युतिः । मुखबाहूरुपज्जानां पृथक्कर्माण्यकल्पयत् । । १.८७ । ।<ref name=":0">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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%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 1]</ref></blockquote><blockquote>sarvasyāsya tu sargasya guptyarthaṁ sa mahādyutiḥ । mukhabāhūrupajjānāṁ pr̥thakkarmāṇyakalpayat । । 1.87 । ।</blockquote>Meaning: With a view to the protection of this entire creation, the Resplendent One ordained the distinct functions of those who sprang from the mouth, the arms, the thighs and the feet (1.87).<ref name=":1">Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.gov.ignca.8241/page/n5 Vol.3]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>
=== महाभारते वर्णः ॥ Varna in the Mahabharata ===
=== महाभारते वर्णः ॥ Varna in the Mahabharata ===
Mahabharata (12.188) assigns a color to each varna that symbolically represents the attributes/svabhava associated with that varna, reflecting the three qualities of the nature (prakrti): sattva, rajas, and tamas.<ref name=":2" />
[[Mahabharata (महाभारतम्)|Mahabharata]] (12.188) assigns a color to each varna that symbolically represents the attributes/svabhava associated with that varna, reflecting the three qualities of the nature ([[Prakrti (प्रकृतिः)|prakrti]]): sattva, rajas, and tamas.<ref name=":2" />
It is said in the Moksha Dharma Parva in the Shanti Parva of the Mahabharata that, <blockquote>ब्राह्मणानां सितो वर्णः क्षत्रियाणां तु लोहितः । वैश्यानां पीतको वर्णः शूद्राणामसितस्तथा ॥ ५ ॥<ref name=":3">Ramnarayandatta Shastri Pandey, Mahabharata - [https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata05_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n9/mode/2up Volume 5] (Shanti Parva), Gorakhpur: Gita Press. </ref></blockquote><blockquote>''brāhmaṇānāṁ sito varṇaḥ kṣatriyāṇāṁ tu lohitaḥ । vaiśyānāṁ pītako varṇaḥ śūdrāṇāmasitastathā ॥ 5 ॥''</blockquote>Meaning: The colour of the brahmanas is white, kshatriyas is red, vaishyas is yellow and that of the shudras is black.
It is said in the Moksha Dharma Parva in the Shanti Parva of the Mahabharata that, <blockquote>ब्राह्मणानां सितो वर्णः क्षत्रियाणां तु लोहितः । वैश्यानां पीतको वर्णः शूद्राणामसितस्तथा ॥ ५ ॥<ref name=":3">Ramnarayandatta Shastri Pandey, Mahabharata - [https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata05_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n9/mode/2up Volume 5] (Shanti Parva), Gorakhpur: Gita Press. </ref></blockquote><blockquote>''brāhmaṇānāṁ sito varṇaḥ kṣatriyāṇāṁ tu lohitaḥ । vaiśyānāṁ pītako varṇaḥ śūdrāṇāmasitastathā ॥ 5 ॥''</blockquote>Meaning: The colour of the brahmanas is white, kshatriyas is red, vaishyas is yellow and that of the shudras is black.
Explaining how this difference of Varna came about it is said, <blockquote>न विशेषोऽस्तिवर्णानां सर्वे ब्राह्ममिदं जगत् । ब्रह्मणा पूर्वसृष्टं हि कर्मभिर्वर्णतां गतम् ॥ १० ॥<ref name=":3" /></blockquote><blockquote>''na viśeṣo'stivarṇānāṁ sarve brāhmamidaṁ jagat । brahmaṇā pūrvasr̥ṣṭaṁ hi karmabhirvarṇatāṁ gatam ॥ 10 ॥''</blockquote>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.
Explaining how this difference of Varna came about it is said, <blockquote>न विशेषोऽस्तिवर्णानां सर्वे ब्राह्ममिदं जगत् । ब्रह्मणा पूर्वसृष्टं हि कर्मभिर्वर्णतां गतम् ॥ १० ॥<ref name=":3" /></blockquote><blockquote>''na viśeṣo'stivarṇānāṁ sarve brāhmamidaṁ jagat । brahmaṇā pūrvasr̥ṣṭaṁ hi karmabhirvarṇatāṁ gatam ॥ 10 ॥''</blockquote>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.
It is further said that,<blockquote>कामभोगप्रियास्तीक्ष्णाः क्रोधनाः प्रियसाहसाः । त्यक्त्वस्वधर्मारक्ताङ्गास्ते द्विजाः क्षत्रतां गताः ॥ ११ ॥<ref name=":3" /></blockquote><blockquote>''kāmabhogapriyāstīkṣṇāḥ krodhanāḥ priyasāhasāḥ । tyaktvasvadharmāraktāṅgāste dvijāḥ kṣatratāṁ gatāḥ ॥ 11 ॥''</blockquote>Meaning : Those who, having foresaken the duties appropriate for a brahmana, favoured material enjoyment, had sharp nature, anger and were known for their valorous deeds; and whose body became red due to this very reason, (those brahmanas) attained the Varna of a kshatriya.<blockquote>गोभ्यो वृत्तिं समास्थाय पीताः कृष्युपजीविनः । स्वधर्मान् नानुतिष्ठन्ति ते द्विजा वैश्यतां गताः ॥ १२ ॥<ref name=":3" /></blockquote><blockquote>''gobhyo vr̥ttiṁ samāsthāya pītāḥ kr̥ṣyupajīvinaḥ । svadharmān nānutiṣṭhanti te dvijā vaiśyatāṁ gatāḥ ॥ 12 ॥''</blockquote>Meaning: Those who accepted cattle rearing and farming as the means of livelihood due to which their colour turned yellow and who abandoned the duties of a brahmana attained the Varna of Vaishya.<blockquote>हिंसानृतप्रिया लुब्धाः सर्वकर्मोपजीविनः । कृष्णाः शौचपरिभ्रष्टास्ते द्विजाः शूद्रतां गताः ॥ १३ ॥<ref name=":3" /></blockquote><blockquote>''hiṁsānr̥tapriyā lubdhāḥ sarvakarmopajīvinaḥ । kr̥ṣṇāḥ śaucaparibhraṣṭāste dvijāḥ śūdratāṁ gatāḥ ॥ 13 ॥''</blockquote>Meaning: Those who deviated from cleanliness and good behaviour and favoured violence and untruth, and took up livelihood involving actions that are not praiseworthy due to greed and thereby had their bodies turn black, (those brahmanas) attained the Shudra Varna.<blockquote>इत्येतैः कर्मभिर्व्यस्ता द्विजा वर्णान्तरं गताः । धर्मो यज्ञक्रिया तेषां न नित्यं न प्रतिषिध्यते ॥ १४ ॥<ref name=":3" /></blockquote><blockquote>''ityetaiḥ karmabhirvyastā dvijā varṇāntaraṁ gatāḥ । dharmo yajñakriyā teṣāṁ na nityaṁ na pratiṣidhyate ॥ 14 ॥''</blockquote>Meaning : This is how due to the karmas (activities) those brahmanas got separated from their brahmanatva and attained the various Varnas. However, they have not been denied adherence to dharma and performance of Yajnas in day to day life.
It is further said that,<blockquote>कामभोगप्रियास्तीक्ष्णाः क्रोधनाः प्रियसाहसाः । त्यक्त्वस्वधर्मारक्ताङ्गास्ते द्विजाः क्षत्रतां गताः ॥ ११ ॥<ref name=":3" /></blockquote><blockquote>''kāmabhogapriyāstīkṣṇāḥ krodhanāḥ priyasāhasāḥ । tyaktvasvadharmāraktāṅgāste dvijāḥ kṣatratāṁ gatāḥ ॥ 11 ॥''</blockquote>Meaning : Those who, having foresaken the duties appropriate for a brahmana, favoured material enjoyment, had sharp nature, anger and were known for their valorous deeds; and whose body became red due to this very reason, (those brahmanas) attained the Varna of a kshatriya.<blockquote>गोभ्यो वृत्तिं समास्थाय पीताः कृष्युपजीविनः । स्वधर्मान् नानुतिष्ठन्ति ते द्विजा वैश्यतां गताः ॥ १२ ॥<ref name=":3" /></blockquote><blockquote>''gobhyo vr̥ttiṁ samāsthāya pītāḥ kr̥ṣyupajīvinaḥ । svadharmān nānutiṣṭhanti te dvijā vaiśyatāṁ gatāḥ ॥ 12 ॥''</blockquote>Meaning: Those who accepted cattle rearing and farming as the means of livelihood due to which their colour turned yellow and who abandoned the duties of a brahmana attained the Varna of Vaishya.<blockquote>हिंसानृतप्रिया लुब्धाः सर्वकर्मोपजीविनः । कृष्णाः शौचपरिभ्रष्टास्ते द्विजाः शूद्रतां गताः ॥ १३ ॥<ref name=":3" /></blockquote><blockquote>''hiṁsānr̥tapriyā lubdhāḥ sarvakarmopajīvinaḥ । kr̥ṣṇāḥ śaucaparibhraṣṭāste dvijāḥ śūdratāṁ gatāḥ ॥ 13 ॥''</blockquote>Meaning: Those who deviated from cleanliness and good behaviour and favoured violence and untruth, and took up livelihood involving actions that are not praiseworthy due to greed and thereby had their bodies turn black, (those brahmanas) attained the Shudra Varna.<blockquote>इत्येतैः कर्मभिर्व्यस्ता द्विजा वर्णान्तरं गताः । धर्मो यज्ञक्रिया तेषां न नित्यं न प्रतिषिध्यते ॥ १४ ॥<ref name=":3" /></blockquote><blockquote>''ityetaiḥ karmabhirvyastā dvijā varṇāntaraṁ gatāḥ । dharmo yajñakriyā teṣāṁ na nityaṁ na pratiṣidhyate ॥ 14 ॥''</blockquote>Meaning : This is how due to the karmas (activities) those brahmanas got separated from their brahmanatva and attained the various Varnas. However, they have not been denied adherence to dharma and performance of [[Yajna (यज्ञः)|Yajnas]] in day to day life.
=== गीतायां वर्णः ॥ Varna in the Gita ===
=== गीतायां वर्णः ॥ Varna in the Gita ===
In line with the above context, the Bhagavad Gita also speaks about creation of four varnas based on guna (natural qualities and tendencies) and karma (personal duties) (verse 4.13).<ref name=":2" /> <blockquote>चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः | ''cāturvarṇyaṁ mayā sr̥ṣṭaṁ guṇakarmavibhāgaśaḥ ।'' <ref name=":5">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%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 4].</ref> </blockquote>and that the duties have been allotted based on the guṇas that arise from svabhava (verse 18.41)<ref name=":2" />.<blockquote>ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥१८- ४१॥<ref name=":7">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%AE%E0%A5%8B%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 18].</ref> </blockquote><blockquote>''brāhmaṇakṣatriyaviśāṁ śūdrāṇāṁ ca parantapa । karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ॥18- 41॥''</blockquote>
In line with the above context, the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] also speaks about creation of four varnas based on guna (natural qualities and tendencies) and karma (personal duties) (verse 4.13).<ref name=":2" /> <blockquote>चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः | ''cāturvarṇyaṁ mayā sr̥ṣṭaṁ guṇakarmavibhāgaśaḥ ।'' <ref name=":5">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%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 4].</ref> </blockquote>and that the duties have been allotted based on the guṇas that arise from svabhava (verse 18.41)<ref name=":2" />.<blockquote>ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥१८- ४१॥<ref name=":7">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%AE%E0%A5%8B%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 18].</ref> </blockquote><blockquote>''brāhmaṇakṣatriyaviśāṁ śūdrāṇāṁ ca parantapa । karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ॥18- 41॥''</blockquote>
=== भागवतपुराणे वर्णः ॥ Varna in Bhagavata Purana ===
=== भागवतपुराणे वर्णः ॥ Varna in Bhagavata Purana ===
== वर्णमीमांसा ॥ Varna Mimamsa ==
== वर्णमीमांसा ॥ Varna Mimamsa ==
From the Rgvedic account of Varna enumerated above, two key hermeneutic principles for understanding and interpreting the meaning of varna and their usages in different Hindu texts can be derived, namely:
From the Rigvedic account of Varna enumerated above, two key hermeneutic principles for understanding and interpreting the meaning of varna and their usages in different Sanatana Dharma texts can be derived, namely:
# Quality
# Quality
# Function
# Function
When these principles (viz quality and function) are applied to individuals, the inner temperaments of an individual called as svabhava will represent the quality or defining factor of the individual whereas the actions and duties in sync with this inner calling (svabhava) called as svadharma will represent the function of the individual. Explaining the interplay between these hermeneutic principles, R. K. Sharma in his work 'Indian Society, Institutions and Change' notes: “within the person svabhava is the guiding principle. One who acts on svabhava acts spontaneously… Thus, following svabhava results in harmony… And the result is happiness… Svadharma means one’s duties in society. These duties should not be imposed from outside. In order to be natural, spontaneous and divine the duties must be based on svabhava. Thus, svadharma and svabhava should be identical. Svabhava should decide svadharma.”
When these principles (viz quality and function) are applied to individuals, the inner temperaments of an individual called as svabhava will represent the quality or defining factor of the individual whereas the actions and duties in sync with this inner calling (svabhava) called as svadharma will represent the function of the individual. Explaining the interplay between these hermeneutic principles, R. K. Sharma in his work 'Indian Society, Institutions and Change' notes: “within the person svabhava is the guiding principle. One who acts on svabhava acts spontaneously… Thus, following svabhava results in harmony… And the result is happiness… Svadharma means one’s duties in society. These duties should not be imposed from outside. In order to be natural, spontaneous and divine, the duties must be based on svabhava. Thus, svadharma and svabhava should be identical. Svabhava should decide svadharma.”
It is interesting to note that the very terminology of varna embeds within itself these two key features. The term varna 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 svabhava, the choosing highlights the aspect of svadharma.
It is interesting to note that the very terminology of varna embeds within itself these two key features. The term varna 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 svabhava, the choosing highlights the aspect of svadharma.
Mahabharata (Anushasana Parva, Chapter 143) says, “Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily, conduct is the only ground. All brahmanas in this world are brahmanas in consequence of conduct.”<ref name=":2" /><blockquote>न योनिर्नापि संस्कारो न श्रुतं न च संततिः । कारणानि द्विजत्वस्य वृत्तमेव तु कारणम् ॥५०॥<ref name=":4">Ramanarayandatta Shastri Pandey, Mahabharata ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata06_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n577/mode/2up Volume 6]), Gorakhpur: Gita Press</ref></blockquote><blockquote>''na yonirnāpi saṁskāro na śrutaṁ na ca saṁtatiḥ । kāraṇāni dvijatvasya vr̥ttameva tu kāraṇam ॥50॥''</blockquote>It further says, “The status of Brahma, O auspicious lady, is equal wherever it exists. Even this is my opinion. He, indeed, is a brahmana in whom the status of Brahma exists,–that condition which is bereft of attributes and which has no stain attached to it.”<ref name=":2" /><blockquote>ब्राह्मः स्वभावः सुश्रोणिः समः सर्वत्र मे मतिः । निर्गुणं निर्मलं ब्रह्म यत्र तिष्ठति स द्विजः ॥५२॥<ref name=":4" /></blockquote><blockquote>''brāhmaḥ svabhāvaḥ suśroṇiḥ samaḥ sarvatra me matiḥ । nirguṇaṁ nirmalaṁ brahma yatra tiṣṭhati sa dvijaḥ ॥52॥''</blockquote>Thus, varna can be understood either as a reference to the svadharma (personal duty/purpose of life) chosen by each individual in his/her life according to his/her svabhava (inherent nature) or more appropriately as a descriptor tag referring to the svabhava that drives people to spontaneously choose particular paths of life as their svadharma. Wherein, “spontaneous choosing” is a reference to our inclinations to certain activities, certain professions, which come naturally to us. As B.V.V.Shastry in his work Traditional Taxonomy of Varna - Jati and Kula notes, "Varna refers to unique descriptor tags, unique features which can be used for identification of individual entity for a specific identity.”
Mahabharata (Anushasana Parva, Chapter 143) says, “Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily, conduct is the only ground. All brahmanas in this world are brahmanas in consequence of conduct.”<ref name=":2" /><blockquote>न योनिर्नापि संस्कारो न श्रुतं न च संततिः । कारणानि द्विजत्वस्य वृत्तमेव तु कारणम् ॥५०॥<ref name=":4">Ramanarayandatta Shastri Pandey, Mahabharata ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata06_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n577/mode/2up Volume 6]), Gorakhpur: Gita Press</ref></blockquote><blockquote>''na yonirnāpi saṁskāro na śrutaṁ na ca saṁtatiḥ । kāraṇāni dvijatvasya vr̥ttameva tu kāraṇam ॥50॥''</blockquote>It further says, “The status of [[Brahman (ब्रह्मन्)|Brahman]], O auspicious lady, is equal wherever it exists. Even this is my opinion. He, indeed, is a brahmana in whom the status of Brahman exists,–that condition which is bereft of attributes and which has no stain attached to it.”<ref name=":2" /><blockquote>ब्राह्मः स्वभावः सुश्रोणिः समः सर्वत्र मे मतिः । निर्गुणं निर्मलं ब्रह्म यत्र तिष्ठति स द्विजः ॥५२॥<ref name=":4" /></blockquote><blockquote>''brāhmaḥ svabhāvaḥ suśroṇiḥ samaḥ sarvatra me matiḥ । nirguṇaṁ nirmalaṁ brahma yatra tiṣṭhati sa dvijaḥ ॥52॥''</blockquote>Thus, varna can be understood either as a reference to the svadharma (personal duty/purpose of life) chosen by each individual in his/her life according to his/her svabhava (inherent nature) or more appropriately as a descriptor tag referring to the svabhava that drives people to spontaneously choose particular paths of life as their svadharma. Wherein, “spontaneous choosing” is a reference to our inclinations to certain activities, certain professions, which come naturally to us. As B.V.V.Shastry in his work Traditional Taxonomy of Varna - Jati and Kula notes, "Varna refers to unique descriptor tags, unique features which can be used for identification of individual entity for a specific identity.”
Another key principle that can be derived from this account is that the conceptual arrangement of varnas are neither pyramidal, nor hierarchical, as often understood.<ref name=":2" /> Talking of a conflation of Varna with Jati it is said, Varna consists of tags and features that add up to define the traits of an individual according to a pre-defined scheme of classification. While, when individuals become a group, the common trait that defines the group is the jati to which the individuals belong. For eg. The ‘appleness’ of an apple is its varna and when you have a bag of apples and oranges, their jati would be fruit. As per this description of varna, there is nothing to suggest any hierarchy in the relationship between different varnas. An apple is different from an orange, not better or worse, objectively speaking.<ref>Sonalee Hardikar and Ashish Dhar, [http://www.pragyata.com/mag/caste-in-stone-part-2-purusha-and-varna-260 Caste in stone - Part 2 (Purusha and Varna)], www.pragyata.com</ref>
Another key principle that can be derived from this account is that the conceptual arrangement of varnas are neither pyramidal, nor hierarchical, as often understood.<ref name=":2" /> Talking of a conflation of Varna with Jati it is said, Varna consists of tags and features that add up to define the traits of an individual according to a pre-defined scheme of classification. While, when individuals become a group, the common trait that defines the group is the jati to which the individuals belong. For eg. The ‘appleness’ of an apple is its varna and when you have a bag of apples and oranges, their jati would be fruit. As per this description of varna, there is nothing to suggest any hierarchy in the relationship between different varnas. An apple is different from an orange, not better or worse, objectively speaking.<ref>Sonalee Hardikar and Ashish Dhar, [http://www.pragyata.com/mag/caste-in-stone-part-2-purusha-and-varna-260 Caste in stone - Part 2 (Purusha and Varna)], www.pragyata.com</ref>
== वर्णव्यवस्थायाः मुख्याङ्गानि ॥ Key Elements of Varna Vyavastha ==
== वर्णव्यवस्थायाः मुख्याङ्गानि ॥ Key Elements of Varna Vyavastha ==
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>
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 Dharma (क्षत्रियधर्मः)|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 [[Brahmana Dharma (ब्राह्मणधर्मः)|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>
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 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:
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 Sureshvaracharya 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
But, this svabhava of an individual is in-turn determined by two factors:
But, this svabhava of an individual is in-turn determined by two factors:
# the natural tendencies inherited from one’s parents
# the natural tendencies inherited from one’s parents
# the mental impressions (saṃskaras) one inherits from previous lives
# the mental impressions ([[Samskaras (संस्काराः)|samskaras]]) 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.
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.”
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. 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. The status of Brahma, O auspicious lady, is equal wherever it exists."<ref name=":2" /> <blockquote></blockquote>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><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.”
Similarly, Bhagavata Purana (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.<ref name=":2" /> <blockquote>यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् । यदन्यत्रापि दृश्येत तत्तेनैव विनिर्दिशेत् ॥ ३५ ॥<ref name=":8">Bhagavata Purana, Skandha 7, [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%AD/%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%A7 Adhyaya 11].</ref> </blockquote><blockquote>''yasya yallakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam । yadanyatrāpi dr̥śyeta tattenaiva vinirdiśet ॥ 35 ॥''</blockquote>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 yugas, 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.<ref name=":2" />
Similarly, Bhagavata Purana (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.<ref name=":2" /> <blockquote>यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् । यदन्यत्रापि दृश्येत तत्तेनैव विनिर्दिशेत् ॥ ३५ ॥<ref name=":8">Bhagavata Purana, Skandha 7, [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%AD/%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%A7 Adhyaya 11].</ref> </blockquote><blockquote>''yasya yallakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam । yadanyatrāpi dr̥śyeta tattenaiva vinirdiśet ॥ 35 ॥''</blockquote>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 yugas, 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.<ref name=":2" />