Varna Dharma (वर्णधर्मः)

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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

लोकाः समस्ताः सुखिनो भवन्तु । lokāḥ samastāḥ sukhino bhavantu ।

which means “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.

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.

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.

ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्यः कृतः । ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥ (Rig.10.90.12)

brāhmaṇo'sya mukhamāsīdbāhū rājanyaḥ kr̥taḥ । ūrū tadasya yadvaiśyaḥ padbhyāṁ śūdro ajāyata ॥12॥ (Rig.10.90.12)

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.

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.

Thus, from this account, we can derive two key hermeneutic principles for understanding and interpreting the meaning of varṇa and their usages in different Hindu texts, namely:

1. Quality
2. 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.”

स्मृत्यां वर्णः ॥ Varna in Smrtis

The twin features of svabhava and svadharma mentioned in the above context appear again and again across Hindu texts of different genres. Manusmṛti (1.87), for example, describes how cosmic Puruṣha allotted different duties to people born from His different limbs for the sake of protecting and sustaining the universe. Talking of the purpose of the Varna Dharma Manu says,

सर्वस्यास्य तु सर्गस्य गुप्त्यर्थं स महाद्युतिः । मुखबाहूरुपज्जानां पृथक्कर्माण्यकल्पयत् । । १.८७ । ।

sarvasyāsya tu sargasya guptyarthaṁ sa mahādyutiḥ । mukhabāhūrupajjānāṁ pr̥thakkarmāṇyakalpayat । । 1.87 । ।

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).

महाभारते वर्णः ॥ Varna in the Mahabharata

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.

गीतायां वर्णः ॥ Varna in the Gita

In line with the above context, the Bhagavad Gita also speaks about creation of four varṇa-s based on guṇa (natural qualities and tendencies) and karma (personal duties) (verse 4.13).

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः | cāturvarṇyaṁ mayā sr̥ṣṭaṁ guṇakarmavibhāgaśaḥ ।

and that the duties have been allotted based on the guṇa-s that arise from svabhava (verse 18.41).

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥१८- ४१॥

brāhmaṇakṣatriyaviśāṁ śūdrāṇāṁ ca parantapa । karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ॥18- 41॥

भागवते वर्णः ॥ Varna in Bhagavata Purana

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).

conceptual framework of varṇa

“Dharmo viśvasya jagataḥ pratiṣṭhā” declares one of the Śruti texts[1]. Mahānārāyaṇa Upaniṣad (79.7) This declaration has served as a foundational principle for dharma traditions and generation after generation of dharmaśāstra authors to attempt to conceive of a social order, which truly upholds and uplifts all individuals.

By this are referred the four varnas whose origin is described in the Purusha Sukta as follows,

विषयविस्तारः ॥ Subject Matter

ब्राह्मणः ॥ Brahmana

According to Manusmrti, the duties prescribed for a brahmana include

अध्यापनं अध्ययनं यजनं याजनं तथा । दानं प्रतिग्रहं चैव ब्राह्मणानां अकल्पयत् । । १.८८ । ।

adhyāpanaṁ adhyayanaṁ yajanaṁ yājanaṁ tathā ।dānaṁ pratigrahaṁ caiva brāhmaṇānāṁ akalpayat । । 1.88 । ।

Meaning: For the Brāhmaṇas he ordained teaching, studying, sacrificing and officiating at sacrifices, as also the giving and accepting of gifts (1.88). Talking of the importance of adhering to the Brahmana Varna Dharma, Manusmrti says,

आचारः परमो धर्मः श्रुत्युक्तः स्मार्त एव च । तस्मादस्मिन्सदा युक्तो नित्यं स्यादात्मवान्द्विजः । । १.१०८ । ।

ācāraḥ paramo dharmaḥ śrutyuktaḥ smārta eva ca । tasmādasminsadā yukto nityaṁ syādātmavāndvijaḥ । । 1.108 । ।

Meaning: Morality (Right Behaviour) is highest Dharma; that which is prescribed in the shruti and laid down in the Smrti. Hence the twice-born person, desiring the welfare of his soul, should be always intent upon Right Behaviour (1.108). It says, the Brahmana studying these institutes, and (thence) discharging all prescribed duties, is never defiled by dosha (accusation) of commission (or omission), proceeding from mind, speech or body (1.104). The Brahmana who departs from Right Behaviour, does not obtain the fruit of the Veda; he however who is equipped with Right Behaviour obtains the full reward (1.109).

इदं शास्त्रं अधीयानो ब्राह्मणः शंसितव्रतः । मनोवाग्गेहजैर्नित्यं कर्मदोषैर्न लिप्यते । । १.१०४ । ।

आचाराद्विच्युतो विप्रो न वेदफलं अश्नुते । आचारेण तु संयुक्तः सम्पूर्णफलभाज्भवेत् । । १.१०९ । ।

idaṁ śāstraṁ adhīyāno brāhmaṇaḥ śaṁsitavrataḥ । manovāggehajairnityaṁ karmadoṣairna lipyate । । 1.104 । ।

ācārādvicyuto vipro na vedaphalaṁ aśnute । ācāreṇa tu saṁyuktaḥ sampūrṇaphalabhājbhavet । । 1.109 । ।

क्षत्रियः ॥ Kshatriya

प्रजानां रक्षणं दानं इज्याध्ययनं एव च । विषयेष्वप्रसक्तिश्च क्षत्रियस्य समासतः । । १.८९ । ।

prajānāṁ rakṣaṇaṁ dānaṁ ijyādhyayanaṁ eva ca ।viṣayeṣvaprasaktiśca kṣatriyasya samāsataḥ । । 1.89 । ।

Meaning: For the Kshatriya he ordained protecting of the people, giving of gifts, sacrificing and studying, as also abstaining prom being addicted to the objects of sense (1.89).

वैश्यः ॥ Vaishya

पशूनां रक्षणं दानं इज्याध्ययनं एव च । वणिक्पथं कुसीदं च वैश्यस्य कृषिं एव च । । १.९० । ।

paśūnāṁ rakṣaṇaṁ dānaṁ ijyādhyayanaṁ eva ca । vaṇikpathaṁ kusīdaṁ ca vaiśyasya kr̥ṣiṁ eva ca । । 1.90 । ।

Meaning: For the Vaishya, tending of cattle, giving of gifts, sacrificing and studying; as also trade, money-lending and cultivating of land (1.90).

Another key principle that can be derived from this account is that the conceptual arrangement of varṇa-s are neither pyramidal, nor hierarchical, as often understood. Just as different limbs of a body perform different function and are vital for the health of the entire organism, different varṇa-s represent different functions in the society as well as in the cosmos with each being vital to the functioning of the whole. If there is a hierarchy, it is only in terms of understanding the goals of life at the level of individuals and not at social level.