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The principles of [[Varna Dharma (वर्णधर्मः)|varna]] (samskrit : वर्णः) and [[Ashrama Dharma (आश्रमधर्मः)|ashrama]] (samskrit : आश्रमः) are founded upon the principles of Purushartha (पुरुषार्थः) viz. dharma (धर्मः), artha (अर्थः), kama (कामः), moksha (मोक्षः) that are the foundation of India’s culture. These Purusharthas together with varna and ashrama sum up the entire principles of Indian culture.<ref name=":4" /> It is said that, observance of Varnasrama Dharma helps one’s growth and self-evolution.<ref name=":5">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> Through the fulfilment of these dharmas, the social, physical, psycholoical, intellectual and adhyatmika life became complete.<ref name=":4">Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref>

The principles of [[Varna Dharma (वर्णधर्मः)|varna]] (samskrit : वर्णः) and [[Ashrama Dharma (आश्रमधर्मः)|ashrama]] (samskrit : आश्रमः) are founded upon the principles of Purushartha (पुरुषार्थः) viz. dharma (धर्मः), artha (अर्थः), kama (कामः), moksha (मोक्षः) that are the foundation of India’s culture. These Purusharthas together with varna and ashrama sum up the entire principles of Indian culture.<ref name=":4" /> It is said that, observance of Varnashrama Dharma helps one’s growth and self-evolution.<ref name=":5">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> Through the fulfilment of these dharmas, the social, physical, psychological, intellectual and adhyatmika life became complete.<ref name=":4">Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

== Varna System ==

== Varna System ==

The Varna System, as mentioned above, is the reflection of ancient wisdom on the organisation of the society. Elaborating on this, Swami Krishnananda says, ''"Everyone has needs, but no one has the capacity to fulfill all their needs. What I have, others may not have; and what others have, I may not have. Therefore, in order that social solidarity may be ensured so that there may be some sort of perfect image produced in the totality of the social structure, the varna system was thought to be the most advisable method to be adopted."<ref name=":0" />''

The Varna System, as mentioned above, is the reflection of ancient wisdom on the organisation of the society. Elaborating on this, Swami Krishnananda says, <blockquote>''"Everyone has needs, but no one has the capacity to fulfill all their needs. What I have, others may not have; and what others have, I may not have. Therefore, in order that social solidarity may be ensured so that there may be some sort of perfect image produced in the totality of the social structure, the varna system was thought to be the most advisable method to be adopted."<ref name=":0" />''</blockquote>

=== What is Varna ? ===

=== What is Varna ? ===

‘Varna’ does not actually mean colour in a grammatical sense. It means the colour which is philosophically or metaphysically attributed to the so-called gunas of prakrti (प्रकृतिः) - sattva (सत्त्वम् | purity), rajas (रजस् | passion) and tamas (तमस् | inertia). These three properties of prakrti are the basis or the substratum of what are known as the colours. It is said that Sattva is white, Rajas is red and Tamas is black. With respect to a particular individual, it refers to the colour of the property preponderating in some measure ie. how much sattva, how much rajas, how much tamas is there in an individual. No one is wholly sattvic, wholly rajasic or wholly tamasic; there is some percentage of each guna (गुणः । quality) in different individuals in various proportions.<ref name=":0" /><ref name=":5" />

‘Varna’ does not actually mean colour in a grammatical sense. It means the colour which is philosophically or metaphysically attributed to the so-called gunas of prakrti (प्रकृतिः) - sattva (सत्त्वम् | purity), rajas (रजस् | passion) and tamas (तमस् | inertia). These three properties of prakrti are the basis or the substratum of what are known as the colours. It is said that Sattva is white, Rajas is red and Tamas is black. With respect to a particular individual, it refers to the colour of the property preponderating in some measure ie. how much sattva, how much rajas, how much tamas is there in an individual. No one is wholly sattvik, wholly rajasik or wholly tamasik; there is some percentage of each guna (गुणः । quality) in different individuals in various proportions.<ref name=":0" /><ref name=":5" /> For example,

Sattva preponderates in some persons. They are Brahmanas. In a broad sense, a Sattvic man, who is pious and virtuous and leads the divine life, is a Brahmana,They are wise persons or thinkers. They are the priests, ministers or philosophers who guide kings or rulers.  

* Those in whom Rajas is predominant, are Kshatriyas. They are warriors or men of action and take up social responsibilities like tackling social enemies or invaders and defend the society. Thus, a Rajasik person with heroic quality is a Kshatriya and in view of this nature, prowess, splendour, firmness, dexterity, as also, not fleeing away during testing times, generosity and lordliness are described as the duties of Kshatriyas.  

In some, Rajas is predominant. They are Kshatriyas. They are warriors or men of action. They fight with the enemies or invaders and defend the country. a Rajasic man with heroic quality is a Kshatriya,

* Those in whom Rajas and Tamas are predominant are Vaishyas or traders. In view of their nature, they take up social responsibilities like running businesses, agriculture, cattle-rearing, trade etc. and amass wealth. Thus, a Rajasik person with business tendencies is a Vaishya.

 

* Those in whom Tamas is predominant, are Shudras. Neither of the three qualities are highly developed in them. Therefore, they take up the social responsibility of assisting the other three varnas. In short, a Tamasik person is a Shudra.<ref name=":5" />

In some, Tamas is predominant. They are Vaisyas or traders. They do business and agriculture and amass wealth. a Rajasic man with business tendencies is a Vaisya

In short, a group of individuals who have the capacity to reflect maximum amount of sattva are those who can think better in terms of the higher reason behind things than those who are predominantly rajasik or tamasik. So is the case with the other properties—rajas and tamas. Rajas has a tendency to activate everything, and tends towards energetic movement. While, tamas is very heavy, dense and static. It can neither move like rajas, nor think like sattva.<ref name=":0" />

 

Sudras are the servants. None of these qualities is highly developed in them. They serve the other three castes. and a Tamasic man is a Sudra.<ref name=":5" />  

 

The group of individuals who have the capacity to reflect a maximum amount of sattva are those persons who can think better in terms of the higher reason behind things than those who are predominantly rajasic or tamasic. So is the case with the other properties—rajas and tamas. Rajas has a tendency to activate everything, and tends towards energetic movement. Tamas is very heavy, dense and static. It does not move like rajas, and cannot think like sattva.<ref name=":0" />

 

=== The Origin of Varna Concept ===

=== The Origin of Varna Concept ===

Talking of the Origin of Varna Concept, Shabdakalpadruma says,<blockquote>एषामुत्पत्त्यादिर्यथा | यदा भगवान् पुरुषरूपेण सृष्टिं कृतवान् तदास्यशरीरात् चत्वारो वर्णा उत्पन्नाः | मुखतो ब्राह्मणाः बाहुतः क्षत्रियाः ऊरुतो वैश्याः पादतः शूद्रा जाताः |<ref name=":1" /></blockquote><blockquote>eṣāmutpattyādiryathā | yadā bhagavān puruṣarūpeṇa sr̥ṣṭiṁ kr̥tavān tadāsyaśarīrāt catvāro varṇā utpannāḥ | mukhato brāhmaṇāḥ bāhutaḥ kṣatriyāḥ ūruto vaiśyāḥ pādataḥ śūdrā jātāḥ |</blockquote>Meaning: When Bhagavan created the world in the form of Purusha, the four varnas got created from his body. From the mouth - the brahmanas, from the arm - the kshatriyas, from the thigh - the vaishyas and from the feet - the Shudras were born.

Talking of the Origin of Varna Concept, Shabdakalpadruma says,<blockquote>एषामुत्पत्त्यादिर्यथा | यदा भगवान् पुरुषरूपेण सृष्टिं कृतवान् तदास्यशरीरात् चत्वारो वर्णा उत्पन्नाः | मुखतो ब्राह्मणाः बाहुतः क्षत्रियाः ऊरुतो वैश्याः पादतः शूद्रा जाताः |<ref name=":1" /></blockquote><blockquote>eṣāmutpattyādiryathā | yadā bhagavān puruṣarūpeṇa sr̥ṣṭiṁ kr̥tavān tadāsyaśarīrāt catvāro varṇā utpannāḥ | mukhato brāhmaṇāḥ bāhutaḥ kṣatriyāḥ ūruto vaiśyāḥ pādataḥ śūdrā jātāḥ |</blockquote>Meaning: When Bhagavan created the world in the form of Purusha, the four varnas got created from his body. From the mouth - the brahmanas, from the arm - the kshatriyas, from the thigh - the vaishyas and from the feet - the Shudras were born.