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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

The principles of varna (samskrit : वर्णः) and 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. Through the fulfilment of these, life became complete socially, physically, psychologically, intellectually, and spiritually.<ref>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)|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. Through the fulfilment of these, life became complete socially, physically, psychologically, intellectually, and spiritually.<ref>Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref>

=== Indian Outlook of Life ===

=== Indian Outlook of Life ===

=== 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 prakriti (प्रकृतिः) - sattva (सत्त्वम्), rajas (रजस्) and tamas (तमस्). These three properties of prakriti are the basis or the substratum of what are known as the colours. It refers to the colour of the property preponderating in a particular individual in some measure—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.

‘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 (प्रकृति)|prakriti]] (प्रकृतिः) - sattva (सत्त्वम्), rajas (रजस्) and tamas (तमस्). These three properties of prakriti are the basis or the substratum of what are known as the colours. It refers to the colour of the property preponderating in a particular individual in some measure—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.

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 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 sṛṣṭiṃ kṛtavān 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 sṛṣṭiṃ kṛtavān 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.

This concept is first found in verse 12 of the Purusha Sukta in the Rgveda (Mandala 10, Sukta 90). It says,<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 kṛtaḥ । ūrū tadasya yadvaiśyaḥ padbhyāṃ śūdro ajāyata ॥12॥</blockquote>Meaning: The Brahmana was his mouth, of both his arms was the Rajanya made. His thighs became the Vaishya, from his feet the Sudra was produced.<ref>[https://archive.org/details/FourVedasEnglishTranslation Four Vedas] (English Translation), Rig Veda - RT Griffith, Hymn XC. Purusa</ref>

This concept is first found in verse 12 of the Purusha Sukta in the [[Rigveda|Rgveda]] (Mandala 10, Sukta 90). It says,<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 kṛtaḥ । ūrū tadasya yadvaiśyaḥ padbhyāṃ śūdro ajāyata ॥12॥</blockquote>Meaning: The Brahmana was his mouth, of both his arms was the Rajanya made. His thighs became the Vaishya, from his feet the Sudra was produced.<ref>[https://archive.org/details/FourVedasEnglishTranslation Four Vedas] (English Translation), Rig Veda - RT Griffith, Hymn XC. Purusa</ref>

This image that we have in the Purusha Sukta of the Veda is illustrative of a very important significance hidden behind this system, namely, the organic character of people. As the human body is one organic completeness, society is also supposed to be that. The body is supported by the legs which stand firmly on the ground, and the legs are connected to the main trunk through the thighs, and there is the trunk, the whole body, and there is the voice which speaks the wisdom thought by the mind. That there is a cooperative action in an organism of the human personality is well known to every person, and we have no partiality or favouritism in regard to any limb of our body. It is improper to think that the legs are inferior to the head, the heart, the trunk, the arms, etc. says Swami Krishnananda.  

This image that we have in the Purusha Sukta of the Rgveda is illustrative of a very important significance hidden behind this system, namely, the organic character of people. As the human body is one organic completeness, society is also supposed to be that. The body is supported by the legs which stand firmly on the ground, and the legs are connected to the main trunk through the thighs, and there is the trunk, the whole body, and there is the voice which speaks the wisdom thought by the mind. That there is a cooperative action in an organism of the human personality is well known to every person, and we have no partiality or favouritism in regard to any limb of our body. It is improper to think that the legs are inferior to the head, the heart, the trunk, the arms, etc. says Swami Krishnananda.  

The intention of any type of organisation, including the organisation of the physical body itself, is not to pinpoint the superiority or the inferiority of any particular aspect or organ, but to achieve the collective focusing of force, and the cooperation that is behind these apparently isolated limbs, for a purpose entirely transcendent to themselves.<ref name=":0" />

The intention of any type of organisation, including the organisation of the physical body itself, is not to pinpoint the superiority or the inferiority of any particular aspect or organ, but to achieve the collective focusing of force, and the cooperation that is behind these apparently isolated limbs, for a purpose entirely transcendent to themselves.<ref name=":0" />

According to Shabdakalpadruma,<blockquote>आश्रमः, शास्त्रोक्त- धर्म्मविशेषः। आश्राम्यन्ति स्वं स्वं तपश्चरन्त्यत्र । स चतुर्विधः । ब्रह्मचर्य्यं १ गार्हस्थ्यं २ वानप्रस्थ्यं ३ सन्न्यासः ४ । इति स्मृतिः ॥ ब्रह्मचारी । गृही । वानप्रस्थः । भिक्षुः । इत्यमरः ॥<ref>[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%86%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A5%80 Shabdakalpadruma]</ref> </blockquote><blockquote>āśramaḥ, śāstrokta- dharmmaviśeṣaḥ। āśrāmyanti svaṃ svaṃ tapaścarantyatra । sa caturvidhaḥ । brahmacaryyaṃ 1 gārhasthyaṃ 2 vānaprasthyaṃ 3 sannyāsaḥ 4 । iti smṛtiḥ ॥ brahmacārī । gṛhī । vānaprasthaḥ । bhikṣuḥ । ityamaraḥ ॥</blockquote>Meaning: Ashrama is a distinguishing feature of Dharma mentioned by Shastras. It refers to 4 stages in life.  

According to Shabdakalpadruma,<blockquote>आश्रमः, शास्त्रोक्त- धर्म्मविशेषः। आश्राम्यन्ति स्वं स्वं तपश्चरन्त्यत्र । स चतुर्विधः । ब्रह्मचर्य्यं १ गार्हस्थ्यं २ वानप्रस्थ्यं ३ सन्न्यासः ४ । इति स्मृतिः ॥ ब्रह्मचारी । गृही । वानप्रस्थः । भिक्षुः । इत्यमरः ॥<ref>[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%86%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A5%80 Shabdakalpadruma]</ref> </blockquote><blockquote>āśramaḥ, śāstrokta- dharmmaviśeṣaḥ। āśrāmyanti svaṃ svaṃ tapaścarantyatra । sa caturvidhaḥ । brahmacaryyaṃ 1 gārhasthyaṃ 2 vānaprasthyaṃ 3 sannyāsaḥ 4 । iti smṛtiḥ ॥ brahmacārī । gṛhī । vānaprasthaḥ । bhikṣuḥ । ityamaraḥ ॥</blockquote>Meaning: Ashrama is a distinguishing feature of Dharma mentioned by Shastras. It refers to 4 stages in life.  

{| class="wikitable"

{| class="wikitable"

!According to Smrti, the 4 Ashramas are

!According to [[Smrti (स्मृतिः)|Smrti]], the 4 Ashramas are

!According to Amarakosha, the corresponding Ashramavasins are called

!According to Amarakosha, the corresponding Ashramavasins are called

|-

|-

Swami Krishnananda says, Ashrama (आश्रमः) is an order. It is a stage of life through which one has to pass by means of an educational career and a process of training, whereby the forces or powers of the individual are harnessed for the purpose for which they are intended.The ashramas are four, even as the varnas are four. While the four varnas—Brahmana (ब्राह्मणः), Kshatriya (क्षत्रियः), Vaishya (वैश्यः), Shudra (शूद्रः) —constitute the spiritual, political, economic, and manual aspects of the complete structure of human society, the ashramas—Brahmacharya (ब्रह्मचर्यम्), Grhastha (गृहस्थः), Vanaprastha (वानप्रस्थः), Sannyasa (सन्न्यासः) —constitute another order altogether, which is towards the achievement of individual perfection.<ref name=":0" /> So, the educational process takes the form of ashrama dharma.

Swami Krishnananda says, Ashrama (आश्रमः) is an order. It is a stage of life through which one has to pass by means of an educational career and a process of training, whereby the forces or powers of the individual are harnessed for the purpose for which they are intended.The ashramas are four, even as the varnas are four. While the four varnas—Brahmana (ब्राह्मणः), Kshatriya (क्षत्रियः), Vaishya (वैश्यः), Shudra (शूद्रः) —constitute the spiritual, political, economic, and manual aspects of the complete structure of human society, the ashramas—Brahmacharya (ब्रह्मचर्यम्), Grhastha (गृहस्थः), Vanaprastha (वानप्रस्थः), Sannyasa (सन्न्यासः) —constitute another order altogether, which is towards the achievement of individual perfection.<ref name=":0" /> So, the educational process takes the form of ashrama dharma.

The Chandogya Upanishad says,<blockquote>त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसँस्थोऽमृतत्वमेति ॥ १ ॥<ref>Chandogya Upanishad, [https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhyaya 2], Khanda 23, Verse 1</ref></blockquote><blockquote>trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasam̐stho'mṛtatvameti ॥ 1 ॥</blockquote>Meaning:There are three aspects of Dharma. Sacrifice (यज्ञः), study of the vedas (अध्ययनम्) and giving gifts (दानम्) form the first aspect. Austerity (तपस्) is the second. Wearing out his life in the household of the preceptor practicing continence is the third. All these lead to the attainment of virtuous worlds. He who is steadfast in Brahman (ब्रह्मन्) attains immortality.

The Chandogya Upanishad says,<blockquote>त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसँस्थोऽमृतत्वमेति ॥ १ ॥<ref>Chandogya Upanishad, [https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhyaya 2], Khanda 23, Verse 1</ref></blockquote><blockquote>trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasam̐stho'mṛtatvameti ॥ 1 ॥</blockquote>Meaning:There are three aspects of Dharma. [[Yagya (यज्ञ)|Sacrifice]] (यज्ञः), study of the [[Veda Vargeekarana (वेदवर्गीकरणम्)|vedas]] (अध्ययनम्) and [[Dana (दानम्)|giving gifts]] (दानम्) form the first aspect. Austerity (तपस्) is the second. Wearing out his life in the household of the preceptor practicing continence is the third. All these lead to the attainment of virtuous worlds. He who is steadfast in Brahman (ब्रह्मन्) attains immortality.

Explaining the verse further, it is said, the life of a household man (Grhastha) is implied by the first aspect ie. sacrifice, vedic studies and charity; By the word tapas (austerity), the vaikhanasa (वैखानसः) or vanaprastha and parivrajya (परिव्राज्यम्) or sanyasa are implied as tapas is foremost in them. The third one is the brahmacharya. The four ashramas are here thus summarised by these three and amongst all these ashramas, he who is steadfast in Brahman and who realises Brahman attains Moksha (मोक्षः).<ref name=":2" />

Explaining the verse further, it is said, the life of a household man (Grhastha) is implied by the first aspect ie. sacrifice, vedic studies and charity; By the word tapas (austerity), the vaikhanasa (वैखानसः) or vanaprastha and parivrajya (परिव्राज्यम्) or sanyasa are implied as tapas is foremost in them. The third one is the brahmacharya. The four ashramas are here thus summarised by these three and amongst all these ashramas, he who is steadfast in Brahman and who realises Brahman attains [[Moksha Dristipath|Moksha]] (मोक्षः).<ref name=":2" />

So, the ashrama dharma is nothing but a process of education in a school; and our seers of the past visualised the whole of life as a period of studentship. We are students from birth to death. And this is mentioned with great emphasis in the above verse from the Chhandogya Upanishad.<ref name=":0" />  

So, the ashrama dharma is nothing but a process of education in a school; and our seers of the past visualised the whole of life as a period of studentship. We are students from birth to death. And this is mentioned with great emphasis in the above verse from the Chhandogya Upanishad.<ref name=":0" />