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== परिचयः ॥ Introduction ==

== 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 “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.

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 <blockquote>लोकाः समस्ताः सुखिनो भवन्तु । ''lokāḥ samastāḥ sukhino bhavantu ।''</blockquote>which means “let all beings in the world attain happiness”.  

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.  

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.  

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 puruṣasūkta (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 Puruṣa 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 Shudrca (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>

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.<ref name=":2" />

Frawley (2014) notes: “In this Vedic idea, human society follows the same organic order as the human body, which mirrors the order of the entire universe. Like the human body, human society should be one in nature, but differentiated according to functions. Just as the human body is one organism that has different limbs and organs with specialized activities necessary for the health and survival of the whole, so too, human society should have a similar organic differentiation, with different professions working together for the good of all.”

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.<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 sūkta mentions how brahmaṇa, kṣatriya, vaiśya and śūdra manifested out of Cosmic Puruṣa’s head, hands, thighs and feet, respectively. 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.

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.

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:  

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:  

# quality : When these principles are applied to individuals, the inner temperaments of an individual called as svabhāva  will represent the quality or defining factor of the individual

# Quality

# function : the actions and duties in sync with this inner calling (svabhāva ) called as svadharma will represent the function of the individual.  

Explaining the interplay between these hermeneutic principles, Sharma (2004) notes: “within the person svabhāva is the guiding principle. One who acts on svabhāva acts spontaneously… Thus, following svabhāva 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 svabhāva. Thus, svadharma and svabhāva should be identical. Svabhāva 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.”<ref name=":2" />

This framework is later utilized by Smṛti-s and dharmashastra-s. ''Manusmṛti'' (1.87), for example, describes how cosmic ''Puruṣa'' 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>

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.<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>

Similarly, ''Bhagavad-gītā'' also speaks about creation of four ''varṇa''-s based on ''guṇa'' (natural qualities and tendencies) and karma (personal duties) (verse 4.13) and that the duties have been allotted based on the ''guṇa''-s that arise from ''svabhāva'' (verse 18.41)<ref name=":2" />. In Bhagvadgita verse 18.41, Krishna states:<blockquote>"ब्रह्मनक्स्हत्रियविसम् सुद्रनम् च परन्तप |" "कर्मनि प्रविभक्तनि स्वभवप्रभवैर् गुनैह् ||"</blockquote><blockquote>"brahmana-kshatriya-visam sudranam ca parantapa |" "karmani pravibhaktani svabhava-prabhavair gunaih ||"</blockquote>Meaning : The duties of the brahmanas, kshatriyas, vaisyas and sudras are categorized according to their specific natures, produced by the gunas (sattva, rajas, tamas)

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).

 

 

and that the duties have been allotted based on the ''guṇa''-s that arise from ''svabhāva'' (verse 18.41)<ref name=":2" />. In Bhagvadgita verse 18.41, Krishna states:<blockquote>"ब्रह्मनक्स्हत्रियविसम् सुद्रनम् च परन्तप |" "कर्मनि प्रविभक्तनि स्वभवप्रभवैर् गुनैह् ||"</blockquote><blockquote>"brahmana-kshatriya-visam sudranam ca parantapa |" "karmani pravibhaktani svabhava-prabhavair gunaih ||"</blockquote>Meaning : The duties of the brahmanas, kshatriyas, vaisyas and sudras are categorized according to their specific natures, produced by the gunas (sattva, rajas, tamas)

''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). ''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.<ref name=":2" />

''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). ''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.<ref name=":2" />