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== चातुर्वर्ण्यव्यवस्थायाः विस्तृतिः ॥ Universality of Chaturvarnyas ==

== चातुर्वर्ण्यव्यवस्थायाः विस्तृतिः ॥ Universality of Chaturvarnyas ==

Social order and rank is known to exist in nature, in species other than the humans, such as ants, wasps, bees, termites and even monkeys. Thus varna vyavastha is not unnatural or man-made. <blockquote>क्षेत्रभेदं प्रवक्ष्यामि शिवेनाख्यातमञ्जसा। ब्राह्मं क्षात्रं च वैश्यीयं शौद्रं चेति यथा क्रमात् ॥१५॥ </blockquote>'''Plants:''' Palasha is brahmana and durva is Kshatriya<blockquote>...तद्यद्दूर्वा भवत्योषधीनामेवास्मिंस्त-त्क्षत्रं दधात्यथो प्रतिष्ठामेतानि ह वै... (Aita. Brah. 8.37.4)<ref>Aitareya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE_%E0%A5%AE_(%E0%A4%85%E0 Panchika 8])</ref></blockquote>Other places dealing with Vrkshashastra mention that (Rajanighantu) the plants belonging to different varnas should not be crossed with each other.

Social order and rank is known to exist in nature, in species other than the humans, such as ants, wasps, bees, termites and even monkeys. Thus varna vyavastha is not unnatural or man-made.<ref name=":9">Various Scholars in Bharatiya Vidvat Parishad (Topic : [https://groups.google.com/forum/#!topic/bvparishat/UJxyuIB1JgU Varna system in different species])</ref>

'''Vedas:''' In the Vedas, the Riks have been associated with Brahmanas, Yajus with Kshatriyas and Saman with Vaishyas according to some scholars. The Taitrriya Brahmana says that Brahman created the three varnas from the three Vedas - Vaishyas from Rigveda, Kshatriyas from Yajurveda, and Brahmanas from Samaveda.<blockquote>ऋग्भ्यो जातं वैश्यं वर्णमाहुः । यजुर्वेदं क्षत्रियस्याहुर्योनिम् । सामवेदो ब्राह्मणानां प्रसूतिः । (Tait. Brah. 3.12.9.2)<ref>Taittriya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4 Kanda 3 Prapathaka 12])</ref></blockquote>'''Vaidika Devatas:''' Shatapatha Brahmana reveals that Agni and Brhaspati were Brahmanas; Indra, Varuna, Soma, Rudra, Parjanya, and Yama were Kshatriyas; Vasu, Rudra, Aditya, Vaisvedevas and Maruts were Vaishyas (also called Vish) and Pusha was Shudra.<ref>Acharya. Shiva, (2000) Ph. D. Thesis: ''Nation and Nationalism in the Vedic Literature : A Study.'' Gauhati: University of Gauhati ([https://shodhganga.inflibnet.ac.in/handle/10603/67734 Chapter 5 Social Aspects : Varna and Ashrama Vyavastha])</ref><blockquote>ब्रह्म वा इदमग्र आसीत्। एकमेव तदेकं सन्न व्यभवत्तच्छ्रेयो रूपमत्यसृजत क्षत्रं यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति.. ।(Shat. Brah. 14.4.2.23)</blockquote><blockquote>स विशमसृजत यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति । (Shat. Brah. 14.4.2.24)</blockquote><blockquote>स शौद्रं वर्णमसृजत पूषणमियं वै पूषेयं हीदं सर्वं पुष्यति यदिदं किं च। (Shat. Brah. 14.4.2.25)<ref>Shatapatha Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7%E0%A5%AA/%E0%A4%85%E0%A Kanda 14 Adhyaya 4])</ref></blockquote>'''Vaidika Svaras:''' Udaatta, Anudaatta, Svarita svaras of the vaidika mantra pronunciation are classified into varnas and rshis as per Yajnavalkya Shiksha shastra.<blockquote>उदात्तं ब्राह्मणं विद्यान्नीचं क्षत्रियमेव च। ३ वैश्यं तु स्वरितं विद्याद् भारद्वाजमुदात्तकम् । नीचं गौतममित्याहुर्गार्ग्यं च स्वरितं विदुः ।४ (Yajn. Shik. 3-4)<ref>Pt. Ramprasad Tripathi (1989) ''Shiksha Samgraha of Yajnavalkya and others.'' Varanasi: Sampurnanda Samskrit Vishvavidyalaya (Page 1)</ref></blockquote>Know that the udaatta svara is brahmana, and anudatta (neecha) is kshatriya. Vaishya is in svarita. Know that Bharadvaja is (said to be the rshi) for udaatta, Gautama for neecha and Gargya for svarita svaras.

'''Plants:''' Palasha is brahmana and durva is Kshatriya<blockquote>...तद्यद्दूर्वा भवत्योषधीनामेवास्मिंस्त-त्क्षत्रं दधात्यथो प्रतिष्ठामेतानि ह वै... (Aita. Brah. 8.37.4)<ref>Aitareya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE_%E0%A5%AE_(%E0%A4%85%E0 Panchika 8])</ref></blockquote>Other places dealing with Vrkshashastra mention that (Rajanighantu) the plants belonging to different varnas should not be crossed with each other.  

'''Varnakshara mala:''' Even the alphabets have been classified under the varna vyavastha. Svara varnas are to be known as brahmana, of the five vargas (Kavarga and other) consonant groups the first four (alpapranas and mahapranas) of each group are to be known as belonging to Kshatriya varna, the panchama akshara of each group along with the Antasta are said to belong to the Vaishya group. Ushmana and Hakara group are said to be of the Shudra varna.  <blockquote>स्वरास्तु ब्राह्मणा ज्ञेया वर्गाणां प्रथमाश्च ये द्वितीयाश्च तृतीयाश्च चतुर्थाश्चापि भूमिपाः २</blockquote><blockquote>वर्गाणां पञ्चमा वैश्या अन्तस्थाश्च तथैव च ऊष्माणश्च हकारश्च शूद्रा एव प्रकीर्तिताः ३ YSmrti?</blockquote>'''Animals:''' Animals have been classified into groups; for example, goat has been supposed to be in the Brahmana varna Shatapatha Brahmana (SB 6.4.4.22), horse is kshatriya (SB 6.4.4.12), donkey is a vaishya and shudra (SB 6.4.4.12) as well.  

 

'''Varnakshara mala:''' Even the alphabets have been classified under the varna vyavastha. Svara varnas are to be known as brahmana, of the five vargas (Kavarga and other) consonant groups the first four (alpapranas and mahapranas) of each group are to be known as belonging to Kshatriya varna, the panchama akshara of each group along with the Antasta are said to belong to the Vaishya group. Ushmana and Hakara group are said to be of the Shudra varna.<ref name=":9" /> <blockquote>स्वरास्तु ब्राह्मणा ज्ञेया वर्गाणां प्रथमाश्च ये द्वितीयाश्च तृतीयाश्च चतुर्थाश्चापि भूमिपाः २</blockquote><blockquote>वर्गाणां पञ्चमा वैश्या अन्तस्थाश्च तथैव च ऊष्माणश्च हकारश्च शूद्रा एव प्रकीर्तिताः ३</blockquote>'''Animals:''' Animals have been classified into groups; for example, goat has been supposed to be in the Brahmana varna Shatapatha Brahmana (SB 6.4.4.22), horse is kshatriya (SB 6.4.4.12), donkey is a vaishya and shudra (SB 6.4.4.12) as well.<ref name=":10" />

== वर्णविचारः ॥ The Concept of Varna ==

== वर्णविचारः ॥ The Concept of Varna ==

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.

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 are 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 well-being 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 well-being 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 [[Vedas (वेदाः)|veda]] and dharmashastras has been that of a “conceptual framework". The primary introduction of the concept of Varna comes in the grandiose of Purusha Sukta, where all Varnas are part of divine Supreme, part of Vishvaroopa. [[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>

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". The primary introduction of the concept of Varna comes in the grandiose of Purusha Sukta, where all Varnas are part of divine Supreme, part of Vishvaroopa.

 

[[Rigveda (ऋग्वेदः)|Rigveda]] Purushasukta (mantra 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" />

=== धर्मसूत्रेषु वर्णः ॥ Varna in Dharmasutras ===

=== सूत्रचरणग्रन्थेषु वर्णः ॥ Varna in Sutracharanas ===

=== स्मृत्यां वर्णः ॥ Varna in Smrti ===

=== स्मृत्यां वर्णः ॥ Varna in Smrti ===