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

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[[Manusmrti (मनुस्मृतिः)|Manusmrti]] (1.87) describes how cosmic Purusha 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>

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[[Manusmrti (मनुस्मृतिः)|Manusmrti]] (1.87) describes how cosmic Purusha 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>

=== महाभारते वर्णः ॥ Varna in the Mahabharata ===

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It is said in the Moksha Dharma Parva in the Shanti Parva of the Mahabharata that, <blockquote>ब्राह्मणानां सितो वर्णः क्षत्रियाणां तु लोहितः । वैश्यानां पीतको वर्णः शूद्राणामसितस्तथा ॥ ५ ॥<ref name=":3">Ramnarayandatta Shastri Pandey, Mahabharata - [https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata05_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n9/mode/2up Volume 5] (Shanti Parva), Gorakhpur: Gita Press. </ref></blockquote><blockquote>''brāhmaṇānāṁ sito varṇaḥ kṣatriyāṇāṁ tu lohitaḥ । vaiśyānāṁ pītako varṇaḥ śūdrāṇāmasitastathā ॥ 5 ॥''</blockquote>Meaning: The colour of the brahmanas is white, kshatriyas is red, vaishyas is yellow and that of the shudras is black.

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Explaining how this difference of Varna came about it is said, <blockquote>न विशेषोऽस्तिवर्णानां सर्वे ब्राह्ममिदं जगत् । ब्रह्मणा पूर्वसृष्टं हि कर्मभिर्वर्णतां गतम् ॥ १० ॥<ref name=":3" /></blockquote><blockquote>''na viśeṣo'stivarṇānāṁ sarve brāhmamidaṁ jagat । brahmaṇā pūrvasr̥ṣṭaṁ hi karmabhirvarṇatāṁ gatam ॥ 10 ॥''</blockquote>Meaning: O sage, in the beginning, there was no difference among the varnas. Having originated from Lord Brahma, the entire universe was Brahmana. Later, due to the the various karmas (activities), they were differentiated on the basis of Varnas.

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Explaining how this difference of Varna came about it is said, <blockquote>न विशेषोऽस्तिवर्णानां सर्वे ब्राह्ममिदं जगत् । ब्रह्मणा पूर्वसृष्टं हि कर्मभिर्वर्णतां गतम् ॥ १० ॥<ref name=":3" /></blockquote><blockquote>''na viśeṣo'stivarṇānāṁ sarve brāhmamidaṁ jagat । brahmaṇā pūrvasr̥ṣṭaṁ hi karmabhirvarṇatāṁ gatam ॥ 10 ॥''</blockquote>Meaning: O sage, in the beginning, there was no difference among the varnas. Having originated from Lord [[Brahma (ब्रह्मा)|Brahma]], the entire universe was Brahmana. Later, due to the the various karmas (activities), they were differentiated on the basis of Varnas.

It is further said that,<blockquote>कामभोगप्रियास्तीक्ष्णाः क्रोधनाः प्रियसाहसाः । त्यक्त्वस्वधर्मारक्ताङ्गास्ते द्विजाः क्षत्रतां गताः ॥ ११ ॥<ref name=":3" /></blockquote><blockquote>''kāmabhogapriyāstīkṣṇāḥ krodhanāḥ priyasāhasāḥ । tyaktvasvadharmāraktāṅgāste dvijāḥ kṣatratāṁ gatāḥ ॥ 11 ॥''</blockquote>Meaning : Those who, having foresaken the duties appropriate for a brahmana, favoured material enjoyment, had sharp nature, anger and were known for their valorous deeds; and whose body became red due to this very reason, (those brahmanas) attained the Varna of a kshatriya.<blockquote>गोभ्यो वृत्तिं समास्थाय पीताः कृष्युपजीविनः । स्वधर्मान् नानुतिष्ठन्ति ते द्विजा वैश्यतां गताः ॥ १२ ॥<ref name=":3" /></blockquote><blockquote>''gobhyo vr̥ttiṁ samāsthāya pītāḥ kr̥ṣyupajīvinaḥ । svadharmān nānutiṣṭhanti te dvijā vaiśyatāṁ gatāḥ ॥ 12 ॥''</blockquote>Meaning: Those who accepted cattle rearing and farming as the means of livelihood due to which their colour turned yellow and who abandoned the duties of a brahmana attained the Varna of Vaishya.<blockquote>हिंसानृतप्रिया लुब्धाः सर्वकर्मोपजीविनः । कृष्णाः शौचपरिभ्रष्टास्ते द्विजाः शूद्रतां गताः ॥ १३ ॥<ref name=":3" /></blockquote><blockquote>''hiṁsānr̥tapriyā lubdhāḥ sarvakarmopajīvinaḥ । kr̥ṣṇāḥ śaucaparibhraṣṭāste dvijāḥ śūdratāṁ gatāḥ ॥ 13 ॥''</blockquote>Meaning: Those who deviated from cleanliness and good behaviour and favoured violence and untruth, and took up livelihood involving actions that are not praiseworthy due to greed and thereby had their bodies turn black, (those brahmanas) attained the Shudra Varna.<blockquote>इत्येतैः कर्मभिर्व्यस्ता द्विजा वर्णान्तरं गताः । धर्मो यज्ञक्रिया तेषां न नित्यं न प्रतिषिध्यते ॥ १४ ॥<ref name=":3" /></blockquote><blockquote>''ityetaiḥ karmabhirvyastā dvijā varṇāntaraṁ gatāḥ । dharmo yajñakriyā teṣāṁ na nityaṁ na pratiṣidhyate ॥ 14 ॥''</blockquote>Meaning : This is how due to the karmas (activities) those brahmanas got separated from their brahmanatva and attained the various Varnas. However, they have not been denied adherence to dharma and performance of [[Yajna (यज्ञः)|Yajnas]] in day to day life.

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== वर्णमीमांसा ॥ Varna Mimamsa ==

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From the Rigvedic account of Varna enumerated above, two key hermeneutic principles for understanding and interpreting the meaning of varna and their usages in different Sanatana Dharma texts can be derived, namely:

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From the Rigvedic account of Varna enumerated above, two key hermeneutic principles for understanding and interpreting the meaning of varna and their usages in different [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] texts can be derived, namely:

# Quality

# Function

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and both these factors are in-turn dependent on prarabdha karmas that decide where and in which family a person takes birth into, the life challenges that he or she will be facing in life, etc. It is for this reason, ‘birth’ or ‘janma’ was used as an identifying factor for determining varna. But, here the reference is to the ‘prarabdha karma’and the svabhava one inherits due to prarabdha and not necessarily a reference to being born in a tribe, caste, class, or family.

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Mahabharata notes that people attain different varnas due to “nature”, i.e. inherent svabhava.<ref name=":2" /> <blockquote>ब्राह्मण्यं देवि दुष्प्रापं निसर्गात् ब्राह्मणः शुभे । क्षत्रियो वैश्यशूद्रौ वा निसर्गादिति मे मतिः ॥६॥<ref name=":4" /></blockquote><blockquote>''brāhmaṇyaṁ devi duṣprāpaṁ nisargāt brāhmaṇaḥ śubhe । kṣatriyo vaiśyaśūdrau vā nisargāditi me matiḥ ॥6॥''</blockquote>After explaining how conduct (svadharma) and quality determines varṇa, it further notes that the distribution of varnas using birth is only for the sake of classification, i.e. birth was used only as easy reference to inner svabhava and hence, it is svabhava and not birth into a family, which is the real criteria for determining varṇa.<ref name=":2" /><blockquote>एते योनिफला देवि स्थानभागनिदर्शकाः । स्वयं च वरदेनोक्ता ब्रह्मणा सृजता प्रजाः ॥५३॥<ref name=":4" /></blockquote><blockquote>''ete yoniphalā devi sthānabhāganidarśakāḥ । svayaṁ ca varadenoktā brahmaṇā sr̥jatā prajāḥ ॥53॥''</blockquote>Though, some like Sri Jnanananda Bharathi believe that birth in a particular family, caste, or community is an index of previous store of actions, which by themselves cannot be seen. Hence, birth in a particular family in itself determines varṇa. However, Mahabharata (Anushasana Parva, Chapter 13) itself notes: “Even a Shudra, O goddess, that has purified his soul by pure deeds and that has subjugated all his senses, deserves to be waited upon and served with reverence as a brahmaṇa. This has been said by the Self-born ''brahmaṇa'' himself. It further says in verse 50 that "Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Shudra, if he is established on good conduct, is regarded as possessed of the status of a brahmaṇa. The status of Brahma, O auspicious lady, is equal wherever it exists~~."<ref name=":2" /> <blockquote></blockquote>This has been said by the Self-born brahmaṇa himself~~."<ref name=":2" /> <blockquote>कर्मभिः शुचिभिर्देवि शुद्धात्मा विजितेन्द्रियः । शूद्रोऽपि द्विजवत् सेव्य इति ब्रह्माब्रवीत् स्वयम् ॥४८॥<ref name=":4" /></blockquote><blockquote>''karmabhiḥ śucibhirdevi śuddhātmā vijitendriyaḥ । śūdro'pi dvijavat sevya iti brahmābravīt svayam ॥48॥''</blockquote><blockquote>स्वभावः कर्म च शुभं यत्र शूद्रोऽपि तिष्ठति । विशिष्टः स द्विजातेर्वै विज्ञेय इति मे मतिः ॥४९॥<ref name=":4" /></blockquote><blockquote>''svabhāvaḥ karma ca śubhaṁ yatra śūdro'pi tiṣṭhati । viśiṣṭaḥ sa dvijātervai vijñeya iti me matiḥ ॥49॥''</blockquote>~~And that, "The status of Brahma, O auspicious lady, is equal wherever it exists.”~~

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Mahabharata notes that people attain different varnas due to “nature”, i.e. inherent svabhava.<ref name=":2" /> <blockquote>ब्राह्मण्यं देवि दुष्प्रापं निसर्गात् ब्राह्मणः शुभे । क्षत्रियो वैश्यशूद्रौ वा निसर्गादिति मे मतिः ॥६॥<ref name=":4" /></blockquote><blockquote>''brāhmaṇyaṁ devi duṣprāpaṁ nisargāt brāhmaṇaḥ śubhe । kṣatriyo vaiśyaśūdrau vā nisargāditi me matiḥ ॥6॥''</blockquote>After explaining how conduct (svadharma) and quality determines varṇa, it further notes that the distribution of varnas using birth is only for the sake of classification, i.e. birth was used only as easy reference to inner svabhava and hence, it is svabhava and not birth into a family, which is the real criteria for determining varṇa.<ref name=":2" /><blockquote>एते योनिफला देवि स्थानभागनिदर्शकाः । स्वयं च वरदेनोक्ता ब्रह्मणा सृजता प्रजाः ॥५३॥<ref name=":4" /></blockquote><blockquote>''ete yoniphalā devi sthānabhāganidarśakāḥ । svayaṁ ca varadenoktā brahmaṇā sr̥jatā prajāḥ ॥53॥''</blockquote>Though, some like Sri Jnanananda Bharathi believe that birth in a particular family, caste, or community is an index of previous store of actions, which by themselves cannot be seen. Hence, birth in a particular family in itself determines varṇa. However, Mahabharata (Anushasana Parva, Chapter 13) itself notes: “Even a Shudra, O goddess, that has purified his soul by pure deeds and that has subjugated all his senses, deserves to be waited upon and served with reverence as a brahmaṇa. This has been said by the Self-born brahmaṇa himself. It further says in verse 50<ref name=":4" /> that "Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Shudra, if he is established on good conduct, is regarded as possessed of the status of a brahmaṇa. The status of Brahma, O auspicious lady, is equal wherever it exists."<ref name=":2" /> <blockquote>कर्मभिः शुचिभिर्देवि शुद्धात्मा विजितेन्द्रियः । शूद्रोऽपि द्विजवत् सेव्य इति ब्रह्माब्रवीत् स्वयम् ॥४८॥<ref name=":4" /></blockquote><blockquote>''karmabhiḥ śucibhirdevi śuddhātmā vijitendriyaḥ । śūdro'pi dvijavat sevya iti brahmābravīt svayam ॥48॥''</blockquote><blockquote>स्वभावः कर्म च शुभं यत्र शूद्रोऽपि तिष्ठति । विशिष्टः स द्विजातेर्वै विज्ञेय इति मे मतिः ॥४९॥<ref name=":4" /></blockquote><blockquote>''svabhāvaḥ karma ca śubhaṁ yatra śūdro'pi tiṣṭhati । viśiṣṭaḥ sa dvijātervai vijñeya iti me matiḥ ॥49॥''</blockquote>Similarly, Bhagavata Purana (7.11.35) explicitly states that a person’s svabhava must be the driving factor behind assignment of a particular varṇa to him, irrespective of the social class, he is born into.<ref name=":2" /> <blockquote>यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् । यदन्यत्रापि दृश्येत तत्तेनैव विनिर्दिशेत् ॥ ३५ ॥<ref name=":8">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Adhyaya 11].</ref> </blockquote><blockquote>''yasya yallakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam । yadanyatrāpi dr̥śyeta tattenaiva vinirdiśet ॥ 35 ॥''</blockquote>Thus, birth into a family or community can at best serve as a provisional indicator of one’s varṇa, and not as an absolute criteria. This is especially true for kaliyuga, wherein, unlike previous yugas, there is very less sync between birth in a family, svabhava, and our livelihood activities. Nevertheless, birth cannot be altogether done away with, since, the svabhava-s inherited from the parents still play an important role in determining svabhava of the children and hence may be provisionally used as one of the determining factors.<ref name=":2" />

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Similarly, Bhagavata Purana (7.11.35) explicitly states that a person’s svabhava must be the driving factor behind assignment of a particular varṇa to him, irrespective of the social class, he is born into.<ref name=":2" /> <blockquote>यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् । यदन्यत्रापि दृश्येत तत्तेनैव विनिर्दिशेत् ॥ ३५ ॥<ref name=":8">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Adhyaya 11].</ref> </blockquote><blockquote>''yasya yallakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam । yadanyatrāpi dr̥śyeta tattenaiva vinirdiśet ॥ 35 ॥''</blockquote>Thus, birth into a family or community can at best serve as a provisional indicator of one’s varṇa, and not as an absolute criteria. This is especially true for kaliyuga, wherein, unlike previous yugas, there is very less sync between birth in a family, svabhava, and our livelihood activities. Nevertheless, birth cannot be altogether done away with, since, the svabhava-s inherited from the parents still play an important role in determining svabhava of the children and hence may be provisionally used as one of the determining factors.<ref name=":2" />

=== वर्गीकरणम् ॥ Classification ===

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With guṇa and svabhava as the identifying factor, ~~Hindu~~ dharma texts have created four conceptual categories: brahmana, kshatriya, vaishya and shudra. Adi Shankaracharya, while commenting on Bhagavad Gita (4.13 & 18.41) says that brahmaṇa is a designation given to one in whom there is a predominance of sattva; kshatriya is one in whom there is both sattva and rajas, but rajas predominates; in vaishya, both rajas and tamas exist, but rajas predominates; and shudra is one in whom both rajas and tamas exist, but tamas predominates. These gunas are revealed by the natural temperaments and behavior exhibited by the person.<ref name=":2" /><blockquote>गुणकर्मविभागशः गुणविभागशः कर्मविभागशश्च। गुणाः सत्त्वरजस्तमांसि। तत्र सात्त्विकस्य सत्त्वप्रधानस्य ब्राह्मणस्य शमो दमस्तपः इत्यादीनि कर्माणि सत्त्वोपसर्जनरजः प्रधानस्य क्षत्रियस्य शौर्यतेजः प्रभृतीनि कर्माणि तमउपसर्जनरजः प्रधानस्य वैश्यस्य कृष्यादीनि कर्माणि रजउपसर्जनतमः प्रधानस्य शूद्रस्य शुश्रूषैव कर्म इत्येवं गुणकर्मविभागशः चातुर्वर्ण्यं मया सृष्टम् इत्यर्थः। (भ.गी.४.१३-शाङ्करभाष्यम्)<ref name=":5" /></blockquote><blockquote>''guṇakarmavibhāgaśaḥ guṇavibhāgaśaḥ karmavibhāgaśaśca। guṇāḥ sattvarajastamāṁsi। tatra sāttvikasya sattvapradhānasya brāhmaṇasya śamo damastapaḥ ityādīni karmāṇi sattvopasarjanarajaḥ pradhānasya kṣatriyasya śauryatejaḥ prabhr̥tīni karmāṇi tamaupasarjanarajaḥ pradhānasya vaiśyasya kr̥ṣyādīni karmāṇi rajaupasarjanatamaḥ pradhānasya śūdrasya śuśrūṣaiva karma ityevaṁ guṇakarmavibhāgaśaḥ cāturvarṇyaṁ mayā sr̥ṣṭam ityarthaḥ।'' </blockquote><blockquote>अथवा ब्राह्मणस्वभावस्य सत्त्वगुणः प्रभवः कारणम्, तथा क्षत्रियस्वभावस्य सत्त्वोपसर्जनं रजः प्रभवः, वैश्यस्वभावस्य तमउपसर्जनं रजः प्रभवः, शूद्रस्वभावस्य रजौपसर्जनं तमः प्रभवः, प्रशान्त्यैश्वर्येहामूढतास्वभावदर्शनात् चतुर्णाम् । (भ.गी.१८.४१-शाङ्करभाष्यम्) <ref>The Works of Sri Sankaracharya (Volume 12), The Bhagavad-Gita Bhashya ([https://archive.org/stream/BhagavadGitaBhashyaAdiSankara2/Bhagavad%20Gita%20Bhashya%20Adi%20Sankara%202#page/n245/mode/2up Volume 2]), Srirangam: Sri Vani Vilas Press.</ref></blockquote><blockquote>''athavā brāhmaṇasvabhāvasya sattvaguṇaḥ prabhavaḥ kāraṇam, tathā kṣatriyasvabhāvasya sattvopasarjanaṁ rajaḥ prabhavaḥ, vaiśyasvabhāvasya tamaupasarjanaṁ rajaḥ prabhavaḥ, śūdrasvabhāvasya rajaupasarjanaṁ tamaḥ prabhavaḥ, praśāntyaiśvaryehāmūḍhatāsvabhāvadarśanāt caturṇām ।''</blockquote>Elaborating on this, Bhagavata Purana (11.17.16-19), lists what temperaments and behavior indicates what varna designation is to be assigned to a person. It says: the control of mind and senses, austerity, cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to ~~God~~, mercy, and truthfulness are the natural qualities of the brahmanas; dynamic power, bodily strength, determination, heroism, forbearance, generosity, great endeavor, steadiness, devotion to the brahmanas and leadership are the natural qualities of the kshatriyas; ~~faith~~ in ~~God~~ and Vedas, dedication to charity, freedom from hypocrisy, service to the brahmanas and perpetually desiring to accumulate more money are the natural qualities of the vaishyas, service without duplicity to others, cows and deities and complete satisfaction with whatever income is obtained in such service, are the natural qualities of shudras.<ref name=":2" /><blockquote>शमो दमस्तपः शौचं संतोषः क्षांतिरार्जवम् । मद्‍भक्तिश्च दया सत्यं ब्रह्मप्रकृतयस्त्विमाः ॥ १६ ॥</blockquote><blockquote>तेजो बलं धृतिः शौर्यं तितिक्षौदार्यमुद्यमः । स्थैर्यं ब्रह्मण्यतैश्वर्यं क्षत्र प्रकृतयस्त्विमाः ॥ १७ ॥</blockquote><blockquote>आस्तिक्यं दाननिष्ठा च अदंभो ब्रह्मसेवनम् । अतुष्टिः अर्थोपचयैः वैश्य प्रकृतयस्त्विमाः ॥ १८ ॥</blockquote><blockquote>शुश्रूषणं द्विजगवां देवानां चापि अमायया । तत्र लब्धेन संतोषः शूद्र प्रकृतयस्त्विमाः ॥ १९ ॥<ref name=":6" /></blockquote><blockquote>''śamo damastapaḥ śaucaṁ saṁtoṣaḥ kṣāṁtirārjavam । mad‍bhaktiśca dayā satyaṁ brahmaprakr̥tayastvimāḥ ॥ 16 ॥''</blockquote><blockquote>''tejo balaṁ dhr̥tiḥ śauryaṁ titikṣaudāryamudyamaḥ । sthairyaṁ brahmaṇyataiśvaryaṁ kṣatra prakr̥tayastvimāḥ ॥ 17 ॥''</blockquote><blockquote>''āstikyaṁ dānaniṣṭhā ca adaṁbho brahmasevanam । atuṣṭiḥ arthopacayaiḥ vaiśya prakr̥tayastvimāḥ ॥ 18 ॥''</blockquote><blockquote>''śuśrūṣaṇaṁ dvijagavāṁ devānāṁ cāpi amāyayā । tatra labdhena saṁtoṣaḥ śūdra prakr̥tayastvimāḥ ॥ 19 ॥''</blockquote>Therefore, dharmic texts clearly give a wide framework by which people can be designated and classified according to their inherent temperaments. But, this four-fold classification is essentially a conceptual classification based on four ideal svabhava conditions (i.e. having a clear cut svabhava). For example, Manusmrti notes that there are only four varṇa and there is no fifth one.<ref name=":2" /><blockquote>ब्राह्मणः क्षत्रियो वैश्यस्त्रयो वर्णा द्विजातयः । चतुर्थ एकजातिस्तु शूद्रो नास्ति तु पञ्चमः । । १०.४ । ।<ref>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%A6%E0%A4%B6%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 10].</ref></blockquote><blockquote>''brāhmaṇaḥ kṣatriyo vaiśyastrayo varṇā dvijātayaḥ । caturtha ekajātistu śūdro nāsti tu pañcamaḥ । । 10.4 । ।''</blockquote>Yet, it does note a number of sankara jatis with mixed svabhavas, which at a later stage became consolidated under “Pancama”. The point to note here is that these are not classifications intended to stratify the society at social level, but only an attempt at understanding different guna – svabhava of people. Thus, while the four-fold classification represents four ideal cases of clearly defined svabhavas based on interplay of gunas, people on the ground may have a svabhava which would be a combination of these four-primary svabhavas. Such combinations can be enormously huge, which would be impossible to either identify or classify, hence the Manu’s statement that there are only four varṇa-s. Therefore, the classification of varna may not always reflect a ground situation, especially in kaliyuga in general and at current times in particular, as society is stratified along caste, profession, ~~and political lines~~ and the concept of guṇa and svadharma no longer drives the society.

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With guṇa and svabhava as the identifying factor, [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|Sanatana dharma texts]] have created four conceptual categories: brahmana, kshatriya, vaishya and shudra. [[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Shankaracharya]], while commenting on Bhagavad Gita (4.13 & 18.41) says that brahmaṇa is a designation given to one in whom there is a predominance of sattva; kshatriya is one in whom there is both sattva and rajas, but rajas predominates; in vaishya, both rajas and tamas exist, but rajas predominates; and shudra is one in whom both rajas and tamas exist, but tamas predominates. These gunas are revealed by the natural temperaments and behavior exhibited by the person.<ref name=":2" /><blockquote>गुणकर्मविभागशः गुणविभागशः कर्मविभागशश्च। गुणाः सत्त्वरजस्तमांसि। तत्र सात्त्विकस्य सत्त्वप्रधानस्य ब्राह्मणस्य शमो दमस्तपः इत्यादीनि कर्माणि सत्त्वोपसर्जनरजः प्रधानस्य क्षत्रियस्य शौर्यतेजः प्रभृतीनि कर्माणि तमउपसर्जनरजः प्रधानस्य वैश्यस्य कृष्यादीनि कर्माणि रजउपसर्जनतमः प्रधानस्य शूद्रस्य शुश्रूषैव कर्म इत्येवं गुणकर्मविभागशः चातुर्वर्ण्यं मया सृष्टम् इत्यर्थः। (भ.गी.४.१३-शाङ्करभाष्यम्)<ref name=":5" /></blockquote><blockquote>''guṇakarmavibhāgaśaḥ guṇavibhāgaśaḥ karmavibhāgaśaśca। guṇāḥ sattvarajastamāṁsi। tatra sāttvikasya sattvapradhānasya brāhmaṇasya śamo damastapaḥ ityādīni karmāṇi sattvopasarjanarajaḥ pradhānasya kṣatriyasya śauryatejaḥ prabhr̥tīni karmāṇi tamaupasarjanarajaḥ pradhānasya vaiśyasya kr̥ṣyādīni karmāṇi rajaupasarjanatamaḥ pradhānasya śūdrasya śuśrūṣaiva karma ityevaṁ guṇakarmavibhāgaśaḥ cāturvarṇyaṁ mayā sr̥ṣṭam ityarthaḥ।'' </blockquote><blockquote>अथवा ब्राह्मणस्वभावस्य सत्त्वगुणः प्रभवः कारणम्, तथा क्षत्रियस्वभावस्य सत्त्वोपसर्जनं रजः प्रभवः, वैश्यस्वभावस्य तमउपसर्जनं रजः प्रभवः, शूद्रस्वभावस्य रजौपसर्जनं तमः प्रभवः, प्रशान्त्यैश्वर्येहामूढतास्वभावदर्शनात् चतुर्णाम् । (भ.गी.१८.४१-शाङ्करभाष्यम्) <ref>The Works of Sri Sankaracharya (Volume 12), The Bhagavad-Gita Bhashya ([https://archive.org/stream/BhagavadGitaBhashyaAdiSankara2/Bhagavad%20Gita%20Bhashya%20Adi%20Sankara%202#page/n245/mode/2up Volume 2]), Srirangam: Sri Vani Vilas Press.</ref></blockquote><blockquote>''athavā brāhmaṇasvabhāvasya sattvaguṇaḥ prabhavaḥ kāraṇam, tathā kṣatriyasvabhāvasya sattvopasarjanaṁ rajaḥ prabhavaḥ, vaiśyasvabhāvasya tamaupasarjanaṁ rajaḥ prabhavaḥ, śūdrasvabhāvasya rajaupasarjanaṁ tamaḥ prabhavaḥ, praśāntyaiśvaryehāmūḍhatāsvabhāvadarśanāt caturṇām ।''</blockquote>Elaborating on this, Bhagavata Purana (11.17.16-19), lists what temperaments and behavior indicates what varna designation is to be assigned to a person. It says: the control of mind and senses, austerity, cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to the divine, mercy, and truthfulness are the natural qualities of the brahmanas; dynamic power, bodily strength, determination, heroism, forbearance, generosity, great endeavor, steadiness, devotion to the brahmanas and leadership are the natural qualities of the kshatriyas; belief in the divine and Vedas, dedication to charity, freedom from hypocrisy, service to the brahmanas and perpetually desiring to accumulate more money are the natural qualities of the vaishyas, service without duplicity to others, cows and deities and complete satisfaction with whatever income is obtained in such service, are the natural qualities of shudras.<ref name=":2" /><blockquote>शमो दमस्तपः शौचं संतोषः क्षांतिरार्जवम् । मद्‍भक्तिश्च दया सत्यं ब्रह्मप्रकृतयस्त्विमाः ॥ १६ ॥</blockquote><blockquote>तेजो बलं धृतिः शौर्यं तितिक्षौदार्यमुद्यमः । स्थैर्यं ब्रह्मण्यतैश्वर्यं क्षत्र प्रकृतयस्त्विमाः ॥ १७ ॥</blockquote><blockquote>आस्तिक्यं दाननिष्ठा च अदंभो ब्रह्मसेवनम् । अतुष्टिः अर्थोपचयैः वैश्य प्रकृतयस्त्विमाः ॥ १८ ॥</blockquote><blockquote>शुश्रूषणं द्विजगवां देवानां चापि अमायया । तत्र लब्धेन संतोषः शूद्र प्रकृतयस्त्विमाः ॥ १९ ॥<ref name=":6" /></blockquote><blockquote>''śamo damastapaḥ śaucaṁ saṁtoṣaḥ kṣāṁtirārjavam । mad‍bhaktiśca dayā satyaṁ brahmaprakr̥tayastvimāḥ ॥ 16 ॥''</blockquote><blockquote>''tejo balaṁ dhr̥tiḥ śauryaṁ titikṣaudāryamudyamaḥ । sthairyaṁ brahmaṇyataiśvaryaṁ kṣatra prakr̥tayastvimāḥ ॥ 17 ॥''</blockquote><blockquote>''āstikyaṁ dānaniṣṭhā ca adaṁbho brahmasevanam । atuṣṭiḥ arthopacayaiḥ vaiśya prakr̥tayastvimāḥ ॥ 18 ॥''</blockquote><blockquote>''śuśrūṣaṇaṁ dvijagavāṁ devānāṁ cāpi amāyayā । tatra labdhena saṁtoṣaḥ śūdra prakr̥tayastvimāḥ ॥ 19 ॥''</blockquote>Therefore, dharmic texts clearly give a wide framework by which people can be designated and classified according to their inherent temperaments. But, this four-fold classification is essentially a conceptual classification based on four ideal svabhava conditions (i.e. having a clear cut svabhava). For example, Manusmrti notes that there are only four varṇa and there is no fifth one.<ref name=":2" /><blockquote>ब्राह्मणः क्षत्रियो वैश्यस्त्रयो वर्णा द्विजातयः । चतुर्थ एकजातिस्तु शूद्रो नास्ति तु पञ्चमः । । १०.४ । ।<ref>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%A6%E0%A4%B6%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 10].</ref></blockquote><blockquote>''brāhmaṇaḥ kṣatriyo vaiśyastrayo varṇā dvijātayaḥ । caturtha ekajātistu śūdro nāsti tu pañcamaḥ । । 10.4 । ।''</blockquote>Yet, it does note a number of sankara jatis with mixed svabhavas, which at a later stage became consolidated under “Pancama”. The point to note here is that these are not classifications intended to stratify the society at social level, but only an attempt at understanding different guna – svabhava of people. Thus, while the four-fold classification represents four ideal cases of clearly defined svabhavas based on interplay of gunas, people on the ground may have a svabhava which would be a combination of these four-primary svabhavas. Such combinations can be enormously huge, which would be impossible to either identify or classify, hence the Manu’s statement that there are only four varṇa-s. Therefore, the classification of varna may not always reflect a ground situation, especially in kaliyuga in general and at current times in particular, as society is stratified along caste, profession, etc. and the concept of guṇa and svadharma no longer drives the society.

Nonetheless, this four-fold guṇa based varna and the assignment of ideal duties that a person with a particular svabhava must practice, will act as general guideline, which would not only help societies to evolve their own practical models according to their own unique social conditions, it will also help each individual to examine one’s own temperaments and inner leanings and compare and evaluate with respect to four-fold conceptual model and understand where he/she stands in life, such that people may choose their svadharma accordingly to attain material and spiritual success.<ref name=":2" />

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=== धर्मनियोजनम् ॥ Assignment ===

After successful identification and classification of the varnas of people, the final stage is the assignment of duties or svadharma for each person according to his/her own inherent temperaments. Bhagavad Gita (18.42-44) assigns following duties to people exhibiting different varna svabhava:

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# brahmanas are assigned: control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, jnana (Knowledge of the scriptures), vijnana (experiential understanding of what is presented in the scriptures) and astikya (faith and conviction in the truth expounded in the scriptures regarding ~~God~~, etc.), as their duties.

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# brahmanas are assigned: control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, jnana (Knowledge of the scriptures), vijnana (experiential understanding of what is presented in the scriptures) and astikya (faith and conviction in the truth expounded in the scriptures regarding the divine, etc.), as their duties.

# kshatriyas are assigned: heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness.

# vaishyas are assigned: agriculture, cattle-rearing and trade.

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* Protection of the people, giving charity, to offer sacrifices (yajna), to study (the veda), and to abstain from attaching himself to sensual pleasures as duties of kshatriyas;

* To tend cattle, giving charity, to offer sacrifices, to study (the veda), to trade, to lend money, and to cultivate land, are the duties of vaishya;

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* and serving the other varnas, i.e. rest of the society by means of various professions like arts, sculpture making, wood carving, etc.(Manu Smrt. 1.100)<ref name=":2" />

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* and serving the other varnas, i.e. rest of the society by means of various professions like [[64 Kalas (चतुःषष्टिः कलाः)|arts]], sculpture making, wood carving, etc.(Manu Smrt. 1.100)<ref name=":2" />

<blockquote>अध्यापनं अध्ययनं यजनं याजनं तथा । दानं प्रतिग्रहं चैव ब्राह्मणानां अकल्पयत् । । १.८८ । ।</blockquote><blockquote>प्रजानां रक्षणं दानं इज्याध्ययनं एव च । विषयेष्वप्रसक्तिश्च क्षत्रियस्य समासतः । । १.८९ । ।</blockquote><blockquote>पशूनां रक्षणं दानं इज्याध्ययनं एव च । वणिक्पथं कुसीदं च वैश्यस्य कृषिं एव च । । १.९० । ।</blockquote><blockquote>एकं एव तु शूद्रस्य प्रभुः कर्म समादिशत् । एतेषां एव वर्णानां शुश्रूषां अनसूयया । । १.९१ । ।</blockquote><blockquote>सर्वं स्वं ब्राह्मणस्येदं यत्किं चिज्जगतीगतम् । श्रैष्ठ्येनाभिजनेनेदं सर्वं वै ब्राह्मणोऽर्हति । । १.१०० । ।<ref name=":0" /></blockquote><blockquote>adhyāpanaṁ adhyayanaṁ yajanaṁ yājanaṁ tathā ।dānaṁ pratigrahaṁ caiva brāhmaṇānāṁ akalpayat । । 1.88 । ।</blockquote><blockquote>prajānāṁ rakṣaṇaṁ dānaṁ ijyādhyayanaṁ eva ca ।viṣayeṣvaprasaktiśca kṣatriyasya samāsataḥ । । 1.89 । ।</blockquote><blockquote>paśūnāṁ rakṣaṇaṁ dānaṁ ijyādhyayanaṁ eva ca । vaṇikpathaṁ kusīdaṁ ca vaiśyasya kr̥ṣiṁ eva ca । । 1.90 । ।</blockquote><blockquote>''ekaṁ eva tu śūdrasya prabhuḥ karma samādiśat । eteṣāṁ eva varṇānāṁ śuśrūṣāṁ anasūyayā । । 1.91 । ।''</blockquote><blockquote>''sarvaṁ svaṁ brāhmaṇasyedaṁ yatkiṁ cijjagatīgatam । śraiṣṭhyenābhijanenedaṁ sarvaṁ vai brāhmaṇo'rhati । । 1.100 । ।''</blockquote>It is clear from the above discussion that the duties assigned to people are

# in sync with their inherent temperaments

# duties further seek to reinforce and strengthen the already present inner talents and temperaments

# through performance of these duties, though different for different persons, all will attain complete success and overall welfare. (Bhag.Gita.18.45)<ref name=":2" />

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<blockquote>स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥१८- ४५॥<ref name=":7" /></blockquote><blockquote>''sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ । svakarmanirataḥ siddhiṁ yathā vindati tacchr̥ṇu ॥18- 45॥''</blockquote>It is also clear that, contrary to popular understanding, varna does not refer to any particular vocation. Instead it provides guidelines of a general nature regarding suitable duties for people with different temperaments, which they can in-turn implement through choosing any of the vocations, which are in sync with their svadharma. A brahmaṇa varṇa person, for example, may be a teacher teaching wide range of subjects, or a priest at a temple, or a ~~Ritvik~~, etc. who performs yajna, or a scholar in any of the vidyas. Similarly, a Shudra may well have been a painter, wood carver, architect, sculpture, labor, artisans, or in any other profession in the service industry. In other words, varna grouping is clearly a conceptual classification and has no direct connection to kulas or clan groupings based on trade and skills. Similarly, varna grouping is not related to ethno-cultural jati groupings or the colonial formulation of castes.

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<blockquote>स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥१८- ४५॥<ref name=":7" /></blockquote><blockquote>''sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ । svakarmanirataḥ siddhiṁ yathā vindati tacchr̥ṇu ॥18- 45॥''</blockquote>It is also clear that, contrary to popular understanding, varna does not refer to any particular vocation. Instead it provides guidelines of a general nature regarding suitable duties for people with different temperaments, which they can in-turn implement through choosing any of the vocations, which are in sync with their svadharma. A brahmaṇa varṇa person, for example, may be a teacher teaching wide range of subjects, or a priest at a temple, or a [[Rtvik (ऋत्विक्)|Rtvik]], etc. who performs yajna, or a scholar in any of the vidyas. Similarly, a Shudra may well have been a painter, wood carver, architect, sculpture, labor, artisans, or in any other profession in the service industry. In other words, varna grouping is clearly a conceptual classification and has no direct connection to kulas or clan groupings based on trade and skills. Similarly, varna grouping is not related to ethno-cultural jati groupings or the colonial formulation of castes.

It is important here, to distinguish between

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== पुरुषार्थः वर्णधर्मश्च ॥ Purushartha and Varna Dharma ==

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Sanatana dharma conceives a four-fold goal of human life called “purusharthas”: dharma, artha, kama and moksha. This framework of life wherein each human being has an obligation to pursue the four-fold goals in his or her life is a unique and very important contribution of Sanatana Dharma. Since, human life is considered very unique due to them having free-will and the ability to make choices, the dharma traditions have conceived four purusharthas to provide a guidance for the exertion of this free-will in a righteous and meritorious way.

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Sanatana dharma conceives a four-fold goal of human life called “purusharthas”: dharma, artha, kama and [[Moksha (मोक्षः)|moksha]]. This framework of life wherein each human being has an obligation to pursue the four-fold goals in his or her life is a unique and very important contribution of Sanatana Dharma. Since, human life is considered very unique due to them having free-will and the ability to make choices, the dharma traditions have conceived four purusharthas to provide a guidance for the exertion of this free-will in a righteous and meritorious way.

While artha and Kama refer to pursuing worldly pleasures and prosperity, respectively, moksha refers to pursuing spiritual emancipation in the form of ultimate liberation from the cycle of birth and death. Dharma, on the other hand, is the connecting principle, which on the one hand facilitates an individual to attain artha and kama, all the while taking one closer and closer to moksha as well. Because, “Achieving moksha becomes possible only when a life pursuing desires (kama) and wealth (artha) has been led consistently within the framework of dharma. Dharma thus plays a very crucial role in not only ensuring a good life here and now, but also in enabling one to attain the state of supreme good or liberation, from which there is no lapsing back to karma and rebirth.”

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Purusharthas are very vital for people to lead their lives to the fullest. An individual will only find self-fulfillment and contentment, when he is able to understand his inner potential and work towards realizing them on the ground, all the while also fulfilling his other basic needs, on the one hand and slowly moving towards spiritual emancipation, on the other. Thus, performance of svadharma or righteous duties constitute the key to attaining overall wellbeing by an individual.

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Dharma traditions enunciate these righteous duties as having two aspects. ~~The first is the~~

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Dharma traditions enunciate these righteous duties as having two aspects.

# सामान्यधर्मः ॥ Samanyadharma : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings.

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# विशेषधर्मः ॥ Vishesha dharma : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama. Among these different elements of vishesha dharma, it is the varṇa dharma along with ashrama dharma that caters to different stages in a person’s life, which can be considered as the most defining principles of svadharma or righteous duties with respect to an individual, since they alone cater to the unique temperaments, potential competencies, and inner calling of an individual.

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# विशेषधर्मः ॥ Vishesha dharma : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama. Among these different elements of vishesha dharma, it is the varṇa dharma along with [[Ashrama Dharma (आश्रमधर्मः)|ashrama dharma]] that caters to different stages in a person’s life, which can be considered as the most defining principles of svadharma or righteous duties with respect to an individual, since they alone cater to the unique temperaments, potential competencies, and inner calling of an individual.

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Notably, the varṇa model places knowledge, particularly spiritual knowledge (adhyatma vidya) and transcendent knowledge (atma vidya) at the top, like the head of a human being and a whole conceptual framework has been conceived such that all other mundane activities be it politics, commerce, or labor, are perceived as actions that facilitate individuals to eventually reach the ultimate goal of jnana and moksha. In fact, a clear correlation between ~~varṇa–ashrama~~, on the one hand, and purusharthas on the other hand can be established. Though, the four purusharthas are equally applicable to all human beings irrespective of their varna, there is also a clear correlation between the svabhava of a person and the purushartha he is most likely to consider as central to his life.

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Notably, the varṇa model places knowledge, particularly spiritual knowledge (adhyatma vidya) and transcendent knowledge (atma vidya) at the top, like the head of a human being and a whole conceptual framework has been conceived such that all other mundane activities be it politics, commerce, or labor, are perceived as actions that facilitate individuals to eventually reach the ultimate goal of jnana and moksha. In fact, a clear correlation between [[Varnashrama Dharma (वर्णाश्रमधर्मः)|varna–ashrama]], on the one hand, and purusharthas on the other hand can be established. Though, the four purusharthas are equally applicable to all human beings irrespective of their varna, there is also a clear correlation between the svabhava of a person and the purushartha he is most likely to consider as central to his life.

For.example,

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* kshatriya is associated with dharma, because their foremost duty is the protection of dharma and the welfare of citizens, and not pursuance of personal desires or wealth

* brahmanas are associated with moksha, because it is the ultimate calling of the brahmana and they are by svabhava spiritual in outlook.

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In fact, Vajrasuchika Upaniṣad (Verse 10) says, a true brahmana is one who has established himself in Brahman i.e. Attained moksha.<ref name=":2" /> <blockquote>यः कश्चिदात्मानमद्वितीयं जातिगुणक्रियाहीनं षडूर्मिषड्भावेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं स्वयं निर्विकल्पमशेषकल्पाधारशेषभूतान्तर्यामित्वेन वर्तमानमन्तर्यहिश्चाकाशवदनुस्यूतमखण्डानन्द-स्वभावमप्रमेयमनुभवैकवेद्यमपरोक्षतया भासमानं करतलमलकवत्साक्षादपरोक्षीकृत्य कृतार्थतया कामरागादिदोषरहितः शमदमादिसम्पन्नो भावमात्सर्यतृष्णाशामोहादिरहितो दम्भाहङ्कारदिभिरसंस्पृष्टचेता वर्तत एवमुक्तलक्षणो यः स एव ब्राह्मणेति श्रुतिस्मृतीतिहास-पुराणानामभिप्रायः । अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव ।<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%9C%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%82%E0%A4%9A%E0%A5%8D%E0%A4%AF%E0%A5%81%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Vajrasuchika Upanishad]</ref></blockquote><blockquote>yaḥ kaścidātmānamadvitīyaṁ jātiguṇakriyāhīnaṁ ṣaḍūrmiṣaḍbhāvetyādisarvadoṣarahitaṁ satyajñānānandānantasvarūpaṁ svayaṁ nirvikalpamaśeṣakalpādhāraśeṣabhūtāntaryāmitvena vartamānamantaryahiścākāśavadanusyūtamakhaṇḍānanda-svabhāvamaprameyamanubhavaikavedyamaparokṣatayā bhāsamānaṁ karatalamalakavatsākṣādaparokṣīkr̥tya kr̥tārthatayā kāmarāgādidoṣarahitaḥ śamadamādisampanno bhāvamātsaryatr̥ṣṇāśāmohādirahito dambhāhaṅkāradibhirasaṁspr̥ṣṭacetā vartata evamuktalakṣaṇo yaḥ sa eva brāhmaṇeti śrutismr̥tītihāsa-purāṇānāmabhiprāyaḥ । anyathā hi brāhmaṇatvasiddhirnāstyeva ।</blockquote>Meaning: Whoever he may be, he who has directly realised his Atma and who is directly cognizant, like the myrobalan in his palm, of his Atma that is without a second, that is devoid of class and actions, that is free from the faults of the six stains and the six changes, that is of the nature of truth, knowledge, bliss, and eternity, that is without any change in itself, that is the substratum of all the kalpas, that exists penetrating all things that pervades everything within and without as akasha , that is of nature of undivided bliss, that cannot be reasoned about and that is known only by direct cognition. He who by the reason of having obtained his wishes is devoid of the faults of thirst after worldly objects and passions, who is the possessor of the qualifications beginning with shama, who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who possesses all these qualities and means he only is the brahmana. Such is the opinion of the vedas, the smrtis, the itihasa and the puranas. Otherwise one cannot obtain the status of a brahmana.<ref>K.Narayanasvami Aiyar (1914), [https://archive.org/details/thirtyminorupani00xxxxuoft/page/n127 Thirty Minor Upanishads], Madras. </ref>

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In fact, Vajrasuchika Upaniṣad (Verse 10) says, a true brahmana is one who has established himself in Brahman i.e. Attained moksha.<ref name=":2" /> <blockquote>यः कश्चिदात्मानमद्वितीयं जातिगुणक्रियाहीनं षडूर्मिषड्भावेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं स्वयं निर्विकल्पमशेषकल्पाधारशेषभूतान्तर्यामित्वेन वर्तमानमन्तर्यहिश्चाकाशवदनुस्यूतमखण्डानन्द-स्वभावमप्रमेयमनुभवैकवेद्यमपरोक्षतया भासमानं करतलमलकवत्साक्षादपरोक्षीकृत्य कृतार्थतया कामरागादिदोषरहितः शमदमादिसम्पन्नो भावमात्सर्यतृष्णाशामोहादिरहितो दम्भाहङ्कारदिभिरसंस्पृष्टचेता वर्तत एवमुक्तलक्षणो यः स एव ब्राह्मणेति श्रुतिस्मृतीतिहास-पुराणानामभिप्रायः । अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव ।<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%9C%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%82%E0%A4%9A%E0%A5%8D%E0%A4%AF%E0%A5%81%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Vajrasuchika Upanishad]</ref></blockquote><blockquote>yaḥ kaścidātmānamadvitīyaṁ jātiguṇakriyāhīnaṁ ṣaḍūrmiṣaḍbhāvetyādisarvadoṣarahitaṁ satyajñānānandānantasvarūpaṁ svayaṁ nirvikalpamaśeṣakalpādhāraśeṣabhūtāntaryāmitvena vartamānamantaryahiścākāśavadanusyūtamakhaṇḍānanda-svabhāvamaprameyamanubhavaikavedyamaparokṣatayā bhāsamānaṁ karatalamalakavatsākṣādaparokṣīkr̥tya kr̥tārthatayā kāmarāgādidoṣarahitaḥ śamadamādisampanno bhāvamātsaryatr̥ṣṇāśāmohādirahito dambhāhaṅkāradibhirasaṁspr̥ṣṭacetā vartata evamuktalakṣaṇo yaḥ sa eva brāhmaṇeti śrutismr̥tītihāsa-purāṇānāmabhiprāyaḥ । anyathā hi brāhmaṇatvasiddhirnāstyeva ।</blockquote>Meaning: Whoever he may be, he who has directly realised his Atma and who is directly cognizant, like the myrobalan in his palm, of his Atma that is without a second, that is devoid of class and actions, that is free from the faults of the six stains and the six changes, that is of the nature of truth, knowledge, bliss, and eternity, that is without any change in itself, that is the substratum of all the kalpas, that exists penetrating all things that pervades everything within and without as akasha , that is of nature of undivided bliss, that cannot be reasoned about and that is known only by direct cognition. He who by the reason of having obtained his wishes is devoid of the faults of thirst after worldly objects and passions, who is the possessor of the qualifications beginning with shama, who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who possesses all these qualities and means he only is the brahmana. Such is the opinion of the vedas, the [[Smrti (स्मृतिः)|smrtis]], the [[Itihasa (इतिहासः)|itihasa]] and the [[Puranas (पुराणानि)|puranas]]. Otherwise one cannot obtain the status of a brahmana.<ref>K.Narayanasvami Aiyar (1914), [https://archive.org/details/thirtyminorupani00xxxxuoft/page/n127 Thirty Minor Upanishads], Madras. </ref>

Noting the correlation between varṇa and ashrama, Vaikhanasa Dharmasutra (1.1), notes that brahmaṇa has eligibility to all the four ashramas, kshatriya to three and vaishyas to two.<ref name=":2" /> <blockquote>ब्राह्मणस्याश्रमश्चत्वारः क्षत्रियस्याद्यास्त्रयो वैश्यस्य द्वावेव ... । ''brāhmaṇasyāśramaścatvāraḥ kṣatriyasyādyāstrayo vaiśyasya dvāveva ... ।''<ref>[http://vedicreserve.mum.edu/kalpa/dharma/vaikhanasa_dharma_sutra.pdf Vaikhanasa Dharmasutra]</ref></blockquote>What is important to note here, is that, in a social order derived from and rooted in the conceptual framework of varna individuals would be able to freely pursue their inner-calling and attain complete well-being.<ref name=":2" />

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