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Manusmṛti (10.97) likewise stresses the same.<ref name=":2" /> It says, <blockquote>वरं स्वधर्मो विगुणो न पारक्यः स्वनुष्ठितः । परधर्मेण जीवन्हि सद्यः पतति जातितः । । १०.९७ । ।<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>''varaṁ svadharmo viguṇo na pārakyaḥ svanuṣṭhitaḥ । paradharmeṇa jīvanhi sadyaḥ patati jātitaḥ । । 10.97 । ।''</blockquote>Meaning : Better is one's own duty imperfectly performed, than the duty of another performed perfectly; he who subsists by the function of another, instantly falls off from his caste.<ref>Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.ernet.dli.2015.46014/page/n329 Vol 7]), Delhi: Motilal Banarsidass Publishers.</ref>

Manusmṛti (10.97) likewise stresses the same.<ref name=":2" /> It says, <blockquote>वरं स्वधर्मो विगुणो न पारक्यः स्वनुष्ठितः । परधर्मेण जीवन्हि सद्यः पतति जातितः । । १०.९७ । ।<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>''varaṁ svadharmo viguṇo na pārakyaḥ svanuṣṭhitaḥ । paradharmeṇa jīvanhi sadyaḥ patati jātitaḥ । । 10.97 । ।''</blockquote>Meaning : Better is one's own duty imperfectly performed, than the duty of another performed perfectly; he who subsists by the function of another, instantly falls off from his caste.<ref>Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.ernet.dli.2015.46014/page/n329 Vol 7]), Delhi: Motilal Banarsidass Publishers.</ref>

Mahabharata (Anushasana Parva, Chapter 143) also enunciates how people of lower varṇa can attain higher varṇa in subsequent lives by the practice of respective svadharmas in this life.<ref name=":2" /><blockquote>एतैः कर्मफलैर्देवि न्यूनजातिकुलोद्भवः। शूद्रोऽप्यागमसम्पन्नो द्विजो भवति संस्कृतः ॥४५॥<ref name=":4" /></blockquote><blockquote>''etaiḥ karmaphalairdevi nyūnajātikulodbhavaḥ। śūdro'pyāgamasampanno dvijo bhavati saṁskr̥taḥ ॥45॥''</blockquote>That is, while svabhava determines the svadharma of an individual, the performance of svadharma will transform the svabhava from its current condition to a higher condition[17]. As Sureshwaracharya (n.d) notes “From the performance of obligatory actions, righteousness arises. From the arising of righteousness, sins are destroyed and purity of mind ensues[18].” Using this interplay between svabhava and svadharma, we can identify key elements of varṇa vyavastha and develop a conceptual framework based on it.  

Mahabharata (Anushasana Parva, Chapter 143) also enunciates how people of lower varṇa can attain higher varṇa in subsequent lives by the practice of respective svadharmas in this life.<ref name=":2" /><blockquote>एतैः कर्मफलैर्देवि न्यूनजातिकुलोद्भवः। शूद्रोऽप्यागमसम्पन्नो द्विजो भवति संस्कृतः ॥४५॥<ref name=":4" /></blockquote><blockquote>''etaiḥ karmaphalairdevi nyūnajātikulodbhavaḥ। śūdro'pyāgamasampanno dvijo bhavati saṁskr̥taḥ ॥45॥''</blockquote>That is, while svabhava determines the svadharma of an individual, the performance of svadharma will transform the svabhava from its current condition to a higher condition. Therefore, as Sri Sachchidananda Shivabhinava Narasimha Bharati Mahaswami says, “The activities which can really help us in our present stage and lead us to a higher stage are known as svadharma.” Because, as Sureshwaracharya notes “From the performance of obligatory actions, righteousness arises. From the arising of righteousness, sins are destroyed and purity of mind ensues.”<ref name=":2" /> <blockquote>नित्यकर्मानुष्ठानाद्धर्मोत्पत्तिर्धर्मोत्पत्तेः पापहानिस्ततश्चित्तशुद्धिः .... ।<ref>Suresvaracharya (1891), [https://ia601402.us.archive.org/15/items/NaishkarmyaSiddhi/NaishkarmyaSiddhi.pdf The Naishkarmyasiddhi], Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''nityakarmānuṣṭhānāddharmotpattirdharmotpatteḥ pāpahānistataścittaśuddhiḥ .... ।''</blockquote>Using this interplay between svabhava and svadharma, key elements of varṇa vyavastha can be identified and a conceptual framework based on it can be developed. Defining varṇa as a reference to the svabhava that drives people to spontaneously choose their svadharma as mentioned above, rises the need for a social vision, a conceptual framework that facilitates people to first correctly identify their svabhavas and then practice relevant svadharmas. Thus, the key elements of this conceptual framework would be:  

 

In the previous section, we defined varṇa as a reference to the svabhava that drives people to spontaneously choose their svadharma. To make this a reality then, we would need a social vision, a conceptual framework that facilitates people to first correctly identify their svabhava-s and then practice relevant svadharma-s. Thus, the key elements of this conceptual framework would be:

# Identification of the different temperaments of individuals

# Identification of the different temperaments of individuals

# Classification of people at a conceptual level into different groups according to their inherent nature and capacity

# Classification of people at a conceptual level into different groups according to their inherent nature and capacity

# Assignment of different duties/actions/paths of life most suitable/applicable to each group, such that people belonging to all the groups can attain overall wellbeing by performance of those duties

# Assignment of different duties/actions/paths of life most suitable/applicable to each group, such that people belonging to all the groups can attain overall wellbeing by performance of those duties<ref name=":2" />

'''a. Identification:''' The very first element required to construct a conceptual social order based on varṇa is a proper “mechanism” using which varṇa of an individual can be identified. And such a mechanism has been provided to us in Bhagavad-gītā, which says that the duties of various varṇa-s are to be classified based on the guṇa-s born from svabhava (verse 18.41). A similar view has been expressed by Lord Shiva in Mahābhāratam (Anuśāsanaparva, Ch. 143). Thus, “svabhava” of an individual is the key for identifying the varṇa of that person.

 

=== प्रत्यभिज्ञानम् ॥ Identification ===

The very first element required to construct a conceptual social order based on varṇa is a proper “mechanism” using which varṇa of an individual can be identified. And such a mechanism has been provided to us in Bhagavad Gita, which says that the duties of various varṇa-s are to be classified based on the guṇas born from svabhava (verse 18.41). A similar view has been expressed by Lord Shiva in Mahābhāratam (Anuśāsanaparva, Ch. 143). Thus, “svabhava” of an individual is the key for identifying the varṇa of that person.

But, this svabhava of an individual is in-turn determined by two factors: the natural tendencies inherited from one’s parents and the mental impressions (saṃskāra-s) one inherits from previous lives; and both these factors are in-turn dependent on prārabdha karma-s[19]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 varṇa. But, here the reference is to the ‘prārabdha karma’and the svabhava one inherits due to prārabdha and not necessarily[20]a reference to being born in a tribe, caste, class, or family.

But, this svabhava of an individual is in-turn determined by two factors: the natural tendencies inherited from one’s parents and the mental impressions (saṃskāra-s) one inherits from previous lives; and both these factors are in-turn dependent on prārabdha karma-s[19]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 varṇa. But, here the reference is to the ‘prārabdha karma’and the svabhava one inherits due to prārabdha and not necessarily[20]a reference to being born in a tribe, caste, class, or family.

'''b. Classification:''' With guṇa and svabhava as the identifying factor, Hindu dharma texts have created four conceptual categories: brahmaṇa, kshatriya, vaiśya and śūdra. Adi Shankaracharya, while commenting on Bhagavad-gītā (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 rajaspredominates; in vaiśya, both rajas and tamas exist, but rajaspredominates; and śūdra is one in whom both rajas and tamas exist, but tamas predominates. These guṇa-s are revealed by the natural temperaments and behavior exhibited by the person.

=== वर्गीकरणम् ॥ Classification ===

With guṇa and svabhava as the identifying factor, Hindu dharma texts have created four conceptual categories: brahmaṇa, kshatriya, vaiśya and śūdra. 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 rajaspredominates; in vaiśya, both rajas and tamas exist, but rajaspredominates; and śūdra is one in whom both rajas and tamas exist, but tamas predominates. These guṇa-s are revealed by the natural temperaments and behavior exhibited by the person.

Elaborating on this, Bhāgavatapurāṇa (11.17.16-19), lists what temperaments and behavior indicates what varṇa designation 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 brahmaṇa-s; dynamic power, bodily strength, determination, heroism, forbearance, generosity, great endeavor, steadiness, devotion to the brahmaṇa-s and leadership are the natural qualities of the kshatriya-s; faith in God and Vedas, dedication to charity, freedom from hypocrisy, service to the brahmaṇa-s and perpetually desiring to accumulate more money are the natural qualities of the vaiśya-s, service without duplicity to others, cows and gods and complete satisfaction with whatever income is obtained in such service, are the natural qualities of śūdra-s.

Elaborating on this, Bhāgavatapurāṇa (11.17.16-19), lists what temperaments and behavior indicates what varṇa designation 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 brahmaṇa-s; dynamic power, bodily strength, determination, heroism, forbearance, generosity, great endeavor, steadiness, devotion to the brahmaṇa-s and leadership are the natural qualities of the kshatriya-s; faith in God and Vedas, dedication to charity, freedom from hypocrisy, service to the brahmaṇa-s and perpetually desiring to accumulate more money are the natural qualities of the vaiśya-s, service without duplicity to others, cows and gods and complete satisfaction with whatever income is obtained in such service, are the natural qualities of śūdra-s.

Nonetheless, this four-fold guṇa based varṇa and the assignment of ideal duties that a person with a particular svabhava must practice, will act as general guidelines, 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 svadharmaaccordingly to attain material and spiritual success.

Nonetheless, this four-fold guṇa based varṇa and the assignment of ideal duties that a person with a particular svabhava must practice, will act as general guidelines, 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 svadharmaaccordingly to attain material and spiritual success.

'''c. Assignment:''' After successful identification and classification of the varṇa-s of people, the final stage is the assignment of duties or svadharma for each person according to his/her own inherent temperaments. Bhagavad-gītā (18.42-44) assigns following duties to people exhibiting different varṇa svabhava. Brahmaṇa-s are assigned: control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, jñāna (Knowledge of the scriptures), vijñāna (experiential understanding of what is presented in the scriptures) and āstikya (faith and conviction in the truth expounded in the scriptures regarding God, etc.), as their duties. Similarly kshatriya-s are assigned: heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness; vaiśya-s are assigned: agriculture, cattle-rearing and trade; and śūdra-s are assigned service as their duty.

=== धर्मनियोजनम् ॥ Assignment ===

After successful identification and classification of the varṇa-s 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 varṇa svabhava. Brahmaṇa-s are assigned: control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, jñāna (Knowledge of the scriptures), vijñāna (experiential understanding of what is presented in the scriptures) and āstikya (faith and conviction in the truth expounded in the scriptures regarding God, etc.), as their duties. Similarly kshatriya-s are assigned: heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness; vaiśya-s are assigned: agriculture, cattle-rearing and trade; and śūdra-s are assigned service as their duty.

Manusmṛti (1.88-91) has further elaborated the duties for people having the four varṇa guṇa-s thus- teaching and studying, sacrificing for their own benefit and for others, giving and accepting (of alms) as duties of brahmaṇa-s; protection of the people, giving charity, to offer sacrifices (yajña), to study (the veda), and to abstain from attaching himself to sensual pleasures as duties of kshatriya-s, 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 vaiśya; and serving the other varṇa-s, i.e. rest of the society by means of various professions[22] like arts, sculpture making, wood carving, etc.

Manusmṛti (1.88-91) has further elaborated the duties for people having the four varṇa guṇa-s thus- teaching and studying, sacrificing for their own benefit and for others, giving and accepting (of alms) as duties of brahmaṇa-s; protection of the people, giving charity, to offer sacrifices (yajña), to study (the veda), and to abstain from attaching himself to sensual pleasures as duties of kshatriya-s, 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 vaiśya; and serving the other varṇa-s, i.e. rest of the society by means of various professions[22] like arts, sculpture making, wood carving, etc.