Varṇāśrama-dharma (Introduction)

The varṇāśrama-dharma represents the social principles of the Hindus. Varṇāśramadharma means the duties related to social class (varṇa) and different stages of life (āśrama) in spiritual discipline to be performed by every member of the society.^[1]

In a society, the role of dharma is very significant. Dharma contributes to the preservation, progress and welfare of the society and, in a wider sense, of the whole world. The term dharma is explained as dhāranāt dharma iti āhuḥ^[2] It means what supports life is called dharma. Dharma creates life, sustains it and saves it from evil consequences.^[3] The society is composed of divergent people who have different mental tendencies. People were classified under four broad categories in order of merit, such as Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra and also entrusted with different types of duties.^[4] In its own field, each class is considered as the best one and obtains the highest perfection by discharging its dharma dedicatedly.^[5]

The word varṇa is found in the early Ṛgvedic period. In some Ṛgvedic hymns^[6], the word varṇa is used to mean colour, light, complexion etc. Again some other hymns of the Ṛgveda^[7] give a different meaning of the word varṇa which means a class of people having fair or dark complexion. In the Puruṣasūkta of the Ṛgveda, there is the mention of the origin of four varṇas from different parts of the Vedapuruṣa. Here it is mentioned that the Brāhmaṇa is the mouth of the Vedapuruṣa, the Rājanya is his arms, the Vaiśya is his thighs and the Śūdra is his feet^[8]. These four varṇas are mentioned in some other Vedic texts also^[9]. In the Bhāgavatapurāṇa, varṇa is used to signify both colour^[10] and caste^[11]. The Manusmṛti also mentions the four varṇas in the different sides of Prajāpati^[12]. According to Śrīmadbhagavadgītā, Lord Kṛṣṇa created the four varṇas on the principles of guṇa (quality) and karma (profession).^[13] The main duties entrusted to the four varṇas are also described in various scriptures.

In the Mārkaṇḍeyapurāṇa we find the description of four colours, viz. white, yellow, black and red related to the four varṇas. Here it is suggested that a Brāhmaṇa, a Vaiśya , a Śūdra and a Kṣatriya stationed in the east and the other sides of the meru mountain consecutively according to their varṇas^[14]. The four colours share a connection with these four varṇas which can be related to each other. Those, who are radiant as the Kumuda flower and the full moon i.e. white colour, are worthy of worship from the Brāhmaṇas, those, having the complexion of red colour, the rising sun is worthy of worship from the Kṣatriyas, and those, who are bestowers of gold i.e., of yellow colour, are worthy of worship from the Vaiśyas, and the other resembling the indigo plant i.e. dark coloured are worthy of worship from the Śūdras^[15]. Brahmā is considered as the creator of the theory of the four varṇas^[16]. This varṇa theory is based on the Sāṃkhya philosophical parts of the guṇas. According to livelihood, justice and other qualities, various limits were assigned to the four varṇas by Brahmā. The upholder of dharma established the proper ordinances and norms of dharma for the varṇas and āsramas, according to their qualities. For Brāhmaṇas, who perform the rites, the Pajapati’s world is determined, Indra’s world for Kṣatriyas who do not run away from battle, Marut’s world for Vaiśyas who follow their own dharma and the world of the Gandharvas are determined for the Śūdras, who observe servitude.^[17] The Yājñavalkyasmṛti mentions some common religious practices allotted to all the four varṇas such as-abstention from cruelty, truthfulness, not stealing, purity, control of the senses, charity, mercy, self restraint and forgiveness.^[18]

Footnotes and references:

[1]:

Manusmṛti, 2.25

[2]:

Mahābhārata, Śāntiparva, 110.11

[3]:

Ibid., 260.3

[4]:

Ibid., 60.47

[5]:

sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ / Śrīmadbhagavadgītā, 18.45

[6]:

Ṛgveda, 1.73.7; 2.3.5; 9.97.15, 9.105.4; 10.124.7

[7]:

Ibid., 2.12.4; 1.179.6; 3.34.9; 9.71.2 etc.

[8]:

brāhmaṇo’sya mukhamāsid bāhū rājanyaḥ kṛtaḥ /
urū tadasya yadvaiśyaḥ padbhyāṃ śūdro ajāyata // Ṛgveda,10.90.12

[9]:

Atharvaveda, 19.32.8; 5.17.9; Śatapathabrāhmaṇa, 5.5.4.9; Vājasaneyisaṃhitā,18.48 Taitirīyasaṃhitā, 7.1.1.4

[10]:

ā san varṇāstrayo hyasya gṛhnato nuyugaṃ tanūḥ /
śuklo raktasthā pīta idānīṃ kṛṣṇatāṃ gataḥ // Bhāgavatapurāṇa,10.8.13

[11]:

mukhabāhūṣū pādebhyaḥ puruṣasyāśramaiḥ saha /
catvāro jajñire varṇā guṇairviprādayaḥ pṛthak // Ibid.,11.5.2

[12]:

Manusmṛti, 2.31

[13]:

cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ / Śrīmadbhagavadgītā, 4.13

[14]:

Mārkaṇḍeyapurāṇa, 51.14-18

[15]:

pūjyā dvijānāṃ kumudendubhāso ye kṣatriyāṇāṃ ca navārka-varṇāḥ/
tathā viśāṃ ye kanakāvadātā nīlīnibhāḥ śūdrajanasya ye ca // Mārkaṇḍeyapurāṇa, 93.36

[16]:

Ibid., 46.3-7

[17]:

Ibid., 46.77-80

[18]:

M.N. Dutta, The Dharma Sastra,Vol.I., p.21