05

From the viewpoint of ensuring a systematic, development and goal-oriented human life, there are two very important concepts in the Sanatana Dharma namely, the Varna Vyavastha and the Ashrama Vyavastha, which have remained noteworthy for a long time. The Varna Vyavastha is to determine Karmas according to one’s virtues and nature and the Ashrama Vyavastha to guide man to make life meaningful while discharging duties in four stages. As the references to the Varna and the Ashrama Vyavastha appeared in the major Vedic texts themselves as basic instructions for the success of human life, they had a very special significance in the Sanatana Dharma itself. Not only this, but stepping forward in life in accordance with these systems in the form of duties was accepted as a Dharma itself. Putting both of them together, the term ‘Varnashrama Dharma’ also came to be known as a prevalent system in ancient times. Therefore, a careful, prejudice-free and true review of both of these is necessary while discussing the Sanatana Dharma.

Varna: The basic idea of the Varna system appears in a Mantra (90: 12) of the Purushasukta (which is dedicated to the One Cosmic Man, i.e., the Indivisible Totality), the Tenth Mandala of the Rigveda, the foremost interpreter of the Sanatana Dharma and also the first basic text of it. This mention purely calls for the determination of man’s Varna according to his nature and expectation of his engagement in action accordingly. At the same time, the desired human characteristics and qualities according to Varna are also described by this mention,  “Braahminoasya Mukhamaasiidbaahuu Raajanyah Kritah/ Uuruu Tadasya Yadvaishyah Padbhayaam Shuudro Ajaayata//” That is, a Brahmin should be knowledgeable (scholar) and renunciant, a Kshatriya should be a physically strong, a warrior and defender, the Vaishya should be a collector of wealth, grains, animals etc. and a Shudra should be of a laborious nature. This Mantra of the Rigveda also appears more or less in the same way in the Yajurveda (31: 11) and the Atharvaveda (19: 6: 6) respectively.

In the larger perspective of humanity or the Jagat, the mouth of society is depicted by the life of a Brahmin, the arms by the life of a Kshatriya, the thighs by the life of a Vaishya and the legs are symbolised by the life of a Shudra. A society that operates according to this structure, must be dedicated to the welfare of one and all according to these qualities.

The Vedic context of the Varna system may seem to be in the perspective of the world, but its larger perspective is, undoubtedly, universal. The Varna system should be seen and understood as the body of the entire cosmic system in the form of universal unity, which is based on the same Indivisible Whole –God and is operated by Him. According to the quality of mouth, knowledge and renunciation should be the virtues of a Brahmin. According to the quality of the arms, purification, protection and rescue should be the virtues of a Kshatriya. According to the quality of the middle part of the stomach, collection of the food etc. should be the virtue of a Vaishya and according to the quality of the feet such as laboriousness should be the virtue of a Shudra.

This Mantra of the Purushasukta of the Rigveda, which has also been interpreted by scholars according to their own viewpoint, is eventually dedicated to the reality of the smooth and disciplined operation of the entire system from the beginning –individual-social to the universal level by the Omnipresent Indivisible Whole, the Supreme Being Himself.

There are references to the Varna system in the Upanishads, the Mahabharata and the Puranas. But, in this regard, after the Vedas, the Shlokas appearing in the Shrimadbhagavadgita are very clear and meaningful. In the Shrimadbhagavadgita (18: 41), it is mentioned that the Varna system has been established by God as divided into Brahmins, Kshatriyas, Vaishyas and Shudras purely on the basis of the virtues arising from Karma-nature, “Braahminakshatriyavishaam Shuudraanaam Cha Parantapa/ Karmaani Pravibhaktaani Svabhaavaprabhavairgunaih//” 

In the Manusmriti (10: 65) it has been declared that the basis of the division of the Varna system is according to one’s virtues and actions and even so the determination of one’s Varna, “Shuudro Braahminataameti Braahminashchaiti Shuudrataam/ Kshatriyaajjaatamevam Tu Vidyaadvaishyaattathaiva Cha//”

It is true that every human being, man or woman, has some natural virtues. Out of them, one virtue remains the foremost. Man’s skill in action is revealed according to the foremost one. According to that, determining one’s Varna is a great idea or principle. In the Vedas and other major scriptures of the Sanatana Dharma including the Shrimadbhagavadgita, the idea of the Varna system based on determination of one’s action is unique in reality and it is still worth considering.

Without any kind of discrimination of high and low, the performance of work by each one on the basis of her/his natural virtues or qualities paves the way for the all-round development of one as well as the upliftment of the society. This method of division of work in the society according to the Varna Vyavastha of the Sanatana Dharma also provides a great impetus to the smooth functioning of the system. In this form, it is relevant even today in the condition of desired modification as per the demand of time and circumstances.

There have been ideological differences among scholars regarding the reasons and circumstances of the emergence or establishment of the Varna system and also about the basic spirit of this system. There are agreements-disagreements about the references to this system, which appear in the Vedas and other texts of the Sanatana Dharma. But, even after this, it would be better to accept the truth that any person, man or woman, may be born to parents of any of the Varnas, if the basis for determining her/his Varna is her/his Karma, and accordingly she/he gets the opportunities to work in the same way with certainty as we find examples of many people from ancient times such as Satyakama Jabala (the disciples of Maharishi Gautama), Maharishi Vedavyasa and Maharishi Vishwamitra etc.), the process of her/his life path will be simple and, undoubtedly, development-oriented. Along with the earlier quoted verse (18: 41) of the Shrimadbhagavadgita, the Shloka (4. 13) related to the Varna system is also has the same basic spirit, “Chaaturvarnyam Mayaa Srishtam Gunakarmavibhaagashah/ Tasya Kartaa-ramapi Maam Viddhayakartaaramavyayam//”, i.e., “The duties of Brahmins, Kshatriyas, Vaishyas and Shudras are distributed according to their qualities (not on the basis of birth).” It is a prime responsibility of the society to play its role in determining one’s Varna on the basis of her/his chief virtue while keeping his action-tendency at the centre.

It is necessary to clarify here that the distortion of the Varna Vyavastha and its replacement by the Caste system and, at the same time, the basis for this being birth and not one’s virtues, nature and actions, is completely contrary to the reality and the basic spirit of the Varna system. The Caste system is certainly a terrible evil; this is a social curse and, it can be repeated that this has nothing to do with the Varna system.

Ashrama: Originally derived from the Samskrit word ‘Shrama’ with the prefix ‘Aa’, ‘Ashrama’ (work, labour or effort) is another great principle of the Sanatana Dharma related to the desired righteous acts according to the age and capability of man and ultimately to the endeavours towards making the life meaningful. Under this system –the Ashrama Vyavastha, life journey of a human being considering generally of one hundred years, has been divided into four stages, the Brahmacharya (Brahmachari or a student life, from birth to twenty-five years, in which mainly one could study under the guidance of a Guru while observing the vow of celibacy), the Grihastha (household life from twenty-six to fifty years, in which one gets married, creates favourable economic condition, as well as performing other worldly duties), the Vanaprastha (retirement period from fifty-one to seventy-five years in which one gradually moves away from worldly activities, lives a restrained life, dedicate himself to the society with a spirit of service while handing over responsibilities to the coming generation) and the Sanyasa (a life of renunciation from seventy-six to one hundred years in which one completely frees himself from worldly bonds, dedicates himself to spiritual upliftment by keeping him away from all kinds of attachments), and the deeds to be performed by him in each stage have also been determined. Although the path to the next stage is automatically prepared on completion of one, but the behaviour according to the system paves the way for the meaningfulness of life along with discharge of duties.

The Ashrama system was mainly developed in the Vedic period. Although references to this system are found in texts of many branches of the Vedic philosophy, the Manusmriti, the Mahabharata, the Vishnupurana and other the Puranas, the Smritis and the Dharmasutras, etc. yet, we find the mention of the properly divided status of this system into the four Ashramas in the Jabalopanishad (composition period: approximately 300-400 BC). In the Jabalopanishad (4), it is mentioned, “Brahmacharyam Parisamaapaya Grihii Bhaved Grihii Bhutvaa Vanii Bhavedvanii Bhutvaa Pravrajet/”

These four Ashramas are the four levels of proper development of one’s personality. The Ashrama system covers all areas of life including social, educational, economic and spiritual, and ultimately its objective is to make every stage of life meaningful by moving forward through righteous acts. Like the Varna system, the importance of the Ashram system, which is well-ordered and scientific, can be understood even today with the desired modifications in this according to the demand of time and circumstances.

A lot can be learnt in the present times also by comprehending the basic spirit of the concept of the ‘Varnashrama Dharma’ emerged in the Sanatana Dharma, which fairly conveys the message to man to be dutybound in every situation and also guides him for this purpose. One can benefit by adopting it in life as per the instructions.