Varna Dharma (वर्णधर्मः) - Revision history

Prthvi: seva

2020-12-05T16:04:02Z

seva

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Pṛthvī: Text replacement - "भारतीय" to "धार्मिक"

2020-06-18T08:45:01Z

Text replacement - "भारतीय" to "धार्मिक"

Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T16:54:03Z

Text replacement - "spiritual" to "adhyatmik"

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Fordharma: /* चातुर्वर्ण्यव्यवस्थायाः विस्तृतिः ॥ Universality of Chaturvarnyas */

2020-03-02T14:36:09Z

चातुर्वर्ण्यव्यवस्थायाः विस्तृतिः ॥ Universality of Chaturvarnyas

Fordharma at 16:40, 1 March 2020

2020-03-01T16:40:14Z

Fordharma: /* सूत्रचरणग्रन्थेषु वर्णः ॥ Varna in Sutracharanas */ added content and transliteration

2020-03-01T16:32:19Z

सूत्रचरणग्रन्थेषु वर्णः ॥ Varna in Sutracharanas: added content and transliteration

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Fordharma: /* सूत्रचरणग्रन्थेषु वर्णः ॥ Varna in Sutracharanas */

2020-02-29T20:27:07Z

सूत्रचरणग्रन्थेषु वर्णः ॥ Varna in Sutracharanas

Fordharma: editing

2020-02-29T19:26:23Z

editing

Fordharma: adding content and references

2020-02-29T18:42:38Z

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2020-02-29T17:48:00Z

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 === वर्गीकरणम् ॥ Classification ===
-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.
+With guṇa and svabhava as the identifying factor, [[Bharatiya Samskrtika Parampara (धार्मिकसांस्कृतिकपरम्परा)|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 adhyatmik success.<ref name=":2" />

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 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>
-'''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><blockquote>...tadyaddūrvā bhavatyoṣadhīnāmevāsmiṁsta-tkṣatraṁ dadhātyatho pratiṣṭhāmetāni ha vai... (Aita. Brah. 8.37.4)</blockquote>
+'''Plants:''' Palasha tree is brahmana and durva (a kind of grass used in rituals) 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><blockquote>...tadyaddūrvā bhavatyoṣadhīnāmevāsmiṁsta-tkṣatraṁ dadhātyatho pratiṣṭhāmetāni ha vai... (Aita. Brah. 8.37.4)</blockquote>
 Other literature (Rajanighantu) dealing with Vrkshashastra mention that the plants belonging to different varnas should not be crossed with each other.

@@ Line 9: / Line 9: @@
 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>
-'''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><blockquote>...tadyaddūrvā bhavatyoṣadhīnāmevāsmiṁsta-tkṣatraṁ dadhātyatho pratiṣṭhāmetāni ha vai... (Aita. Brah. 8.37.4)</blockquote>Other places dealing with Vrkshashastra mention that (Rajanighantu) the plants belonging to different varnas should not be crossed with each other.
+'''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><blockquote>...tadyaddūrvā bhavatyoṣadhīnāmevāsmiṁsta-tkṣatraṁ dadhātyatho pratiṣṭhāmetāni ha vai... (Aita. Brah. 8.37.4)</blockquote>
-'''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.<ref name=":9" /><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><blockquote>r̥gbhyo jātaṁ vaiśyaṁ varṇamāhuḥ । yajurvedaṁ kṣatriyasyāhuryonim । sāmavedo brāhmaṇānāṁ prasūtiḥ । (Tait. Brah. 3.12.9.2)</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 name=":10">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><ref name=":9" /><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>brahma vā idamagra āsīt। ekameva tadekaṁ sanna vyabhavattacchreyo rūpamatyasr̥jata kṣatraṁ yānyetāni devatrā kṣatrāṇīndro varuṇaḥ somo rudraḥ parjanyo yamo mr̥tyurīśāna iti.. ।(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>sa viśamasr̥jata yānyetāni devajātāni gaṇaśa ākhyāyante vasavo rudrā ādityā viśve devā maruta iti । (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><blockquote>sa śaudraṁ varṇamasr̥jata pūṣaṇamiyaṁ vai pūṣeyaṁ hīdaṁ sarvaṁ puṣyati yadidaṁ kiṁ ca। (Shat. Brah. 14.4.2.25)</blockquote>'''Vaidika Svaras:''' Udaatta, Anudaatta, Svarita svaras of the vaidika mantra pronunciation are classified into varnas and rshis as per Yajnavalkya Shiksha shastra.<ref name=":9" /><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><blockquote>udāttaṁ brāhmaṇaṁ vidyānnīcaṁ kṣatriyameva ca। 3 vaiśyaṁ tu svaritaṁ vidyād bhāradvājamudāttakam । nīcaṁ gautamamityāhurgārgyaṁ ca svaritaṁ viduḥ ।4 (Yajn. Shik. 3-4)</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.
+'''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.<ref name=":9" /><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><blockquote>r̥gbhyo jātaṁ vaiśyaṁ varṇamāhuḥ । yajurvedaṁ kṣatriyasyāhuryonim । sāmavedo brāhmaṇānāṁ prasūtiḥ । (Tait. Brah. 3.12.9.2)</blockquote>
-'''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>svarāstu brāhmaṇā jñeyā vargāṇāṁ prathamāśca ye dvitīyāśca tr̥tīyāśca caturthāścāpi bhūmipāḥ 2</blockquote><blockquote>वर्गाणां पञ्चमा वैश्या अन्तस्थाश्च तथैव च ऊष्माणश्च हकारश्च शूद्रा एव प्रकीर्तिताः ३</blockquote><blockquote>vargāṇāṁ pañcamā vaiśyā antasthāśca tathaiva ca ūṣmāṇaśca hakāraśca śūdrā eva prakīrtitāḥ 3</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" />
+'''Vaidika Svaras:''' Udaatta, Anudaatta, Svarita svaras of the vaidika mantra pronunciation are classified into varnas and rshis as per Yajnavalkya Shiksha shastra.<ref name=":9" /><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><blockquote>udāttaṁ brāhmaṇaṁ vidyānnīcaṁ kṣatriyameva ca। 3 vaiśyaṁ tu svaritaṁ vidyād bhāradvājamudāttakam । nīcaṁ gautamamityāhurgārgyaṁ ca svaritaṁ viduḥ ।4 (Yajn. Shik. 3-4)</blockquote>
 The criteria to establish the Varna vyavastha in humans has been debated by intellectuals over centuries, volumes have been brought out, interpretations have been churned out but without any consensus or concrete results. The schools of thoughts or their combination over the organization of the varna vyavastha may be broadly based on the following aspects

@@ Line 32: / Line 32: @@
 === सूत्रचरणग्रन्थेषु वर्णः ॥ Varna in Sutracharanas ===
-[[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]] and [[Dharmasutras (धर्मसूत्राणि)|Dharmasutras]] are the primary texts that describe the Varnashrama system explicitly and are considered as primary texts that deal with this matter in great detail.
+[[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]] and [[Dharmasutras (धर्मसूत्राणि)|Dharmasutras]] are the primary texts that describe the [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama dharmas]] explicitly and are considered as ancient primary texts that deal with this matter in great detail. While the Vedas mention them in particular context such as marriage, Varnaashrama dharmas form the principal subject matter of these Vedanga texts. They laid strict rules regarding the occupations to be followed largely in a hereditary manner. All Grhyasutras and Dharmasutras such as those of Baudhayana, Apastamba, Gautama, and Vashishta discuss the Varnadharmas with few differences, or with some peculiarity, omission or addition of principles.  Here the Baudhayana Dharmasutras are quoted as an example for the Varnadharmas for the people of four varnas.
 === स्मृत्यां वर्णः ॥ Varna in Smrti ===

@@ Line 13: / Line 13: @@
 '''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.<ref name=":9" /><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 name=":10">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><ref name=":9" /><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.<ref name=":9" /><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.
 '''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 ==
+The criteria to establish the Varna vyavastha in humans has been debated by intellectuals over centuries, volumes have been brought out, interpretations have been churned out but without any consensus or concrete results. The schools of thoughts or their combination over the organization of the varna vyavastha may be broadly based on the following aspects
 # Division of labor or the functions of people in the society (Vedic study, teaching, administration, warfare, trade, agriculture, pottery, weaving)
 # Geneological or the birth of the person (sons of rshis performed activities of purohita, Kshatriya sons administered states, vaishyas cultivated lands accordingly)
 # Performance irrespective of birth or family profession (examples being Brahmarshi Vishvamitra who was born kshatriya but became Brahmarshi, Satyakama was the son of a fallen woman who studied the Vedas)
-Each of the above thoughts have their arguments from various texts in support of and against them. However, in the present day, rather than their origin the perspective of their equal contribution cannot be more emphasized for the conduct and smooth running of the society and nation as well.<ref name=":10" />
+Each of the above thoughts have their arguments from various texts in support of and against them. There are various versions about the origin and number of the varnas. The primary introduction of the concept of Varna comes in the grandiose of Purusha Sukta in the Rigveda, where all Varnas are part of divine Supreme, a part of Vishvaroopa. Bhagavadgita's famous shloka declares Shrikrishna as the creator of the Varnas. <blockquote>चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।। (Bhag. Gita. 4.13) </blockquote>Chandogya Upanishad (5.10.7) declares the deeds of the previous birth (Karma siddhanta) to be the cause of certain births. However, in the present day, more than the origin, the perspective of equal contribution of peoples of all varnas cannot be more emphasized for the conduct and smooth running of the society and nation as well.<ref name=":10" />
+== 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.
@@ Line 27: / Line 27: @@
 === 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.
+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". [[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" />

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 == 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.
+'''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.<ref name=":9" /><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 name=":10">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><ref name=":9" /><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.<ref name=":9" /><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.
 == 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.
-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 ===
-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.
 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 ===

@@ Line 2: / Line 2: @@
 == परिचयः ॥ Introduction ==
-[[Varna System (वर्ण व्यवस्था)|Varna Vyavastha]] (वर्णव्यवस्था) is a vision presented by dharma traditions wherein diversity is not only recognized as a fundamental reality of the human society, but is also made the foundation stone of human welfare. Dharma means “that which upholds” and hence, a social order based on the dharma should be such that it leads each individual to well-being and fulfillment, all the while establishing justice and harmony in the society, a notion well summarized in the popular saying <blockquote>लोकाः समस्ताः सुखिनो भवन्तु । ''lokāḥ samastāḥ sukhino bhavantu ।''</blockquote>Meaning : let all beings in the world attain happiness.<ref name=":2" />
+[[Varna System (वर्ण व्यवस्था)|Varna Vyavastha]] (वर्णव्यवस्था) is a vision presented by dharma traditions wherein diversity is not only recognized as a fundamental reality of the human society, but is also made the foundation stone of human welfare. Dharma means “that which upholds” and hence, a social order based on the dharma should be such that it leads each individual to well-being and fulfillment, all the while establishing justice and harmony in the society, a notion well summarized in the popular saying <blockquote>लोकाः समस्ताः सुखिनो भवन्तु । lokāḥ samastāḥ sukhino bhavantu ।</blockquote>Meaning : let all beings in the world attain happiness.<ref name=":2" />
 Quoting Dr. Nagaraj Paturi here from the Bharatiya Vidvat Parishad on this topic<ref>Dr. Nagaraj Paturi in [https://groups.google.com/d/msg/bvparishat/KobQl_OIHzM/0MOgWZkHBQAJ Judging Varna based on Guna or Birth (janma)]</ref><blockquote>''Varna system and caste system are two different systems altogether. Our scriptures talked about four Varnas not four castes. "In actuality in our Country there are hundreds of castes if not thousands." itself shows that these two are different concepts.''</blockquote>Traditionally the Varna system is used to refer to the social order of the people and used as a representative word for this concept. However, it is to be noted that the concept of Varna is not restricted to representation to social order of human beings alone but extends to different animate and inanimate entities like plants, devatas, shilas, serpents, gems, musical ragas, Vedas and even Vedas svaras. Thus the varna system is applicable to many entities across the spectrum of creation.
-== चातुर्वर्ण्यव्यवस्थायाः विस्तृतिः ॥ Chaturvarnya in other species ==
+== 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<blockquote>विप्रादिजातिसम्भूतान् विप्रादिष्वेव योजयेत् । गुणाड्यानपि '''वृक्षादीन्''' प्रातिलोम्यं न चाचरेत् ॥</blockquote>Vedas
+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.
-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>Akshara Vargas
+'''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.
-स्वरास्तु ब्राह्मणा ज्ञेया वर्गाणां प्रथमाश्च ये द्वितीयाश्च तृतीयाश्च चतुर्थाश्चापि भूमिपाः २
+'''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.
 == वर्णविचारः ॥ The Concept of Varna ==