Varnashramadharma
Origins of Varna in the Purusha Sukta, Rig Veda
"Varna" literally means "kind", but is sometimes translated as "colour" or "caste". The term caste comes from the Portuguese meaning "breed" or "race" and has been used to refer to the organisation of society under Hindu religious influence. As a term, it must be defined and used carefully.
The varna system is traced back to the Aryan Invasion of India in the 20th-century BCE. It was a class system devised to organise the society that would be created by their arrival. Initially, it involved three varnas, and was then expanded with a forth.
There is also a religious origin, in which it is divinely justified in the Rig Veda's by the Purusha Sukta hymn. It is a creation story that refers to a huge primeval giant/man called Purusha from whom the four varnas came.
Rig Veda 10:90: "His mouth was the Brahmins, his arms were made into the Kshatriyas, his two thighs were the Vaishyas, and from his feet the Sudras were born."
In English, priests are sometimes referred to as "Brahmanas" meaning "belonging to Brahman." In Sanskrit, "Brahmins" and "Brahmana" are used interchangeably to mean "priests." However, because of the existence of the deity Brahma and the Supreme Being Brahman, the varna is usually referred to as Brahmin in English to avoid confusion.
Because the Brahmin came from the creator's mouth, they are the purest. The mouth is representative of chanting ancient scriptures and leading religious ritual.
Kshatriyas emerged from the arm, indicating strength required for soldiers and other protectors.
Vaishya came from the abdomen and thighs for the sake of craft and responsibility to provide for society's needs.
And the Sudra, emerging from the feet, are considered impure, and therefore are the menial workers who's duty is to serve the rest of society.
Varnashramadharma
Hindus believe that the universe has an order, (rta) permeating throughout its entirety, giving each person a role to play to maintain it. If people fulfil their roles (dharma), the universe operates harmoniously, and vice versa.
Varnashramadharma defines dharma for all individuals according to their varna in relation to their ashrama (stage of life). Because their are four official varnas and ashramas, the system is sometimes referred to as "Catuvarnashramadharma." What may be acceptable to/for one section of society, may not be for the other.
Every Hindu is required to follow general moral codes, but also to perform duties according to their varna and ashrama.
Dharmas
Brahmins
Brahmins are providers of education and spiritual leadership. Their dharma may involve:
- studying and teaching the Vedas
- performing sacrifices and religious ceremonies
- teaching others to perform rituals
- give and accept charity
- offer social, religious, and moral guidance, especially to Kshatriyas
- to provide medical care and advice free of charge
They are expected never to be in paid employment, and should develop qualities of honesty, integrity, cleanliness, purity, knowledge, and wisdom.
Kshatriyas
Kshatriyas are the protectors of society, expected to display strength of body and character.
Traditionally they are soldiers, but in reality are more akin to "noble" or "privileged" strands of society associated with royalty and governance. In short, they are the ruling class.
Their dharma may include:
- protecting civilians from harm, especially women, children, Brahmin, the elderly, and cows (and other animals)
- ensuring that others perform their dharma and progress spiritually
- to battle without surrender
- to keep their word
- to accept all challenges
- to refuse charity
- to levy tax from the Vaishyas
- to deal firmly with crisis, lawlessness, and disorder
They are expected to develop qualities of power, chivalry, and generosity, to take guidance from Brahmins, and yet to still be knowledgeable of scripture themselves.
Vaishyas
This is the productive class associated with any kind of skill, trade, or profession. It is a very diverse class, with some having a large amount of influence due to wealth and status, while others may just be skilled employees.
Their dharma may include:
- protecting animals and land, especially cows
- creating wealth
- producing goods
- trading ethically
- paying taxes to the kshatriya
Brahmin, Kshatriya, and Vaishya are all considered "dvija" meaning "twice born", meaning they are part of a tradition in Hinduism to experience a second, spiritual birth through the upanayana (sacred thread coming-of-age ceremony) when they accept the responsibility of maintaining Hinduism through ritual and rite of passage.
Sudras
Sudras are the lower working class, and the only ones able to be employed by others. They are generally unskilled laborers, although they are hard to define.
Their dharma may include:
- rendering service to others
- taking pride in their work
- being loyal
- following general moral principles
- marrying (their only compulsory religious rite of passage)
It has been a long controversy in Hindu communities when a person chooses to marry beyond their varna. It is greatly stigmatised and results in rejection from community. Marrying within one's immediate social community is referred to as "endogamy".
Another tradition is the principle of "commensality", the practice o living together, sharing food, and more widely, sharing domestic and hygienic practices with people of the same varna.
Ashramas
In ancient India, dharma was also influenced by the stage someone was in during their life. Following them was important in the past, but today has fallen out of vogue. The ultimate purpose of observing is to achieve moksha.
Brahmacharya - the student stage
Traditionally, boys would live away during this stage to study with a guru and foster spiritual values. Today, this is only practiced by a few Brahmin families.
It begins for members of the dvija after the sacred thread ritual, in which they are reborn.
Dharma in this stage includes:
- studying the Vedas and other texts
- living a celibate, simple life
- serving the guru and collecting alms for him
- learning how to set up and maintain household worship
- developing virtuous qualities, like humility
- understanding and performing rituals
Manu Samhita indicated that it is a period where a boy should aim to "restrain his senses which run wild among alluring sense objects." It is a period of learning discipline and control.
Grihastha - the householder stage
This is the stage where a Hindu would marry and accept family responsibilities, like having children, following a career, and becoming ative in their community. The Laws of Manu define it as a critical stage of the ashramas and is significant in its potential to affect the other stages.
Dharma in this stage includes:
- making money
- enjoying pleasure ethically
- performing sacrifice
- observing religious rituals
- protecting and nourishing family members
- teaching spiritual values
- giving to charity
Vanaprastha - the retired person stage
This begins when a man reaches old age and his son is ready to take over the leadership of the household, allowing himself and his wife to retire. Some will withdraw to a secluded area or involve themselves with bhakti.
Vanaprastha is traditionally translated as "forest dweller" or "going to the forest" due to its nature as a time for isolated personal reflection and spiritual devotion.
Others go on pilgrimage, and may be accompanied by a partner, however, all sexual relations are forbidden.
Dharma in this stage involves:
- devoting time to spiritual matters
- going on pilgrimage
Manu Samhita: "He should be engaged in regular study, control his senses, keep friendly behaviour with everyone and keep a tranquil mind. He must always give in charity, not accept gifts from others, and have mercy on all living beings."
Sannyasin - the renunciation stage
Traditionally, this was only available to Brahmin men. They would become wandering hermits, leaving their family, and living dependent on G-d in an ascetic lifestyle. It is a difficult path, in which spiritual enlightenment and detachment is aspired to.
It is customary for the sannyasin to make an effigy of himself and perform his own funeral to indicate he is dead in this world before embarking on the spiritual quest.
Dharma in this stage involves:
- controlling the mind and senses
- focussing on the Supreme
- becoming detached and fearless
- becoming dependent on G-d as protector
- becoming aware of the self and of G-d
Manu Samhita: "Delighting in meditation on the Supreme, independence of others, giving up all desires, with only the Self as companion, seeking supreme bliss, shall the sannyasin live."
Varnashramadharma & bhakti
Doing good and following dharma is considered as service to humanity, as well as to G-d. Bhakti movements, advocating a personal relationship with a deity, see each act, word, and deed as an expression of that devotion. In this way, Varnashramadharma is an act of bhakti worship.
Bhakti both underlies and supersedes Varnashramadharma. Dharma enables spiritual development and promotes virtuous, spiritually aware character. Dharma maintains rta and allows Hindu's to seek the divine. It is not a scientific principle nor a natural law, but an eternal divine order. Bhakti supports this duty. It allows Hindus to partake in this divine order in a personal way through spiritual attachment to a given deity, in order to get to moksha.
Dharma establishes the best environment for the best experience of bhakti. This understanding of dharma is often referred to as Sanatana dharma.
Sanatana dharma
Sanatana dharma is "the eternal law." It is the universal order that sustains us all, with the word dharma coming from the Sanskrit "dhri" meaning "to sustain."
A person's dharma consists of duties that sustain both spiritually and materially. Sanatana dharma are the duties that develop the ideal qualities and character with regards to spiritual identity, not just varna or ashrama, making them the same for everyone.
The eternal duties all Hindus are expected to fulfil involve different things in different texts, but generally involve virtues like honesty, purity, mercy, patience, and refraining from harm.
Varnashramadharma creates potential for conflict between svadharma (varna dharma) and ashrama dharma - a conflict which is discussed in depth in the Bhagavad Gita. It may be difficult to see the good in one's own svadharma if it goes against Sanata dharma, like Arjuna's hesitance to kill in the Bhagavad Gita. His kshatriya svadharma commands him to protect, yet his Satana dharma calls him to protect each individual. However, as Krishna tells him, the greater good of Sanatana dharma prevails when svadharma is adhered to by each individual.
Sanatana dharma proposes that the purpose of every living being is to perform service (seva). Service for others indicates awareness and regard for others, taking away emphasis on the self. The opposite involves egotism and general unsociability.
Because the laws of Sanatana dharma are universal, they are above worldly, temporary belief systems and religions. Many Hindus refer to Hinduism as "Sanatana dharma", Sometimes another concept, Sadharana dharma, is added, which is the duty of living a moral life and developing a moral character, of which everyone is held to.
Sanatana dharma is described in many analogies. One is that the same sun is called different names in different countries, but remains the same sun. In the same way, G-d is above labels like "British", "Indian", "Christian", or "Hindu." Another is of different, independent universities teaching an identical universal subject. In the same way, different religions understand G-d in different ways, refracted through different cultures at different times. Many Hindus include members of other faiths under the banner of Sanatana dharma.
Sanatana dharma recognises all religious vows, rituals, and practices aimed at service to G-d. They will often assimilate stories from other traditions into their own. They do not place significance on allegiance to a particular creed. Any person who teaches universal truths and values provide basis of spiritual unity are accepted under the folds of Sanatana dharma.
Quote Bank!!!
Fowler: "the use of the word caste must be redefined."
ISKCON: "Varnashramadharma is not a man-made system but refers to natural classifications that appear to various degrees in all human societies."
ISKCON: "Individuals have different innate tendencies for work and exhibit a variety of personal qualities. There are also natural phases in life when it is easier an more rewarding to perform certain activities."
ISKCON: "Hinduism teaches that individuals best realise their potential by taking into account such natural arrangements, and that society should be structured and organised accordingly."
Waskey: "within the Vaisya caste there are sub-castes of bakers, sheep herders, cow herders, agriculturalists, musicians, metal workers, as well as traders and businessmen. All are people with a skill, trade, or profession."
Jamison: "The significance of the varna system is thus fundamentally spiritual: it was created by the gods and is inherently dharmic (in the sense of "the way things should be"); it enables each individual to know what his or her particular dharma is, and thus to gain good karma by following it; and it is based on concepts of spiritual purity."
Desai: "The ashrama system was fundamental to maintaining discipline, peace and harmony in the family and society. In family as well as social and public arenas, virtuous living, guided by noble character, high values, and a sense of duty was the norm, resulting in all-round happiness, peace, and harmony."
Manu Samhita: a boy should aim to "restrain his senses which run wild among alluring sense objects."
Desai: "In the Grihastha Ashrama, the householder was to discharge all his duties and debts according to dharma. Artha, wealth, was to be obtained for satisfying kama, desire, but only in a righteous manner, according to dharma. Enjoying worldly life, earning money, having children, taking care of the family and its welfare, and performing various duties required by family and society: these belong to this stage of life.."
Vivekananda: "A Sannyasin cannot belong to any religion, for his is a life of independent thought, which draws from all religions; is is a life of realisation, not merely of theory or belief, much less of dogma.
Manu Samhita: "He should be engaged in regular study, control his senses, keep friendly behaviour with everyone and keep a tranquil mind. He must always give in charity, not accept gifts from others, and have mercy on all living beings."
Manu Samhita: "Delighting in meditation on the Supreme, independence of others, giving up all desires, with only the Self as companion, seeking supreme bliss, shall the sannyasin live."
Jamison: "The ashrama system has many obvious benefits. It gives each individual a clear framework within which to move through life and emphasises one's obligations to society, while at the same time providing an opportunity to develop one's spiritual side. It further enables each person to know their dharma and thus to accumulate the good karma that they will need to progress up the varna system in a future rebirth or to achieve moksha."
Das: "Varnashrama is often misunderstood to be the same as the modern-day Hindu caste system. this is far from reality, although many present-day adherents to the caste system are not even aware of this. in the caste system one's social position is determined by birth; whereas the original varnashrama system spoken of in the Bhagavad Gita and other Vedic literatures holds that one's status in society should be determined by one's character and natural inclination towards work."
BG 18:47:"It is better to do one's own dharma, even though imperfectly, than to do another's dharma, although perfectly. By doing one's innate duties, a person does not incur sin."
Gandhi: "True religion is not a narrow dogma. It is not external observance. It is faith in G-d and living in the presence of G-d. It means faith in a future life, in truth, and Ahimsa. Religion is a matter of the heart. No physical inconvenience can warrant abandonment of one's own religion."
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