Muni's Playधर्मानुशासनम् (Dharmānushāsanam)
प्रथमः वर्णभेदपटलः (First Chapter: On the Distinction of Varnas)
Sutra 1
Sanskrit Text
अथातो धर्मानुशासनम् ॥ १ ॥
Translation
Now, therefore, begins the instruction on Dharma.
Sutra 2
Sanskrit Text
ब्राह्मणक्षत्रियवैश्यशूद्राश्चत्वारो वर्णा इत्याचार्याः ॥ २ ॥
Translation
The teachers (traditionally) state that there are four Varnas: Brahmana, Kshatriya, Vaishya, and Shudra.
Sutra 3
Sanskrit Text
जन्मायनं वर्णत्वमित्येके ॥ ३ ॥
Translation
Some argue that Varna is determined by birth (lineage).
Sutra 4
Sanskrit Text
नेति वासिष्ठः ॥ ४ ॥
Translation
“Not so,” says the Sage Vasishtha.
Sutra 5
Sanskrit Text
बहूनां राज्ञां ब्राह्मणीभावेन ब्राह्मणगोत्रान्वयात् ॥ ५ ॥
Translation
Because many Kings (Kshatriyas) became Brahmanas and are included in Brahmana lineages (Gotras).
Sutra 6
Sanskrit Text
व्रात्यादीनां च्युतेः ॥ ६ ॥
Translation
[And] because of the fall (loss of status) of those like the Vratyas (those who lost their caste status through non-observance).
Sutra 7
Sanskrit Text
सर्वेषां च तुल्यं मानवत्वात् ॥ ७ ॥
Translation
And because all are equal by virtue of their common humanity (mānavatva).
Sutra 8
Sanskrit Text
ब्राह्मणोऽस्येति मन्त्रलिङ्गात् पारमेश्वरत्वमिति चेत्तदप्यसाधकं भेदस्य ॥ ८ ॥
Translation
If it is argued that Varna is divinely ordained based on the Vedic sign “The Brahmana was His [mouth]…” (), even that does not prove an inherent distinction [of nature].
Sutra 9
Sanskrit Text
जनकभेदाद्भेद इति चेत् ॥ ९ ॥
Translation
If it is argued that the distinction exists because of the difference in parents/progenitors…
This next section of the Dharmānushāsanam continues the sophisticated philosophical debate regarding Varna. It uses logic (Nyaya) to dismantle the idea that Varna is based solely on birth, ritual, or even occupation.
Here is the conversion and translation:
धर्मानुशासनम् (Dharmānushāsanam) - Continued
प्रथमः वर्णभेदपटलः (Chapter 1: On Varna Distinctions)
Sutra 10
Sanskrit Text
विराट् उपासना अर्थत्वात् ब्राह्मण-आदि-मुख-आदि-अभेदस्यैव तत्र प्रतिपादनाद् अलिङ्गमेव तत् ॥ १० ॥
Translation
Because that [Vedic passage] is for the purpose of meditating on the Virāṭ (Universal Form), and it asserts the non-difference (unity) between the Brahmana and the Mouth, etc., it is not a proof [of biological hierarchy].
Sutra 11
Sanskrit Text
प्रकरणानुसारिणैव उत्तरेण भवितव्यम् ॥ ११ ॥
Translation
The subsequent statements must be understood in accordance with the context [of that meditation].
Sutra 12
Sanskrit Text
‘पद्भ्याम्’ इति तादर्थ्ये चतुर्थी न अपादाने च पञ्चमी ॥ १२ ॥
Translation
The word “from the feet” (padbhyām) [in the Veda] denotes “for the purpose of” (dative sense) and not “separation from a source” (ablative sense).
Sutra 13
Sanskrit Text
तथाहि पूर्ववाक्यत्रयार्थानुसारी स्यात् उत्तरो वाक्यार्थः ॥ १३ ॥
Translation
For the meaning of the later sentence must follow the meaning established by the three preceding sentences.
Sutra 14
Sanskrit Text
अर्थवादादिति चेन्न स भूतार्थवादः वैषम्यं गुणपरत्वात् ॥ १४ ॥
Translation
If it is argued that this is mere praise (arthavada), no; it is a statement of existing fact (bhutarthavada). The apparent inequality is based on qualities (gunas).
Sutra 15
Sanskrit Text
स्मृतेरिति चेदन्यथाप्यस्ति स्मृतिः ॥ १५ ॥
Translation
If you cite Smriti (traditional law books) [to support birth-based Varna], there are other Smritis that state the opposite.
Sutra 16
Sanskrit Text
उत्तरा भाक्तेति चेत् पूर्वेवास्तु विनिगमकविरहात् ॥ १६ ॥
Translation
If you claim the latter [progressive] views are metaphorical, then the former [conservative] views could just as easily be metaphorical, as there is no deciding factor.
Sutra 17
Sanskrit Text
हेतुदर्शनाच्च ॥ १७ ॥
Translation
And also because we see the underlying causes [of these distinctions].
Sutra 18
Sanskrit Text
अध्यापनविधिवाक्यस्थानुवादाच्च ॥ १८ ॥
Translation
And because of the repetition of the rules regarding the injunction to teach.
Sutra 19
Sanskrit Text
स भाक्तः एकजन्मनः द्विजत्वासिद्धेः ॥ १९ ॥
Translation
That [ritual Varna] is metaphorical, because “twice-born” status (dvijatva) cannot be established for one who has only had one (physical) birth.
Sutra 20
Sanskrit Text
उपनयनकर्तृद्विजत्वयोरितरेतराश्रयत्वापत्तेः ॥ २० ॥
Translation
[Because if birth determines Varna], we fall into the fallacy of circular reasoning (itaretarāśraya) regarding the one who performs the initiation (Upanayana) and the status of being “twice-born.”
Sutra 21
Sanskrit Text
जात्यनुगुणसंस्काराणां वर्णत्वमिति चेदतिप्रसङ्गो दुस्तरः ॥ २१ ॥
Translation
If it is argued that Varna is defined by rituals (Samskaras) appropriate to one’s birth-caste, then an insurmountable logical over-extension (atiprasanga) occurs.
Sutra 22
Sanskrit Text
अव्याप्तिः संस्कारहीने शूद्रे ॥ २२ ॥
Translation
This definition fails to apply (avyāpti) to a Shudra, who is [traditionally] without these specific rituals.
Sutra 23
Sanskrit Text
वृत्त्यायनं वर्णत्वमित्यपरे ॥ २३ ॥
Translation
Others argue that Varna is determined by one’s occupation (vritti).
Sutra 24
Sanskrit Text
नेति वासिष्ठः ॥ २४ ॥
Translation
“Not so,” says Sage Vasishtha.
Sutra 25
Sanskrit Text
वृत्तिवर्णयोरितरेतराश्रयत्वात् ॥ २५ ॥
Translation
Because this again leads to circular reasoning between the occupation and the Varna.
Sutra 26
Sanskrit Text
नास्ति वृत्तिनियम इति चेदेकस्य कालभेदेन वृत्तिभेदाद् बहुवर्णत्वापत्तिः ॥ २६ ॥
Translation
If you say there is no fixed rule for occupation, then a single person would have multiple Varnas as their occupation changes over time.
Sutra 27
Sanskrit Text
उत्कर्ष एव एवं प्रतिवक्तुं शक्यं नापकर्षे ॥ २७ ॥
Translation
Such an argument can be made for upward progress, but not for degradation.
Sutra 28
Sanskrit Text
ब्राह्मणत्वस्यैव गन्तव्यत्वात् इतरेषां च सोपानतुल्यत्वात् ॥ २८ ॥
Translation
Because “Brahman-hood” (the state of knowing the Truth) is the goal to be reached, and the others are like steps on a ladder.
Sutra 29
Sanskrit Text
वृत्तिमात्रं वर्णत्वं न धर्मानुबन्धि तस्मात् ब्राह्मणत्वस्य गन्तव्यम् इति चेत् ॥ २९ ॥
Translation
If you argue that Varna is merely occupation and not connected to Dharma, and therefore one must strive for Brahman-hood…
Sutra 30
Sanskrit Text
वर्णत्वं व्यवहारमात्रार्थं स्यात् ॥ ३० ॥
Translation
…then Varna would exist only for the sake of social dealings (vyavahāra).
Sutra 31
Sanskrit Text
असमन्वयाद् धर्मशास्त्राणाम् ॥ ३१ ॥
Translation
[But this leads to] a lack of consistency across the Dharma-shastras.
Sutra 32
Sanskrit Text
व्यवहाराय च पुरोहितादिप्रसिद्धपदसद्भावे ब्राह्मणादिपारिभाषिकपदकल्पनं निरर्थकम् ॥ ३२ ॥
Translation
For social dealings, terms like “Priest” (Purohita) already exist; therefore, creating technical terms like “Brahmana” would be useless.
Sutra 33
Sanskrit Text
गुणात्यनं वर्णत्वमित्यन्ये ॥ ३३ ॥
Translation
Others say Varna is based on qualities (Gunas).
Sutra 34
Sanskrit Text
नेति वासिष्ठः ॥ ३४ ॥
Translation
“Not so,” says Sage Vasishtha.
Sutra 35
Sanskrit Text
सत्त्वादीनां सर्ववर्णसाधारणधर्मत्वात् ॥ ३५ ॥
Translation
Because the Gunas (Sattva, Rajas, and Tamas) are qualities common to all human beings [regardless of Varna].
Sutra 36
Sanskrit Text
स्मृतेरस्ति स्वाभाविकः गुणभेद इति चेदव्याप्त्यतिव्याप्तिभ्यां स प्रायोवादः ॥ ३६ ॥
Translation
If it is argued from the Smritis that there is an inherent difference in Gunas [by birth], that is mostly a general statement; it fails due to the fallacies of non-inclusion (avyapti) and over-inclusion (ativyapti).
Sutra 37
Sanskrit Text
कर्मायनं वर्णत्वमितीतरे ॥ ३७ ॥
Translation
Others argue that Varna is determined by one’s actions (Karma).
Sutra 38
Sanskrit Text
नेति वासिष्ठः ॥ ३८ ॥
Translation
“Not so,” says Sage Vasishtha.
Sutra 39
Sanskrit Text
कर्मवर्णयोरितरेतराश्रयत्वात् ॥ ३९ ॥
Translation
Because this creates a circular dependency between action and Varna.
Sutra 40
Sanskrit Text
नास्ति कर्मनियम इति चेदेकस्य कालभेदेन कर्मभेदाद् बहुवर्णत्वापत्तिः ॥ ४० ॥
Translation
If there is no fixed rule for action, then a single person would possess multiple Varnas as their actions change over time.
Sutra 41
Sanskrit Text
उत्कर्ष एव एवं प्रतिवक्तुं शक्या नापकर्षे ॥ ४१ ॥
Translation
Such an argument can be made regarding spiritual progress (utkarsha), but not regarding degradation.
Sutra 42
Sanskrit Text
ब्राह्मणत्वस्यैव गन्तव्यत्वात् इतरेषां च सोपानतुल्यत्वात् ॥ ४२ ॥
Translation
Because “Brahman-hood” (Self-realization) is the ultimate goal to be reached, and the other states are like steps on a ladder.
Sutra 43
Sanskrit Text
आत्मनी समविज्ज्ञानशक्तेः समुल्लासे ब्राह्मणः ॥ ४३ ॥
Translation
When the power of Pure Knowledge (Jnana-shakti) fully blossoms within the Self, one is a Brahmana.
Sutra 44
Sanskrit Text
समवज्जिगीषाशक्तेः क्षत्रियः ॥ ४४ ॥
Translation
One [driven by] the power of Will or the desire to conquer [injustice/self] is a Kshatriya.
Sutra 45
Sanskrit Text
अन्यतरां प्राप्य रतिप्रवृत्तो विट् ॥ ४५ ॥
Translation
One who is primarily engaged in [worldly] interests and pleasures is a Vaishya (Vit).
Sutra 46
Sanskrit Text
शोकाकुलस्तरणोपायं ज्ञातुं गुरुसमीपं यो गच्छति स शूद्रः ॥ ४६ ॥
Translation
One who, being overwhelmed by grief (shoka), approaches a Guru to learn the means to cross over it, is a Shudra.
Sutra 47
Sanskrit Text
संसारमेव परं मन्यमानस्तत्रैव यो निषीदति स निषादः ॥ ४७ ॥
Translation
One who considers the worldly cycle (Samsara) to be the ultimate reality and settles comfortably within it, is a Nishada.