Dharma of any caste or tribe. (Glossary for the Vahinis)

Extract taken from (Varnashramdharma: The four limbs of the Cosmic Purusha)

In this way, by the cooperative effort of these four types of human endeavour, wealth will become much and manifold; man will be rendered happy. The four castes (varnas) have to feel that the social order has been designed with the overall aim of maintaining worldly Dharma (loka-Dharma).

If each caste adheres to its duties, the welfare of the world will doubtless be assured; besides, each will be able to win what is even more important, the bliss of the Atma. On the other hand, if all feel that there is but one caste, one code of duties, and one set of rules for all, the welfare and security of the world will be endangered.

If all enter the field of trade, who will purchase and consume the goods offered? If all start teaching, who will learn and practise? If all command, who will obey? If all produce and grow, who will seek the products of their toil? It is to create the diversity that will contribute to unity, through the practice of truth and Dharma in every individual and social act, that the Lord has ordained the way of living according to the duty of caste (Varna-Dharma).

It is believed that occupation (Vritti) was based on the caste (Varna); no, castes were so named on the basis of the occupations only. Today, there is neither caste nor occupation. One profession today, another tomorrow; a caste today, another tomorrow—this instability lies at the root of the disturbed atmosphere of the world, of the discontent that has spread.

Infuse every profession and occupation with inner morality, with constant attachment to truth, with the unperturbed equanimity of fortitude; then, follow the duties of the caste (Varna) with its prescribed professions—that is the summum bonum, the supreme blessing. If you fail to do this, your lot will be misery and chronic poverty. The choice is between the first, the Shri Rama saviour (raksha), and the second, the worldly punishment (lokashiksha) of distress (dhurbhiksha). Your saviour from the punishment is learning Dharma (Dharma-Shikshana)! (DV, pp. 115-117)

Explaining the reason why caste distinctions have been made, Krishna said, ‘I have created the four varnas to promote Svadharma, samajika Dharma, vishva Dharma, and ishvara Dharma and to establish them permanently in this world so that, in turn, the flame of jnana will burn bright forever.’ (SSB 1979)

‘I have established this organisation in order to promote the welfare of the world, i.e., Loka Kshema. The Varnas help man to engage himself in acts that he finds congenial and to fulfil himself. Without it, man cannot earn happiness for a moment. For successful activity, Varna is the very breath. (GV, p. 82)

Passages in the Purusha Sukta describe the different varnas as parts of the Lord’s body. Those who regard the Vedas and Shastras as perennial and abiding truths and as the pathways, along which humanity must progress, are described as the face of Brahma. (SSB 1979, p. 83) Those endowed with the Sattva Guna, who have understood the Brahma Tattva, who foster spiritual, moral and progressive living, who help others to earn the Bliss of visualising the Reality of their Nature, are the Brahmins. (GV, p. 82)

The Vedas speak of the four varnas (social groups), as directives for the exercise of the rights and responsibilities of individuals. They declare that the Brahmin group, the ‘intellectuals and the spiritual seekers must serve as the face of society---the face that hears, sees, tastes and ‘smells’ the changing moods of the community. This group has the duty to warn the community of impending calamity, of oncoming distress and latent drawbacks. They have to guide, lead, counsel and comfort the rest of the people aright. They form the brain trust, on which the country relies for advice---timely, impartial and most conducive to the common good. They represent the Head of the Cosmic Person. (SSS Vol.14), 30-5-1979

Those who stand by and guard the sound political system, law and justice, as well as the welfare and prosperity of the country, and the moral order laid down for the people; and who keep under control the wicked and the immoral, and come to the rescue of the weak and the distressed—these are the Kshatriyas. (GV, pp. 82-83) The Kshatriyas, kings, who sacrifice their bodies for the sake of the country and utilise their physical prowess for the defence of the country’s cultural and territorial integrity, are described as the shoulders of the cosmic Purusha (SSB 1979, pp. 83-84)

Those who store and supply, within proper limits, to the people at large the wherewithal for happy physical living are Vaishyas. (GV, p. 83) The wealthy Vaishyas, who engage themselves in charity, distributing their wealth to all and sundry, have been described as the thighs. (SSB 1979, p. 84)

Those who lay the foundation for human welfare by service activities, and provide the strength and sinews are Shudras.  (GV, p. 83) The feet are the shudras, who engage themselves in cultivation and maintaining the regular supply of grain for food. (SSB 1979, p. 84)

If these Varnas carry out their assigned duties, humanity will attain all-round progress. As a result of this system, a division of service is brought about. The individual leads a happy, harmonious social life, without any grief or fear. This Varna system is an example of the Grace that the Lord has bestowed on Bharat. (GV, p. 83)

Each organ of the body works in unison with the rest of the body while discharging faithfully its own assigned function. Should something happen to any limb, the danger is shared by the other organs who come forward to mitigate the pain of the affected part. A small example illustrates this. While a person is walking along a path, a thorn is noticed by the eyes. On account of the internal communication system between the eye, which is on the face, and the foot, which is at the bottom, the thorn is avoided by the foot. If the thorn pricks the sole of the foot, the eye shares the pain and sheds tears sympathetically.

In the same manner, the different castes should work in co-ordination with each other and share the joys and sorrows of each other. This spirit of mutual love and unity is essential for the promotion and protection of Dharma in society. In a body, the same heart animates the head, the shoulders, the thighs and the feet and the same blood flows through all of them.

Thus, there is no room for distinctions and differences among the four. Likewise the Brahmins, the Kshatriyas, the Vaishyas, and the shudras must remember that they are all motivated by the same Divine life-force and must not allow caste difference and discrimination to arise. However, through the centuries, the inner significance has been forgotten and the caste system has been made a basis for sectarian distinctions and communal disharmony. (SSVahini)