The varṇāśrama system was established at the beginning of the Tretā-yuga, at a time when a great, scientific culture prevailed. At that time, it was the rule that a man would adopt a particular varṇa according to his inherent nature, and he would perform the duties of that varṇa when he was competent to do so. With this division of labor, and the determination of mens’ natures, the functions of the world were carried out beautifully. One whose father had no varṇa was given a varṇa solely by reason of his nature. The Vedic histories of Jābāli, Gautama, Janaśrutī, and Citraratha are examples thereof.

One’s varṇa was determined according to the varṇa of one’s father and one’s inherent nature; both criteria were employed.

In those days genuine reformatory measures were employed, and for that reason Bhārata-varṣa was possessed of the greatest glory and was peopled by men as resplendent as the sun. At that time the whole world respected the inhabitants of Bhārata-varṣa as the most ideal persons in all respects. Egypt, China, and other countries looked to the residents of Bhārata-varṣa for proper guidance.

Varṇāśrama-dharma was thus observed with great purity, but gradually, from the time of Jamadagni and his son Paraśurāma, who had the nature of kṣatriyas, but counted themselves as brāhmaṇas, malice and discord were generated between brāhmaṇas and kṣatriyas. We find therefore, that much was made of one’s birth in a particular family in determining one’s varṇa, and it so happened that this conception, which is not based upon one’s svabhāva, was introduced into Manu’s lawbook and elsewhere.

The kṣatriyas, being unable to elevate themselves to the higher varṇa, manufactured the Buddhist dharma with a view to destroying the brāhmaṇas. The brāhmaṇas, for their part, reacted by laying great stress on their lineage. On one hand, the brāhmaṇas fell from their high pedestal, and on the other, the kṣatriyas lost their patriotism, and the noble residents of Bhārata thereby brought about their own destruction.

The brāhmaṇas, bereft of their brahminical qualities, composed dharma–śāstras devoted to their own interests, and thereby neglected the other varṇas. The kṣatriyas, bereft of kṣatriya courage, endurance, and so forth, were defeated in battle and lost their kingdoms, and began to propagate the insignificant Buddhist creed. The vaiśyas, bereft of vaiṣya svabhāva, propounded the Jain dharma, and thus Bhārata’s extensive trade diminished. The śūdras, who were previously good servants, took to dacoity (robber gangs) and other types of criminality, and gradually people forgot the lessons of Vedic culture.

When such was the condition, the mleccha kings (those who did not follow Vedic principles) invaded and brought India under their dominion. Little by little the vices of Kali-yuga began to prevail. Alas! The people of Bhārata-varṣa, who were once examples and preceptors to the whole human race, were reduced to the most contemptible state. This was not due to the divisions of caste, but to the establishment of casteism contrary to Vedic principles.

Their only hope now is that the Supreme Lord, Who is the sole propounder of scriptural injunctions and the guide of all living beings, and Who alone looks for the well-being of everyone, if He so desires, may send some empowered personality to re-establish the pristine glory of the varṇāśrama system.