Varna Vidya: The Biological Basis of Varna Dharma, Especially for Women & the Sudra Varna

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Did women in ancient Bharat recite the Vedas, perform agnihotra and wear the yajnopavita? Who were Rsikas, Brahmavadinis and Yogini's, and how did they attain that state? Why are the rules of religious practices similar for women and the sudra varna? Can women and the sudra varna officiate as temple arcaka-s, and how would this impact them and the temple?

Varna Vidya provides answers to all those who wish to know the science behind the dharmasastra rules women and the sudra varna. Going beyond the sociological understanding of varna based on jatiguna-karma, this book takes a deep dive into the biological basis of varna dharma to answer questions about women and the sudra varna, especially in the context of religious practices.

More than 100 samskrtam verses from smrtis (Manu, Yajnavalkya, Parasara, etc.), the Bhagvad Gita, Srimad Bhagavatam, Upanisads and Tantra texts have been covered in this work, revealing their subtle meaning. Several published studies and modern scientific theories have also been included to ease the understanding of the present generation.

The book not only answers burning questions of the present time but also explains the science behind the spiritual path prescribed for women and the sudra varna. In the process of decoding the rules for women and the sudra varna, the science of varna dharma itself stands revealed as an unintended consequence.

Sinu Joseph is the author of Women and Sabarimala and Rtu Vidya, which describe the science behind the traditional rules and restrictions for Hindu women. She holds a BE in electronics and instrumentation engineering and chose to work in the social and developmental space.

She's done extensive action research in menstrual and reproductive health since 2009 through various NGOs and travelled across Bharat, interacting with thousands of adolescent girls and women directly to get a first-hand experience of menstrual practices and their impact on women's health. She's written extensively on unearthing the science behind native practices and bringing forth a unique narrative, which is the Bharatiya perspective on menstruation, through her book Rtu Vidyo.

Sinu has studied several Hindu temples, religious restrictions owing to menstruation, and their impact on women's menstrual health. Her books unravel the advanced scientific knowledge lying hidden in the cultural anc religious practices of Sanatana Dharma.

Mahaperiyava saranam In this land of saints, there lived a Great One in recent times, who was an authority on the Veda and sastra and was considered an avatar of Bhagavan himself-His Holiness Jagadguru Sri Chandrasekharendra Saraswathi Swamigal (1894-1994), the 68th Pithadhipathi of Sri Kanchi Kamakoti pitham. To millions of devotees, he was simply Periyava-the revered one, or Mahaperiyava, a term that conveys the reverence, affection and devotion of millions of people towards the great Swamigal. His talks, captured in a series of essays called Deivathin Kural (in Tamil) and translated into English as 'Voice of God, have been my primary source of reference for understanding the intent behind the rules pertaining to the sastras. Mahaperiyava's indepth and experiential knowledge of the sastra is easily missed if we are distracted by his utter humility characterising his explanation of the reasons for niyamas (rules), as he always refers to himself as one among the masses. In spite of the difficulty of the times he lived in, when the government and even Hindu devotees were making the shift to secular and liberal thinking, Periyava's teachings stuck to the sastra, never apologetic, never compromising, in the hope that someday people would see the sense in it and return to the original way. Therefore, it feels right that we begin this work by taking a look at what Mahaperiyava said with reference to varna and jati.

One of the thousand names of Devi in the Lalita Sahasranama is (Varnasrama-vidhayini) (no.286), which means, She who has established the system of the varnas and asrama-s. In other verses, Devi is referred to as (matyka varna rupini) (no.577) which means, She who is in the form of the letters of the alphabet, and again She is referred to as (varna rupini) (no.850), meaning the personification of the letters of the alphabets.

Devi upasaks will understand that when a quality is attributed to Devi, it is an indication that it is not a man made social construct. In the context of understanding varna, when Devi is referred to as varnasrama vidhayini or varna rupini, it means that varna is a biological quality that is inherent in the physical body when an atma takes a human form. Therefore, this book is an exploration of the biological basis of varna dharma.