As karma is based on janma, how is varnashrama not based on janma?

When we speak of Chatur Varna—the four varnas or social orders—they are said to be determined by guna and karma. But isn’t our karma determined by our janma (birth)? So, doesn’t that make the caste system, or varnashrama, also based on birth?

This is a nuanced question because the word karma is multivalent—it has multiple meanings. Even within the Bhagavad Gita, the word karma is used in different senses, sometimes even within the same verse.

Broadly speaking, in this context, karma refers to one’s qualities and activities (guna-karma). That is, the varna system is based on the qualities a person exhibits and the activities they are engaged in. For example, if someone excels in intellectual pursuits, they may be considered a brahmana. If someone is skilled in martial activities, they may be classified as a kshatriya. So here, karma refers to what a person is doing in this life—their current proclivities and capabilities.

Now, it’s true that karma can be interpreted in many ways. It may refer to:

• The actions we are doing now.
• The actions we have done in the past, whose reactions we are now experiencing.
• The system of action and reaction.
• The right action (as in sukarma, vikarma, and akarma).
• One’s duty (as when “karma” is used synonymously with svadharma).

So, yes, karma can mean many things. But in the context of varnashrama, it’s usually taken to mean a person’s present activities and aptitudes.

If we view varnashrama as a functional division of society, its aim is to organize people based on their natural inclinations and strengths, much like in any modern profession. Now, are our present qualities (guna) and actions (karma) influenced by our previous lives? Certainly. But the essential point is how society should assess individuals now—not simply by where they were born, but by who they are and what they can do.

The caste system becomes discriminatory when janma (birth) alone is considered the deciding factor. That is, if someone is born in a Brahmin family, they are automatically considered a Brahmana, regardless of their qualities or actions. Conversely, someone born in a Shudra family may be denied opportunities even if they display Brahminical qualities. That’s where the problem lies—when caste becomes rigid and birth-based.

To illustrate, just like someone born in a doctor’s family may become a doctor due to upbringing and exposure, so too a child of a Brahmana may develop Brahminical qualities. But we wouldn’t say every child of a doctor is automatically a qualified doctor. The same principle should apply in society more broadly.

Now, you might ask: “Aren’t our guna and karma also shaped by janma?” In a way, yes—they are shaped by purva karma (past actions), which determine our birth and tendencies. But karma is complex. A person may have predominantly Brahminical past karma, but due to one significant negative action, they might be born in a Shudra family. Or someone with mostly Shudra karma might be born in a Brahmana family due to one pious act. Karma is not always linear or predictable.

Take the example of Bharat Maharaj. He had exalted spiritual karma but became attached to a deer and was thus born as a deer in his next life. So, it’s not as simple as saying someone’s current janma is a pure reflection of their svabhava (innate nature). There may be anomalies.

In fact, being born in a Brahmin family might not even be good karma for someone who doesn’t have Brahminical inclinations—it could cause confusion or even suffering. Just like those who remember their past lives often face identity confusion—something not necessarily desirable—so too, a mismatch between one’s birth and innate tendencies can cause inner conflict.

Ultimately, the important principle is this: People should be assessed based on their current qualities and capabilities, not solely on their birth. That is the true basis of varna. If someone has the skills and disposition for a role, they should be allowed and encouraged to fulfill it, regardless of where they were born.

As for why someone is born a certain way or has certain inclinations—those are deeper metaphysical questions tied to past karma. But those questions are not essential for determining how society should treat individuals now. Varnashrama, as a division of labor, is about engaging people in ways that align with their current nature and serve the greater good.