Let us consider one point. Can any one quote a single instance either in this world or some other of a mere word which does not convey a meaning? No. It is impossible. Each word has a meaning; that meaning denotes a decision by God. It is only when this is recognised by men that they grasp the mystery of life.

So when it is declared that the Brahmin manifested from the face "Brahmanaasya mukham aaseeth" or that the four varnas have been created by Me, "chaathur varnaym Mayaa Srshtam", does it not also posit that there must have been Varnas which are denoted by the word and persons who could be described as examples or representatives of that word? Do not these declarations make plain to us that the very God who created them grouped them on the basis of their tendencies and activities as Varnas?

So the word Varna can be understood in all its bearings only if deep inquiry is made and clean thought is directed on it. The meaning of Varna, the most common among the people and current everywhere, is "colour". But, how this word came to be attached with that meaning is not known to many. This has to be known in order to grasp the true significance of the word. In the word Varna, the root 'Vr' means 'description', 'elaboration', also the process of 'counting'. The roots 'r', 'rn', which form such words as 'ramana' mean 'enjoyment, pleasure etc.' Therefore, Varna signifies "accepting with pleasure after elaborate consideration."

As regards "colour" white, red and black are the basic ones. Other colours are put as derivatives. The white symbolises the Sathwic tendency, the red, the Rajasic and the black, the Thamasic. That is the mystery of creation. Individuals take birth according to the tendencies they appreciate, aspire for and adopt. So the Varnas into which they are born are determined by themselves and not by any external authority. Which particular tendency they choose to cultivate depends on their intellectual level. It is generally believed that desires shape the intelligence. Intelligence moulds the activities and activities decide the character and nature of life. This is the correct interpretation of the expression "Guna Karma Vibhaagasah". While the Sruthi and the Smrithi texts indicate so elaborately the causes that lead to the individual's birth, life and death in particular castes, religions, families and sections, persons who are unable to understand the same lay down theories according to their own limited intelligence and derive satisfaction therefrom.