In this paper I discussed the mutual relations of the four varṇas in the orthodox brahmanic world which was idealized by one of the groups of the elite brāhnaṇas, that is, the authors of the Dharmasūtras. The conclusion is as follows: (1) It is a well-known fact that the four varṇas are ranked in the order, brāhmaṇ—kṣatriya—vaiśya—śūdra. But the mutual relations of the four varṇas is not so simple as this sequence suggests. (2) In order to understand the relations it will be inevitable to confirm that the orthodox world was organized in accordance with the theory of social order of the most orthodox brāhmaṇas: (i) The world is the place of purity just like that of sacrifice. (ii) The veda=dharma is the ultimate authority of the world. (iii) A marriage should take place between the same varṇa. (iv) A social function or a means of livelihood of each varṇa is determined by the creative god Brahman and therefore it cannot be violated by any other varṇa. (3) Only the three higher varṇas were permitted to be situated within the pure world and the śūdras were excluded from it. Thus, first of all, we will see the relation of the three higher varṇas versus the śūdras. (4) Indeed the three higher varṇas equally enjoyed the same pure world, but each varṇa was directed to make an independent and exclusive unit through accepting the theories mentioned above, that is, a marriage between the same varṇa and the inviolability of the proper social function to each varṇa. (5) Among the three higher varṇas the brāhmaṇas established their highest status in the orthodox world through keeping both the knowledge of purification and the veda=dharma to themselves. (6) Though the kṣatriyas had to accept the second rank as long as they recognized the brahmanic theory, they formed the ruling classes along with the brāhmaṇas through holding political powers. (7) The position of the vaiśyas was delicate and unstable: Though they were given the third rank position and could enjoy the world of the veda=dharma along with the brāhmaṇas and the kṣatriyas, a boundary between the vaiśyas and the śūdras was not so definite because a labor was the very essence of both of them.
