Varnas
The
Sanskrit term
varna is derived from the root
vrn meaning "to choose (from a group)." This is contrary to the assumption that 'varna' denotes color and hence signifies qualities of someone, just as Shaguna
Brahman is "with color" but means "with qualities." In the context of
social hierarchies, it means "arrangement". When humans first settled down into
agrarian and trading societies, many changes occurred in social relationships. People got organised into structures that could be stable and accommodating diverse individuals in diverse occupations. Societies are organic wholes self-sustained by diverse groups with differing occupations that optimise that society's well-being and growth.
The varna system is a
functional hierarchy system proposed by the Brahmin texts to describe their society. It is an ideal system that did not exist anywhere in reality, as the Indian society was organised according to [Jatis], since time immemorial. The oldest mention of the caste system is in the Purusha sukta of Rigveda 10.90 -
मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥:ब्राह्मणो अस्य मुखमासीद बाहू राजन्यः कर्तः ।:ऊरूतदस्य यद वैश्यः पद्भ्यां शूद्रो अजायत ॥
The hymn claims "Brahmana is the mouth of the purusha, rajanya his arms, vaishya is his thighs and shudra arose from his feet" - an obvious reference to the organic (
purusha) nature of the society, sustained by the harmonious integration of functional groups (organs) working in unison.
In such organic hierarchies, it is recognised that proper functioning of each part is necessary for the stability of the whole. This led to the importance given to
kartavya or "duties" (
deontology). Each one is obligated to perform their duties relevant to their position in the system. Proper functioning is of utmost necessity for the stability of the whole structure.
What sustained the varna system
Any social hierarchy needs a strong central authority to sustain itself, just like
military hierarchy or business hierarchy. Hinduism lacked such a central authority. Considerable controversy exists regarding the role and the level of authority of law-books like Manu smriti before the British rule in India. Since the society was based on social interdependence, social expulsion was effectively used a punishing tool.
The varna was replicated by making the membership in the varna group based on birth by default. The most necessary and important element of the whole system was the active involvement of individuals through obligatory duties. This is also its biggest drawback, when individuals do not perform the obligatory functions and still hold their place, the varna system crumbles.
The four-varna system
The terms Varna (class) and Jati (
caste) are actually two distinct concepts.
Varna (
Class) ( वर्ण From Sanskrit, literally "arrangement") is a supposed unification of all the Hindu sub-castes or jatis into either four groups:
Brahmin,
Kshatriya,
Vaishya,
Shudra, or into one of several
varna-sankaras वर्ण संकर.
Jati (
Caste) (Sanskrit: Gyati ज्ञाति , Hindi: Biradari बिरादरी, samaj समाज, jati जाति etc , Urdu Zat ज़ात ) is an
endogamous group. Generally a sub-caste is divided into
exogamus groups based on same
gotras गोत्र.
Many of the Hindus could be classified into a specific varna. But not all. During the British rule, several cases went to court to settle the "varna" of a sub-caste. For example, the farmers are sometimes given Kshatriya status because many ruling Chieftains may have risen from them. On the other hand some classified them as Vaisya, based on an older occupation of artisans. Orthodox Brahmins may classify them as Shudras, because they do not have a tradition of undergoing through the thread ceremony, that would make them
dvija द्विज .
Several varna assignment schemes exist that attempt to assign a varna to a sub-caste.
# Based on traditional occupation (see
Indian caste system).# Based on orthodox texts like Brahmnotpatti Martanda.# There is an orthodox view, that considers Kshatriyas and Vaisyas to be nearly extinct.
It is practically impossible to identify a "merchant" or trader in modern sense, that belonged to the Vaisya varna in ancient times. They were artisans and crafts people.
Four varnas
{{sidebar|
Traditional Last Names by Varna*Brahmin ---
Sharma; Deva*Kshatriya ---
Varma; Trata*Vaisya ---
Gupta; Bhuti*Sudra ---
Datta; DasaThe caste system, although not currently officially sanctioned by their governments, is used by
Hindus, particularly in
India,
Bali and
Nepal for reasons of determining lineage and is passed down through
patrilineal descent. It is based on four
varnas. Sometimes mlechha (people excluded from caste) are referred to as fifth varna.
*
Brahmins (
white-symbolizing
Sattva),
priests,
teachers
*
Kshatriyas (
red-symbolizing
Rajas),
kings,
princes,
warriors
*
Vaishyas (
yellow-symbolizing
Rajas/
Tamas),
merchants/
craftsmen*
Shudras (
blue or
black-symbolizing
Tamas),
workers,
farmers
*
Mlechha considered lowest among lowly has no symbol.
Twice born
The first three castes are seen as 'twice born'. They are allowed to study vedas. In India and Nepal the sub-castes within a Varna are called Jat or Jati (The caste is also used instead of Jat). Traditionally, each Jati members are allowed to marry only with their Jati members. People are born into their Jati and it cannot be changed. Once someone is born to certain sub-caste or Jati he or she cannot be changed to another Jati
although some groups throughout history have risen or fallen according to their deeds. Caste is a permanent attribute among the Hindus.
The occupations of the Vaishya are those connected with
trade, the
cultivation of the land and the breeding of
cattle; while those of a Kshatriya consist in ruling and defending the people, administering
justice, and the duties, of the
military profession generally and ruling and expounding all
Dharma. Both share with the Brahman the privilege of reading the Vedas. To the Brahman belongs the right of teaching and expounding the sacred texts vedas. Shudras were the
serfs, and performed agricultural labour.
Intermarriage between jatis was not encouraged.[Jatis] are sub-castes. Thus each varna has to be subdivided into thousands of jatis which are endogamous groups with a particular occupational specilization all having same or similar social ranking. Each jati has its appropriate rules of conduct and duties or "dharma", including rules regarding
marriage,
eating, and ritual purity.
Religiously anyone who does not belong to the four Varnas is an outcast. Muluki Ain has incorporated the entire ethnic group of Nepal into Caste hierarchy.
Division of labor
The varna system is based on division of labor.
The Purusha-sukta is a Hindu creation story. It's about the four Varnas, or castes (although the term Varna does not occur in the Purusha Sukta). It tells how Brahma (Ultimate Reality) created a giant called 'Primal Man' from clay and how the giant was sacrificed. Out of the body of the Primal Man came four groups of people. Each group had a different role to play in life, and society. They all had very different tasks. The first group was the Brahmins (priests). They came from the mouth. They were to provide the intellectual and spiritual needs of the community. The second group was called Kshatriyas (warriors and rulers). They were created from the arms, and they were needed to rule and to protect the others. Vaishyas (landowners and merchants) sprang from the thighs. This group was needed to trade and to care for agriculture. Shudras (artisans and servants) were from the feet. They had to do all the manual work.
Etymology details
Varna is a
Sanskrit term (वर्ण
varṇa meaning type, order, colour or faith (faithless), preference, religious affiliation, conviction, or "to choose", or lustre.
*In the
Zend Avesta and the
Gathas, the word Varana or Varena (from the root Var ("put faith in, to believe in") is used in the sense of preference
[Stanley Isler as quoted by Elst 1999; Ambedkar 1946, Who were the Shudras] (or religious affiliation, conviction, faith, religious doctrine, choice of creed or belief). The language of the
Gathas (the oldest part of the Avesta) is very similar to the language of the Rig Veda.
*It may also come from the root Var- "choose", as in "svayamvara", "[a girl's] own choice [of a husband]"
[e.g. see Elst 1999], or from the root
vri (which means "one's occupation").
*In the Rig Veda, the word varNa occurs 22 times and means
lustre. In 17 out of 22 times it refers to the "lustre" (i.e. "one's own typical light") of gods like
Soma,
Agni or
Ushas.
[Ambedkar, Writings and Speeches, vol 7, Who were the Shudras, 1946; see Elst 1999] In RV 3.34.5 and RV 9.71.2 it refers to the lustrous colour of the sky at dawn.
[see Elst 1999]*According to Hindu tradition, Varna refers to sounds of speech or language. Western Indologists have wrongly interpreted varna as "a letter of the alphabet". According to Welzer (1994 (229-230)), Varna can be grammatically derived from the term "class" (vide Panini), but it has acquired the incorrect meaning of "colour".
The
Rig-Veda refers in the Purusha Sukta to the four principal varnas described in
Manu's code, viz. Brahmins, Kshatriyas, Vaishyas, and Shudras. The term Varna is not associated with Brahmins or Kshatriyas in the Rig Veda, and the term Varna does not occur in the Purusha Sukta. It affirmed that varnashram dharma needs to be strictly followed as every soul has been given a specific duty by God. A soul is born into a varna as punishment/reward for its
karmic influences—actions in past lives (Hindus generally believe in reincarnation).
However, varna was later ditched for the preservation of caste boundaries was considered to be conducive to social harmony and order.
The effect of the system was to bind certain castes to sources of influence, power and economy while locking out others and thus create more affluence for higher castes and severe poverty for lower castes and the outcast Dalit. In the last 150 years Indian movements arose to throw off the economic and political yoke of the caste system.
The
Purusha Sukta hymn (Rig Veda 10:90) mentions the varnas and compares them to the body of a man: "The Brâhmana was his mouth, of both his arms was the Râjanya made. His thighs became the Vaishya, from his feet the Sûdra was produced." (RV 10:90:12) In the Purusha Sukta hymn the word Varna is not used, and it is the only hymn of the Rig Veda where the words
Vaishya and
Sudra are used. The Purusha Sukta hymn is considered to be one of the youngest parts of the
Rig Veda.
This is the "Divine" justification of the varna system: that since Brahmins emerged from the Creator's mouth, they are the purest; that since Kshatriyas emerged from His arms, they were strong and meant to be soldiers; that because Vaishyas emerged from his abdomen/thighs, they were meant for craft, commerce, responsible for keeping Society's stomach full; and because shudras emerged from the feet, they were meant, by Divine Will, to be labor workers.
There is an Upanishadic story of a boy who went to a
guru to study the various holy Hindu scriptures. His guru asked him what his varna was. Consulting his mother, who was actually a
prostitute who didn't really know what her caste was, the boy returned to the guru and told him that he was all castes. He worshipped the Gods, thus fulfilling the duties that are ordinarily a Brahmin's, he earned his keep like a Vaishya, took care of cleaning the house, like a Shudra, and protected his family's interest like a Kshatriya. The guru was pleased and told the boy he was fit to be taught and initiated into the Brahmin's life.
The
Dharmashastras (a collection of collections of Hindu codes and laws) say that caste is not just determined by birth, but by action in
life according to the dharma of
varna-ashram as well.
The Brahmins (priests), The Kshatriyas (warriors,
nobility), the Vaishyas (the craftsmen and men of commerce), and the Shudras (
agriculture workers; menial workers) were the four varnas. A person of each varna was said to possess certain set of characteristics: the Shudras, they believed, were of the
tamasic nature; the Vaishyas were either
tamasic or
rajasic; the Kshatriyas were believed to be noble, learned and selfless, his or her duty being the administration of the people and fighting of
battles against intruders, often very spiritually inclined; and that the Brahmins were religious, pure, Society's bank of knowledge and wisdom for their memory of holy scriptures, the performers of rituals. However, there is a dispute as to which varna holds the greatest spiritual purity. Brahmins are associated with the evil
Daksha, an arrogant brahmin that received the head of a goat, and according to scriptures caused all brahmins to be cursed by
Nandi to never attain the greatest spiritual heights in Hinduism as Daksha insulted
Shiva.Hindu tantrics are a part of Hinduism whose scriptural texts, the Agamic texts known collectively as the
Tantras, assert their descent from the
Vedas, especially the
Atharva-Veda. Claiming that the Vedic rituals no longer necessary in
Kali Yuga, that the fourth and final epoch of humanity in Hinduism shall see morality ebb to complete dissolution until the end of the earth, the Tantrics see themselves as natural continuations of the Vedas through Hindu
yogic practices--and not of any particular caste, yet
not Untouchables.
Many Hindu yogis and sages have, over the centuries, constantly commented about caste. The non-dualist, Vedantic jnana-yogin (yogi of discrimination)
Shri Adi Shankaracharya (
8th century), denounced caste as but one more indication of one's weak, Ego-driven self and the flouting of
Brahman (the impersonal, ultimate monist basis of Hindu belief).
Shri Chaitanya Mahaprabhu (
15th century), the powerful
bhakti of
Krishna also denounced caste. He famously distributed the
Hare Krishna mantra to non-brahmins all around India, claiming this was the True path to moksha.
Kanakadasa of the
15th century also denounced Casteism. He believed that Life in every human being is Divine, and that only the ignorant wrought injustice against their own brethren by practising the caste system.
In Sanskrit,
Varṇa means color, as in quality (just as the term "Shaguna Brahman.") One of the hymns of the
Rig Veda, one of the holiest Hindu scriptures, gives the following enumeration in the famous
Purusha Sukta (RV 10.90):
मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥:ब्राह्मणो अस्य मुखमासीद बाहू राजन्यः कर्तः ।:ऊरूतदस्य यद वैश्यः पद्भ्यां शूद्रो अजायत ॥
Its rough translation is : "What became of his (the Cosmic Spirit's) face or mouth? What became of his two arms? What became of His two thighs? What were (the products of) the two feet called? From His face (or the mouth) came the
brahmanas. From His two arms came the
rajanya (the
kshatriyas). From His two thighs came the
vaishyas. From His two feet came the
shudras."
This hymn is the sole reference to the four Varnas in the Rig Veda, and it occurs in the Xth book, which many historians claim to be a later addition to the existing nine books. In the Purusha Sukta hymn the word Varna is not used, and it is the only hymn of the Rig Veda where the words
Vaishya and
Sudra are used. The Purusha Sukta hymn is considered to be one of the youngest parts of the
Rig Veda. The other three Vedas and Upanishads very rarely mention the Varnas. In later Hinduism, people interpreted this hymn such that the society is to be divided into
four Varnas or castes, which are:
*
Brahmana: The priests and the teachers
*
Kshatriya (or Rajanya): Administrators and Military men
*
Vaishya (or Arya): Traders, merchants, businessmen, farmers and herdsmen
*
Shudra: Servants
Note that the original hymn does not explicitly define these groups.
Manu Smriti is often quoted in reference to the Varna-caste system. The Manu Smriti is a later work that does not form a part of Hindu Scriptures, so it is of questionable relevance. Use of the Manu Smriti by the British colonialists has led to claims that it is used by politicians and sociologists to denigrate those of the Hindu faith.
this article.
The
Manu Smriti claims that by the time it was written, Hinduism included another class (untouchables) of people without a position in any of the four Varnas and therefore associated with the lowest of the jobs. The upper castes, who were supposed to maintain ritual and corporal purity, came to regard them as untouchables. The people of this "fifth varna" are now called
Dalits (
the oppressed) or
Harijans; they were formerly known as "untouchables" or "
pariahs".
It is very clear that in the early Vedic times, the Varna system (if at all it existed) meant classes with free mobility of jobs and intermarriage. One hymn of the Rig Veda states:कारुरहं ततो भिषगुपलप्रक्षिणी नना । (RV 9.112.3)
"I am a bard, my father is a physician, my mother's job is to grind the corn......"
While intermarriage between Brahmana bridegrooms and Kshatriya princesses was extremely common (even sanctioned by the later Manu Smriti), in many instances, marriages between Kshatriya princes and Brahmana brides was also observed (severely condemned by Manu Smriti). One of such instances is marriage of Dushyanata, a Kshatriya prince, with Shakuntala, a daughter of the sage
Vishvamitra and adopted daughter of sage Kanva.
In later times, with the elaboration of ritualism, the caste system became absolutely hereditary (the historians disagree as to when) and the Shudras were not even allowed to hear the sacred word of the Vedas.
"If the shudra intentionally listens for committing to memory the veda, then his ears should be filled with (molten) lead and lac; if he utters the veda, then his tongue should be cut off; if he has mastered the veda his body should be cut to pieces." (Manu Smriti XII. 4)
A stark contrast to this is a mantra from the White Yajur Veda itself: :यथेमां वाचं कल्याणीमावदानि जनेभ्यः ।:ब्रह्मराजन्याभ्याँ शूद्राय चार्याय च स्वाय चारणाय ।:प्रियो देवानां दक्षिणायै दातुरिह भूयासमयं मे कामः समृध्यतामुप मादो नमतु ॥ (White Yajur Veda 26.2)
"I do hereby address this salutary (Vedic) speech for the benefit of humanity " for the Brahmanas, the Kshatriyas, the Shudras, the Vaishas, the kinsfolk and the men of lowest position in society. May I be dear to the learned in this world."
In the religious epic
Mahabharata,
Yudhisthira, is questioned by
Yama in the form of a Yaksha, about what makes one a Brahmin. Yudhisthira, without hesitation, said that it is conduct alone that makes one a Brahmin.
Adi Shankara, the famous 8th century
Advaita philosopher and renunciate denounced caste.
Mirabai, the 15th century mystical poet and Queen of Chittor is known to have ignored caste distinctions and elected the potter, Sant Rohidas, as her
guru.
Annamacharya, a 15th century
telugu poet's famous
Bramhamokkada song, preaches equality of all in the eyes of God and condemns the caste system.
RamaKrishna Paramahamsa, the 19th century Hindu religious leader, also did not recognise caste distinctions and took his first alms as a
twice-born Brahmin from a Shudra woman.
The late
Swami Krishnananda, the successor to
Swami Sivananda and former head of
Divine Life Society, noted the following about caste in his autobiography:
"While the caste system was originally evolved for the necessary classification of human duty in order to preserve the organic stability of society, its original meaning and its philosophical foundation was forgotten through the passage of time, and bigotry and fanaticism took its place through the preponderance of egoism, greed and hatred, contrary to the practice of true religion as a social expression of inner spiritual aspiration for a gradual ascent, by stages, to God Almighty. Vidura, famous in the Mahabharata, was born of a Shudra woman. But he had the power to summon the son of Brahma, from Brahmaloka, by mere thought. Which orthodox Brahmin can achieve this astounding feat? It is, therefore, necessary for everyone to have consideration for the facts of world-unity and goodwill, Sarvabhuta-hita, as the great Lord mentions in the Bhagavad Gita. Justice is more than law. No one's body is by itself a Brahmin, because it is constituted of the five gross elements,- earth, water, fire, air and ether. Else, it would be a sin on the part of a son to consign to flames the lifeless body of a Brahmin father. It is, therefore, not proper to victimise a colleague by an action plan of any religious community wedded to fundamentalist doctrines."[
1]
Paramahansa Yogananda also opposed what he called the 'tyranny' of the caste system as we know it today. He taught that the caste system originated in a higher age, but became degraded through ignorance and self-interest. Yogananda said:
"These were (originally) symbolic designations of the stages of spiritual refinement. They were not intended as social categories. And they were not intended to be hereditary. Things changed as the yugas [cycles of time] descended toward mental darkness. People in the higher castes wanted to make sure their children were accepted as members of their own caste. Thus, ego-identification caused them to freeze the ancient classifications into what is called the ‘caste system.' Such was not the original intention. In obvious fact, however, the offspring of a brahmin may be a sudra by nature. And a peasant, sometimes, is a real saint."" :—from Conversations with Yogananda, Crystal Clarity Publishers, 2003.
*Ambedkar, B.R. (1946)
Who were the Shudras?*Alain Danielou (1976).
Les Quatre Sens de la Vie, Paris
*
Elst, Koenraad Update on the Aryan Invasion Debate. 1999. ISBN 8186471774 [
2]
*
Kane, Pandurang Vaman:
History of Dharmasastra: (ancient and mediaeval, religious and civil law) -- Poona : Bhandarkar Oriental Research Institute, 1962-1975
* "Brahmanotpatti-martanda" Harikrishna Shastri, (Sanskrit), 1871
* Jati Bhaskar", Jwalaprasd Mishra, (Hindi), 1914.
*G.S. Ghurye (1961).
Caste, Class and Occupation. Popular Book Depot, Bombay.
*G.S. Ghurye (1969). Caste and Race in India, Popular Prakashan, Mumbai 1969 (1932)
* Ghanshyam Shah, Caste and Democratic Politics in India, 2004
*
Credo, Quia Occidentale*Welzer, Albrecht. 1994. Credo, Quia Occidentale: A Note on Sanskrit varna and its Misinterpretation in Literature on Mamamsa and Vyakarana. In: Studies in Mamamsa: Dr Mandan Mishra Felicitation Volume edited by R.C. Dwivedi. Delhi: Motilal Banarasidass.
*
Jati system in India *
India Together on Caste *
Murni's in Bali: Names, Titles and Castes Annihilation of Caste with a Reply to Mahatma Gandhi Part I &
Part II by
Dr.B.R.Ambedkar *
Writings by Dr Ambedkar about Caste Online texts
*
Varna Ashram and Hindu Scriptures (pdf) Articles on Caste by Koenraad Elst: Caste in India,
Buddhism and Caste,
Indian tribals and Caste,
Physical anthropology and Caste,
Etymology of Varna *
Is Caste System Intrinsic to Hinduism? *
Hindu Caste System & Hinduism: Vedic vocations (Hindu castes) were not related to heredity (birth) *
ISKCON view of caste and behavior.
*[http://www.maanojrakhit.com/e_book11_varn_system_text.htm These documented Results of 4-Varn system can make you Proud of your Hindu heritage
