Structural form of society and value

1. Hierarchy and caste system

2. The collective form of human community is called society.
3. Healthy development of any society, proper To strengthen its social structure to maintain mutual
coordination and harmony among its operations and creatures.

Many arrangements are made to stabilize the situation, so that the needs of every member of the
society are fulfilled and they

Let us contribute to the development of every ten people and maintain peace in the society. Almost all
the cultures of this era

Division is seen in different classes.

In Indian culture also, this type of division is found in the form of caste system and ashram system. In
this

In the Ashram system, at the personal level, man’s life i.e. his entire age is divided and his duties are
made.

It has been formulated and its social responsibilities have been determined by various trends in the
political system.

An attempt has been made to keep the society organized and establish harmony in the mutual interests
of human beings, which

Definitely commendable. A similar system is also available elsewhere in the world cultures.

Not there. (In the initial phase of the decision-making system, the basis of this division was probably:
man’s labour, ability and

There may have been a tendency through which the interests of the individual and the whole were
protected, but over time its form

Change came and gradually the caste system took its place.

In ancient Indian literature, the word ‘Rinna’ is used in many meanings. Somewhere it is used in the
noun sense,

So as to what happened. If its derivation is considered then this word ‘झ’ is derived from छृ तु or छर्णतु

Considered derivative. Achāṇyāyāsak has given its derivation as follows: ‘दो छ्रोतेः’. You said it with ‘अर्ण
+ घंग’

It is considered perfect and its appearance, beauty, human class, tribe, clan, Brahmin caste, class, caste
etc.

Meanings have been made. Colour, beauty, letters, voice, fame, praise etc.
Thus, it is clear that this word has often been used in different meanings, but from Rigveda onwards

By looking at the literature, it is known that in the context of social system, the word ‘varna’ means
Brahmins etc.

It is from classes or this word represents these four classes.

Different theories of decision production. There is no clear evidence as to when Varna came into
existence or how this system came into existence.

But there are definitely indications related to this, which provide support to various theories regarding
the origin of the stars.

Are. These have been described by Dr. Preeta Prabha Goyal in his book Indian Culture-

(1) Originating from the rays of the Supreme Being

(2) Originating from good deeds
(3) Resulting from colors
(4) Division of votes on the basis of system
(5) Production as per the need of the society

Among these various theories, only the first two are of special importance, the others are merely their
nourishment or explanation.

Are. The last two principles are understood in the first two and similarly ‘the origin of colors’ is
accepted.

This cannot be done, because in the entire Mahabharata, the words of Brahma are white, red (Lohitha),
yellow, asat (Krishna). Colors have been mentioned, they indicate only seventy secrets.
Purusha asked Nayudeva - From what has Brahmin originated? From what are the other three Varna
also originated and Brahman is among them. What is the best among all? Explain it clearly.

Vayudeva said - Brahmin was born from Brahmaji's mouth, Kshatriyas were born from both his arms and
Vaishyas were born from his thighs.

Hey Bharat Shreshth! After this, the fourth Shudra was born from both the feet of Brahmaji to serve
these three classes.

Brahmin is the master of all classes since birth for the protection of life on earth.
After this, Brahmaji appointed another caste, Kshatriya, who ruled the earth and was capable of wielding
the sword, to protect the people.

Vaishyas nourished these three classes with money and grains and Shudras remained engaged in serving
the remaining three classes. This is Brahma's order.

The first description of the origin of the four varnas is found in the Purusha Sukta of the Rigveda. Here, in
the sequence of creation, the sage has mentioned the origin of Brahmins, Kshatriyas, Vaishyas, Shudras
and has imagined all four classes to have originated from different body parts of the Supreme Being or
Virat Purusha. A similar description is also found in the Mahabharata, where these Varna Chatushtayas
are considered to have originated from different parts of the Supreme Father Brahma. The same
description regarding the existence of varnas is found in Manusmriti and elsewhere also. Probably this is
the imagination of the Rigvedic sage.There is propaganda, which has always been valid even in different
periods of time. This illustration used for dividing the society into four classes, propounds their
sequential importance in the society, in which the sage has given the analogy of the society as the body
of the great man and has considered the four classes as different parts of the body, which are
responsible for the development of the society. For this, their importance, its (society’s) completeness
and the integral part in giving speed and stability to the society, also reveals the necessity of their
functioning and functions.

Just as all the body parts are essential for a healthy body and complete it, similarly all these varnas are
essential for the society and complete the society. In the absence of any one of these, the structural
form of the society is crippled and incomplete, just as if there is a defect in any part of the body, it
becomes indecent and distorted. Society needs all these classes in the same way as humans need the
facial organs of the body, just as there are organs like heart, mouth, navel etc. in the human body and
they have their own functions and when they function, the whole life is fulfilled. The body becomes a
part of an action. Exactly the same is the situation of classes in the society and these four varnas
together complete the body of society. Just as a human being acquires knowledge from various parts of
the body through the mouth, protects himself from the arms, provides nutrition and strength to the
body from the thighs (the part located below the waist and above the knees), provides complete energy
to the body through the legs. It bears the weight of the body and provides it with movement. Similarly,
these four varnas also manage the body of society through their actions, instincts and working system.
1.2. Varna division based on qualities and actions

The Vedic caste system, which is currently considered to be based on birth, is based on qualities and
karma. Shri Krishna has said in Bhagavad Gita. By dividing the qualities and actions, four classes have
been created by me.

There are three qualities – Sattva, Rajas and Tamas. These three qualities are of different nature and
nature. Satva guna is pure and illuminating, Rajo guna is playful (active) and inspiring and Tamo guna is
heavy (full of ignorance and darkness) i.e. obstructive or regulatory. Accordingly, their nature is also in
the form of happiness, sadness and attachment respectively. It is only by their combination that different
types of creations take place. This has been inaugurated by Lord Shri Krishna and has made clear its
importance in the division of the four classes. Every human being has power over all four classes. Sham,
Dam, Tapa, self-study, knowledge etc. are naturally manifested in conduct, work and attitude and he
adopts the same type of attitude for living.) In Kshatriya

5/14

Due to the predominance of Rajogun, bravery, energy, brightness etc. are reflected in the personality and
such a person possesses the qualities of a Kshatriya.

To a greater or lesser extent, all these three qualities are present in me,

Due to which he experiences happiness, sadness and attachment. But whichever guna is in excess in him,
his behavior and attitude are accordingly, Sattva guna predominates in a Brahmin, hence, he behaves
accordingly.

Thus it is clear that the basis of division of these four classes is man.

Rajas and Tamas – both these qualities are present in Vaishya, hence he adopts a profession related to
agriculture, trade etc., so that mobility and stability is maintained in the society.

Due to the predominant nature of Tamo in a Shudra, the only thing left for him is service without any
attachment to others. Which can be briefly stated as follows-
Thus, it is clear that the basis of division of these four varnas is the qualities and actions of a human
being. Whichever quality was dominant in a person, he would adopt that type of lifestyle. There is no
birth-based sentiment visible in this division. There are many such examples in the scriptures; Those who
refute the birth based concept of caste system, like Brahma's son Indra was called Kshatriya even though
he was a Brahmin. Vishwamitra, who was a Kshatriya by birth, was called Rajarshi and later Brahmarshi
before his severe penance. Matang belonged to Chandal clan. The origin of Jabal Rishi was unknown.
Although in the Mahabharata itself, there are many examples relating these classes to birth.

The metaphor of the origin of these four classes from the body of the great man is also indicative of their
importance. The utility of these four varnas in the functioning of society, the need for mutual
coordination (harmony) among humans like body parts, targets the basic needs and priorities of every
human being in the society. No person alone is capable of carrying out all the tasks of protection,
sustenance etc. of the entire society completely and efficiently. He needs someone else's help. Which
was possible through this system. The purpose of this system is not to proclaim the superiority of any
caste or to declare any class superior, but to fulfill the needs of the human society, to establish mutual
harmony, sweetness and harmony among them and for the completeness of the society, each caste is
important like a body. To impart knowledge of importance.

In this regard, there is a narrative in the fourth Brahmin of the first chapter of Brihadaranyaka
Upanishad, according to which earlier there was only one Brahmin caste, but due to its existence as one,
it could not grow. Then Kshatriya Sangh was formed for his welfare. All these protector gods among the
gods - Indra, Varun, Som, Parjanya etc., all of them are Kshatriyas (Kshatriyas). Even after creating
Kshatriya, the Brahmin caste could not become strong, nor could it increase, then he created the Vaishya
castes like Aditya, Vishvedev, Marut etc. But even after creating the Vaishya varna, the Brahmin did not
become capable, then he created the Shudra varna, the Shudra varna is the only pushan. Sustaining and
nourishing. In this way, these four varnas are the four karmas of a Brahmin, that is, whether this varna
distinction is karma-dependent or not birth-based. But with time, gradually this excellent and superior
system became based on birth and it took a distorted form.

specific actions of the four classes

In this virtue-karma based varna system, the duties of each varna were also determined, which every
varna follower has to compulsorily follow. They are specifically described in religious scriptures and
smritis. Shri Krishna says in Bhagavad Gita – O Parantap. The actions of Brahmin, Kshatriya, Vaishya and
Shudra (these four varnas) have been divided according to the qualities arising from nature.
A Vaishya has two wives – Vaishya and Shudra. The son born from the womb of both of them is a
prostitute. A Shudra has only one wife, a Shudra, who gives birth to only a Shudra.

Therefore, if a Shudra of lower status in the classes has intercourse with the women of Gurujarno-
Brahmins, Kshatriyas and Vaishyas. So he gives birth to outcastes (Chandala etc.) who are condemned by
all four varnas.

When a Kshatriya has intercourse with a Brahmin, a son of ‘Suta’ caste is born from her womb. One who
is outcaste and does praise-doing (and works as a charioteer). Similarly, if a Vaishya has sexual
intercourse with a Brahmin, then he gives birth to a son of corrupt ‘Vaidehak’ caste, who is entrusted
with the work of guarding the harem etc. and that is why he is also called ‘Maudgalya’.

Varna hybrid castes are a group of children born from the mutual merger of classes. These children are
born from Anuloma and Pratiloma marriages and from marriage with a married man. In the beginning
these castes were very few, but their numbers increased day by day. Regarding varnaskara, it is said in
the Mahabharata that “When a woman of a higher caste, after getting money or out of greed for money
or being influenced by desire, establishes a relationship with a man of a lower varna, then varnaskara
children are born. Definition of varnas. It is found in. Parashav should serve his clan and lack of
knowledge about it also gives birth to Varnasankar.

Hybrid races

If a Shudra man fathers a child from women of three classes higher than him, then she is a Chandala,
reviled by the varnas and ostracized by the varnas, who lives outside the village. According to Manu, a
son born to a Shudra man from a Vaishya, Kshatriya or Brahmin woman is Ayogaja, Kshatra and Chandal
respectively.

Similarly, a Shudra, by mating with a Brahmin, gives birth to a very dangerous Chandala, who lives
outside the village.

The tasks prescribed for these mixed castes are also described in the scriptures. Parashav should serve
his clan and should never abandon it. Despite being senior in age, he is considered younger than the
Brahmin, Kshatriya and Vaishya children and he should be charitable while serving the Trivarnikas. The
son of ‘Sut’ caste is one who performs praise duties and works as a charioteer. ‘Vaidehak’ has to do the
work of protecting the harem etc., that is why he is also called Maudgalya.

Apart from these, Acharya Manu has also mentioned other castes, in which the son born to women of
the same caste by Dwijaati, but unfit for Yajnopavit and corrupted by Savitri, is called ‘Vratya’. Apart from
this, the sons born by a Brahmin to the daughters of Ugra, Ambashtha and Ayogava are known as Avrit,
Abhir and Dhigvan respectively. The son born to a girl of Shudra caste from Nishad is ‘Pukkas’ and the
son born to a girl of Shudra caste to Nishad is ‘Kukkut’. The son born from Kshata to the daughter of Ugra
is called ‘Shvapak’ and the son born from Vaideha to the daughter of Ambashtha is called ‘Ven’.

Inclusion of Aryantar castes in Varna system

Mahabharata, Shanti Parva 65.13.22

Mandhata said – Lord. In my kingdom, Mlechchamans, residents of the countries Yavana, Kirat,
Gandhara, China, Shabar, Barbar, Shak, Tushar, Kadanga, Pahlava, Andha, Madrak, Paundra, Pulinda,
Ramath and Kamboja, reside everywhere, some Brahmins and Kshatriyas also live there. Have children;
There are also some Vaishyas and Shudras who have fallen from religion. All of them earn their living
through theft and robbery. How will such people practice Dharma? How can kings like me say that non-
violence, truthfulness, anger-free behavior, livelihood of others, protection of ancestral property
received through sharing, maintenance of women and sons, maintaining purity within and without, all
these are their dharma of dignity. Set within Want.

Rajan. Those who lead a life of banditry should serve their parents, Acharyas, Gurus and ashram monks

It is also the duty of all the dastards to serve the landowners. The ritual of religious activities mentioned
in the Vedas is also a scriptural religion for them.

God. Sureshwar. This is what I want to hear. You tell me all this, because you are the brother of us

Kshatriyas.

Rajan. Those who lead a life of banditry should serve their parents, Acharyas, Gurus and ashram monks

It is also the duty of all the dastards to serve the landowners. The ritual of religious activities mentioned
in the Vedas is also a scriptural religion for them.
It is also their duty to perform Shraddha of ancestors, dig wells, run water parks and build dharamshalas
for people to stay. They should keep giving donations to Brahmins from time to time.

A person desirous of welfare should perform all types of yagyas and give full Dakshina to the Brahmins.
All the dastards should perform expensive puja and give money for it.

Sinless king. In this way, Brahma has already specified the duties of all human beings. Those bandits
should also do the same.

Apart from the various mixed castes, there is also an indication of the inclusion of non-varna castes.
These non-varna castes were those who came from different countries and settled in Aryavarta. We find
their description in Shanti Parva of Mahabharata.

In this way, the residents of Yavana, Kirat, Gandhar, China, Shabar, Barbar, Shak, Tushar, Kadak, Pahav,
Andha, Madrak, Paundu, Pulind, Ramath, Kamboj and Malechha countries etc. Perhaps it is possible that
all these education, trade, state expansion, religion-They may have come for various purposes like
publicity etc., but due to some reasons they did not go back and settled here and started earning their
living through various professions and gradually established relations with different classes and mixed
castes like marriage, food, business etc.

1.5/. Theological beliefs related to casteism and casteism

Along with the development of these various varnasankar or varnasankarsh castes and non-varna castes,
the ideology related to caste subversion and caste subversion also developed. It is mentioned in the
Dharmasutras and Smritis that if a person of mixed caste marries within his own caste, then the defect of
purity in the fifth child born under him will be eliminated, as stated in the Baudhayana Dharma Sutra -
That is, if a Nishad man marries a Nishad woman, then the Shudra status of the fifth son in his lineage
ends. According to Bau, if he performs Upanayanam for the fifth son and performs Yagya for the sixth
one, then the seventh child will be free from any faults.

In this way, that caste gets elevated i.e. free from the defect of purity and attains superiority. If the
opposite happens, the caste gets degraded. Some Smriti writers have prescribed five and seven as
alternatives, as per Yajnavalkya Smriti -

Similarly, Apastamba Dharmasutrakar has also presented the discussion related to caste development
and caste development. (अ० धर्म 0 सु 0 2.5.11.10-11)

Thus, it is clear that initially the caste system was for the upliftment of the society. As a result of
development of society, mutual mixing of classes, merger of mixed and non-varna castes into classes, it
got disintegrated over time and transformed into caste form and innumerable new castes developed and
gradually it replaced the birth based system.

The work of disintegration of society took a monstrous form. But these different castes are also included
in the main stream of society.

Commendable and philanthropic efforts for inclusion were also made by theologians and memoirists,
which appeared in the form of casteism