TOPIC- VARNA SYSTEM

MONSOON SEMESTER 2022-23

Gaurav Singh
22107
Section B
Word Count- 2117
 INTRODUCTION

The concept of varnas of India found in Very early Aryan class divisions, apart from India we can see to
some extent similar to varna in many other part of the world for example Indo-european, and iran had four
different classes somewhat similar to those of India. The Rig Veda was the first source were we found about
the concept of varna; a hymn of rig veda (X.90), the popular purusha- sukta, which shows the mythical heros
of the sacrifices of a giant called purusha; the perfect ‘Man’.

Brahmano'syaMukhanAsidbahurajanyahKritah I
Uru tad asyayadvaisyahpadbhayamsudroajayatal I (Rig Veda.X 90.12)

This passage can be translated as:

“How many pieces did the almighty sliced up Purusha when they cut him? What was his mouth? What was
his arms? Mouth was called as brahmana; arms is called as rajanya; also called Vaisya, he was his thighs;
the sudra originated from his feet.1

The first three castes are not described as having emerged from in this passage, as same as the mouth, hands
and legs of the creator. Despite this discrepancy, many believe that this hymn from the Rig Veda represents
oldest expression of the later Brahminical viewpoint and that the core elements of the caste hierarchy existed
even in the oldest Aryan societies in India.

CONCEPT OF VARNA

Initially the concept of caste system developed when few group of tribes migrated farther east. The literal
meaning of word Varna is Aryan colour, is employed by the three highest classes in later times in the
Rigveda. The Rig veda talks about only two varnas, the Arya and Dasa and according to P.V kane the word
Varna means the “colour or light” in rig veda. The annexation of the native populations by the Aryans is
thought to have been a role in the development of the Arya Varna and Dasa Varna divisions. These dasa and
dasyus after annex. Were generally behaved as slaves as well as shudras. The term "Dasa" denoted a person
of the ethnic group that the Aryans had subjugated during initial conquest of India. Rajana, Vaisya, and
Sudra occur Purush Sukhta, The term brahmana rarely can. Be found in the Rigveda. The Rigveda only
sometimes uses the name "Kshatriya," of which "Rajanya" is an earlier variation. In some texts, the term
"Brahman" refers to "a priest by profession," while in others, it refers to any in dividual who was recognized
by brilliance or morality or one who, for whatever reason, was seen to be particularly open to the divine
inspiration. The three higher groups were clearly distinguished from the Shudra. The former were "dvija," or
"twice-born," having been born naturally once and then upon initiation, when they given the sacred thread
and admitted into Society. The Sudras were not initiated, and thus were frequently not considered to be
Aryans at all. Evidently, the name "Sudra" was used to refer towards the natives of the aboriginal
settlements who hunted and fished and recognized the dominance of their Aryan neighbours. 2 Over time, it
expanded to encompass dasyu-varna, moreover dark-skinned people, who are continued beyond purview of

1
R.S.Sharma, India’s Ancient Past, oxford University Press, New Delhi 2005. Aspects of Political Ideas and Institutions in Ancient India.
Sudras in Ancient India. Caste and marriage in Ancient India(600 B.C- 500 A.D), Journal of the Bihar Research Society, 1954.

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the Aryan State and were essentially shunned by the Aryan religion. Manu establishes that whereas the
Kshatriya is obligated to guard the populace, make sacrifices, and study, the Brahmans obligated to learn
and teach, make sacrifices, and give and receive gifts. Vaisya also makes sacrifices and research, but his
main responsibilities are to raise cattle, cultivate the land, engage in trade, and make loans. The Sudra's only
responsibility is to continue serving the three upper classes, and Manu says elsewhere that it is preferable "to
do one's own duty badly than another's well."

The Brahmans were first and and thought to be the foremost tremendous divinities in human figure. If the
king or his close one in administration tried to violate his rights, it was believed that his spiritual abilities
might instantaneously demolish the king, administration and his army too. The Brahmana, according to
Sathapatha Brahmana, is considered as unfit for kingship even by himself. many Brahmans in the
subsequent Vedic era asserted considerable privileges and expected priority, praise, and reverence in all
matters. A system of exogamous septs (gotra) used by the Brahmans in the later Vedic period was partially
imitated by other categories and has persisted to the present. In many cases, Brahman was supported by
endowments of revenue of farmland by farmers might rather give duties directly Brahman than the ruler.
However, many of them were also land-owning Brahmans who cultivated vast estates using contracted
labour or servants. The Purohita's significance in the kingdom was very significant, and numerous accounts
indicate that the ruler should speak with him in secret before making a decision despite the religious
Brahman may hold a powerful position at court (Arthasastra). There are conflicting views on whether a
Brahman who practises a noble profession deserves same as a fellow of his society who is a practising
Brahman, and no definitive answer is given. Manu, the most illustrious of the Dharmashastras, is unsure of
this issue and provides radically contradictory viewpoints in many places throughout the texts.

Just below from brahmans comes the ruling one, people from this class also known as Rajanya in the Vedic
era and afterwards Kshatriya. Providing protection and security to the people was the Kshatriya's
major responsibility, which covered both armed conflict and peaceful rule. According to Arthasastra, kings
should be in support of the arts, literature, and education. The king is commanded to administer justice
promptly and to always be reachable by his subjects in all of the sources. Brahmanical aspirations were
almost always kept in check by a powerful king, just as the king's aspirations were kept in check by the
Brahmans. The hostiles on the periphery of Aryan culture, such as the Greeks (Yavana), the Scyths, are
described by Manu (Saka), as Kshatriyas risen from the dead due to their disregard for the code, but who
could be admitted back into the Aryan fold by embracing the conventional method of living and offering the
proper atoning sacrifice. The Rajputs, afterwards known as the Kshatriyas par excellence, were undoubtedly
predominantly drawn from conqueror people, to whom this provision may be applied. Numerous advantages
were claimed by the Kshatriyas. They persistently upheld long-standing practises that ran counter to
orthodoxy, forcing the Brahmanic lawmakers to grant them legal standing. The Vaishya, or merchant class,
was only a poor fraction of the Brahmans and Kshatriyas in Vedic times, despite being privileged to the
priesthood's skills and the holy thread of initiation. The famous Aitereya brahmana which referred the
Vaishya as "Giving respect to the other, to be relied on by another, to be tormented at will" is how Vaishya
is defined. In early Brahmanic literature portray as a miserable and oppressed agricultural or small-time
businessman who is only valuable to his superiors as a source of income. 3 Manu asserts that the Vaishya's

2. D.D.Kosambi, Combined Methods in Indology and Other Writings, Oxford University Press, New Delhi 2002. The Culture and Civilization
of Ancient India in Historical Outline,

3. .N.Jha, Ancient India in Historical Outline, New

3
R.C.Majumdar, The History and Culture of the Indian People, Vol. I, The Vedic Age, BharatiyaVidyaBhavan, Bombay 1988
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specific responsibility was to take care of the cattle that had been given to him at the beginning of the world.
Although the class appears to have its roots in the average peasant tribal of the Rig Veda, Vaishyas were
engaged in a variety of other pursuits long well before composition of the legal treatise attributed to Manu.
A ideal or average Vaishya must have the art of jewels, cloth, metals etc and all the other merchandise- in
fact they were the ancient businessman. The Buddhist and Jaina writings, which are many centuries older
and have more eastern origins, demonstrate that the Vaishya did not always subjected to oppression, despite
the fact that the Brahmana text accords him limited rights. There were mentioned many examples of rich
merchants living in great luxury life with large amount of power. These Vaishya are not the normal type of
Vaishya who comes under cattle breeding work, but these are richest and wealthiest businessman who also
have support of the kings and enjoyed their favour in various terms of business, power. People thought it
was khastriya but in reality it was they, mainly who has supported the unorthodox religions of buddhism and
Jainism. In Magadha and kosala, atleast in some part they became very important. In the records of sunga
times onward there was very enormous donations from Vaishya’s and skilled people to religion reason,
specifically to buddhism, it shows they highly powerful, wealthy.

The sudra is a very complex etymology and it can be found in Rig Veda. Basically, it’s a another name of
other tribes. They surrendered to the kings, an emergence of Sudra class can be explained in this
way,undoubtedly do had some additional components. Aitareya Brahmana claimed that Sudra was a slave
who might be removed at his employer's will. Sudra people don’t have right to property in relation to the
"Rajanya," particularly the monarch. In actuality, the Sudra was an outcast of Aryan civilization and a
member of the second class. Groups that refused to follow orthodox tradition or adhered to outdated customs
that joined the ranks of Sudras as the rigour of Brahmanic traditions grew. There are castes today that the
Brahmans label as Sudras because they continue to practise traditions that have long since grown unpleasant,
including eating meat or remarrying widows. Although when from pure high-class lineage, those born
illicitly were classed as Sudras. The classification of Sudras can be of different kinds for example; not-
excluded and excluded. They were practically indistinguishable from the vast group of individuals who
would later be referred to as untouchables and were entirely outside the mainstream of Hindu society. The
sorrow was given for the death of a cat or dog was same as for the death of a Sudra by a Brahman. The
Vedas also weren't intended for Sudra to learn or recite. It is also thought that there can be suffer in
an area where Sudras were prevalent. The miserable Sudra, who could do little but perform undesirable and
sycophantic tasks for his superiors, is thus given little faith of bliss in the textbooks; however, there is
compelling substantial proof that Sudras did sometimes not lead downtrodden and miserable life for them in
the law.

CONCLUSION

Caste is always a decisive factor for classification of the status of a hindu in varna system. Even of the
hierarchy higher caste have to accept lower caste community as their neighbour because of the economic
interdependence like in case of Kashmiri pandits in Kashmir. Kashmiri pandits were the only Brahminical
hindu caste represented in the Kashmir. Caste is divided into rank of occupations into those who studied
persian and decide to enter secular careers, and those who studied religious scriptiures, Sanskrit, and
performed priestly duties. The karkuns (merchants and administrators) were among the first to study persian
and continue pursuing secular careers, while the bhasa Bhatta (linguistic pandit, derived from the Sanskrit
guru for guide or preceptor) studied religious scriptures. There is a problem that who will study what, then
the pandits decided the role of kinship should be adopted into the family classification. Older man with
daughters can ask their son’s son to take the function of bhasa Bhatta and perform the non secular rites of
the maternal grandfather’s family. Despite the Indian constitution has incorporated the principal of caste
based discrimination. Caste promotes social, economic and ritual interdependence among the people. Instead

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the varna device focus on the distribution of responsibility and the regulation of social interaction, which
had previously been underpinned by harmony and cooperation. The vedic texts says that there no such
incapabilities on the basis of which varna you belong in as all humans are same, thus every human has
capabilities to learn all four varnas. Without a doubt, each person is a brahmin, kshatriya, Vaishya and
shudra. Varna divisions were initially based on person’s temperament, quality flair, and intellectual state, but
in more recent times, delivery alone has taken their place. Later the complexity became more intense and
caste started to appear. As a result, the unique varna device became pretty adaptable, with one’s varna being
primarily based entirely on one’s talent and no longer being as consistent as it was previously understood.

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