VARNA SYSTEM

                        VARNA SYSTEM

INTRODUCTION

Varna is a Sanskrit term, derived from ‘vr’ — to cover, to envelop, count, classify,consider, describe or choose. The term is used to describe the social class divisions made in the Vedic period in the Brahminical books like the Manusmriti. It is important to note that the word caste is derived from the Portuguese word “Casta” which means breed or race. This word used interchangeably with Varna, which is contextually wrong.

 Varna system is the social stratification based on the Varna, caste. Four basic categories are defined under this system - Brahmins (priests, teachers, intellectuals), Kshatriyas (warriors, kings, administrators), Vaishyas (agriculturalists, traders, farmers ) and Shudras (workers, labourers, artisans).

ORIGIN AND MOTIVE OF THE VARNA SYSTEM

Brahmins are the teachers and wise men (sometimes priests), Kshatriyas are the warriors, Vaishyas are the merchants and Shudras are service providers. The varnas are basically occupational classifications based on the qualities of each individual. These qualities allow them to perform to their best in their vocation. The duties are different for the different varnas. But, regardless of which varna one belongs to, his duties should be performed in accordance with his svadharma. This contributes to an orderly society and establishes harmony.

The first mention of the Varna system was foun

d in Purusha Suktam verse of the ancient Sanskrit Rig Veda. Purusha is believed to be the first being constituted by a combination of the four Varnas.

FOUR VARNA

Classification

• Brahmins represent its mouth
• Kshatriyas its arms
• Vaishyas its highs
• Shudras its feet.

BRAHMINS:-

Brahmins were revered as an incarnation of knowledge itself, endowed with the precepts and sermons to be discharged to all Varnas of society. They were not just revered because of their Brahmin birth but also their renunciation of worldly life and cultivation of divine qualities, assumed to be always engrossed in the contemplation of Brahman, hence called Brahmins. Priests, gurus, rishis, teachers, and scholars constituted the Brahmin community. They would always live through the Brahmacharya (celibacy) vow ordained for them. Even married Brahmins were called Brahmachari (celibate) by virtue of having intercourse only for reproducing and remaining mentally detached from the act. However, anyone from other Varnas could also become a Brahmin after extensive acquisition of knowledge and cultivation of one's intellect. 

Brahmins were the foremost choice as tutors for the newborn because they represent the link between sublime knowledge of the gods and the four Varnas. This way, since the ancestral wisdom is sustained through guru-disciple practice, all citizens born in each Varna would remain rooted to the requirements of their lives. Normally, Brahmins were the personification of contentment and dispellers of ignorance, leading all seekers to the zenith of supreme knowledge, however, under exceptions, they lived as warriors, traders, or agriculturists in severe adversity. The ones bestowed with the titles of BRAHMA Rishi or Maha Rishi were requested to counsel kings and their kingdoms' administration. All Brahmin men were allowed to marry WOMEN of the first three Varnas, whereas marrying a Shudra woman would, marginally, bereft the Brahmin of his priestly status. Nevertheless, a Shudra woman would not be rejected if the Brahmin consented. 

Brahmin women, contrary to the popular belief of their subordination to their husbands, were, in fact, more revered for their chastity and treated with unequalled respect. As per Manu Smriti, a Brahmin woman must only marry a Brahmin and no other, but she remains free to choose the man. She, under rare circumstances, is allowed to marry a Kshatriya or a Vaishya, but marrying a Shudra man is restricted. The restrictions in inter-caste marriages are to avoid subsequent impurity of progeny born of the matches. A man of a particular caste marrying a woman of a higher caste is considered an imperfect match, culminating in ignoble offspring. 

KSHATRIYAS:-

Kshatriyas constituted the warrior clan, the kings, rulers of territories, administrators, etc. It was paramount for a Kshatriya to be learned in weaponry, WARFARE, penance, austerity, administration, moral conduct, justice, and ruling. All Kshatriyas would be sent to a Brahmin's ashram from an early age until they became wholly equipped with requisite knowledge. Besides austerities like the Brahmins, they would gain additional knowledge of administration. Their fundamental duty was to protect their territory, defend against attacks, deliver justice, govern virtuously, and extend peace and happiness to all their subjects, and they would take counsel in matters of territorial sovereignty and ethical dilemmas from their Brahmin gurus. They were allowed to marry a woman of all Varnas with mutual consent. Although a Kshatriya or a Brahmin woman would be the first choice, Shudra women were not barred from marrying a Kshatriya.

Kshatriya women, like their male counterparts, were equipped with masculine disciplines, fully acquainted with warfare, rights to discharge duties in the king's absence, and versed in the affairs of the kingdom. Contrary to popular belief, a Kshatriya woman was equally capable of defending a kingdom in times of distress and imparting warfare skills to her descendants. The lineage of a Kshatriya king was kept pure to ensure continuity on the throne and claim sovereignty over territories. 

VAISHYAS:-

Vaishya is the third Varna represented by agriculturalists, traders, money lenders, and those involved in commerce. Vaishyas are also the twice-born and go to the Brahmins' ashram to learn the rules of a virtuous life and to refrain from intentional or accidental misconduct. Cattle rearing was one of the most esteemed occupations of the Vaishyas, as the possession and quality of a kingdom's cows, elephants, horses, and their upkeep affected the quality of life and the associated prosperity of the citizens. Vaishyas would work in close coordination with the administrators of the kingdom to discuss, implement, and constantly upgrade the living standards by providing profitable economic prospects. Because their life conduct exposes them to objects of immediate gratification, their tendency to overlook the law and despise the weak is perceived as probable. Hence, the Kshatriya king would be most busy with resolving disputes originating of conflicts among Vaishyas.

Vaishya women, too, supported their husbands in business, cattle rearing, and AGRICULTURE and shared the burden of work. They were equally free to choose a spouse of their choice from the four Varnas, albeit selecting a Shudra was earnestly resisted. Vaishya women enjoyed protection under the law, and remarriage was undoubtedly normal, just as in the other three Varnas. A Vaishya woman had equal rights over ancestral properties in case of the untimely death of her husband, and she would be equally liable for the upbringing of her children with support from her husband.

SHUDRAS:-

The last Varna represents the backbone of a prosperous economy, in which they are revered for their dutiful conduct toward life duties set out for them. Scholarly views on Shudras are the most varied since there seemingly are more restrictions on their conduct. However, ATHARVA VEDA allows Shudras to hear and learn the Vedas by heart, and the MAHABHARTA too, supports the inclusion of Shudras in ashrams and their learning the Vedas. Becoming officiating priests in sacrifices organised by kings was, however, to a large extent restricted. Shudras are not the twice-born, hence not required to wear the sacred thread like the other Varnas. A Shudra man was only allowed to marry a Shudra woman, but a Shudra woman was allowed to marry from any of the four Varnas. 

Shudras would serve the Brahmins in their ashrams, Kshatriyas in their palaces and princely camps, and Vaishyas in their commercial activities. Although they are the feet of the primordial being, learned citizens of higher Varnas would always regard them as a crucial segment of society, for an orderly society would be easily compromised if the feet are weak. Shudras, on the other hand, obeyed the orders of their masters, because their knowledge of attaining moksha by embracing their prescribed duties encouraged them to remain loyal. Shudra women, too, worked as attendants and close companions of the queen and would go with her after marriage to other kingdoms. Many Shudras were also allowed to be agriculturalists, traders, and enter occupations of Vaishyas. These detours of life duties would, however, be under special circumstances, on perceiving deteriorating economic situations. The Shudras' selflessness makes them worthy of unprecedented regard and respect. 

CHANDALAS:-

The origins of untouchability can be traced back to the times when the Aryans invaded India around 1500 BC. They looked down upon the indigenous people as culturally and racially inferior. While some of the indigenous people escaped into the jungles, the rest of them were subdued and incorporated into the Aryan society as inferior castes.

In the Later-Vedic period, the people who escaped into the jungles began to be called Chandalas. There was a lot of stigma against the Chandalas in the Later-Vedic period, but untouchability on a large scale appeared only between 600 BC and 200 AD.

The label Chandala came to be used to refer to all those at the bottom of society. This oversimplifies what over a period of time a far more complex process. The number of “untouchable” castes always exceeded the number of mixed origin castes, so obviously other considerations influenced the clas­sification system. This theory accords priority to Varna rather than Jati.

Manu holds that the four Varnas originated from different parts of Purusha: the Brahmans from his mouth, the Kshyatriyas from his arms, the Vaishyas from his thighs, and the Shudras from his feet. Rest of the Castes came into being as a result of alliances among the four Varnas.

MANUSMRITI AND CASTE SYSTEM

Manusmriti is usually traslated as "code of Manu", but it literally means "reflections of Manu". It presents itself as a document that compiles and organises the code of conduct for human society.

It came into being roughly 1,800 years ago, around the period that saw yagna-based Vedic Hinduism transform into temple-based Puranic Hinduism. Many assume Mansumriti to be the law book of Hindus.

Manusmriti is a code of conduct put together by brahmins, mainly for brahmins, and maybe for other "upper" caste communities, especially the king. It is part of a set of documents known as dharma-shastras.

Unlike Vedas, which are called shruti, that which is heard, and considered timeless divine revelations, Manusmriti or Manava-dharma-shastra, is a smriti (that which is recollected): the work of man, subject to change with time (kala), place (sthan) and participants (patra).

Hindus believe that to make life meaningful (purusha-artha), we have to pursue four goals simultaneously: be socially responsible (dharma), generate and distribute wealth (artha), indulge in pleasure (kama) and don’t get to attached to anything (moksha).

Manusmriti is unique amongst dharma-shastras as it presents itself like a holy text, a purana, beginning with the origin of the world, the origin of the four communities (varna), the law for the four communities, managing adversities, transgressions, and finally the two great conclusions of human life - obtaining fruits of this life’s actions in the next birth or liberating oneself from the cycle of birth and death.

The origin of Manusmriti is attributed to Brahma, the creator, who passes it on to the first human, Manu, who passes it on to the first teacher, Bhrigu, who passes it on to other sages. Since its composition, Manusmriti was seen as the foremost dharma-shastra, overshadowing all other law books.

Most commentaries on dharma-shastras use Manusmriti as the code book. The content is traced back to the Vedas, and to the customs and practices of those who know the Vedas.

Manusmriti aligns with the Vedic view that society is composed of four kinds of communities - those who know the Vedas (brahmins), those who govern the land (kshatriyas), those who trade (vaishyas) and those who serve (shudra). Typically, dharma-shastras give greater value to the code of brahmins than to the code of kshatriyas. Statecraft is elaborated in artha-shastra. However, Manusmriti gives almost equal value to the code of brahmins and the code of kshatriyas, effectively making artha-shastra a part of dharma-shastra. So while earlier dharma-shastras were interested in regulating conduct of brahmins mainly, Mansmriti is also interested in regulating conduct of kshatriyas too.

Manusmriti was one of the many dharmashastras, and it was not much in use as India came to be increasingly governed by Muslim rulers, such as the Sultans of Delhi and the Deccan and Bengal. When the British East India Company took over the governance of India from the Mughals, they compiled law for managing their subjects.

Manusmriti was written at a time when, according to genetic studies, caste groups became increasingly endogamous with strict rules against inter-caste marriage (even today less than 10 per cent of marriages in India are inter-caste). This means that caste as an institution, prohibiting inter-caste marriage, became rather rigid roughly 2,000 years ago. But this did not happen because of the Manusmriti.

Manusmriti was never the source of what is it accused of. It was merely documenting an already prevalent social practice. It was never dogma for all Hindus, but a code for brahmins. Perhaps, it would have been forgotten, lost in libraries, meant for specialist scholars only, had the British not resurrected it as an instrument to help them rule their colony.