Present World Religions
are founded by Philosophers Deviating from Ancient Vedic Religious
Classification
“The fourfold classification in
ancient times was not something absolutely correct — no classification or
definition can be so — but that was of practical use. The ancient
classification soon degenerated. Who would observe men and place them under
proper classes? Gradually, the classes came to be determined by birth. The
Brahmins were most enlightened and spiritual, but their sons and descendants
did not necessarily develop the same attributes. So, the classes became more
conventional than real, though those who were born in a particular class were
helped by the tradition and the atmosphere of the family to develop the
peculiar characteristics of the class. Then there was the caste distinction —
classification not according to characteristics of nature, but according to
occupation. This sort of an economic division was useful to society. But
now-a-days the classification has become quite meaningless. There is no rule
that everyone should take up the occupation or the profession of the family.”--Sri Aurobindo
Caste System in Ancient India
Ancient India in the Vedic Period (c. 1500—1000 BCE) did not have
social stratification based on socio-economic indicators; rather, citizens were
classified according to their Varna or castes. ‘Varna’ defines the hereditary
roots of a newborn; it indicates the color, type, order or
class of people.
Four principal categories are defined:
- Brahmins (priests, gurus, etc.)
- Kshatriyas (warriors, kings, administrators, etc.)
- Vaishyas (agriculturalists, traders, etc., also called
Vysyas)
- Shudras (laborers)
Each Varna propounds specific
life principles to follow; newborns are required to follow the customs, rules,
conduct, and beliefs fundamental to their respective Varnas.
The lowest caste was the
Dalits, the untouchables, who handled meat and waste, though there is some
debate over whether this class existed in antiquity. At first, it seems this
caste system was merely a reflection of one’s occupation but, in time, it
became more rigidly interpreted to be determined by one’s birth and one was not
allowed to change castes nor to marry into a caste other than one’s own. This understanding
was a reflection of the belief in an eternal order to human life dictated by a
supreme deity.
Purpose of the Varna
System
The caste system in ancient
India had been executed and acknowledged during, and ever since, the Vedic
period that thrived around 1500—1000 BCE. The segregation of people based on
their Varna was intended to decongest the responsibilities of one’s life,
preserve the purity of a caste, and establish eternal order.
The underlying reason for
adhering to Varna duties is the belief in the attainment of moksha on being
dutiful. Belief in the concept of Karma reinforces the belief in the Varna life
principles. As per the Vedas, it is the ideal duty of a human to seek freedom
from subsequent birth and death and rid oneself of the transmigration of the
soul, and this is possible when one follows the duties and principles of one’s
respective Varna. According to the Vedas, consistent encroachment on others’
life responsibilities engenders an unstable society. Brahmins, Kshatriyas, Vaishyas,
and Shudras form the fourfold nature of society, each assigned appropriate life
duties and ideal disposition. Men of the first three hierarchical castes are
called the twice-born; first, born of their parents, and second, of their guru
after the sacred thread initiation they wear over their shoulders. The Varna
system is seemingly embryonic in the Vedas, later elaborated and amended in the
Upanishads and Dharma Shastras.
Varna System: Brahmins
Brahmins were revered as an
incarnation of knowledge itself, endowed with the precepts and sermons to be
discharged to all Varna 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 Varna 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 Varna,
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.
Varna System: Kshatriyas
Kshatriyas constituted the
warrior clan, the kings, rulers of territories, administrators, etc. It was
paramount for a Kshatriya to learn 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.
Varna System: Vaisyas
Vaisya is the third Varna
represented by agriculturalists, traders, money lenders, and those involved in
commerce. Vaisyas 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 Vaisyas, 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.
Vaisyas 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 Vaisyas.
Vaisha 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. Vaisya women
enjoyed protection under the law, and remarriage was undoubtedly normal, just
as in the other three Varnas. A Vaisya 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.
Varna System: 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 Mahabharata, supports the
inclusion of Shudras in ashrams and their learning the Vedas.
Becoming officiating priests in sacrifices organized by kings was, however, to
a large extent restricted. Shudras are not the twice-born, hence they are 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, educated citizens of higher Varna would always regard them as
a crucial segment of society, for an orderly society would be easily
compromised if the feet were 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 held by Vaisyas. 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.
Gradual Withdrawal from the Ancient Varna Duties
Despite the life order being
arranged for all kinds of people, by the end of the Vedic period, many began to
deflect and disobey their primary duties. As a large Varna populace became
difficult to handle, the emergence of Jainism propounded the ideology of one
single human Varna and nothing besides. Many followed the original Varna rules,
but many others, disapproving opposing beliefs, formed modified sub-Varnas
within the primary four Varnas. This process, occurring between 700 CE and 1500
CE, continues to this day, as India is now home to a repository of the primary
four Varnas and hundreds of sub-Varnas, making the original four Varnas merely
‘umbrella terms’ and perpetually ambiguous.
The subsequent rise of Islam,
Christianity, and other religions also left their mark on the original Varna system
in India. Converted generations reformed their notion of Hinduism in ways that
were compatible with the conditions of those times. The rise of Buddhism, too,
left its significant footprint on the Varna system’s legitimate continuance in
renewed conditions of life. Thus, soulful adherence to Varna duties from the
peak of Vedic period eventually diminished to subjective makeshift adherence,
owing partly to the discomfort in practicing Varna duties and partly to
external influence.
No comments:
Post a Comment