Varna in Hinduism

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Varna is a Sanskrit term derived from the root vrn meaning "to choose (from a group)." Literally translated, "Varna" means colour. For example, most Hindu gods belong to "Shyama Varna," or black colour; only Shiva was "Gour Varna" or of white colour.

Hinduism divides human society into four "Varnas" according to the body part of the divinity Purusha from which each group was created, and these divisions, or Castes, define the group's social standing in marital and occupational matters.[1] Therefore, Varna means "arrangement" in the context of social hierarchies.

Contents

[edit] Background of The Varna System

When humans first settled down into agrarian and trading societies, many changes occurred in social relationships with this greater specialisation of labour. People got organized 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.

Kingdoms were built on hierarchies and various roles and responsibilities are assigned to various groups of people in the society. These roles and responsibilities are transitioned hereditarily for years and ended up in castes. Hierarchical superiority was later the goal of every such group. This kind of struggle between Kshathriyas, Brahmans and Vysays are evident in the Indian History refer to Buddhism, Jain, Srilankan Caste system. Kingdoms descended from Empire and faded away after few generations. Brahmins possessed the mythical, religious superiority until now by means of controlling the mythical and religious literary works. They redefined these roles and responsibilities to safe guard their superior position in the hierarchy. One such attempt is this current definition of Varna system.

The varna of a born child is determined as per Indian astrological definition. And these varna are not hereditary it is random and determined by astrological coordinates. A Sudra kid shall be born in the "Brahmin" caste. Varnas of child born in African or US can be determined by this astrological definition. Also one should not confuse the genetic characters with the varna.

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 varna system is in the Purusha sukta of Rigveda 10.90 which 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. One should note here that, the Purusha sukta verse of Rigveda should not be taken literally, as it is rendered in a poetical way to compare God like a human with 1000 arms and legs to portray his immense strength and valor. As some try to convolute this concept by saying shudras arose out of feet and hence they are lower in the society, one should not overlook the fact according to Purusha sukta that everyone arose from God and Gods leg is no inferior to his mouth and vice versa and also the point that God himself is formless.

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.

Varnashrama dharma (IAST:Varṇāśrama dharma, Devanagari: वर्णाश्रम धर्म) refers to the system of classes of social life and stages of individual life in Hinduism. Varna refers to the belief that most humans were created from different parts of the body of the divinity Purusha.

The classes of society described in the Hindu scriptures are as follows:

  • Brahmana - "scholarly community," including teachers, doctors, and other scholars.
  • Kshatriya - "warriors and rulers or politicians community"
  • Vaishya - "mercantile and artisan community"
  • Shudra - "service-providing community"

Asrama refers to the four stages of individual life prescribed for all Hindus. The life assuming maximum of hundred years was divided into four stages. Brahmacharya ("student life") for 25 years, Grihastha ("householder life") after marriage for another 25 years, Vanaprastha or age of retirement for another 25 years ("anchorite life") and if after that somebody lives, Sannyasa ("renunciate life") or permanent seclusion from all human activities for the rest of life.

The Hindu tradition holds this system as a dharma ("sacred law") sanctioned by the scriptures. While the above is the general belief and interpretation by some, there is no mention except at one place in Purusha Sukta (Yajurveda), of various Varnas or castes or classes, either natural or created, in any of the Vedas.

There are views held by some that even the stanza which talks about the four Varnas originating from Face, Hands, Torso and Feet of the Hindu deity Purusha appears different from other slokas and could have been altered at some later stages.

One of the foremost Rishi in Rigveda is Vishwamitra, who was a King and Kshatriya by birth. Vyasa was of mixed birth between Parasara, a Brahmin and Sathyavathi (a Soodra, fisher woman). Maharishi Matanga was from the Matanga Bhil tribe but was raised as a Brahmana. Hence to attribute caste system to Hindu scriptures is without substance. Only Manu Smriti talks clearly about caste system and their duties.

[edit] Etymology

Varna is a Sanskrit term (वर्ण varṇa has two meanings; first it means "color"; and second it means a "veil". As color it does not refer to the color of the skin of people, but to the qualities or energies of human nature. As a veil it shows the four different ways in which the Divine Self is hidden in human beings.

  • 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[2] (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]”[3], 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.[4] In RV 3.34.5 and RV 9.71.2 it refers to the lustrous colour of the sky at dawn.[5]
  • 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".

[edit] Social development

The caste system 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 the older four-varna system varnas which later became attached to the members' families. Sometimes mlechha (people excluded from caste) are referred to as fifth varna.

[edit] Jati

Main article: Jāti

The terms Varna (class) and Jati (caste) are two distinct concepts. Varna ("class") (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) 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[citation needed]. 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 .

[edit] The twice born

The first three varnas are seen as 'twice born'. They are allowed to study the Vedas. In India and Nepal the sub-castes within a Varna are called Jat or Jati (The varna 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 normally it cannot be changed, though there were some exceptions in Hindu Mythology. For example, sage Vishwamitra was born as a Kshatriya (ruling class) and by deep meditation (tapas) became a venerable Brahmin rishi (saint). Once someone is born to certain sub-caste or Jati he or she cannot normally change their 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 Brahmin the privilege of reading the Vedas. To the Brahmin belongs the right of teaching and expounding the sacred texts Vedas. Shudras were the serfs, and performed agricultural labour. Muluki Ain has incorporated the entire ethnic group of Nepal into Caste hierarchy.[citation needed]

[edit] Instances in Hindu texts and tradition

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 believe in reincarnation).

The Purusha Sukta' hymn (Rig Veda 10:90) mentions the varnas and compares them to the body of the "primordial 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.

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. 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. Basavanna of the 12th century is said to have denounced casteism and tried to unify all castes under the Linga (form of Shiva).

[edit] Rigveda and Manu Smriti

In Sanskrit, Varna 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."

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.

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 been used by politicians and sociologists to denigrate those of the Hindu faith.[1].

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 Yayati, a Kshatriya King, with Devayani, a daughter of the sage Shukracharya.

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.


[edit] Opposition within Hinduism

Critics point that 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. And replace it with true Varnashrama dharma, described in the Vedas.

In the religious scripture 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.

Ramananda, an ascetic of the Sri Ramanuja's Sri Vaishnava sampradaya, accepted all varna as his disciples. Mirabai, the 15th century mystical poet and Queen of Chittor is known to have ignored varna distinctions and elected the cobbler, 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 as un-Vedic. And proposed a return to traditonal varnashrama dharma. Which promoted equality and stressed the importance of all varnas. Ramakrishna Paramahamsa, the 19th century Hindu religious leader, also did not recognise varna 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."[2]

Paramahansa Yogananda also opposed what he called to the un-Vedic 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.

[edit] Ashrama

In Vedic times, the normal human life was regarded as hundred years, consisting of four sections of twenty-five years each.

Brahmacharya ("student life"). The first twenty-five years is called the "Brahmacharya ashram", the stage of youth or learning, which requires a certain discipline, guidance and purity for its full flowering.

Grihastha ("householders life"). The second twenty-five years, from ages twenty-five to fifty-, is called the "Grihastha ashram" or householder phase. This is the main time for having children and raising a family, as well as for working and fulfilling our duties to society.

Vanaprastha ("anchorite life"). The third section of twenty-five years, from ages fifty- to seventy-five is the "Vanaprastha" or the hermitage phase. This is a time for return to contemplation and for guiding society in the distance.

Sannyasa ("renunciate life"). The fourth and last section from seventy-five years onwards is the "Sannyasa" or renunciation phase. The person, now an elder full of wisdom, inwardly aims to renounce all the outer goals of life. He also becomes a teacher of the spiritual knowledge and no longer partakes in social or political concerns.

This classification is believed by the Hindus to lead to a fulfillment of the four aims of life, namely Dharma (righteousness), Artha (wealth), Kama (desires, passions, emotions, drives) and Moksha (salvation).

[edit] Notes

  1. ^ "Low-caste Hindus adopt new faith", BBC News; Last accessed 15 October 2006
  2. ^ Stanley Isler as quoted by Elst 1999; Ambedkar 1946, Who were the Shudras
  3. ^ e.g. see Elst 1999
  4. ^ Ambedkar, Writings and Speeches, vol 7, Who were the Shudras, 1946; see Elst 1999
  5. ^ see Elst 1999

[edit] Further reading

  • 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 81-86471-77-4 [3]
  • 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.

[edit] External links

Look up varna in Wiktionary, the free dictionary.
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[edit] See also

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