Indian varnas. Varnas of Ancient India: theory and life
(type, genus, color) - name of four social communities, or ranks, into which the population of ancient India was divided. Taken together, V. represented a hierarchy of statuses that did not coincide with property, class, or politics. division of the company. The eldest was V. Brahmans - scientists, priests and teachers, associated with her White color; second in rank - V. kshatriyas - warriors, rulers and nobility (red); third V. Vaishyas - farmers, cattle breeders and traders, common people (yellow); fourth V. sudra - dependent persons(black color). The boys of the three upper V. underwent the Upanayana ritual and were considered dvija (“twice-born”). Shudras were considered "one-born". They and even lower strata of the population were not allowed to study the Vedas and other sacred texts. books. The division of the society into V. genetically goes back to the Indo-Iranian or even Indo-European community, in which there were three social ranks (in Iran - pishtra). It is generally accepted that the V. Shudras were already formed in India from the local population included in the so-called. to the Aryan society. However, V. are not mentioned in early Vedic literature, with the exception of one of the later hymns of the Rig Veda, which sets out the legend about the emergence of V. as a result of the sacrifice of the first man Purusha: brahmanas arose from the mouth, kshatriyas from the hands, vaishyas from the torso, sudra - from the feet. V. were not strictly endogamous. Tradition explains further development system of V. into the caste system through intervarnish marriages, the children of whom occupied different positions social status. Until now, most Indian castes trace their origins to one of the varnas.
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Definitions, meanings of words in other dictionaries:
(Sanskrit species, genus, color), the name of the four social communities, or ranks, into which the population of ancient India was divided. Taken together, the varnas represented a hierarchy of statuses that did not coincide with the property, class or political divisions of society. Varna was the eldest...
Big dictionary esoteric terms- editor: Doctor of Medical Sciences Stepanov A.M.
(from Portuguese casts - genus, species, breed), a group of people aware of their community, marrying only among themselves, having a circle traditional activities, as well as specific customs, rituals, mythology, limiting communication with other similar groups and included in...
Varnas and castes of India are such an interesting (or fashionable?) topic that they are already writing about it on all websites about tourism and India, even those created just for the sake of making money, spreading misconceptions, since few of the authors have any idea what ancient varnas are India and how they became castes (jatis) modern India. Alas...
I will try to dispel one myth about Indian varnas...And as an epigaph to this article I will take the name of the very famous Indologist A. Basham:
The miracle that was India
I have already written about the origin of varnas in ancient India, I will not repeat myself, but here I want to show the rationality and logic of the varna system of ancient Indian society and its flexibility, which is completely absent in the Indian caste system.
Indian varna system. What is it and what is its meaning?
So, traditional system Varna of ancient India is social organization, built on the basis known to us from school history lessons - 4 estates - varnas (chaturhvarna): brahmanas (more correctly brahmins) - priests and teachers, kshatriyas (originally rajanya) - rulers and warriors, vaishyas - traders and artisans, and the fourth - shudras - workers and servants.
The assignment of a person to one of the classes initially occurred in accordance with his personal inclinations and abilities.
That is, a person who loved to study, knew how to think and express thoughts, that is, work with his head - he becomes a Brahmin (his mouth is Purusha). A person with a martial nature, who is used to using his fists, becomes a kshatriya, therefore this varna is created from the hands of Purusha, and so on. For more information about the origin of varnas and sources, see
It is this division and symbolism that the ancient literary and religious monument of India, the Rig Veda, had in mind in the legend of the division of Purusha ( divine man), which is considered the source of the varna system.
Thus, ancient Indian society was formed on the basis of optimal consideration of a person’s innate predispositions to some type of work or profession. As everyone can see, this system is quite logical, it allows you to use human abilities the best way, besides, everyone could do what they liked and therefore could achieve a lot in their field.
These are Indian varnas, the classes of ancient India in theory...
Let's see how it really was in life...
Varnas in ancient India, an example of varna change
Let's turn to literary source- Chhandogya Upanishad, dating back to the 1st millennium BC, and being one of the most ancient Upanishads, this Upanishad tells the following very significant story about the transition of man from the low varna of the Shudras to the higher varna of the Brahmins (Brahmins)
Part 4 chapter 4
1. One day Satyakama Jabala turned to [his] mother Jabala: “Mother, I want to lead a disciple. What family am I from?”
2. She said to him: “I don’t know, child, what family you are from. In my youth, when I conceived you, I was a servant, very busy, and now I don’t know what family you are from? But my name is Jabalah, your name- Satyakama. Call yourself Satyakama Jabala."
3. And coming to Haridrumata Gautama, he said [to him]: “I want to live as a disciple with you, venerable one. Can I approach the venerable one?”
4. He said to him: “Dear! What family are you from?” He said: “I don’t know, sir, what family I come from.” I asked my mother, and she answered me: “In my youth, when I conceived you, I was a servant, very busy, and now I don’t know what family you are from. But my name is Jabala, your name is Satyakama." Therefore I am Satyakama Jabala, sir."
5. He said to him: “Not a Brahmin, I couldn’t explain it like that. Bring [sacrificial] fuel, dear, and I will initiate you as a disciple. You have not strayed from the truth.” And, having initiated him as a student...
It is difficult to add anything to this text and there is probably no point in commenting on it in any way; I will just say a couple of words that may not have occurred to the reader.
For ancient Indian society, belonging to varna is, first of all, a person’s possession of those virtues that are inherent in this varna, and certain inclinations for certain types of activities. Here the teacher - a noble Brahmin (Brahmin) recognizes the student's right to enter his house because the student demonstrates "pathological" honesty, which is characteristic specifically of the varna of priests, as well as teachers and doctors.
Please note that both in ancient and modern India, and throughout the world, the inferior cannot enter the house of the superior. Apart from the usual social conventions in Indian society There is such a thing as ritual pollution, which is worse than physical pollution, and this is what is clearly expressed in the words of Satyakama: “Can I come closer to you?”
From the text of the Upanishad it is clear that a person who belongs to the very bottom of society by birth could be accepted as a representative highest varna solely due to his own merits or character traits, which in my opinion is the optimal approach that takes into account individuality. We are really used to the idea that “Every cook can rule the state,” but how much use is there from someone who “hammers nails with a microscope”?
And it was from varnas that it subsequently grew caste system, more precisely, the jati system, similar to the guilds of Russia or the guilds of Europe, which in India adopted sometimes ugly and literally deadly forms, but I’ve already written a lot about this.
On the normative consolidation of transformation Indian system Varna in the caste system can be read in this article
achadidi especially for the site, a fragment of the Chandogya Upanishad was used, translated from Sanskrit by A.Ya. Syrkina, Moscow 1992
About Indian castes, which even today play a huge role in social structure of modern India, everyone knows. But what is varna? Not everyone can answer this question.
But the fact is that the division of society into four main groups based on professional characteristics is varna. But the word “caste” came from Europe, from Portugal, and meant belonging to certain profession. Then there was some confusion in terminology, and the European term was transferred to India.
The origin of varnas
The word “varna” itself translated from Sanskrit means “color, category”. Originally there were four varnas: brahmanas, kshatriyas, vaishyas and sudras. It is believed that a giant once lived on earth - the progenitor of all people. He was sacrificed and from his body came the whole nation. But since people came from different parts body of a giant, then their functions and social status was different.
From the mouth and ears of the giant, brahmans emerged; they could talk with the gods and convey their will to people. In another way, they are also called “twice-born.” From the varna of brahmanas came priests, philosophers, teachers, and priests. These are the most respected people in society, they are revered as Gods who came to earth to perform a special mission.
Kshatriyas - originated from the shoulders and arms of a giant, these are warriors - defenders and guards. Rajas, kings, and military leaders belonged to this class. They needed to improve in the art of war and in government and lawmaking.
Vaishyas are cattle breeders, traders and artisans, they came from the thighs and legs of a giant. But this does not include farmers, since the art of growing grain was extremely valued in India, and it was suitable for a person of any class. Bread has always been the basis of life, and any Brahman could follow the plow without losing his dignity.
The Shudras came from the feet of God, which were always covered in dust and dirt, so their faces were always sweaty from dirty work. Their function was to serve representatives of all other classes.
Functions of color in varnas
Concept varna V ancient Indian society was closely related to initiation, i.e. transition of the child to adult life. At approximately the age of 11-12 years, a ritual was performed, the child’s belonging to Varna was determined, and his waist was tied with a cord of a certain color. Brahmins wore a black belt, Kshatriyas wore a red one, Vaishyas wore a yellow or orange one, and Shudras did not wear colored belts, but had to serve all people who had similar colored laces.
Let us turn to the second name of the Brahmins - twice-born. Why? Because their affiliation was determined at the age of 14, much later than that of representatives of other classes. This is explained by the fact that the role of brahmins in society is extremely complex and responsible. These must be truly wise and responsible people who can take responsibility for others and take the courage to solve problems that arise in society.
By the way, in ancient times, belonging to Varna was not inherited; only in the Middle Ages, when Varna was transformed into a caste, did the child begin to receive social status from his parents. Then the caste system changed for the worse, because it did not give young people the opportunity to change their social position to a higher one and become successful.
Probably everyone has heard about the theories of ancient Greek scientists about the change of civilizations: the golden age, silver Age, copper and iron, and about their characteristics.
Modern scientists, in accordance with this classification, have identified an interesting theory.
In the beginning, only Brahmins ruled the world; they were not legal rulers, but they were respected and revered by the people, and this is the most best form authorities. They resolved disputes fairly and taught people to live in mercy. This was the golden age.
Then the kshatriyas came to power. Wise government ceased to satisfy the people, and strong hand, army, laws and punishment system. This is the Silver Age.
In the era of capitalism, Vaishyas came to power, because it was money (capital) that began to rule the world. Money began to rule the law; it was money that made it possible to rule the world. It was the Bronze or Copper Age.
And finally, in our days, the Shudras have come to power. This iron age, in which people with with iron hearts and without a soul. These are former slaves who have broken free, they rule the world and those they previously served without complaint.
Peculiarities of behavior of brahmins
Although Brahmins are high caste, they have many prohibitions. For example, they do not have the right to eat animal meat, and cannot accept food from the hands of a person not belonging to his caste. They have no right to engage in activities other than those intended for them by the Gods.
Brahmins can accept gifts from members of other castes, but they themselves cannot give in return. A white, red or yellow mark on a brahman's forehead indicates which god he worships: Shiva, Krishna or Vishnu.
Peculiarities of behavior of Kshatriyas
This class includes not only the ruling elite, but also all landowners - landowners. Neither men nor women of a given caste have the right to marry a person from a different class, of course, in the 21st century little attention is paid to this, but if a man can marry a woman of lower birth, such a union is called hypergamy, then such actions are impossible for a woman.
Kshatriyas have the right to accept food from the hands of brahmanas, and they are also allowed to eat meat, except the meat of sacred animals.
Features of Varna Vaishya
Typically, people of this class are required to strictly perform all ceremonies and rituals, adhere to special dietary restrictions, as well as in choosing a profession. Vaishyas today are not only businessmen, but also bankers, managers, and people belonging to the middle class.
Features of Sudra Varna
Of course, all castes without exception are divided into several strata within it, but the Shudras (the most numerous varna in India) are divided into two large parts: pure sudras and dirty sudras.
Residents are considered pure sudras rural areas engaged in agriculture. It's a respectable occupation respectful. Shudras can include meat in their diet, perform religious ceremonies less strictly, and in addition, widows and divorced women are allowed to remarry, which is strictly prohibited for women from higher castes.
The dirty or lower sudras include artisans - potters, weavers, winemakers, barbers, etc. Their occupation is less respectable than growing bread, although, of course, it is also in demand in society. People of the same profession unite in a union, like guilds in Europe, and marry within their community.
The peculiarities of Varna are untouchable
In addition to the four well-known castes, there is also a class of untouchables, who, according to legend, originated from the dirt under the feet of God. Just touching the clothes of these people will stain a member of any other caste, and rituals of purification and sacrifice will have to be performed.
For all countries Ancient East characterized by an extremely complex social structure: every person from birth belonged to one of the numerous classes, which determined his rights and position in society. The law of Ancient India has long been distinguished by its inherent strict legal regulation of social relations. It was on the territory of the Hindustan Peninsula that the system of closed class groups - varnas (later - castes) took shape in its completed form. It was brought here by invaders - the Aryan tribes at the turn II-I millennia BC. Since then, strengthening and becoming more complex, it has been preserved as a relic of barbarism to this day.
The word “caste” is of Portuguese origin. In the 16th century, when the Portuguese ships reached the shores of India, it meant “genus”, “quality”, that is, purity of tribal origin. But fractional division the concept of castes arose only during the Middle Ages. In ancient times there were varnas. This word is translated as “color”: it is possible that class groups were once determined by skin color. The upper strata of society consisted of the light-skinned Aryan conquerors, while the lower strata included the native dark-skinned population.
Already the Rigveda and other ancient religious books of the Brahmanists mention four main varnas: the first varna - the brahmanas (priests); the second varna - kshatriyas (warriors and administrators); the third varna is the Vaishyas (farmers and artisans) and, finally, the fourth varna is the Shudras (servants). Brahmanists identify the first three varnas as a special group of “twice-born” who are allowed to study the Vedas and participate in religious rituals.
Religious ideology, which subjugated the law, substantiated the system of varnas - classes. It was argued that the first Brahmins came from the mouth of the legendary progenitor of people Purusha (Manu) and therefore holiness and truth belong to them. The first kshatriyas, in turn, arose from the hands of Purusha, therefore they are characterized by strength and strength. The people of the third varna were formed from the thighs of the first man, and accordingly they received benefits and wealth. Whereas the Shudras emerged from the feet of Purusha, crawling in the mud, therefore they are destined for service and obedience.
Theoretically, all varnas were sharply divided. Marriages between people from different varnas were strictly prohibited. Apastamba said: “If a man approaches a woman who was previously married, or is not legally married to him, or belongs to another caste, then both of them commit a sin. Because of this sin, their son also becomes a sinner.” There are many similar norms in the Laws of Manu. Thus, the laws, while protecting the purity of the varnas, prohibited any mixing between them.
At the head of each varna there was a council of elders who oversaw the implementation of the customs of the varna. This council had the right to judge members of the varna, imposing punishments on them, ranging from religious purification to expulsion from the varna. People excluded from varna turned into despised outcasts.
The legislative monuments of Ancient India contain a complete set of regulations on what representatives of each varna were supposed to do. In this way, the Brahmins and Kshatriyas skillfully combined the power of religious dogma and legal norms to preserve unchanged the varna system, which provided them with a privileged position in society.
Outside the framework of the varna system were the especially oppressed class groups of Chandals, Shvapachs and others, who are united by one concept - untouchables (pariahs). Their legal status was approximately the same, regardless of the group's name. Despised, allowed only to do “unclean” work, they constituted the lowest stratum of society.
The presence of Shudras and untouchables made the large class of slaves unnecessary, because certain features inherent in the social status and legal status of slaves were actually extended to these personally free social groups.
Ancient India is a society in which the discrepancy between legal groups of the population (estates) and socio-economic classes (classes of society) is clearly visible. Thus, the social class of slave owners there consisted of three “twice-born” varnas, and the class of slaves was formed by the classes of Shudras, untouchables and slaves in the narrow sense of the word, that is, personally unfree people. Moreover, the position of a slave itself often turned out to be preferable to the fate of a pariah.
Extracts: Laws of Manu
(Chapter) X, (Article) 4. Brahmanas, Kshatriyas and Vaishyas are three varnas of twice-born, the fourth - Shudras - born once; there is no fifth.
X, 5. In all varnas, only those (sons) who are born from the wives of equals, virgins, should be considered born in accordance with the direct order and equal in birth.
I , 87. And for the preservation of this entire universe, he, the Most Holy One, established special activities for those born from the mouth, hands, thighs and feet.
X, 96. Whoever, lower by birth, lives out of greed in the occupations of his superiors, let the king, having deprived him of his property, immediately expel him.
VIII, 267. A Kshatriya who curses a Brahmana is subject to a fine of one hundred (pan), a Vaishya - two and a half (hundred), but a Shudra is subject to corporal punishment.
VIII, 268. If a kshatriya is insulted, a brahmana should be fined fifty (panami), a vaishya - twenty-five, a sudra - a fine of twelve panami.
VIII, 270. He who is born once and reviles the twice-born with terrible abuse deserves to have his tongue cut out; after all, he is of the lowest birth.
VIII, 279. That member which is a lower person (untouchable or sudra. – Comp.) strikes the highest, it is he who must be cut off: this is the order of Manu.
VIII, 280. Raising a hand or a stick, he deserves to have his hand cut off; he who kicks his foot in anger deserves to have his foot cut off.
VIII, 142. Exactly two, three, four and five percent of one hundred per month are supposed to be taken according to the order of varnas (the creditor from the debtor. - Composition.).
VIII, 417. A brahmana can confidently appropriate the property of a sudra, for he has no property; for he is the one whose property is taken by the owner.
IX, 229. A Kshatriya, Vaishya and Shudra who cannot pay the fine are relieved of their debt by work; a brahmana is supposed to give gradually.
XI, 127. One quarter (of the penance due) for the murder of a Brahmana is prescribed for the murder of a Kshatriya, one eighth for a Vaishya; but one should know (what kind of killing) a virtuous Sudra is the sixteenth.
XI, 236. Asceticism for a Brahmana is (acquisition of sacred) knowledge, Kshatriya asceticism is protection (of the people), Vaishya asceticism is economic activity, Shudra asceticism is service.
X, 64. If the (female) offspring of a Brahmana and a Sudra woman gives birth (in marriage to) the superior (a daughter who also marries a Brahmana, etc.), the inferior attains the superior birth in the seventh generation.
X, 65. (Thus) a sudra goes to the degree of brahmana and a brahmana goes to the degree of sudra; but one should know (that this applies) to the offspring of the Kshatriya, as well as the Vaishya.
VIII, 418. We must zealously encourage the Vaishyas and Shudras to perform their inherent deeds, since they, avoiding their inherent deeds, are shaking this world.
Indian society is divided into classes called castes. This division occurred many thousands of years ago and continues to this day. Hindus believe that by following the rules established in your caste, in your next life you can be born as a representative of a slightly higher and more respected caste, and occupy a much better position in society.
History of the origin of the caste system
The Indian Vedas tell us that even the ancient Aryan peoples, living on the territory of modern India approximately one and a half thousand years BC, already had a society divided into classes.
Much later, these social strata began to be called varnas(from the word “color” in Sanskrit - according to the color of the clothes worn). Another version of the name varna is caste, which comes from the Latin word.
Initially in Ancient India there were 4 castes (varnas):
- brahmanas - priests;
- kshatriyas—warriors;
- vaisya—working people;
- Shudras are laborers and servants.
This division into castes arose due to various levels welfare: the rich wanted to be surrounded only by people like themselves, successful people and disdained to communicate with the poorer and uneducated.
Mahatma Gandhi preached the fight against caste inequality. with his biography, he is truly a man with a great soul!
Castes in modern India
Today Indian castes have become even more structured, they have a variety of various subgroups called jatis.
During the last census of representatives of various castes, there were more than 3 thousand jatis. True, this census took place more than 80 years ago.
Many foreigners consider the caste system to be a relic of the past and believe that the caste system no longer works in modern India. In fact, everything is completely different. Even the Indian government could not come to a consensus regarding this stratification of society. Politicians actively work on dividing society into layers during elections, adding protection of the rights of a particular caste to their election promises.
In modern India more than 20 percent of the population belongs to the untouchable caste: they have to live in their own separate ghettos or below the line settlement. Such people are not allowed to enter stores, government and medical institutions, or even use public transport.
The untouchable caste has a completely unique subgroup: society’s attitude towards it is quite contradictory. This includes homosexuals, transvestites and eunuchs, making a living through prostitution and asking tourists for coins. But what a paradox: the presence of such a person at the holiday is considered a very good sign.
Another amazing untouchable podcast - pariah. These are people completely expelled from society - marginalized. Previously, one could become a pariah even by touching such a person, but now the situation has changed a little: one becomes a pariah either by being born from an intercaste marriage, or from pariah parents.
Conclusion
The caste system originated thousands of years ago, but still continues to live and develop in Indian society.
Varnas (castes) are divided into subcastes - jati. There are 4 varnas and many jatis.
In India there are societies of people who do not belong to any caste. This - expelled people.
The caste system gives people the opportunity to be with their own kind, provides support from fellow humans and clear rules of life and behavior. This is a natural regulation of society, existing in parallel with the laws of India.