Higher varnas in ancient India. All about Indian castes

Relations in Indian society in the second period of the 1st millennium BC had one interesting feature– they were represented by a complex combination of class (varnocaste) division of society and into classes. Like other states Ancient East, Ancient India was distinguished by the dominance of the slave-owning method of production, and the main groups in society were represented by the economically dominant group of slave-owning landowners, the court and military nobility, the “cream” of the community members and the categories of slaves and small producers.

Varna system in ancient India

There was a division of the dominant group and the category of small free manufacturers in India at that time into several varnas. Inside there were varnas great amount castes, which were divided among themselves into numerous classes, religions, legal and other class categories. For example, the ruling class was represented by varna brahmanas, rich vaishyas and sudras. Also, the dominant varnas of Brahmins and Kshatriyas could not be homogeneous. Since socio-economic relations were developing, and varnas had to, in principle, remain absolutely unchanged, while class affiliation (varna) with the real position that a person occupied in society did not always coincide.

The period under consideration was distinguished by the fact that then progress was observed in the trade and craft areas, huge states were formed and barbarian tribes were assimilated, in connection with which the class company of Indian society had to undergo significant changes. Representatives large quantity Brahman clans ceased to perform priestly functions, more than half of the old tribal aristocracy had to completely lose power in the political sphere. But subsequently, procedures associated with the progress of specialized crafts in the region, the complication of the state bureaucratic apparatus, new layers of society began to emerge, which were represented by specialized artisans and officials. In the social structure, a certain place had to be given to the tribes undergoing assimilation. The image of a person’s habitual life activity and the identification of his place were still directly influenced by his origin, although for the purpose of determining his origin it was no longer enough to name only the varna to which his clan was classified. There was a separation of local categories of clans, united by hereditary professional general activities, social status And ethnic origin- there was a process implying the formation of castes (“origin”). It was typical for members of any caste to have their own rituals and traditions, and marriages were, as a rule, allowed only with representatives of their own caste. The caste was endogamous.
All castes were part of some ancient one - one of the four existing varnas. The type of varna a person belonged to and, in general, the position it occupied in the social hierarchy was directly influenced by the purity" or impurity of its origin, the degree of its influence, both social and political in the specified area. Some types of caste were characterized by a location at such a low steps, that they were considered lower than the Shudras, and this meant being outside the Varna. The most relevant and well-known caste from the list of the non-Varnovs were the Chandals; its representatives were engaged in cleaning up corpses, sewage, and performed the duties of executioners. The places of residence of the non-Varnovs were territories located outside the village, the outskirts city, so as not to show desecration of the inhabitants who belonged to one of the four varnas.

FACULTY OF LAW

DEPARTMENT OF HISTORY AND THEORY

STATES AND RIGHTS

Course work

"Varnas and castes of ancient India"

MOSCOW 1999

Introduction................................... page 3

Varnas, castes, their relationships within a given system............................................... p. 14

Conclusion................................... page 30

List of references......................................... page 33

Introduction.

Before moving directly to the consideration of the main issue of this work - the caste-var system - I consider it necessary, if possible, to dwell in more detail on some of the features of the formation and development of the ancient Indian society and states.

One of the most ancient civilizations, one might even say one of the cradles of human civilization, developed more than four thousand years ago in the Indus Valley, with centers in Harappa and Mahenjo-Daro, but archaeological excavations made it possible to establish what else in III millennium BC. existed here big cities- centers of handicraft production, developed agriculture, trade, property stratification of the population. The Harappan culture of the Indus Valley, which existed several centuries earlier than the Indo-Aryan culture, did not have a significant impact on historical destinies peoples of the Ganges Valley, with whom the emergence of one of the original, which has retained its cultural values civilizations of the East. The sources do not provide reliable information about the class structure and political organization of the society of the Harappan civilization. However, the available evidence allows us to judge the social stratification of society and the decomposition of the primitive communal system. In the XVIII - XVII centuries. BC e. Harappan civilization is going through a period of decline. Its centers are falling into decay. This was caused by internal phenomena... The arrival of the Indo-Aryan tribes in the middle of the 2nd millennium BC. e. completed the decline of the main Harappan centers.

Science, unfortunately, has scanty historical information on this period of the history of Ancient India. Historical evidence for the so-called Vedic period is presented more fully. They reached us literary monuments religious content - the Vedas, which later became the sacred books of the Hindus, as well as works folk epic. The Vedic period was marked by the formation of a class society and state, which some historians associate with the wave-like penetration of Indo-Aryan tribes into Indian territory from the north-west over several centuries. Major achievements in the field of production entailed the stratification of society. With increasing social inequality, the military leader of the tribe ( rajah), who had previously been elected by the assembly and could be removed by it, increasingly rose above the tribe, subordinating the bodies of tribal government to himself. For the position of rajah there is a struggle between representatives of noble and powerful families in the tribe. Over time, this position becomes hereditary. First time big role People's assemblies continued to play, influencing the appointment of the king. Gradually, from a meeting of fellow tribesmen, they became a meeting of the nobility, those close to the king. The decreasing role of popular assemblies is associated with the strengthening of royal power.

The tribal administration bodies are gradually turning into government bodies. Occupying senior positions in the state administration was the privilege of the slave-owning nobility. All higher value acquired by the royal priest ( purohita), who was also an astrologer and advisor to the king. The tribal squad gradually grew into a standing army led by a chief ( Senani , senapati). The people are taxed. So, bali, which used to be a voluntary offering to the leader of the tribe or a gift to God, turned into a mandatory and strictly fixed tax paid to the king through special officials. Thus, on the basis of tribal groups, primitive state entities, usually small in territory, taking the form of monarchies in which the dominant role was played by brahmins, or oligarchic Kshatriya republics in which political dominance was exercised directly military force Kshatriyas.

The formation of state lands was facilitated by Aryan conquests and wars. One part of the lands of the conquered tribes as they strengthen state power and expansion of state territory directly passed into the royal possessions ( sieves), where the labor of slaves and dependent tenants was used; the other, very early on, began to be transferred to the nobility, to persons in the administrative apparatus in the form of temporary service awards, for “feeding”. They acquired the right to collect taxes from communities, entire regions, villages of one or several households, and the community elite exploited the labor of slaves and other disadvantaged residents of the community.

The emerging state reached its highest power in the 4th - 3rd centuries. BC e. under the Mauryan dynasty, which united almost the entire territory of Hindustan under its rule. The Magadha-Mauri era is considered as a special milestone in the development of ancient Indian statehood. This was a period of major political events. The creation of a unified Indian state facilitated communication various peoples, the interaction of their cultures, the erasure of narrow tribal boundaries. During the Mauryan era, the foundations of many state institutions, which were developed in the subsequent period. The most numerous and varied historical information(with their general poverty and limited scientific value) belong precisely to the Magadho-Mauri period

The Mauryan Empire reached its peak in the 3rd century. BC. during the reign of Ashoka, when a relatively centralized eastern monarchy emerged in India. Emperor Ashoka - legendary personality. According to legend, Ashoka, the grandson of Chandragupta, did not glorify himself in any way in his youth, but had such an intention - to imprint his name on the tablets of history. He pondered for a long time how to do this, and finally decided that history is especially good at preserving in its chronicles pages written not with a pen, but with a sword, since blood does not fade in human memory as quickly as ink. Perhaps for this reason, the young ruler decided to first include the neighboring state of Kalinga in his empire. The imperial troops defeated their neighbors, and in the evening His Majesty personally came to the battlefield to admire the fruits of his victory. He saw thousands and thousands of corpses mixed with thousands of dying, bleeding people. This sight deeply shocked the emperor, and he began to think about the price that the greats of this world pay for their exorbitant vanity. After that, he began to engage in science and creative activities. This, by the way, glorified his name in history. But let's return to the Mauryan Empire.

Its borders extended from Kashmir and the Himalayas in the north to Mysore in the south, from the regions of modern Afghanistan in the west to the Bay of Bengal in the east. The empire was formed not only as a result of wars, the conquest of a number of tribes and peoples, the establishment of vassal relations between Magadha and individual principalities, but also as a result of the so-called moral conquest - the spread of the religious and cultural influence of the developed regions of northeastern India to other parts of the country. The relative centralization in the empire rested not only on the military strength of the Mauryas, but also on their flexible policy of unifying the country. The motley composition of the empire included a number of semi-autonomous states that retained their governing bodies and customs.

In the Mauryan Empire - complex political education- the struggle between two tendencies did not stop: towards the establishment of autocratic rule and towards separatism and fragmentation. Meanwhile, the Mauryan Empire was a conglomerate of tribes and peoples at different stages of development. Despite strong army, a strong administrative apparatus, the Mauryas failed to maintain the unity of the state. India has broken up into many state entities.

According to religious views, as in all countries of the Ancient East, royal power deified. However, the ancient Indian states, including the Mauryan state, cannot be considered as theocratic monarchies. Ashoka did not call himself a god, but “dear to the gods.”

In Ancient India, the concept of law as a set of independent norms regulating public relations, was unknown. The daily life of Indians was subject to rules established in norms that were more ethical in nature than legal. Moreover, these norms bore a clear imprint of religion. Norms that determine people's behavior in their Everyday life (dharma), contained in collections of religious, ritual and legal Brahmanical compilations - dharmasutra And dharmashastra. The most famous dharmashastra in our literature is the “Laws of Manu” (they bear the name of the mythical god Manu). Exact time the composition of these Laws is unknown. It is assumed that they appeared between the 2nd century. BC e. and II century. n. e. Let us consider this monument in more detail, but without reference to specific chapters of the Laws, so to speak, in general terms.

The Laws of Manu consists of 2685 articles written in the form of couplets (slokas). A few articles have direct legal content, contained mainly in Chapters VIII and IX (there are 12 chapters in total in the Laws). The main thing in the “Laws of Manu” is the consolidation of the existing varna system. Here the origin of the Varnas according to the religious teachings is described in detail, the hereditary and professional nature of the Varnas is indicated, the purpose of each Varna, and the privileges of the higher Varnas are determined. A special feature of the “Laws of Manu” is the religious overtones of all its provisions.

Hindu politico-religious concept of a "god-pleasing king" ( devaraja) ordered him to perform special dharma. One of the main responsibilities is the protection of subjects. By “protecting” the people, the king could force them to pay a tax - bali. Along with the main tax, considered as payment to the king for the protection of his subjects, there were numerous other levies in favor of the central government: trade duties, “fruit offerings”, etc. The breadth of tax powers of the ancient Indian kings, who could increase the tax rate at their discretion, is evidenced by the contained in all dharmashastrakh unsuccessful appeals to kings to observe moderation in collecting taxes.

All countries of the Ancient East were characterized by an extremely complex social structure: each 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.

In the XV - VI centuries. BC.
Formation of the class system. Varna

In India, the result of the separation of the nobility and the priesthood was the formation of closed classes - varnas. The main content of the term “varna” is “type”, “color”, “class” of people.

The Warne system was the result historical development and could arise only at a certain stage. All Hindu texts testify that at first the Aryans did not know varnas, that they arose in strict accordance with the division by type labor activity. As a result of the decomposition of the primitive communal system, in addition to classes, estates took shape. Class differences existed in almost all countries of antiquity, but they took on a complete character precisely in India, thanks to the persistence and vitality of the remnants of tribal relations and the strength of the communal organization. Tribal associations were gradually included in class society, but firmly held their old positions, promoting conservation social phenomena. The formation of classes took place under the direct influence of the characteristics of tribal relations, religious and ethnic differences, and the decisive factor in the formation of a formalized hierarchical system of varnas were the processes that took place in socio-economic development - this strengthening social inequality. The concentration of ownership corresponded more or less exactly to the varna division. The class principle determines the essence of the varna system. In the early Vedic period, there was a threefold division in society - brahmins (priests), rajanyas (nobility) and vish (common people). This is the division in to a greater extent was determined by occupation and position in society and had nothing to do with that caste system, which developed later. In the Vedic age there were no traces of hereditary professions and caste endogamy; the people were a single whole. But in the late Vedic period, differences between divisions in society began to grow. The doctrine of four varnas appeared: brahmanas, kshatriyas, vaishyas and sudras.

The very first and earliest mention of varnas is contained in the Rigvedic hymn “Purushasukta”, which narrates the origin of varnas from parts of the mythical first man Purusha. Brahmins - from the mouth, kshatriyas - from the hands, vaishyas - from the thighs, sudras - from the feet.

Varna of brahmins (brahmana - “knowing the sacred teaching”) occupied the supreme position. This included representatives of the clans that performed priestly duties and the royal clans. The establishment of the social superiority of the Brahmins over other members of society was facilitated by their mythical origin. Since the brahmanas were created from the “purest” part of Brahma’s body, the gods communicated with people through the mouths of the brahmanas. The fate of people depends on God, and only brahmins can recognize God’s will and influence it. They were given the exclusive right to perform sacrifices, basic rituals, and acquaint people with the sacred scriptures. It was believed that they had reached highest degree perfection. Taking advantage of the fact that they were entrusted with the spiritual power of the people, they sought to consolidate their privileged position in society, attributing to themselves divine origin. The ancient sacred shastras included prescriptions that emphasized the exclusivity of brahmins in comparison with other representatives of Indian society. Brahmins were exempt from duties and managed their own property. Killing brahmins was the greatest sin.

The next class hierarchy was the Kshatriya varna (ksatruya - “endowed with power”), which included the military nobility. This varna had real power in Indian society, since it had material resources and military force in its hands. There are many facts indicating rivalry between kshatriyas and brahmanas for the claim to a privileged position in society. The Kshatriyas constantly challenged the supremacy of the Brahmans, arguing that the Brahman was not a ruler and that the priest was only a servant of the king.

The bulk of the community members formed the third varna - Vaishyas (vais"va - “endowed with property”). This varna consisted mainly of farmers and cattle breeders, as well as traders and artisans. They were given the right to own land and were assigned a minor role in public administration. In particular, the coronation of kings took place with their indispensable participation. The Vaishyas formed the basis on which the well-being of the Brahmins and Kshatriyas rested; they were the main tax-paying class. However, the Vaishyas did not use equal rights with these varnas they were not famous, the blood of priests and nobles did not flow in their veins.

Later than the other three, the Shudra varna finally took shape. They were doing physical labor, their position was close to slavery, many restrictions on their rights were imposed on them. Shudras did not have the right to participate in government, occupy responsible positions in the state apparatus, or participate in worship and sacrifices to the gods (shudras were allowed to perform home sacrifices and rituals of commemoration of ancestors). As Vedic texts testify, since the Shudra was created from the feet of Prajapati without the participation of a god, his gods are the owners of the house. Gradually the position of the Shudras changed. Their rights to life and well-being were recognized by the top of society. They were allowed to participate in the coronation of new kings and were given the opportunity to delegate representatives to the royal council.

As a rule, belonging to a varna was determined by birth. Transition from one varna to another, as well as mixed marriages, was prohibited. At the same time, the sources contain evidence that the barriers between the varnas were not insurmountable. So, for example, the heroes of the "Mahabharata" - Dhritarashtra, Pandu and Vidura, were the sons of the brahman Vyasa, but the first two belonged to the Kshatriyas, since their mothers were Kshatriyas, and the third was a Shudra, because his mother was a Shudra. It was believed that Vyasa himself had a brahmin father and a fisherman mother.

The privilege of the three highest varnas of Indian society in relation to the sudras was emphasized by a special initiation rite (upanayana), from the word upavita - a cord woven in a special way and from a special material (different for each varna) - the most essential and significant part of the rite. The essence of this initiation rite was, as it were, the formal admission of an already matured fellow tribesman into full members of the community. It was believed that during this ritual a second birth occurs, hence the members of the three highest varnas - brahmanas, kshatriyas and vaishyas were called “twice-born” (dvijati). The ritual was carried out in childhood, for children of Brahmins at the age of 8, Kshatriyas - 11, Vaishyas - 12.

The entire life of the twice-born was to be divided into four periods (ashrama):

I - brahmacharin - period of study. The students lived in the teacher's house () and were in the position of servants. They worked for the mentor, carried out all his orders and instructions. Their work was considered payment for training.

II - (grihastha) - period of conscious family life. During this period, a twice-born person could start a family and was obliged to support family members and worship the gods and ancestors.

III - (vanaprastha) - the period of the forest hermit. When a person reached old age and had grandchildren, he had to retire from the world and become a hermit. This is the period philosophical knowledge and self-knowledge.

IV - (yati, sanyasi) - the period of a wandering ascetic. Preparing for life in the afterlife. The period of feeling that the end is approaching.

By the end Vedic period The system of four estates - varnas - finally took shape, the strengthening of which became one of the indicators of the break with the traditions of the primitive communal system.

Four main estates ancient Indian society over thousands of years of life they have practically not changed their life rules and moral principles, maintaining a huge gap of alienation between varnas: social strata of the population. What are varnas and what effect do they have on a person? Is knowing one's place the secret of the Indian nation? After all, it is known that India is the most peaceful country that has never attacked other nations.

What are varnas?

This concept in Ancient India was formed in the 2nd century BC, when the basic law of Manu, the progenitor of humanity according to Hinduism, was formulated. This code of laws contained 2685 shlokas, that is, couplets that conveyed the essence of social (caste law), legal and legal legislation.

The class of society, which included a certain group of people, a social stratum of the population (varna in Ancient India), was determined by birth, it could not be bought or gifted. Marriages between different varnas, which was scrupulously pursued. Moreover, if a person violated the division by class and created unequal marriage, he was declared a sinner who violated centuries-old foundations: his children “inherited” this sin and were persecuted by society.

There are four main varnas: brahmins, kshatriyas, vaishyas and sudras, but there was also an unspoken caste of untouchables. Later, the word “varna”, meaning “color” (of skin?), was renamed “caste” (from the Portuguese “clan”) at the instigation of the Portuguese, who first visited India in the 16th century, although, according to some sources, it is believed that varna and caste is still different concepts: Varna is a class by birth, and caste is by type of activity.

If the first three classes could interact at the level of work, housekeeping or other social aspects, then contacts with the Shudras were extremely undesirable. For each varna, a special code of behavior and morality was drawn up, which was forbidden to be violated:

• Brahmins studied the Vedas from the age of 8, and came of age at the age of 16.
• Kshatriyas studied scriptures from the age of 11, reaching adulthood at 22.
• Vaishya studied Vedic wisdom from the age of 12, and came of age from the age of 24.
• Shudras were prohibited from studying ancient Vedic texts.

The history of the emergence of varnas

"Vedas" - ancient Indian books of wisdom, passed down for many centuries as the main heritage Indian culture. According to the Vedas, the supreme creator of the material world, Brahma, gave birth to the varna of the brahmans from his mouth, endowing them with holiness, the highest spiritual knowledge and the wisdom of truth, from his hands he recreated the varna of the kshatriyas, therefore they are characterized by power, strength and activity. From his thighs he created vaishyas - people with a market mentality who could create wealth or at least a comfortable existence out of nothing. The last varna - the sudras - was created from the feet of Brahma, so she was destined to obey and serve all other superiors.

Moreover, varnas are a division into classes according to the level of consciousness, motives of behavior and internal spiritual world, which is determined by the environment, and primarily by parents. That is why, from birth, a child is jealously protected from communication with other classes, so as not to distort his one-pointedness of mind.

The essence of the idea is in one word

Some teachers have a fairly simple explanation of how to denote varna in one word:

• Shudra - "I'm afraid." The lower class, living in constant base fears: hunger, cold, insecurity from people and the elements.
• Vaishya - “I ask.” It is easy for people from this varna to ask, they often achieve everything thanks to their “thick skin” in promoting their interest.
• Kshatriya - “I believe.” People of strong faith, often not based on any solid facts.
• Brahman - “I know.” A class whose life is based on true knowledge.

Highest caste: Brahmins

Priests and scientific thinkers, spiritual mentors who thoroughly know the sacred Vedas and religious figures, teachers - they all belong to the varna of brahmins, the highest and most revered among the classes that participate in the destinies of the city (government, courts), are engaged in scientific activities. They are ascetic and balanced, merciful and highly spiritual.

Even if a brahman was engaged in activities unworthy of his pedigree - farming or weaving, this was explained by the fact that he comprehends the nature of this action, that is, he conducts philosophical observations and reflections. It was believed that White color- this is exclusively for Brahmins.

Violation of the law is allowed only in especially severe cases (which is extremely rare and is considered very shameful). Causing harm to a brahmana is a very difficult karma that haunts for years the one who dares to break age-old traditions.

Average human level

They are called kshatriyas: warriors, rulers, military leaders, public and administrative figures. In ancient times, they were considered the descendants of the Aryans, aristocrats by birth and special warriors who achieved this position through their exploits: full of heroism and fortitude, patience and generosity.

The political power of a city or region was concentrated in their hands, quite often they owned vast estates and lands, so, in fact, they had double income: from the lands and a salary from the state for military actions (if there were any). Kshatriyas were even allowed to kill in the name of justice and protecting the honor of those who could not stand up for themselves - women, children. Red color means belonging to the Kshatriyas.

Merchant class

People who deal closely with money are traders, farmers and artisans - vaishyas (vaishyas). Their mentality was strikingly different from that of a Brahmin or a Dalit: the entrepreneurial spirit was in the blood, and already with early childhood representatives of this varna knew how to earn their living.

This does not mean that such a person necessarily lived in prosperity, being a speculator or moneylender, no, but the Vaishya definitely owned a worthy craft that supported a sufficient level of existence for that time. With all this, Vaishya belonged yellow, was considered a commoner and did not have a significant voice in society, but he was not persecuted like a Shudra.

Lowest level: Shudras

Hired workers, servants and in general the entire population living below the poverty line, both material and spiritual, are called Shudras. Communication with them upper castes was considered unworthy, on the verge of lifelong disgrace.

Of all the varnas, it was the Shudras who suffered the most severe oppression from the state: they paid a heavy tax, they were judged especially harshly for offenses and were not allowed to perform religious ceremonies, which is considered a rather significant sign. A Shudra could be bought and sold, his property could be taken away from him, without fear of punishment: there was only one explanation - he was born to serve, which means he cannot grumble in fact. The color of a Shudra is naturally black.

Dalits (untouchables) or pariahs

Twenty percent of the entire population of India are Dalits who do not have any social and legal rights: they are not allowed to communicate with them, they are not allowed to enter inside a temple or into the courtyard of a person from another varna or caste, and if they dare to take water from a common well , of which there are plenty in India, they will simply be torn to pieces by the offended crowd.

Historians believe that this varna arose in Ancient India from the local population conquered by the Aryans, who established their settlements on their territory and used the natives as slaves for the dirtiest and hardest work. Nowadays, nothing has changed: untouchables clean toilets, kill animals for food and tan their skins, remove dead animals and garbage from the streets, and wash clothes (dhobi washerwomen). Varna is such that it marks one’s family forever: since the attitude towards varna is inherited, Dalits have no chance of breaking this vicious circle, unless the government changes the ancient code of laws and abolishes the outdated system that violates human rights, for which for a long time Mahatma Gandhi fought.

Analogues in Slavic culture

To understand what varnas are, let us turn to the tradition of the Slavic peoples, which also had its own generic differences:

• Magi, or witches, are brahmins in Hinduism, in Ancient Rus' They were also guardians of spiritual knowledge, carrying it through centuries of generations.
• Knights are kshatriyas, warriors and defenders of the fatherland, as well as rulers: princes, kings and governors.
• Vesis - Vaishyas, traders, farmers and artisans are the main layer of society in any country.
• Smerdas - Shudras, also exist to serve the other three classes, since they do not have a penchant for mental or philosophical activity, and also have low level spirituality. It is enough for them to eat and sleep, to copulate - their consciousness does not require more, unlike higher classes.