In this world no one is born a Brahmin, a Kshatriya, a Vaishya, a Shudra or a Mlechchha, it is only by virtue of the difference of action and virtue.
Shukraniti, first chapter.
To understand the main features of Indian culture, it is very important to understand the Varna system established by the Aryans because even today the Varna system, in its changed form, exists at the core of Indian culture. The history of the social organization of the Aryans is more than five thousand years old. When civilization was in its heyday in most parts of the world, the social system of the Aryans had taken an orderly form.
Aryans 'Jana' That is, even before settling in the form of tribes, it was well understood that the smallest unit of the social organization of mankind 'family' is not 'person'. 'person' 'Family' Is safe in, 'family' 'family' and 'family' Security of 'public' Happens in.
The oldest text of Aryans 'Rigveda' In 'Family-Order' The developed form is visible. The Aryans felt that any 'Jana' Individuals, families and families living in the area have to cooperate with each other and perform specific types of work according to their ability and interest. These specific types of work will be followed by 'Varna system' Be the basis of.
Ancient Indian sages and thinkers realized that all human activities can be divided into four parts-
(1.) Performing Yagya-havan and religious rituals and getting them done, taking and giving charity, giving education to children, motivating human beings for best conduct etc.
(2.) To protect the individual, family, family, people, religious rituals, cattle etc., animals and ashrams of sages.
(3.) Raising food material for humans through agriculture and animal husbandry, later trade also got added to it.
(4.) 'Jana' Brick making, building construction, quarrying, well mining, agricultural implements, wood cutting etc. for the people residing in
Those who performed these four types of work were placed in four varnas namely Brahmin, Kshatriya, Vaishya and Shudra respectively. Indian sages 'ashram system' Like 'Varna System' It is also said to be essential for human beings. Later the Varna and Ashram system was changed to 'Varnashrama Dharma' Said to be called.
Origin and meaning of word varna
'Vri' of Sanskrit language Metal or 'character' Made of metal. When this word, 'noun' When used in the form, it reveals meanings like color, beauty, letter, tone, praise etc. When used as a verb, it means to paint or reveal. The word Varna also refers to the four social classes of Aryans - Brahmin, Kshatriya, Vaishya and Shudra, but in the beginning the Varna system appeared in a somewhat different form.
Origin of characters on the basis of skin color
Some scholars believe that there was no Varna system in the Aryans before coming to India. All the Aryans living in one family, family and people used to do all the work necessary for living. A person could leave one job and do another. When Aryans came to India they called themselves 'Gaur Varna' 'Krishna Varna' to the tribals of India Found of.
The Aryans called these dark-skinned people 'Anarya' Told. The difference in skin color arose among the Aryans to maintain the purity of their blood. So he distanced himself from the non-Aryans. Thus, on the basis of skin color, two varnas were formed in the Indian society of that period- (1.) Arya, and (2.) Anarya.
There were many rich and cultured settlements of non-Aryans in India. Most historians believe that the Aryans were those 'slaves' or 'bandits' By conquering, he subdued them. The non-Aryans began to live in the Arya-janapadas under the suzerainty of the Aryan-kings. Aryans gave non-Aryans to do small tasks based on labor.
The Aryans considered them inferior to themselves. Due to this the social status of the non-Aryans became inferior to that of the Aryans and made them 'slave' and 'bandit' It was said, which meant being servant, subordinate and slave. In this way the people living in the Aryan districts were divided into two varnas-
(1.) Arya: He was of Gaur Varna, was the winner and was the master. They used to do great deeds like yagnik etc. Because of this he was the best in all respects.
(2.) Slave: They belonged to the black varna, were defeated, were servants and were deprived of the noble deeds of yajna etc. Because of this they were inferior in all respects.
Difference between the work of Aryans and Dasas
Das People 'Shilp Karma' I was very smart. They built beautiful and spacious buildings and were skilled in a variety of occupations. Even after being defeated by the Aryans, their craftsmanship and business skills were not lost, so they were engaged in various types of crafts and professions. Aryans were great soldiers and conquerors.
They considered the sacrificial rituals to be a matter of pride and lived as land-owners by farming, animal husbandry, etc., while a variety of crafts and labor-based work remained in the hands of the non-Aryans. As a result, since ancient times, there was a tendency in India to consider the craftsmen as inferior.
Origin of Vratyas
There were more non-Aryans or slaves in the society than Aryans. Therefore it was natural that Aryan youths should marry non-Aryan girls. Due to this mutual marriage relations also started between Aryans and non-Aryans. Due to this, the number of such people in the Arya-regions continued to increase, who were not pure Aryans or pure slaves but were varnasankar. Such varna hybrid people are probably 'Vratya' was called.
The mention of Vratya castes is found in many places in the Atharvaveda. Later 'Vratya-Soma-Yagya' Arrangements were made by the Vratyas to be included in the Aryan caste. It is clear from this that in the Vedic age the distinction between Aryans and Dasas was very clear and two varnas were clearly present in Arya-janapadas, but by the time of Atharvaveda era, the varna-hybrid progeny of Aryans and Dasas were to be included in Arya-varna. Felt.
Origin of Varnas on the basis of Karma
Brahmins and Kshatriyas are mentioned in many places in Rigveda but Vaishyas and Shudras are mentioned only 'Purush Sukta' get in. Almost all scholars consider Purusha Sukta to be added later. Therefore it can be said that in the Rigvedic period, on the basis of karma, two Varnas came into existence-
(1.) Brahmin: When the Aryans permanently settled in India, their rituals and rituals also increased. The simple and simple religion of ancient times became more and more complex. In such a situation it was natural that some people should acquire special proficiency in complex yagya rituals. They were called Brahmins because they 'Brahm' i.e. 'God' He was proficient in related knowledge. He also 'Arya-Vishah' That is, the general public began to look with respect.
(2.) Kshatriya: A large number of non-Aryans were still independent from the Aryans. There was a constant struggle of the Aryans with them. Therefore, the Aryans felt the need of such brave soldiers who were skilled in warfare and could continue to fight so that the rest 'Vishah' (subjects) could perform yagya-havan etc. with peace. 'Jana' 'Praja' from the enemies of The main task of those soldiers was to protect.
He is 'Kshatriya' due to Tran (protection) from harm (harm). where did it go. These Kshatriyas were part of the Arya-Vishah, but they were considered more respected and higher than the common people. Distinctive clan of Kshatriya soldiers 'Rajanya' Were called Probably these states used to accept one of them as king.
(3.) Arya-Vishah: The public means 'Arya-Vishah' Any person of his own will 'Brahmin Karma' OR 'Kshatriya Karma' Could do or leave one action and accept another action. The basis of the acceptability of a person was his skill and interest in his work. It was not mandatory whether the son of a Brahmin should be a Brahmin, or the son of a Kshatriya should be a Kshatriya.
Rise and Expansion of Pancha-Jana
'Panchjanah' at many places in Rigveda and 'Panchkrishtayah' words are mentioned. These were certainly the five major tribes of the Aryans of that era who had their own distinct identity. These five people were Anu, Druhyu, Yadu, Turvashu and Puru. In the Vedas these 'Panch-Jana' Apart from this, mention of other people like Bharata, Tritsu, Shrunjay etc. is also found.
From this it is inferred that as the Aryans expanded in India, various peoples were also formed among them. The status of all the people in each Jan was the same and all the people of the same Jana are the same 'Vishah' were considered to be parts of (the public). Various 'people' They had natural rivalry or harmony with each other, but there was no caste or varna distinction between them.
Status of slaves in Rigvekid period
Although the Aryans considered the Dasas or Dasyus inferior to themselves, they were not considered untouchables. In the Rigvedic period, some slave families were very prosperous and the Aryan Brahmins used to accept donations and dakshina from them. In a hymn of Rigveda, there is mention of a slave named Bulbooth donating a hundred cows. In some mantras, Arya brahmins have prayed for the welfare of the slaves.
Rise of Chaturvarnya-system in the post-Vedic era
In Yajurveda and Atharvaveda, four Varnas have been mentioned at many places. During this period, the rituals of Yagnik had become complex and specialization and education-initiation were required to perform their procedures. Because of this, only Brahmin sons started receiving this education very well. For the common Aryan subject:the door of this class was slowly closing.
Similarly, the Kshatriyas also now needed more valor as well as being the best charioteer and skill in creating battle-arrays. Therefore, the lineage tradition started in Kshatriya Karma also. On the strength of these warriors and kings, the Aryans succeeded in capturing many new territories.
Origin of Vaishya Varna: By the time of the post-Vedic period, the Aryans began to feel the need for specialization and skill in yagya-karma and war-karma as well as in other works of society. Due to this, craftsmen, merchants, farmers, cattle-herders etc. also started separating into two varnas. To them 'Wish' or 'Vaishya' Said and the third character appeared. 'Tandya Brahmin' Declares Vaishyas as inferior to Brahmins and Kshatriyas.
Origin of Shudra Varna: There was still a large section of the society which remained outside the above three varnas. This class was related to the service of Aryan householders, working with hands, making pottery, leather work, metallurgy etc. To do these tasks, no special talent, skill and efficiency was required, so they were called petty work, that is, small work.
'petty' to those who do petty things Said and later this petty word 'Shudra' turned into. It was not considered necessary for those doing petty work to make spiritual progress. That's why this class gradually started being deprived of noble deeds like performing yajna, wearing yagyopaveet, fighting etc.
Theory of Varna-Origin in Post-Vedic Texts
In a hymn of the Purushasukta of Rigveda, the metaphor of the origin of four varnas has been created in society, according to which Brahmins were born from the mouth of the Virat Purush (Brahm), Kshatriyas from the arms, Vaishyas from the thighs and Shudras from the feet. This metaphor of varna origin gives an idea of the role, importance and status of the four varnas of the Aryans in society.
Since the Vaishya and Shudra Varnas did not originate in the Rigveda period, it is estimated that this metaphor may have been added to the Rigveda in the post-Vedic period. Later this metaphor was also repeated in Shanti Parva, Manusmriti, Vishnu-Purana and Vayu Purana of Mahabharata. In the later texts of Rigveda, Shudras were considered to be born to serve the rest of the Varnas.
In the Brihadaranyakopanishad it is said that in the beginning Brahma was alone, he was a Brahmin form. He took another form because he could not progress alone. This second form was Kshattra, which included the gods Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrityu and Ishan. Even then, when he was not satisfied, he created Vaishyatva in which the gods like Vasu, Rudra, Aditya, Vishwadev and Marut were included. Even after this, feeling inferior, he created the deity Pushan in the form of Shudra. In this principle propounded by Brihadaranyakopanishad, all the four Varnas are considered to be of equal level.
Concept of Dwija and Upanayana in post-Vedic period
यद्यपि उपनयन संस्कार वैदिक-काल से चला आ रहा था किंतु उत्तरवैदिक-काल में वह वर्ण की उच्चता की पहचान बन गया। उच्च वर्ण के व्यक्ति ही उपनयन संस्कार के बाद यज्ञोपवीत धारण कर सकते थे और केवल यज्ञोपवीत धारण करने वाले व्यक्ति को ही यज्ञ करने का अधिकार था। इस प्रकार उत्तर-वैदिक-काल में आध्यात्मिक उन्नति का अधिकार रखने एवं यज्ञोपवीत धारण करने के कारण ब्राह्मण, क्षत्रिय एवं वैश्य वर्ण, समाज के उच्च वर्ण समझे गए।
यज्ञोपवीत धारण करने को मनुष्य का दूसरा जन्म माना गया तथा उन्हें ‘द्विज’ कहा गया। तैत्तिरीय ब्राह्मण ग्रन्थ में ब्राह्मण के लिए सूत के, क्षत्रिय के लिए सन के तथा वैश्य के लिए ऊन के यज्ञोपवीत धारण करने का विधान किया गया है। इसी ग्रन्थ में कहा गया है कि ब्राह्मण का वसंत ऋतु में, क्षत्रिय का ग्रीष्म ऋतु में और वैश्य का शीत ऋतु में ‘उपनयन’ होना चाहिए। इससे ज्ञात होता है कि ब्राह्मण ग्रन्थों की रचना के समय वर्ण-भेद भलीभाँति विकसित हो चुका था। इन भेदों के उत्पन्न हो जाने से शूद्र वर्ण को शेष तीनों वर्णों से निम्नतर समझा गया।
उत्तर-वैदिक-काल में वर्ण-भेद की वास्तविक स्थिति
यद्यपि ब्राह्मण ग्रन्थों के प्रणयन-काल तक वर्ण-भेद भलिभाँति विकसित हो चुके थे तथापि वर्ण का निर्धारण अभी तक पूर्णतः जन्म से नहीं होता था। कर्म अभी भी वर्ण-व्यवस्था का आधार बना हुआ था। राजा ‘सुदास’ ने ब्राह्मण ‘वशिष्ठ’ के स्थान पर क्षत्रिय कुलोत्पन्न ‘विश्वामित्र’ को अपना पुरोहित बनाया। जनक आदि अनेक क्षत्रिय राजा अध्यात्म एवं दार्शनिक चिन्तन के लिए देश भर में प्रसिद्ध थे।
ब्राह्मण-पुत्र भी उनके पास आकर शिक्षा ग्रहण करते थे। ब्राह्मण ‘श्वेतकेतु’ का पिता ‘उद्दालक’ , पांचाल के क्षत्रिय राजा ‘प्रवाहण जाबालि’ के पास ज्ञान-प्राप्ति के लिए गया। ब्राह्मण गुरु अज्ञात कुलोत्पन्न बालकों को भी विद्या प्रदान करते थे। ‘छान्दोग्य उपनिषद्’ में कथा आती है कि ‘सत्यकाम जाबाल’ जब ‘गौतम ऋषि’ के पास विद्याध्ययन के लिए गया तो आचार्य ने उसके पिता का नाम एवं गौत्र पूछा।
सत्यकाम ने कहा कि मुझे अपने पिता एवं गौत्र का पता नहीं है क्योंकि मेरी माता एक परिचारिका के रूप में अनेक घरों में काम करती थी तभी मेरा जन्म हुआ। आचार्य गौतम ने उसे विद्याध्ययन कराना स्वीकार किया और विधिवत् यज्ञोपवीत संस्कार कराके उसे अपना शिष्य बनाया।
उपनिषदों के काल में शूद्र भी ब्रह्मज्ञान प्राप्त कर सकते थे। रैक्व ऋषि ने जानश्रुति पौत्रायन नामक शूद्र राजा को धर्म सम्बन्धी ज्ञान प्रदान किया था। अश्वपति कैकेय नामक क्षत्रिय राजा ने पांच ब्राह्मणों को तथा क्षत्रिय राजा प्रवाहण ने गौतम नामक एक ब्राह्मण को आत्मा एवं ब्रह्म सम्बन्धी उपदेश दिए।
‘ऐतरेय ब्राह्मण’ का लेखक ‘महिदास’ किसी अज्ञात आचार्य की पत्नी ‘इतरा’ (शूद्रा दासी) का पुत्र था। इसीलिए वह ‘ऐतरेय’ नाम से विख्यात हुआ। ऐतरेय ब्राह्मण में एक कथा आती है कि एक बार ऋषि-मुनियों ने कहा कि यह तो परम विद्वान् है, देवता भी इसे जानते हैं। ऐतरेय ब्राह्मण में ‘शूद्र कवष ऐलूष’ का उल्लेख है जिसे विद्वता के कारण ऋषियों में सम्मिलित किया गया और वह ऋग्वेद की कुछ ऋचाओं का ऋषि भी बना।
एक अन्य प्राचीन कथा के अनुसार ‘राजा शान्तनु’ के भाई ‘देवापि’ ने याज्ञिक अनुष्ठान में दक्षता प्राप्त करके ब्राह्मण पद प्राप्त कर लिया। उस काल में भिन्न वर्णों में वैवाहिक सम्बन्ध भी होते थे। ‘महर्षि च्यवन’ (ब्राह्मण) ने ‘राजन्य शर्याति’ (क्षत्रिय) की कन्या से विवाह किया था। इन उदाहरणों से यह स्पष्ट है कि इस काल में कोई भी व्यक्ति अपनी प्रतिभा के आधार पर एक वर्ण से दूसरे वर्ण में चला जाता था।