Heritage Research Journal | ISSN No: 0474-9030 | https://heritageresearchjournal.

com/

An overview of Varna system in India

Dr Ambikadevi R Belamgi
Assistant Professor
Department of studies in History & Archaeology
Davangere University, Davanagere, Karnataka- 577007

Abstract:

The Brahmins, Kshatriyas, Vaishyas, and Shudras are the four varnas that make up
society according to the Dharma-shastras. People who are expelled from this system because
of their horrible sins are regarded as outcasts (untouchables) and as existing outside of the
varna system. Hindu society is built on the Varna system. It is also a component of one's
identity and has given rise to a number of caste and class disputes. Objectives of the paper are
as followed, To understand the varna system in India, To know the theoretical context in
connection to varna system and To understand the Annihilation of Caste with the perception
of Dr Ambedkar. In conclusion, the primordial state of the aborigines would continue to be
justifiable if Hindus lacked any sense of duty. Ambedkar contends that shudras are not
entitled to the bodily, political, or moral liberties that are essential for self-preservation
because of the Varna system, which was created to safeguard people.

Key Words: Varna System, Theories on Varnas, Annihilation of Caste

Introduction
The concept of varna serves as the cornerstone of the Hindu social order. In addition
to being about the way in which society is structured, it has evolved into a component of a
man's identity. The caste and class battle that is ongoing in India may be traced back to the
Varna system. Therefore, it is essential to be aware of where it originated. The search for the
truth is an essential precondition for the study of history, just as it is for any other field of
academic inquiry. Secondary sources, such as books, journals, and websites, were used to
compile the information that is presented in this page. The purpose of writing the research
paper was to achieve the goals of the study as well as to conceptualise the idea.

Objectives of the paper

1. To understand the varna system in India
2. To know the theoretical context in connection to varna system
3. To understand the Annihilation 0f Caste with the perception of Dr Ambedkar

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Methodology

The paper is based on secondary source from books, journals, websites etc. The research
paper constructed to fulfil the objectives of the paper in an appropriate and conceptualization
the concept.

Conceptualization of Varna System

Varna refers to any of India's four traditional social classes, also known as vara in
Sanskrit. Despite the fact that the word "varna" literally means "colour" in Sanskrit, the idea
that class distinctions were originally based on differences in skin pigmentation between an
alleged group of lighter-skinned invaders known as "Aryans" and the darker indigenous
people of ancient India has been debunked since the mid-twentieth century. The concept of
"colour" was most likely a classification technique. The Yajurveda, a Vedic text, is divided
into two groups of works, White and Black, demonstrating how frequently colours were used
as classifiers.

The Rigveda, India's oldest surviving literature, features a hymn describing how the
primaeval person's mouth, arms, thighs, and feet liberated the Brahman (priest), Kshatriya
(noble), Vaishya, and Shudra (servant) at creation (purusha). The males of the first three
varnas are "twice-born" (dvija): after the upanayana ceremony, they are initiated into
manhood and are free to study the Vedas, the ancient Hindu texts. The Shudra spend their
entire lives helping the other three. The Vaishya, on the other hand, are commoners, grazers,
and cultivators in contrast to the ruling classes, notably the secular Kshatriya, or lords, and
the sacerdotal Brahmans. Brahmans and Kshatriyas differ in that the former are priests and
the latter have actual dominion. In contrast to caste, which promotes heredity over function,
the older idea focuses on the roles of the classes rather than hereditary membership.

Theoretical background of Varna System

Western Theory: Varnas emerged around 1500 BC, when the Aryans came to India. This
theory held that the native Dashud inhabitants of the subcontinent were at war with the
Aryans. Dark-skinned dashuds were held as slaves by the Aryans when they conquered India
(varna is a racial term). The fourth varna caste, the Shudras, descended from the Dashuds.
Rajayana (later Kshatriyas), Brahmins, and Vaishyas were the three main groups of Aryans.
Ksatriya iti kseeyate traayate. These people maintained the peace and safeguarded the nation.
niyati brahman iti brahmin Brahmins were believers and teachers of spirituality. Vaishya is
defined by visati iti vaisya. These people include entrepreneurs, traders, and farmers.
Division of labour was the concept. The indigenous were forced into servitude as the Aryans
conquered more territory in order to benefit the three classes, known as the Shudras. Aryans
had pale skin, while Shudras had black skin. Caste outcasts with dark skin. Given that the

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word "varna" means "colour," the caste system was based on skin tone. This idea holds that
Aryans forced Dravidians into southern India. Some contest this idea, arguing that by
splitting Indians into Dravidians and Aryans, it compromises our nation's integrity. The
"truth" that Aryans and Dravidians symbolise north and south Indian origin may be false
because all Indians share a genetic connection. Other detractors of this theory contend that
cults, not race, were to blame for the violent conflict between Aryans and Dashuds.
According to Hindu literature, Shudras are not born into servitude. It is possible that Shudras
were banned from Aryan religious ceremonies because of social and political hostility rather
than racism.

Brahmanical Theory: Varna receives heavenly approbation in brahmanism. Four

socioeconomic strata are mentioned in the Purusha Sukta. Rigveda 10.90, known as the
Purusha Sukta, is devoted to the "Cosmic Being." Brahmana is thought to have come from
the purusha's lips, Kshatriya from his arms, and vaishya from his thighs, the world spirit or
primordial giant who represents the ideal "Man" or "Man". Shudra got to his feet. The Varna
organs were arranged in descending order, which created the hierarchy. This theory was
considered to be the Manu, and it received religious penalties akin to the existing legal
penalties.

Varna, according to the Bhagavad Gita, was determined by karma and was not inherited.
According to Krishna, "I constructed the fourfold order based on guna and action" (karma),
as stated in the Gita. This statement suggests a division based on action and quality. The
Upanishads support Varna's way of thinking. The Chandogya Upanishad states that a man's
Varna is retaliation for prior transgressions. According to the Shanti Parva of the
Mahabharata, a person might achieve a higher Varna by doing good deeds and upholding
Varna, Ashram, and Moksh. Detractors of the purusha theory contest the inherent superiority
of the Brahman and the divine basis of the birth-based classes. The fact that the varnas were
born from various areas of the same purusha demonstrates how interdependent they are. The
Purusha-born thigh and foot support the weight of the body. They serve as the foundation of
the body. Varnas are set up to unite society rather than to separate it. According to academics
like Max Muller, this passage was added at a later date.

theoretical understandings that Although the authors of the traditional Hindu laws (Dharma-
shastras) frequently treat jatis as social classes and occasionally attempt to explain jatis as the
offspring of alliances between the four varnas (Brahmans, Kshatriyas, Vaishyas, and
Shudras) and their descendants, a clear distinction should be drawn between jati as a small
regional endogamous group and jati as a social class. Jati is a recognised varna abnormality.

ANNIHILATION OF CASTE

The premise that social change must come before political and religious reform is
shown in Annihilation of Caste by examples of upper-caste Hindus oppressing India's
untouchable minority. When talking about social reform, Ambedkar underlines the need for
Hindu society to be reconstructed, for the caste system to be abolished, and for Hindus to
understand that one caste is not appropriate to control another caste. In this well-known

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speech, Ambedkar exposes the socialists' error. Despite the fact that he is not anti-socialist, he
believes that the Indian proletariat would never unite to support economic change and spark a
socialist revolution. Since the caste system will remain in place until there is a sense of
equality, fraternity, and justice, they won't be able to agree on any topic.

Speaking of freedom, he claims that the division of labour is not based on personal desire and
that caste has become a monster that causes unemployment by blocking job categorization.
The concept of equality is viewed as a myth in Hindu society, where there is no such thing as
morality or reason, and disagreement is punished by excommunication. The book contends
that Hindus lack compassion consciousness and only have caste consciousness, which has led
to Hinduism's history of loss and disaster.

Dr. Ambedkar used a variety of strategies throughout his life to end caste and, more
especially, to free the Dalits from these oppressive social systems. In the political sector, he
supported a separate electorate, party structure, and public policies like reservations. He also
did not hesitate to cooperate with the in charge at the moment, whether it was the British or
the Congress, in order to accomplish his goals. With education as his major focus, he
supported both state-led reforms (as indicated by the Hindu code bill) and grassroots social
reforms.

Varna and the Hindu Marriages: In India, Nepal (the only other Hindu nation), and various
cultures all over the world, it is taboo to marry outside of one's Varna. Marriage rules and
social customs are described in Hindu literature. Women are seen as being spiritual and
religious, hence their status should only ever rise. As a result, it is against the law for a
woman to wed someone who is from the lower Varna; instead, she must choose someone
from the high Varna or from her own Varna. When a woman marries someone of a lower
Varna, it is known as a Pratilom marriage, which makes the woman an outcast and
occasionally an untouchable. Anulom marriage occurs when a woman marries someone of a
higher Varna. Such societal restrictions were imposed to protect all women and to stop the
reproduction of Varna Sankars. Over time, the fundamental principles of the Varna Ashram
have been flagrantly disregarded, and the number of unwanted children has increased. In the
Mahabharata, Satyavati, a fisherwoman, was married by Bhishm's father, King Shantanu.

Varna and the Social Context: The Varna Vyavastha, which was first founded on
"attributes" and "actions," is now focused on dynasty and hereditary privileges, leading to
caste-based conflicts and the creation of social division. Later, vices like untouchability,
social boycott, and politics based on reservations immobilised the strongest social structure in
history. But social boycott and untouchability were not ideas in ancient times. In the
Ramayana, Lord Ram requested assistance from the Guh tribe and asked Kewat to cross the
river. In addition, he took the fruits that Sabari, a woman from a lower Varna, sent him out of
loyalty and love. This implied that social boycotts and untouchability were later established
into Indian society.

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Discussion and Suggestions:

Caste conflicts in modern society are mostly a result of incorrect interpretations of the varna
system. Whether the Varna system has acquired divine permission is up for debate and open
to interpretation. The hierarchies that have been built in society over time have become
deeply embedded in order to serve the interests of the ruling and powerful class. True, the
upper class of Indian society backed the varna system, which gave rise to the caste system, as
a basis for upholding order and exercising direct or indirect control over the community.
However, because all of these answers are open to interpretation, the precise information of
how the varna system came to be will remain a closely held secret. The best description of the
Varna system is found in the Bhagwat Geeta, where Lord Krishna explains its purpose. It is
so plainly clear that these varna systems were not based on organic divisions but rather on a
person's desire for a particular karma determined by his guna. The word "Vri," which
describes a person's occupation, is the ancestor of the word "Varna," which literally means
"colour." Varna cares about a person's occupation or skin tone because of this. The root of the
phrase "caste" or "Jati" is the word "Jana," which refers to birth. Consequently, birth has an
impact on caste.

Conclusion

No amount of obligation has allowed a Hindu to escape his commitment to perpetuate

caste, which has resulted in the aborigines' primitive state being justified. Ambedkar rejects
Chaturvarna, stating that the Varna system, which was created to protect people, contradicts
the supreme requirement of self-preservation by depriving shudras of physical (military
freedom), political (against suffering), and moral (education) rights. Tryavarnas abuse the
shudras (brahmins, kshatriyas, and vaishyas). Hindus who defend the caste system by stating
that it occurs in all religions should be aware that each caste has religious support in
Hinduism rather than being only a sociological construct. His impact to the creation of
modern India may be larger than that of any other leader of his day more than sixty years
later. He not only built the framework for a silent revolution, but he also played a critical role
in the formation of India's Constitution, which defined the conditions for the world's largest
democracy's development.

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References

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Doniger W (trans) (1981) The Rig Veda: an anthology. Penguin Books, New York/London

Ghurye, G.S.( 1961) Caste, Class and Occupation, Popular Prakashan, Bombay

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Websites

https://www.achieveriasclasses.com/annihilation-of-caste-b-r-ambedkar/

https://en.wikipedia.org/wiki/Varna_(Hinduism)#:~:text=The%20Varna%20system%20in%2
0Dharma,considered%20outside%20the%20varna%20system.

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