In Vedic Sanskrit, "várṇa"
(वर्ण) means
"color" or "class." It is most famously used to refer to
the four primary social classes in ancient Indian society:
The mention
of the várṇas is found in Rigveda, one of the oldest sacred texts
of ancient India. It is specifically found in the 10th Mandala (Book 10), Hymn
90, Verse 12 of the Purush Sukta (name of the Hymn) and goes like
this –
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥
"The
Brahmin was his mouth, the Kshatriya made of his arms, The Vaishya from his
thighs, the Shudra was born from his feet." (For further information
see Annexure A, at the end.)
1.
Brāhmaṇa (priests and scholars)
2.
Kṣatriya (warriors and rulers)
3.
Vaiśya (merchants and landowners)
4.
Śūdra (servants and laborers)
Note that this classification was done from the occupation
or work done by the person.
For
example:
Brāhmaṇa
: Function was be a priest who would perform
religious rites or be a teacher who taught scriptures , science, mathematics ,
warfare etc.
The
priest would perform the religious rituals for common people or in a temple for
a Dakshina.
[Dakshina: In
Sanskrit, "dakṣhiṇā" primarily means "gift" or
"offering," especially those given to a priest or teacher as a token
of respect or gratitude.]
Kṣatriya
: The function of ksatriya is to protect
, administrate and look after the welfare of the territory under his control.
So ksatriya’s were mainly rulers (kings) , Warriors (soildiers) and
administrators .
Vaiśya
: The function of the Vaisyas was to
earn their lively hood by engaging in tradecraft . commerce, artisans (carpentry,
pottery, smithy or metallurgy, cloth & weaving , ceramics ,farming,
fisheries ) ,shipbuilding and shipping etc.
Sudra : Functioned mainly as
servants ,labourers, and engaged in work like farm hands , house hold servants
,road cleaners ,sweepers , butchers ,sanitary workers
In
ancient Bharat varsha (भारतवर्ष
= land of king Bharata, वर्ष = land), when we say ancient, the question arises
how much ancient. At least five to seven thousand years ago. The varna of the
person was not decided by birth (this is a recent phenomenon between 700 to
1500 years ago,)
In ancient times, the child was admitted
in a Gurukul, It was then later decided what the child would
learn and what he would be taught based on the child’s leaning, grasping power
and aptitude. (for further information on Gurukul go the Annexure B at
the end,)
So, the ancient
Varna & Gurukul system together helped the early Bharat varsha to form a
society and culture which was perfect and rich in heritage. In the Gurukul
children used to enter at an early age of 5 or 6 and study there for twelve
years around the age of 15 or 16. There after they either landed as apprentices
under experienced mentors in the craft they had chosen and learned in the
Gurukul or they would go to a Mahashala (University) to gain further expertise
and become a master of his craft.
Ancient Bharat was
in fact very famous for their Gurukuls, Universities, methods of teaching and
not only that the variety of different subjects and streams offered in them
were incomparable. The world came to learn in Bharat varsha.from its various gurukuls and
universities .
Some examples that
in ancient Bharat varsha , Varna was not based on birth but rather proficiency
.
There are several
examples in Indian tradition of revered rishis (sages) who were not born into
Brahmin families but later established their own Gurukuls (traditional schools)
and made significant contributions to spiritual and intellectual life. Here are
a few prominent examples:
1. Vishwamitra
- Birth
and Background:
Vishwamitra was originally a Kshatriya king named Kaushika. He was the son
of King Gadhi.
- Transformation: After an
encounter with the sage Vashistha, Vishwamitra renounced his kingdom and
undertook severe penance and meditation to become a Brahmarishi.
- Contributions: Vishwamitra
is credited with composing many hymns in the Rigveda, including the
revered Gayatri Mantra. He established his own ashram and Gurukul where he
taught many disciples.
2. Valmiki
- Birth
and Background:
As mentioned earlier, Valmiki was originally a hunter and bandit named
Ratnakar.
- Transformation: His life
changed after meeting the sage Narada, leading him to deep meditation and
eventually becoming the revered author of the Ramayana.
- Contributions: Valmiki
founded his ashram where he taught the story of Rama. It is believed that
he provided shelter to Sita during her exile and taught her sons, Lava and
Kusha.
3. Satyakama
Jabala
- Birth
and Background:
Satyakama Jabala was born to an unwed mother, Jabala. His caste was
unknown, and he was considered of low birth.
- Transformation: Despite his
uncertain origins, Satyakama was accepted as a student by the sage Gautama
due to his honesty and pursuit of truth.
- Contributions: Satyakama
Jabala became a revered sage and is known for his teachings in the
Chandogya Upanishad. He later ran his own Gurukul and taught many
students.
4. Ved Vyasa
- Birth
and Background:
Ved Vyasa, also known as Krishna Dvaipayana, was born to Satyavati, a
fisherwoman, and Sage Parashara.
- Contributions: Ved Vyasa
is one of the greatest sages in Indian tradition, credited with compiling
the Vedas, writing the Mahabharata, and composing the Puranas. He
established his own ashram where he taught many disciples, including his
son Shuka.
5. Agastya
- Birth
and Background:
Agastya’s origins are sometimes described as being of mixed descent, with
different legends attributing his birth to various circumstances.
- Contributions: Agastya is
a highly revered sage known for his contributions to the Rigveda and his
role in spreading Vedic knowledge to the southern part of India. He
established several ashrams and Gurukuls.
In ancient Indian history
and mythology, there are several notable examples of individuals who were not
born into Kshatriya (warrior) families but attained kingship through their
prowess, valor, or divine blessings. Here are a few prominent examples:
1. Shibi
- Background:
Shibi was a king of the Shibi kingdom, mentioned in various ancient Indian
texts including the Mahabharata and Puranas.
- Origin:
According to legend, Shibi was born into a non-Kshatriya lineage but
became renowned for his righteousness and generosity.
- Achievements:
He is famous for the story where he offered to sacrifice his own flesh to
save a dove from a hawk, showcasing his extreme compassion and sense of
justice.
2. Satyavan
- Background:
Satyavan is a character from the Mahabharata and other texts, known for
his devotion and integrity.
- Origin:
Although not explicitly stated, Satyavan is often depicted as a noble
character of unknown parentage who later becomes the king of his kingdom,
despite not being born into a Kshatriya family.
3. Sagara
- Background:
King Sagara is a prominent figure in Hindu mythology, known for his role
in the story of the descent of the River Ganges (Ganga).
- Origin:
While the specifics of his birth are varied in different texts, Sagara is
sometimes depicted as not being born into a Kshatriya family but rising to
kingship through his valor and achievements.
5. Chandragupta
Maurya
Birth:
Chandragupta Maurya was born around 340 BCE, possibly in the Magadha region of
ancient India.
Origin:
He belonged to a humble background, often speculated to be of non-Kshatriya
origin, possibly born into the Moriya (Maurya) clan.
Summary
These examples illustrate that the ancient Indian tradition
valued proficiency and knowledge over birth status. Sages like Vishwamitra,
Valmiki, Satyakama Jabala, Ved Vyasa, and Agastya, who were not born into
Brahmin families, achieved great spiritual heights and became revered teachers,
establishing their own Gurukuls and contributing significantly to the spiritual
and intellectual heritage of India
The examples from Hindu mythology and ancient Indian texts
highlight the theme of meritocracy and the recognition of individuals based on
their qualities, actions, and virtues rather than their birth status. They
illustrate how individuals from diverse backgrounds, through their prowess,
valor, and adherence to dharma (righteousness), attained kingship and earned
respect in ancient Indian society.
Note: This Varna system together with the Gurukul system was
highly successful till the various invaders attacked Bharat varsha from the
west.They mainly plundered ,looted and ruled India from 1300 AD to the early 20th
century , destroyed Bharat varsha’s culture , legacy , language and the Gurukul
system , These invaders skewed and
screwed the varna system and in the late 17th century varna system
gradually solidified and metamorphosed in to the present day caste system. The
British were the ones who for their own reasons laid the major foundations of
the present caste system which divided the Hindu community into upper and lower
caste system.
Annexure A
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥
The verse you have quoted is from the Purusha Sukta of the
Rigveda (10.90.12) and is one of the most significant and often discussed hymns
in Vedic literature. This particular verse is known for describing the origin
of the four varnas (social classes) of ancient Indian society from the cosmic
being, Purusha. Here is a detailed exposition of the verse:
Original Sanskrit Verse
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥
Transliteration
Brāhmaṇo’sya mukhamāsīd bāhū rājanayāḥ kṛtaḥ | Ūrū tadasya
yad vaiśyaḥ padbhyām śūdro ajāyata || 12 ||
Translation
"The Brahmin was his mouth, the Kshatriya made of his
arms, The Vaishya from his thighs, the Shudra was born from his feet."
Exposition
The verse uses the metaphor of the cosmic being, Purusha, to
describe the origins and functions of the four varnas. Each varna is
symbolically represented by a part of Purusha's body, signifying their roles in
the cosmic and social order.
1. ब्राह्मणोऽस्य मुखमासीद् (Brāhmaṇo’sya mukhamāsīd): "The Brahmin was his
mouth."
o Brahmin (ब्राह्मण): Representing the priestly and scholarly class.
o Mouth (मुखम्): Symbolizes speech, knowledge, and teaching. The
Brahmins, being associated with the mouth, are seen as the voice of wisdom and
learning, responsible for performing rituals, preserving sacred knowledge, and
teaching.
2. बाहू राजन्यः कृतः (Bāhū rājanayāḥ kṛtaḥ): "The Kshatriya made of his
arms."
o Kshatriya (राजन्य): Representing the warrior and ruling class.
o Arms (बाहू): Symbolizes strength, protection, and power. The
Kshatriyas, associated with the arms, are tasked with protecting society,
enforcing law and order, and governing.
3. ऊरू तदस्य यद्वैश्यः (Ūrū tadasya yad vaiśyaḥ): "The Vaishya from his
thighs."
o Vaishya (वैश्य): Representing the merchant and agricultural class.
o Thighs (ऊरू): Symbolizes support, productivity, and sustenance.
The Vaishyas, associated with the thighs, are responsible for commerce,
agriculture, and economic activities, thus sustaining the material prosperity
of society.
4. पद्भ्यां शूद्रो अजायत (Padbhyām śūdro ajāyata): "The Shudra was born from his
feet."
o Shudra (शूद्र): Representing the servant and laboring class.
o Feet (पद): Symbolizes foundation, service, and stability. The
Shudras, associated with the feet, are seen as the foundational support of
society, providing essential services and labor.
Symbolic Interpretation
The verse symbolizes the interconnectedness and
interdependence of the different social classes in maintaining the balance and
order of society, much like the different parts of the body work together to
sustain a living being. Each class has a specific role and function,
contributing to the overall well-being and functioning of the community.
Philosophical and Cultural Significance
- Unity
and Diversity:
The metaphor of the body parts highlights the unity in diversity, showing
that while society is made up of different classes with distinct roles,
they all originate from the same cosmic being and are integral to the
whole.
- Function
over Hierarchy:
Though the verse can be interpreted as hierarchical, with the Brahmins
being associated with the head and the Shudras with the feet, a more
nuanced interpretation emphasizes the importance of each class's function
rather than their rank. Each class is essential for the proper functioning
of society.
- Cosmic
Order (Rita):
The Purusha Sukta reflects the concept of Rita, the cosmic order and
harmony, where every element has its place and purpose.
.
Summary
The verse from the Purusha Sukta describes the origin of the
four varnas from different parts of the cosmic being, Purusha, symbolizing
their roles and functions within society. It highlights the interconnectedness
and essential contributions of each class to the overall harmony and
functioning of the community, reflecting the ancient Indian understanding of
social and cosmic order.
Annexure B
A Gurukul(गुरुकुल)
[ Guru
= Teacher, Kul ="family," "clan," "lineage," or
"house." It can refer to a broader social or family group and often
implies a sense of heritage, tradition, and ancestry. The term is used in
various contexts, including social, cultural, and religious.]
Gurukul is a traditional Indian residential school where
students (shishyas) live and learn under the guidance of a teacher (guru).
This ancient education system was prevalent in ancient India and is
characterized by its holistic approach to learning and emphasis on the
guru-shishya (teacher-student) relationship. Here’s a detailed look at the
concept of a Gurukul:
Key Features of a Gurukul
1. Residential System: Students live at the guru's home,
forming a close-knit community. This residential setting promotes a familial
atmosphere and a sense of belonging.
2. Holistic Education: The curriculum in a Gurukul is not
limited to academic subjects but includes various aspects of life. Students
learn:
o Vedas and Scriptures: Sacred texts and spiritual
knowledge.
o Languages: Sanskrit and other regional
languages.
o Mathematics: Arithmetic, geometry, and related
fields.
o Sciences: Astronomy, medicine (Ayurveda), and
natural sciences.
o Arts: Music, dance, and fine arts.
o Martial Arts: Physical training, archery, and
other forms of defense.
o Ethics and Morals: Character building, discipline, and
ethical conduct.
3. Personalized Instruction: The guru provides individualized
attention and tailors the teaching according to each student’s needs and
abilities.
4. Spiritual and Moral Development: Emphasis is placed on spiritual
growth, moral values, and the overall development of character.
5. Practical Skills: Training in various practical and
life skills, such as agriculture, animal husbandry, and craftsmanship.
6. Self-Sufficiency: Students participate in daily chores
and activities, fostering a sense of responsibility and self-reliance.
Structure: The Gurukul system was highly structured and revered, with students undergoing a sacred initiation ceremony (Upanayana) before starting their education
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