Varnas are stages on the path to perfection. Origin of castes in India Define the concepts of varna Vedism Buddhism

From this article you will learn what varnas are. How are they related to castes and do they exist in modern times?

Almost all countries of antiquity were divided into classes. In the 15-16th centuries. BC. in Ancient India, this division was especially clearly manifested as a result of the strong organization of communities and the remnants of tribal life, which were not inferior to them in durability.

The class principle determines the essence of the varna system. Let's figure out what varna is.

Historically, Ancient India began to emerge as a slave state. At its final formation, the division of all free people into four varnas was declared the only legal one and sanctified by religion.

Closed classes

The meaning of the term “varna” is defined in Sanskrit as “color, light,” “type,” “class” of people.

There are two recognized versions of what varna is.

Varna - “color, light” - is used to designate Aryans. They had blue eyes and fair skin. The local tribes had black skin.
Varnas are interpreted as closed groups that were formed as a result of the division of labor.

Varnas in Ancient India:

brahmins (priests);
kshatriyas (warriors);
Vaishya (traders, farmers, cattle breeders);
Shudras (servants).

The supreme varna is the brahmanas. They performed the functions of priests. We studied sacred books and Vedic hymns. Participated in government, developing laws and guidelines.

The next most important varna is the kshatriyas. This included professional soldiers. The varna system determined their duties and powers. Kshatriyas were collectors of taxes and duties. They received spoils of war and captured slaves.

The third varna is Vaishya. These are farmers, artisans, peasants and traders. They were full-fledged community members.

The fourth varna is the Shudras. These are ruined peasants outside the community, former slaves, strangers. Intended for service.

Castes

What are varnas, castes, classes in Ancient India? This is still a topic of discussion among orientalists.

Over time, each varna was stratified into rich and poor. But strong ties of family and community were supported by law and religion. This slowed down the emergence of classes.

Despite the fact that the ancient Indian state was a slave-owning state, the laws did not contrast slaves and free people. Castes have practically replaced classes.

Castes are ethnic groups, communities of professions, military clans, and religious communities.

Varnas and castes are reflected in the state constitution of India. His rights and responsibilities depend on which varna a person belongs to. Caste is reflected in family law.

People's occupations did not always correspond to their castes. Therefore, the castes were divided into many sub-castes.

Castes today

In the official population censuses, which are conducted every ten years, the column on caste has been removed. The last census containing this item was taken in 1931. Then they counted about 3000 castes. It is not necessary that all existing podcasts are taken into account.

The Indian Constitution is the largest in the world. Mahatma Gandhi, during India's transition to independence, was unable to abolish the system left by his ancestors.

The Constitution retains the laws of caste and tribe, although caste discrimination is abolished.

Universal suffrage only strengthened the collective spirit and cohesion of the castes.

Politicians use caste interests to gain support from the electorate.

"Vedic period". Ancient India in the 15th – 6th 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 - varna. The main content of the term “varna” is “type”, “color”, “class” of people.

The Varna system was the result of 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 of 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, contributing to the conservation of social phenomena. The formation of classes took place under the direct influence of the peculiarities 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 - the strengthening of 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 division was largely determined by occupation and position in society and had nothing to do with the caste system that 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 tells about the origin of varnas from the body parts of the mythical first man Purusha. Brahmins - from the mouth, kshatriyas - from the hands, vaishyas - from the thighs, sudras - from the feet.

Varna 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 the mythical theory of their 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. They were believed to have reached the highest degree of perfection. Taking advantage of the fact that they were entrusted with the spiritual life of the people, they sought to consolidate their privileged position in society, attributing to themselves divine origin. The ancient sacred books - 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 according to the class hierarchy scheme was Varna Kshatriyas(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 government. In particular, the coronation of kings took place with their indispensable participation. Vaishyas formed the basis on which the well-being of the Brahmans and Kshatriyas rested, they were the main tax-paying class. However, the Vaishyas did not enjoy equal rights with these varnas and were unnamed, the blood of priests and nobility did not flow in their veins.

Later than the other three, varna finally took shape sudra. They were engaged in manual labor, their position was close to slavery, and 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. Moving 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 disciples lived in the house of the teacher (guru) 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 education.

II - (grihastha) - the 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 a period of philosophical knowledge and self-knowledge.

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

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

The fact that any society contains social groups that differ in the qualities of people, as well as the qualities of people themselves, suggests that they are a manifestation of the law of nature established by the supreme creator.

In Bhagavad-gita (4.13) Krishna says:

“According to the three gunas (qualities) of material nature and the activities associated with them, I have divided human society into four classes...”

Today, with the help of an article by Yu. Parshikov (Yashomati-nandana Dasa), we will try to carefully study the qualities and responsibilities of each varna (class), and also try to consider them from the point of view of the current situation in the society of Kali Yuga, when most people do not belong to any from these varnas.

Brahmins

The head of society is the Brahmins. Brahman- this is not just someone who knows a lot or is very smart. Brahman is " one who has realized the Supreme Brahman", Krishna. There are very, very few Brahmins. Almost none of the modern scientists, philosophers, teachers, etc. cannot be called brahmins. These are, rather, intellectual workers who do not even have the qualities of a sudra.

Natural Qualities of a Brahmana - it is peace of mind, self-control, austerity, cleanliness, contentment, forgiveness, simplicity, knowledge, mercy, truthfulness and undivided devotion to the Supreme Personality of Godhead .

Study, teach others, worship Krishna and perform worship on behalf of others, give donations and accept donations - These are the natural activities of brahmanas.

In extreme circumstances, as a temporary measure, a Brahmin can support himself by farming, small independent business, paid lessons or consultations in some material disciplines, etc., but he will always refrain from using violence, as well as work under an employment contract. He will always remain a "free philosopher" and the selfless nature of his service will always prevail.

The main duty of a brahmana is to always remember Krsna. You can find enough people who can do other activities skillfully, but just remembering Krishna, never forgetting Him and reminding others about Him is the most difficult thing. Being constantly in Krsna consciousness, a brahmana is naturally in the element of virtue and therefore he has real knowledge and wisdom. He does not have to know a thousand slokas by heart or be able to solve differential equations. But he will intuitively know how to act correctly in any life situation. Krishna will give him intelligence. A Brahmin will never depend on salary. His whole life is actually dedicated to the service of Krishna, so he can ask and receive donations. He will never agree to teach anyone for money, perform paid cleansing rituals or give consultations. He does not need anything in return - he knows that Krishna will always take care of him, and his needs are minimal. His advice will always be aimed at increasing the Krishna consciousness of the person applying for him. This is the most valuable thing you can get. Therefore, it is quite natural that when approaching brahmins, we should try to thank them in some way by giving something or making a donation from the bottom of our hearts.

On the other hand, since he is not interested in money, fame, or reputation, but only in truth, he will never follow the lead of a person’s material desires and give “second-class” blessings. Therefore, you should not approach a brahmana if you are not ready to accept any of his advice, and you should not give him recommendations as to how exactly he should solve your problem. If you have doubts about his competence, then it is better not to seek advice - this way you will avoid disrespectful behavior.

In fact, the brahmana should act as a siksa guru, and his instructions should be in accordance with the conclusions of the siddhanta, i.e. instructions from Srila Prabhupada and other acaryas. Brahmins are few and self-evident. These are devotees who are fully engaged in preaching, book distribution, teaching, Deity worship, and in addition have wonderful Vaisnava qualities: humility, patience, compassion, etc. Therefore, they are loved, appreciated and cared for in any community of devotees, and for ordinary people they are also very attractive due to their purity.

After several years of practicing Krishna consciousness, such devotees manifest themselves. Therefore, if the surrounding society - both devotees and nondevotees - accepts you as such, then you are a brahmana. This is the most accurate criterion.

In conclusion, a few words regarding what is an insufficient criterion for accepting a person as a Brahmana.

Firstly, birth in a brahminical family. One must have the qualities of a brahmana and at least follow all the regulative principles. In India, you can often find “Brahmins” who eat fish, smoke, or at least drink tea (there are quite a lot of the latter). Then, a person can be a Brahmana by caste, but not be a Vaisnava. Also, a person may formally be a Vaisnava, but in fact be an impersonalist (like most Hindus) or belong to some deviant branch of the authoritative sampradaya. Therefore, close association with such people should be avoided, although one should treat them with respect. The same, although on a more subtle level, applies to relationships with brahmanas belonging to other authoritative Vaishnava sampradayas and organizations.

Through Srila Prabhupada and his ISKCON, Krishna exhibited the unique aspects of Gaudiya Vaisnava siddhanta, which we will inevitably lose by following the instructions of devotees who are not fully followers of Srila Prabhupada and his ISKCON.

Similarly, in ISKCON, having second initiation does not necessarily indicate brahmana varna. Firstly, second initiation is usually given somewhat “upfront”, and often some more time passes before a person achieves nistha or becomes established in devotional service. There may be “accidents” along the way, and the devotee may take steps back. But as a rule, a devotee with second initiation is actually stable in devotional service and, in fact, he is already higher than a brahmana.

Now there is another common situation. When a person becomes purified by the practice of devotional service, he becomes free from the lower bad qualities and gradually his varna becomes clearer. But the practice of devotional service leads him further, and by the time he receives the second initiation, he automatically reaches the level of a brahmana and can potentially engage in brahminical activities: preaching, teaching, worshiping Deities, etc.. If his varna was the varna of a brahmana, then so it is. But if the varna was different, then due to family or other circumstances, it may be difficult, if not impossible, for a devotee to change his lifestyle. Therefore, outwardly, he continues to engage in the same type of activity as before. At the same time, he will also have to exhibit qualities corresponding to this varna. All these are just external designations, and over time, having accepted renunciation, the devotee will be able to act outwardly as a “full-fledged” brahmana.

A striking example of this is Srila Prabhupada, who for three decades lived the life of a grhastha businessman, although he was not inferior in spiritual level to many of his sannyasi godbrothers. The sastras warn that to look at a Vaisnava through the prism of his so-called varna or ashram is the greatest offense.

The third situation is related with preaching activities. Even within the framework of classical varnasrama, kshatriyas could teach others (with the blessings of the brahmanas). What can we say about Vaishnavas - anyone who knows the science of Krishna, regardless of his varna and ashram, can be a guru and preach. Moreover, in Kali Yuga preaching is yuga dharma- the prescribed method for everyone to worship Krishna in his avatar of Lord Caitanya. Therefore, any devotee can and should engage in preaching, and especially in distributing Srila Prabhupada's books. In the 7th Canto of the Bhagavatam, Narada Muni explains that in emergency circumstances, a member of any varna can engage in activities belonging to the highest varna. In his commentary on this verse, Srila Prabhupada explains that there is now an emergency in the world—a catastrophic shortage of Krsna consciousness. Therefore, he writes, even if a devotee does not possess the qualities and skills of a brahmana, he can and should preach to the best of his ability. Naturally, since this is not a natural occupation for everyone, after some time the devotee changes his main occupation to one corresponding to his varna, although he still continues to preach in one form or another. The same applies to any other varna. Thus, sometimes a person may temporarily engage in activities that are not in accordance with his nature, and therefore are not a criterion for his varna.

Kshatriyas

"Kshatriya" translated means " one who protects from pain". Kshatriyas are the arms of society.

Fighting spirit, heroism, patience, strength, generosity, self-control, forgiveness, loyalty to Brahminical principles, optimism and truthfulness - these are the natural qualities of a kshatriya. A kshatriya is dedicated to protecting people and spiritual principles and maintains his existence by collecting minimal taxes, duties, fines, etc. from subordinates.

Modern kshatriyas appear, as a rule, in two forms - noble and generous representatives of government(military, law enforcement officials, government officials, etc.), as well as heads of firms and enterprises or their divisions. The latter, unlike the Vaishyas, may themselves be bad businessmen, but they have power and can organize others well - those who have the necessary qualities. Possessing natural strength and enthusiasm, kshatriyas make their own way in life and gain a leading position. Even if kshatriyas receive a salary, they still “knock out” and get much more for the business they are engaged in than they receive. They recognize the power of force and easily submit to hierarchy, although they still remain independent in spirit. Besides this, true kshatriyas recognize the power of knowledge and therefore accept the advice and guidance of brahmanas. A kshatriya who uses force in relation to brahmanas is doomed - he is the lowest of people, and any of his undertakings will turn into disaster both for those around him and for himself.

There are quite a lot of potential kshatriyas in the surrounding society. And if devotees approach them in the right way - appealing to their natural quality of generosity, desire to help and protect the physically weaker, then they happily begin to engage in practical devotional service. In this case, the victory of the devotees is guaranteed.

Remember the story about Lord Vamanadeva, who took the form of a brahmin boy, and Bali Maharaja, not just a king, but a king of demons. If a kshatriya is challenged, he will respond in kind, and here the strongest will win.

When a kshatriya appears in a temple or community of devotees, his natural desire is to organize everything around him in an ideal way. He begins to try to keep everyone busy with various practical activities and becomes disappointed if he does not meet counter business activity and composure. Since by definition ISKCON is a society for the development of Vaishnava and therefore brahminical qualities, this creates a palpable tension. If a second kshatriya appears in the same field of activity, then rivalry begins, where the strongest wins. Moreover, it often happens that the loser, not finding himself, simply leaves the society of devotees.

The ideal outlet for the indefatigable practical energy and warlike spirit of a kshatriya is the outside world. We are at war with maya, the illusory energy. Conquering maya means engaging it in devotional service.

Brahmins do not know how to organize, they know how to advise. Kshatriya devotees can engage the entire world in practical devotional service. This is exactly what ISKCON lacks. Any activity other than purely brahminical activity can be carried out by nondevotees. Therefore, kshatriya devotees should organize as many independent projects as possible and employ as many people as possible in them, dedicating the fruits of these activities to the service of Krishna, devotees and preaching. They themselves will find money and people for her. Where purely brahminical activities are required, brahmana devotees should be invited, after first ascertaining what they need to organize for this. In this way, everyone benefits: preaching develops, the kshatriyas are busy (without disturbing other devotees), the brahmanas are busy, a large number of people are engaged in devotional service, and the brahminical status of ISKCON is not compromised. In short, the lamb is at home and the lion is on the hunt.

Kshatriyas or politicians have charisma and therefore can convince other people. Therefore, devotees with kshatriya inclinations make excellent preachers. It is only important that they act under the guidance of brahmanas, so as not to allow themselves to be carried away by the elements of passion, which will lead to temporary results of such preaching.

Vaishya

The next natural class is the Vaishyas. Vaishyas are the stomach of society.

Devotion to the demigods, the spiritual master and the Supreme Lord Vishnu, desire for progress in the fields of religion, economics and sense gratification, faith in the words of the spiritual master and the scriptures, constant efforts and tricks in earning money - these are the signs of a Vaishya.

The activities of a Vaishya are: agriculture, trade, banking and cow protection.

Like the Brahmins and Kshatriyas, Vaishya is independent. He will be able to make a profit from any situation and “promote” even from scratch - he will create the necessary conditions for himself. If you have such abilities, then if you have all the other qualities, you can classify yourself as a Vaishya.

An expression of devotion to the demigods who bring good luck and prosperity in agriculture, business, etc. in the present era, it is best to carry out sankirtan-yajna - congregational chanting of the Hare Krishna mantra and preaching the holy name. Another translation of “devotion to the demigods” in a modern context would be to take care of the devotees in every possible way: feeding them, clothing them, etc. Serving the devotees, the spiritual master (personally and the cause of preaching the holy name) and Krishna is where money is worth spending. Otherwise, what else can you do with them? The needs of the body are always limited - even with a high standard of living, you cannot eat more than what fits in your stomach and you cannot put on three suits at the same time.

Like kshatriyas, vaishyas are also better able to realize themselves in the external world. ISKCON's internal market is very narrow: books, paraphernalia, prasad. The needs of devotees are minimal. And, as a rule, devotees make bad businessmen. Therefore, a vaisya can see his task as Srila Prabhupada put it: At present Lakshmi (wealth) is with the materialists and Lakshmi needs to be returned to Narayana . Thanks to the spiritual vision of the brahmanas, the effective leadership of the kshatriyas, the financial genius of the vaisyas and the responsibility of the rest of the staff, so many wonderful preaching projects can be carried out that not only Krishna, Srila Prabhupada and ISKCON, but the whole world can be proud of.

Shudras

Srimad Bhagavatam describes the characteristics and occupation of sudras as follows:

expressing respect to the highest strata of society (brahmanas, kshatriyas and vaishyas), cleanliness, freedom from hypocrisy, serving one’s master (following the instructions of the leader), performing sacrifices without uttering mantras, not stealing, always telling the truth and in every possible way protecting cows and brahmanas.

In the modern situation, this describes an honest, responsible and decent person, completely satisfied that he works and receives his stable salary for it - piecework or hourly. What you earned is what you got. They do not particularly strive for power, have no passion for making money, and do not pretend to have deep philosophical knowledge of the world around them. They simply work in a factory, a company, an institute, the army, etc. or produce and sell some goods or services in a handicraft way. 90% percent of people are satisfied with this situation- stable job and good salary. The whole society rests on such honest, conscientious people.. For most devotees, such work, if done in the company of other devotees and within the framework of some preaching projects, is indeed an ideal situation for a quiet life and cultivation of devotional service.

Besides the four varnas

In modern society, most people do not belong to any of these varnas. They belong to the category varna-sankara . The word "sankara" literally means "mixed". In other words, these are people who do not know either their material or spiritual responsibilities. Their abilities are at odds with their ambitions, and... engaging in activities characteristic of any of the varnas, they do not possess the necessary qualities. People cannot find themselves, so they are constantly dissatisfied, and those around them are also dissatisfied with them. Such people actually do not even have the qualities of sudras.

Modern family and society are constantly producing more and more people belonging to this category. Only once in a family or circle of devotees does a person gradually begin to cleanse himself of false ambitions and find his natural position in society.

Of course, real life is always much more complex than such a simple division into four classes. Especially in the modern Kali-southern world, often even a devotee who is a worthy representative of one of the four varnas cannot find anything to do. Krishna will definitely take care of His sincere devotee, but as a temporary measure, he may have to engage in other activities that are not his nature. While dealing with emergency situations, the Bhagavatam warns that under no circumstances should a person belonging to one of the four varnas take up employment with those who are at the level of a sudra or below, that is, under unworthy people, devoid of all respect. to spirituality and unable to take care of subordinates. This is especially true of devotees, who are actually superior to brahmanas. On the other hand, even while temporarily engaged in brahminical activities, no one except Brahmins has the right to accept donations(remember, a genuine Vaishnava is higher than a brahmana), since his motives will not be entirely pure. People will easily feel this and it will compromise the entire brahminical culture.

Therefore, for example, when selling books, in such situations it is better to call a spade a spade - salary or interest, and explain it to buyers.

Another special case is the position of women.

Traditionally, in Vedic culture, the main role of a woman was: caring for the home, husband, family, as well as giving birth and raising children. Professionally, women helped their husbands to the best of their ability. Thus, the wives of the Brahmins took part in sacrifices and other purification ceremonies, the wives of the kings managed the internal affairs of the palace, and the wives of the Vaishyas were engaged in “secondary processing of agricultural products” (making yogurt, churning butter, melting ghee, etc.) or trading in the market. Recognizing the enormous work and burden of responsibility for bearing and raising children, Vedic culture considered it unacceptable to burden women with additional professional responsibilities, although in many cases they were no less competent than their husbands.

Modern “culture,” on the contrary, encourages women to work and children to be taken care of in nurseries, kindergartens and schools. Neither the women themselves, nor the men, nor, especially, the children became happier because of this. As far as possible, at least those who marry already in Krsna consciousness have every chance of organizing their family life in accordance with Vedic principles. For some women, due to various circumstances: family, social, financial, past upbringing, etc. - this may not be feasible in practice. And, even if we ourselves do not have the opportunity to follow the traditional model, we should raise our children in this tradition.

Of course, a Vaisnava is superior to a brahmana, and at some stage of life, having fulfilled all her social duties, a woman can similarly devote her remaining years to purely brahminical activities: personal spiritual practice, preaching and teaching others about Krishna consciousness. We will dwell in more detail on the role of women in Vedic culture in the chapter devoted to the grihastha ashram.

So, Krishna created four varnas or social orders: brahmanas, kshatriyas, vaisyas and sudras. The purpose of varnashrama is to spiritualize a person's daily life, turning it into devotional service to the Lord. The qualities and occupations inherent in these four orders are completely natural, and as one purifies oneself from lower instincts and habits, already at the initial stages of devotional service, one gradually finds oneself in one of these varnas. Although sometimes, due to various circumstances, a devotee may be forced to perform duties that are not the most natural for him. In any case, this system will further help the devotee's quest to become mature and develop the 26 qualities of a Vaisnava. A mature devotee automatically rises to the transcendental platform, above the brahmana platform. Then all his external activity takes on a spiritual character, for, regardless of whether it resembles the activity brahmana, kshatriya, vaishya, sudra, or even a "mixed" situation, it is entirely devoted to devotional service and preaching Krishna consciousness. Therefore, looking at a devotee through the prism of his varna or ashram ( Vaisnava jati buddhih) is one of the serious offenses that can be committed.

© Yashomati-nandana das

This post was born during a dialogue with Alexandra. In the commentary to the previous post of Varna man. How is the quality of varna acquired? How to determine your varna? Alexandra poses the following questions: ...you wrote that...

Sometimes such questions arise in the minds of many devotees and those simply familiar with Vedic culture. Krishna and His eternal servant Srila Prabhupada rush to their aid....

India is an amazing country, whose culture and traditions seem unusual in many ways for a European. The Varna-caste system of Ancient India, which arose at the dawn of civilization, had a huge impact on the life of society for many hundreds of years. Its importance in Indian society is limitless.

The emergence of varnas

Varna is a class of Indian society that was formed under the influence of Hinduism. According to ancient ideas about life, the four varnas were created from the body of the divine principle - Brahma. Representatives of each varna are born to fulfill their mission and must live their lives in accordance with their purpose.

Rice. 1. Brahma.

Two concepts are often confused: varna and caste. Their difference lies in the fact that varnas are social classes, and castes in Ancient India are social groups. This means that Indian society is divided into varnas, which in turn consist of different castes.

Belonging to one or another varna was inherited at birth; it could not be changed in any way, given as a gift or bought. Marriages between representatives of different varnas were strictly prohibited, and any violation in this matter was severely punished. So, if lovers nevertheless decided on a mixed marriage, then they were declared sinners, and their children automatically became outcasts in society.

Difference between varnas

In ancient India there were four varnas into which the entire society was divided.

Brahmins (priests) - the highest varna. Their superiority was explained by their high origin - according to ancient beliefs, all representatives of this varna were created by the god Brahman from his mouth. Their main mission was to learn religious truths, carefully study the sacred scriptures and pray before God on behalf of all other people. Varna of the Brahmins belonged to the white color, which emphasized their purity and spiritual purity.

Rice. 2. Brahmins in Ancient India.

Kshatriyas - the next most important varna, whose representatives were rulers and warriors. It was believed that they were created from the hands of God, and therefore held power in their own hands. From early childhood they were trained in the art of wielding weapons, horse riding and chariot driving. That is why the brightest and most energetic color was chosen for the kshtariyas - red.
Vaishya - no less respected varna in Ancient India. Vaishyas were created from the thighs of God and they served as farmers and artisans. They were highly respected in society, since with their labor they actually provided the rest of the varnas with everything they needed. The color of this varna is yellow, which has long symbolized the earth.
- the least revered varna, to which the servants belonged. Their main purpose was to serve the other three varnas. According to ancient belief, the Shudras were created from the feet of God, stained with mud, and therefore their color has always been considered black.

Rice. 3. Shudras.

In addition to the four varnas, in Ancient India there was a special category of people who did not belong to any varna. These are the so-called “untouchables” - Chandals. They were despised, they tried not to touch them and not even hear their voice. Any contact with untouchables was considered desecration. Their lot was the most menial work: tanning leather, cleaning up sewage.

Later monuments repeat both the idea of the four varnas and the motif of their origin from a certain demiurge or cultural hero, the founder of the tradition. One of the most famous versions of the plot of the transformation of a divine character or first man into elements of a social structure (in this case, varnas) is contained in the “ Laws of Manu" (where the varna structure of society received its codification):

And for the sake of the prosperity of the worlds, Brahma created from his mouth, hands, thighs and feet a brahmana, a kshatriya, a vaishya and a sudra.

And for the preservation of this entire universe, he, the Most Holy One, established special activities for those born from lips, hands, hips and feet. He established teaching, study of the Vedas, sacrifice for oneself and sacrifice for others, giving and receiving alms for the brahmanas. He specified the protection of subjects, distribution of alms, sacrifice, study of the Vedas and non-adherence to worldly pleasures for kshatriyas. Herding livestock, as well as giving alms, making sacrifices, studying the Vedas, trading, usury and farming are for Vaishyas. But the lord indicated only one occupation for the sudras - serving these varnas with humility.

It should be noted that Brahman had the right to receive alms (in essence, to take any property into his own ownership that he wanted. A Kshatriya had the right to pardon someone. When initiated as a disciple, the boy received a cord made of different materials for representatives of different varnas , which he was obliged to wear for the rest of his life.

Already in ancient India, stratification began within the varnas, which led to the formation of numerous castes.

Brahmins

In a typical rural area, the highest stratum of the caste hierarchy is formed by members of one or more Brahmin castes, constituting 5 to 10% of the population. Among these brahmanas there are a number of landowners, a few village clerks and accountants or accountants, and a small group of clergy who perform ritual functions in local sanctuaries and temples. Members of each Brahmin caste marry only within their own circle, although it is possible to marry a bride from a family belonging to a similar subcaste from a neighboring area. Brahmins are not supposed to follow the plow or perform certain types of manual labor; women from their midst can serve in the house, and landowners can cultivate plots, but not plow. Brahmins are also allowed to work as cooks or domestic servants.

A Brahman has no right to eat food prepared outside his caste, but members of all other castes can eat from the hands of Brahmans. When choosing food, a Brahmin observes many prohibitions. Members of the Vaishnava caste (who worship the god Vishnu) have adhered to vegetarianism since the 4th century, when it became widespread; Some other castes of Brahmans who worship Shiva (Shaiva Brahmans) do not in principle abstain from meat dishes, but abstain from the meat of animals included in the diet of lower castes.

Brahmins serve as spiritual guides in the families of most high- or middle-status castes, except those considered "impure". Brahmin priests, as well as members of a number of religious orders, are often recognized by their “caste marks” - patterns painted on the forehead with white, yellow or red paint. But such marks indicate only membership in a major sect and characterize a given person as a worshiper of, for example, Vishnu or Shiva, and not as a subject of a particular caste or sub-caste.

Brahmins, more than others, adhere to the occupations and professions that were provided for in their varna. Over the course of many centuries, scribes, clerks, clergymen, scientists, teachers and officials emerged from their midst. Back in the first half of the 20th century. in some areas, brahmins occupied up to 75% of all more or less important government positions.

In communicating with the rest of the population, Brahmins do not allow reciprocity; Thus, they accept money or gifts from members of other castes, but they themselves never make gifts of a ritual or ceremonial nature. There is no complete equality among the Brahman castes, but even the lowest of them stands above the rest of the highest castes.

Kshatriyas

After the Brahmins, the most prominent hierarchical place is occupied by the Kshatriya castes. In rural areas they include, for example, landowners, possibly associated with former ruling houses (for example, the Rajput princes in North India). Traditional occupations in such castes are working as managers on estates and serving in various administrative positions and in the army, but now these castes no longer enjoy the same power and authority. In ritual terms, the Kshatriyas are immediately behind the Brahmins and also observe strict caste endogamy, although they allow marriage with a girl from a lower subcaste (a union called hypergamy), but in no case can a woman marry a man from a subcaste lower than her own. Most kshatriyas eat meat; they have the right to accept food from Brahmins, but not from representatives of any other castes.

Vaishya

The third category of "twice-born" castes includes farmers, as well as merchants, shopkeepers and moneylenders. These castes recognize the superiority of the Brahmins, but do not necessarily show the same attitude towards the Kshatriya castes; as a rule, vaishyas are more strict in observing the rules regarding food, and are even more careful to avoid ritual pollution. The traditional occupation of Vaishyas is trade and banking; they tend to stay away from physical labor, but sometimes they are included in the management of the farms of landowners and village entrepreneurs, without directly participating in the cultivation of the land.

Shudras

"Pure" Shudras

Members of the above "twice-born" castes constitute only a minority of the inhabitants of any rural area, while the majority of the agrarian population consists of one or more castes, called the "pure" Shudra castes. Although such castes are included in the fourth varna, this does not mean that they occupy the lowest level in the social hierarchy: there are many areas where the peasant caste, due to its numbers and ownership of a significant part of the local land, plays a vital role in solving social and political issues. In ancient times, the Shudra peasant castes recognized the political dominance of the Kshatriyas who ruled the area, but today these relations are a thing of the past, and the superiority of the Kshatriya landowners is recognized only in ritual terms, and even then not always. Peasants employ Brahmins as family priests and market their produce through members of merchant castes. Individuals from “pure” sudras can act as tenants of plots from brahmanas, landowners, and merchants. All peasant castes are endogamous, and even with approximately equal status, as is observed in many areas, out-of-caste marriages are not allowed. The rules regarding food intake among the farming castes are less strict than among the “twice-born”; they eat meat. Their regulations also leave much more space for social acts, allowing, for example, the marriage of widows and divorced women, which is strictly prohibited among the “twice-born”.

Lower Shudras

Below those Shudras who are engaged in agriculture are numerous castes whose profession is of a highly specialized nature, but is generally considered less respectable. These are the castes of potters, blacksmiths, carpenters, joiners, weavers, oil makers, distillers, masons, barbers, musicians, tanners, butchers, scavengers and many others. Members of these castes are supposed to practice their hereditary profession or craft; however, if a Shudra is able to acquire land, any of them can engage in agriculture. Members of many craft and other professional castes have traditionally had traditional relationships with members of higher castes, which consist of the provision of services for which no salary is paid, but an annual remuneration in kind. This payment is made by each household in the village whose requests are satisfied by a given member of the professional caste. For example, a blacksmith has his own circle of clients, for whom he makes and repairs equipment and other metal products all year round, for which he, in turn, is given a certain amount of grain.

The Untouchables

A group of untouchable castes arose in ancient times from local tribes that were not included in the society of the Aryans who conquered India. The untouchables were prescribed such activities as collecting garbage, working with leather or with clay. Members of such castes lived in separate neighborhoods or villages on the margins of the settlements of “pure” castes, did not have their own land and for the most part were dependent workers on other people’s farms. They currently constitute 16-17% of India's population.

The untouchables are not included in the four varna system. They are considered capable of polluting members of higher castes, especially Brahmins.

The untouchables are divided according to the traditional activities of their representatives, as well as according to the area of their residence. The most common categories of untouchables are chamars (tanners), dhobias (washerwomen), and pariahs.

Those whose professions require physical touching of clients (such as barbers or people who specialize in washing clothes) serve members of castes higher than their own, but potters or blacksmiths work for the entire village, regardless of the caste of the client. Activities such as tanning leather or slaughtering animals are considered clearly polluting, and although this work is very important to the community, those who engage in it are considered untouchables.

Members of the untouchable castes are prohibited from visiting the houses of the “pure” castes and drawing water from their wells. Most Hindu temples until recently were closed to untouchables; there was even a ban on approaching people from higher castes closer than a set number of steps. The nature of caste barriers is such that Harijans are believed to continue to pollute members of the “pure” castes, even if they have long abandoned their caste occupation and are engaged in ritually neutral activities, such as agriculture. Although in other social settings and situations, such as being in an industrial city or on a train, an untouchable may have physical contact with members of higher castes and not pollute them, in his home village untouchability is inseparable from him, no matter what he does.

The struggle for the rights of the untouchables in the 30s and 40s. headed by Bhimrao Ramji Ambedkar. He called the untouchables Dalits(oppressed). Mahatma Gandhi proposed the euphemism “harijans” (“children of God”), which became widely used. Ambedkar succeeded in enshrining in the laws of colonial India, and then in the constitution of independent India in 1950, a system according to which quotas of vacancies in the civil service and seats in legislative bodies were assigned to members of castes included in a special list ("scheduled castes") and in higher education institutions. The practice of untouchability is constitutionally prohibited and discrimination based on caste is a criminal offence.