CHANAKYA NATIONAL LAW UNIVERSITY

HISTROY

FINAL DRAFT ON

CASTE FORMATION IN ANCIENT INDIA

SUBMITTED TO - SUBMITTED BY -

DR. PRIYADARSHINI DIKSHA SINGH

(FACULTY OF HISTORY) B.A. LL.B (SEM.I)

ROLL NO. 1724

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 DECLARATION BY THE CANDIDATE

I hereby declare that the work reported in the B.A., LL.B (Hons.) Project Report
entitled “Caste Formation in Ancient India” submitted at Chanakya National Law
University is an authentic record of my work carried out under the supervision of
Dr. Priyadarshini. I have not submitted this work elsewhere for any other degree or
diploma. I am fully responsible for the contents of my Project Report.

SIGNATURE OF CANDIDATE

NAME OF CANDIDATE: DIKSHA SINGH

CHANAKYA NATIONAL LAW UNIVERSITY, PATNA.

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 ACKNOWLEDGEMENT

I would like to thank my faculty Dr. Priyadarshini whose guidance helped me a lot
with structuring my project.

I owe the present accomplishment of my project to my friends, who helped me

immensely with materials throughout the project and without whom I couldn’t
have completed it in the present way.

I would also like to extend my gratitude to my parents and all those unseen hands
that helped me out at every stage of my project.

THANK YOU,

NAME: Diksha Singh

COURSE: B.A., LL.B. (Hons.)

ROLL NO: 1724

SEMESTER – First

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CONTENT

Sr. No. Pg. No.

1. INTRODUCTION 5
2. AIMS AND OBJECTIVES 7
3. HYPOTHESIS 7
4. RESEARCH QUESTION 8
5. RESEARCH METHEDOLOGY 8
6. CASTE AND IT’S FORMS 9
7. ORIGIN OF CASTE SYSTEM- THEORIES 14
8. EARLY VEDIC AGE 22
9. LATER VEDIC AGE 27
10. DIFFERENCE BETWEEN CASTE AND 31
VARNA SYSTEM
11. CONCLUSION AND SUGGESTION 35
12. BIBLIOGRAPHY 38

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1. INTRODUCTION

An intricate caste system in India influences life to a great extent. Castes or jatis
(as they are called in India) are actually the hereditary grouping of people defining
their social status. Even after so many years of Independence, caste-based
demarcation is still there; though with time, it is changing. In urban areas, this
separation is not that obvious but the difference between various castes becomes
obvious in rural areas. Sometimes the caste-based gap takes a violent turn and
leads to clashes between various groups segregated on the basis of their castes.
Moreover anti-social elements use the caste system to promote their vested
interest.

Earlier, the caste of a person in India used to define his or her occupation and till
death the person had to stick to that occupation. People from upper caste were not
allowed to mingle and marry a person from any other caste. Thereby, castes in
India were exactly demarcating the society.

Though with time, many things have changed and so did the caste system. But still,
it continues to play an important role in the major events of life like marriage and
religious worship. In India, there are many places where shudras are still not
allowed to enter the temple or do any kind of puja. Whereas Kshatrya and Vaishya
castes enjoy full rights regarding this.The caste system becomes problematic when
it is used for ranking the society as well as when it leads to unequal access to
natural as well as man-made resources. In urban middle-class families, the caste

5
system is not that significant but it plays a role during marriage. Even adjustments
are made into this.

In pre- as well as post-Independence era, many movements and governmental

actions took place to eradicate caste-based inequalities in India. In order to develop
a positive attitude towards lower castes, Gandhiji had started using the word
‘harijan’ (God’s people) for lower-caste people. But this term was not universally
accepted. He also encouraged incorporating lower caste persons into reforms rather
than creating a separate groups for the same purpose. The British government also
came up with a list of 400 groups that were regarded as untouchables. Later on
these groups were known as Scheduled Castes and Scheduled Tribes. In 1970s, the
untouchables started to be called Dalits.

In mid-19th century, Jyotirao Phule started an Dalit movement to uplift the status
of lower caste people. Contribution of Dr B. R. Ambedkar to support the lower
caste people was very prominent. He initiated a significant Dalit movement
between 1920s and 1930s. He also created a system of reservation in free India to
improve the status of Dalits in India. Under his leadership, six million Dalits
adopted Buddhism.

But in modern India, relationships between different people have become more
relaxed though not completely. As everyone irrespective of caste can dine at one
place, visit tourist places, etc but still people are against inter-caste marriage.
Significant change in the occupation sector has taken place, as now it is not
restricted to caste.

Though changes are there but India still needs to work on this issue so that caste-
based inequalities can be uprooted from our society forever.
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The Indian Caste System is historically one of the main dimensions where people
in India are socially differentiated through class, religion, region, tribe, gender, and
language. Although this or other forms of differentiation exist in all human
societies, it becomes a problem when one or more of these dimensions overlap
each other and become the sole basis of systematic ranking and unequal access to
valued resources like wealth, income, power and prestige. The Indian Caste
System is considered a closed system of stratification, which means that a person’s
social status is obligated to which caste they were born into. There are limits on
interaction and behavior with people from another social status. Its history is
massively related to one of the prominent religions in India, Hinduism, and has
been altered in many ways during the Buddhist revolution and under British rule.

2. AIMS AND OBJECTIVES

1. To know about the origin of caste system

2. To know about the history of caste system.
3. To know about the difference between caste and varna system.

3. HYPOTHESIS

1. The caste system is something that was made by the Brahamanas to maintain
their dominance in the society.
2. There is a difference between Varna and Caste System.

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4. RESEARCH QUESTION

 Did early vedic age had caste division?

 What is the origin of Caste system?

5. RESEARCH METHDOLOGY

The researcher has relied upon Doctrinal method of research to complete the
project.

The researcher has relied only on secondary sources to complete the project.

Secondary Sources: Books and websites.

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6. CASTE- IT’S ORIGIN

Defining the word “caste” itself is harder than thought to be. Risley defines it as “a
collection of families or groups of families bearing a common name; claiming a
common descent from a mythical ancestor, human or divine; professing to follow
the same hereditary calling; and regarded by those who are competent to give an
opinion as forming a single homogeneous community”1. It can also be defined as
an endogamous and hereditary subdivision of an ethnic unit occupying a position
of superior or inferior rank of social esteem in comparison with other such
subdivisions. Caste name is generally associated with a specific occupation and, as
mentioned before, is a closed stratification, which makes it endogamous. The
Indian caste system is a classification of people into four hierarchically ranked
castes called varnas. They are classified according to occupation and determine
access to wealth, power, and privilege. Leadership positions in society are
monopolized by a few dominant castes. The two upper castes are ritually
considered as superior to the lower castes. The Brahmans, usually priests and
scholars, are at the top.

There are, however, varying “degrees” of Brahmans, such as Kanya-Kubja, Tamil,

Tanjore, and others who are part of numerous villages.2 These sub-castes, called
jatis, are very specifically endogamous, so that a Brahman is not only restricted to
marrying another Brahman, but to marrying a woman of the same subdivision of
Brahmans. Each jati is composed of a group deriving its livelihood primarily from

1
http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1043&context=socssp
2
Id.

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a specific occupation. People are born into a certain caste and become members.
They then acquire the appropriate occupation according to their jati. Separation of
these Brahmans from others is one of several indications of social status, which
include material goods, social power or influence, and social skills.

Kshatriyas, or political rulers and soldiers. They were the ruling class and often
times collaborated with the Brahmans as they reigned over their kingdom. In
ancient India, the rulers were bound by Holy Scriptures to govern their kingdoms
with justice. A Hindu ruler was the protector of his subjects, and in order to protect
his subjects the king needed to be an expert warrior. A Kshatriya is characterized
by physical and martial strength. These qualities determined his relations with
others: “the Kshatriya is charged with the protection of the higher Brahmin class
with rule over (and unrestricted exploitation of) the lower Vaishyas”. The word
‘kshatra’ in Sanskrit means government, power, and dominion. Kshatriyas are
considered to be bold, alert and full of fortitude, generosity, discipline and
modesty. Priests and warriors were said to be “better” than or “superior” to the
other castes, and in general the Brahmans and Kshatriyas were regarded as united
into a ruling class according to the populace at large. But although the Brahmans
and Kshatriyas together proclaimed to be superior to the commoners, the
Brahmans never hesitated to declare their own caste as higher than the Kshatriyas.
The reason of this, according to the Vedas, is that Brahmans have been
characterized as being self-sufficient, whereas the Kshatriyas are dependent on
priests. Thus, it is said that Brahmans can live without rulers, but rulers cannot
sufficiently execute their tasks without the aid of Brahmans.

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A Vaishya's or merchant’s duty was to ensure the community's prosperity through
agriculture, cattle rearing and trade. The Vaishyas were considered and expected to
be weak in comparison to their rulers, and were infinitely exploitable and
regenerative. These oppressions however, were usually not boycotted because this
was presented as a natural state of affairs in the social realm. Later, the Shudras
took over agriculture and cattle rearing while the Vaishyas became traders and
merchants. However, though they were “twice-born” and economically strong
because they controlled commerce, Vaishyas were denied a high social status, for
which they resented the upper castes. One expression of this resentment was their
support of the anti-Brahminical sects that developed around the 6th century BC,
like Buddhism and Jainism.

Shudras, who are usually labourers, peasants, artisans, and servants. Shudras were
thought to not have any special abilities and were considered only capable of
serving as slaves to the upper three classes. Shudras enjoyed no rights or
privileges, and were not permitted to perform any sacrifices or homa, read or learn
the Vedas or recite the mantras. They were also not allowed to enter temples and
could only serve the upper three castes as a slave, barber, blacksmith or cobbler.
They too supported the anti-Brahminical groups that came about.

At the very bottom are those considered the “untouchables”. These individuals
performed occupations that were considered unclean and polluting, such as
scavenging and skinning dead animals and are considered outcastes.

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The Hindu law books insisted that there were only four varnas and never a fifth,
which was used as a reason to not accept the tribal people of India. They were
therefore not considered to be included in the ranked castes. In some cases, the
untouchables could face criminal charges if they polluted certain things with their
presence. For example, it was a criminal offense for a member of an excluded caste
knowingly to pollute a temple by his presence. They were also forbidden to enter
the streets in which the houses of the upper castes were situated, and there were
many customs and laws that kept them beyond the villages and towns. Since they
were rated outside the caste system, they were destined to only in the outskirts of
the village and were never an integral part of village community. Their services,
however, were still essential to the health of the community and therefore still had
to be part of the system in order to serve the upper castes.

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7. ORIGIN OF CASTE SYSTEM- THEORIES

Some of the main theories regarding the origin of caste system in India are:

(i) racial theory,

(ii) political theory,
(iii) occupational theory,
(iv) traditional theory,
(v) guild theory,
(vi) religious theory
(vii) evolutionary theory:

The exact origin of caste system cannot be traced. The system is said to have
originated in India. The records of the Indo-Aryan culture contain the first mention
and a continuous history of the factors that make up caste. The people, who are
known as Indo- Aryans belong linguistically to the larger family of peoples
designated either as Indo-Europeans or as Indo-Germans. They comprised the
Anglo-Saxons, the Celts, the Romans, the Spanish, the Portuguese, and the Iranian
among others. One of the branches of these peoples which reached India about
2,500 B. C. is called Indo-Aryans.

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 1. Racial Theory

According to Dr. Mazumdar, the caste system took its birth after the arrival of
Aryans in India.3 In order to maintain their separate existence the Indo-Aryans
used for certain groups and orders of people the favourite word ‘varna’, ‘colour’.
Thus they spoke of the ‘Dasa varna’, or more properly the Dasa people. Rig Vedic
literature stresses very significantly the differences between the Arya and Dasa, not
only in their colour but also in their speech, religious practices, and physical
features. The three classes, Brahma, Kshatra and Vis are frequently mentioned in
the Rig Veda. The name of the fourth class, the ‘Sudra’, occurs only once in the
Rig Veda. The first two classes, i.e., Brahma and Kshatra represented broadly the
two professions of the poet-priest and the warrior-chief. Vis comprised all the
common people. The Sudra class represented domestic servants approximating
very nearly to the position of slaves. On the relations subsisting between the four
classes the Rig Veda has little to say. However, the Brahmin is definitely said to be
superior to the Kshatriya.

2. Political Theory

According to this theory, caste system is a clever device invented by the Brahmins
in order to place themselves on the highest ladder of social hierarchy. Dr. Ghurye
states, “Caste is a Brahminic child of Indo-Aryan culture cradled in the land of the

3
http://www.sociologydiscussion.com/caste/7-major-theories-regarding-the-origin-of-caste-system-in-india/2354

15
Ganges and thence transferred to other parts of India.”4 The Brahmanic literature
of the post-Vedic period mentions certain mixed classes (Sankara jati) and also a
group of outcaste classes (Antyavasayin). Among the four varnas, the old
distinction of Arya and Sudra now appears as Dvija and Sudra, The first three
classes are called Dvija (twice born) because they have to go through the initiation
ceremony which is symbolic of rebirth. “The Sudra was called “ekajati” (once
born). The word “jati” is hence forward employed to mean the numerous sub-
divisions of a “varna”. However, this demarcation is not rigidly maintained. The
word “jati”, is sometimes used for “varna”. In the Brahmin period the position of
the Brahmins increased manifold. The three lower classes are ordered to live
according to the teaching of the Brahmin, who shall declare their duties, while the
king also is exhorted to regulate his conduct accordingly. The pre-eminence of the
Brahmin had secured him many social privileges sanctioned by the law givers. The
statement that God created the Sudra to be the slave of all is repeated and he is
given the name of “padaja” (born from the feet). As the priestly influence grew in
India, complicated rules of ritual and conduct were built up and incorporated into
the religious books. The Brahmins closed their ranks and tried to maintain their
superiority over the other classes. It is true that in the beginning there were no rigid
restrictions but slowly and gradually the idea of separation stiffened. It was first
the ritual and ceremonial purity which as time went on took an exaggerated aspect.
Distinction began to be made between things pure and impure. Restrictions were
imposed on food and drink. When the Brahmins closed their ranks, it was but
natural that other classes also should follow suit.5

4
http://www.sociologydiscussion.com/caste/7-major-theories-regarding-the-origin-of-caste-system-in-india/2354
5
Id.

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 3. Occupational Theory

According to this theory, the origin of caste system can be found in the nature and
quality of social work performed by the various groups of people. Those
professions which were regarded as better and respectable made the persons who
performed them superior to those who were engaged in dirty professions.

According to Newfield, “Function and function alone is responsible for the origin
of caste structure in India.”6 With functional differentiation there came in
occupational differentiation and numerous sub-castes such as Lohar, Sonar,
Chamar. Bhangi. Barhai, Patwa, Teli, Nai, Tamboli, Kahar, Gadaria. Mali, etc.
came into existence.

4. Traditional Theory

According to this theory, the caste system is of divine origin. There are some
references in Vedic literature wherein it is said that castes were created by Brahma
the supreme creator, so that human beings may harmoniously perform the various
social functions essential for the maintenance of society. According to Dr.
Mazumdar, “if, however we take the divine origin of the Varna’s as an allegorical
explanation of the functional division of society, the theory assumes practical
significance.”7

6
http://www.sociologydiscussion.com/caste/7-major-theories-regarding-the-origin-of-caste-system-in-india/2354
7
Id.

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 5. Guild Theory

According to Denzil Ibbetson, castes are the modified forms of guilds.

In his opinion, caste system is the product of interaction of three forces:

 tribes,
 guilds,
 religion.

The tribes adopted certain fixed professions and assumed the form of guilds. In
ancient India, the priests enjoyed greater prestige. They were a hereditary and
endogamous group. The other guilds also adopted the same practices and in course
of time became castes.8

7. Religious Theory

Hocart and Senart are the two main advocates of religious theory. According to
Hocart, social stratification originated on account of religious principles and
customs. In ancient India religion had a prominent place. The king was considered
the image of God. The priest kings accorded different positions to different
functional groups. Senart has tried to explain the origin of caste system on the basis
of prohibitions regarding sacramental food.9

8
http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1043&context=socssp
9
Id.

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He holds that on account of different family duties there grew up certain
prohibitions regarding sacramental food. The followers of one particular deity
considered themselves the descendants of the same ancestor and offered a
particular kind of food as offering to their deity. Those who believed in the same
deity considered themselves as different from those who believed in some other
deity.

8. Evolutionary Theory

According to this theory, the caste system did not come into existence all of a
sudden or at a particular date. It is the result of a long process of social evolution.
A number of factors played their part in the development of the present caste
system.

Among these factors we may enumerate the following ones:

 Hereditary occupations;
 The desire of the Brahmins to keep themselves pure;
 The lack of rigid unitary control of the state;
 The unwillingness of rulers to enforce a uniform standard of law and custom
and their readiness to recognize the varying customs of different groups as
valid;
 Beliefs in re-incarnation and the doctrine of Karma;
 Ideas of exclusive family, ancestor worship, and the sacramental meal;

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  Clash of antagonistic cultures particularly of the patriarchal and the
matriarchal systems;
 Clash of races, colour prejudices and conquest;
 Deliberate economic and administrative policies followed by the various
conquerors particularly by the British;
 Geographical isolation of the Indian peninsula;
 Static nature of Hindu society;
 Foreign invasions;
 Rural social structure.

All the above factors conspired to encourage the formation of small groups based
on petty distinctions from time to time. The lack of rigid unitary control of the
state, the unwillingness of the rulers to enforce a uniform standard of law and
custom, their readiness to recognize the varying customs of different groups as
valid, and their usual practice of allowing things somehow to adjust themselves led
to the growth of groups and promoted the spirit of solidarity and community
feeling in every group. “Multiplicity of the groups and the thoroughness of the
system are also due to the habit of the Hindu mind to create categories and to carry
things to their logical end a characteristic manifest in our literature, philosophy and
religious creeds. “It may, however, be noted that caste system is not specifically an
institution of the Hindus but is a typical Indian institution. Buddhism in its practice
at least was not opposed to the caste system and the two primary attributes of
interlining and inter-marriage between different hereditary determined sets of
people in the same community are also found among the Moslems of India.

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8. EARLY VEDIC AGE

Meaning and Significance of Vedic Caste System

The institution of the Vedic caste system of Ancient India which is found among
the Hindus has no parallel in the world. The ancient Iranians had some class
divisions.

But the Hindu caste system with hereditary castes, interdict on intermarriage and
inter-dining among various castes is unique. The Vedic caste system in its extreme
form makes the lower classes untouchable to the higher classes. This strange social
system warrants our study in regard to the origin and development of Ancient
Vedic Caste System of India.

Three Stages of Evolution

When the Aryans first came to India perhaps they did not know the caste system.
Scholars have traced three principal stages of evolution in the caste system viz., the
Rig Vedic Age, the Later Vedic age and the age of the Sutras or Upanishads.

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Origin of the Caste System in the Rig Vedic Age

There is no unanimity among scholars regarding the extent of the caste system in
the Rig Vedic period. V. M. Apte has remarked that caste system as such in its
mature form did not originate in the Vedic period. Its development was gradual.10
A critical study of the Rig Veda reveals the following features, of the caste system.

There was a real distinction between the Aryans and the aborigines. The main
distinction was between the fair colored Aryans and the dark-skinned aborigines.
Perhaps the Aryans feared admixture with the dark-skinned non-Aryans or Dasas.
They feared that such admixture would spoil their identity. The word “Varna” in
Rig Veda denoted colour and not caste. If any caste distinction existed in the Rig
Vedic Age, it was marked in the distinction between the Aryans and the non--
Aryans. True those different classes existed in a Rig Vedic tribe. But Kosambi has
pointed out that different classes of Aryans belonged to the same tribe and they
were regarded as independent members of the tribe. Even the artisans enjoyed
independent status.

Basham has however taken a more critical view than others about the distinction of
colour or Varna and class. He has pointed out that Varna and Sreni divisions
became the basis of caste divisions. When the Rig Vedic tribes began to crack
these forces led to the growth of caste divisions. In this period of transition many
Vaishyas and artisan classes lost their earlier status.

10
https://www.importantindia.com/1077/vedic-caste-system/

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Caste System in Rig Vedic Age

It is therefore suggested by scholars that in the Rig Vedic period the Aryans were
divided into classes instead of castes. The class divisions were needed for
economic and social organization. But class divisions were not hereditary.

Transition of the Rig Vedic Classes

Towards the end of the Rig Vedic period some transformation took place in the
Rig Vedic society. The Aryans gradually migrated from Punjab to the Ganga-
Jamuna Valley of Eastern India. In this process of migration the Aryans were in a
state of ceaseless warfare with Non-Aryan aborigines. Under the impact of
constant war the traditional political and social organization of the Aryans gave
way. They were replaced by some new system. In the process of this change the
petty tribal kingdoms of the Aryans were merged into the big kingdoms that grew
in this period. The petty rulers of these tribal kingdoms sank to the class of
warriors and nobility. The Kshatriyas grew from this warrior class. They were
required to fight as soldiers of the king of these big states. With the development of
civilization the mode of worship and religious sacrifice of the Aryans became
elaborate and complicated. Formerly the householders personally performed
religious sacrifices. But they now found it difficult due to its complicated process.
A class of people called priests who were proficient in scripture and rituals
performed the religious sacrifices for the householders. These priests came to be
known as Brahamanas. The remaining bulk of the Aryans received protection from

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the warrior class called the Kshatriyas. As the Kshatriyas were responsible for
defence, maintenance of law and order, the rest of the Aryans abandoned the use of
arms. They also gave up the practice of performing sacrifices which were done for
them by the priests. These general Aryans took agriculture, industry and trade as
their occupations. They formed a vis’ or the Vaishya class. The aborigines who
were outside the Aryan race were considered as the Sudras. Thus the four classes
developed in the Late Rig Vedic Age.

Absence of Rigidity

But in spite of the division of the society into four classes, there was perfect
elasticity regarding the change of occupation. Society was divided vertically, not
horizontally. Hereditary caste system was yet unknown in the Vedic Caste System.
The Angirasa hymn of the Rig Veda shows that members of the same family could
adopt different occupations. Hereditary caste, ban on intermarriage and inter-
dining among different castes were completely unknown in the Ancient Indian Rig
Vedic Caste System.

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26
9. LATER VEDIC AGE

When the Later Vedic Age comes under the full light of history, we find that in
addition to the four Rig Vedic classes various sub-classes also grew up. The
complex character of social and economic life led to the rise of these sub-castes in
during this Ancient Indian period. The Aryan Vaishyas took to various trades and
specially agriculture. Many non-Aryans also made agriculture as their principal
occupation. There was the chance of inter-mixture between the Aryan and non-
Aryan Vaishyas. It was because of this development the preservation of the purity
of Varna a colour became most important. Varna began to lose its original
meaning. Henceforth Varna denoted caste. The Aryans tried to maintain the purity
of their descent by introducing the ritual of initiation. The Brahamanas were first to
realize the significance of this transformation in the society. They managed to
usurp the first position by claiming that they alone possessed the divinity. They
performed Upanayana or initiation. After performing the rituals of initiation
ceremony, a Brahmin became a Dwija (it) or twice born. He attained divinity after
initiation. The Brahamanas claimed that they alone could invest the king with
divine sanction during the Abhisheka (coronation). They were only entitled to
initiate an Aryan.

Semi-Rigidity of Caste System

In the Later Vedic period caste system was in a state of semi rigidity. Change of
caste became difficult though not absolutely impossible. Hereditary occupations

27
were converted into hereditary castes. There was a tendency to discourage change
of occupation. Great importance was attached to purity of descent. In the Later
Vedic Age the status of the Vaishya class seems to have deteriorated. The
Brahmanical literature denied many rights to Vaishya class. When the Vaishayas
were in such a declining state, one can imagine the condition of the Sudras. A
Sudra could be expelled at will, to be slain at will and he was a servant of another.
The Sudra was not the twice born or ‘Dvija’. A Brahmin could kill a Sudra with
impunity. Sudra was considered as a thing, a chattel. He was required to serve the
three higher classes.

There were two types of Sudras, viz.

 Not-excluded (anirvasita) and

 Excluded (nirvasita).

The latter groups were purely outside the pale of the Hindu society. They were
required to live outside the villages. The chandalas, the aborigines were included in
this class. Sometimes, they are called the Panchamas or fifth class, outside the four
recognized classes. The concept of un-touchability developed in relation to the
Sudras. A Sudra was prohibited to touch the fire-pit of a Yajna and touch the
offering to.

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Caste System in the Sutra Period

In the Period of the Sutras there was a general crystallization of caste divisions.
The prestige and privileges of the Brahamanas increased further. The Brahamanas
now formed a compact class enjoying special rights and immunities. The
Kshatriyas also grew in power and prestige as a warrior and ruling classes. These
two castes became props of the society. In contradistinction to them the status of
the Vaishyas sank further below. The Sudras were treated as people outside the
Aryan race. Various restrictions were imposed on intermarriage, interdining. The
Law books lay down specific rules for the Sudras. No interdining or intermarriage
with him was permitted.

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30
10. CASTE (VARNA) AND JATI

Jati, also spelled jat , caste, in Hindu society. The term is derived from the Sanskrit
jāta, “born” or “brought into existence,” and indicates a form of existence
determined by birth. In Indian philosophy, jati (genus) describes any group of
things that have generic characteristics in common. Sociologically, jati has come to
be used universally to indicate a caste group among Hindus.11

Jati vs Varna

Jati and Varna are two words that are very important while studying Indian social
system. These are classifications of the traditional Indian society that confuse
many people who are outsiders, especially westerners as they go for literal
translation of these words. The western world is aware of the caste system that is
prevalent in India, but they make the mistake of treating both Jati and Varna as the
caste of an individual where the two terms are not synonymous. This article
attempts to highlight the differences between Jati and Varna for the benefit of the
readers.

Jati and Varna both play an important role in the life of a Hindu. In ancient India,
society had a system of classification that was known as Varna vyavastha or
system. This Varna system divided the society into 4 classes that were as follows.

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  Brahmins who happened to be the priestly class
 Kshatriyas who happened to be the warrior class
 Vaishyas who happened to be the trader class
 Shudras who happened to be the servant or the laborer class

Varna

The word Varna, when translated into Hindi, literally translates into color.
However, the Varna system had nothing to do with the color of the skin of an
individual. In fact, the Varna system was devised to classify a person on the basis
of his attributes or characteristics. However, the system got degenerated with the
passage of time and developed into the much maligned caste system that is seen
even today. This caste system meant that a person had no chances of upward
mobility in the society, and he remained in the caste that he was born into.

The original Varna system was devised to have harmony and cooperation between
people living in the society and people in different Varnas did not interfere in each
other’s lives to compete. It was when the Varna of a person was decided on the
basis of his birth rather than his qualities that it became rotten.

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Jati

The ancient Varna system did not have much of significance in the social order in
the society. If one was a Brahmin, it may have meant a lot to other Varnas, but
inside his own Varna, he was just another individual with no identity. The need for
identity within a single Varna led to the development of Jati system inside the
Varna system. There was no Jati system in ancient India, and even the Chinese
Scholar Hsuan Tsang has not mentioned anything about it in his writings. The
literal translation of the word Jati gives us the word birth.

Jatis developed much later in India to reflect the trade or profession of a particular
community. So, while Gandhi comes from Gandha which means smell, the
community of Gandhis is the one that trades in perfumes. Dhobi community came
from the word dhona which meant to wash, and thus Dhobis were people who
washed other people’s clothes. Thus, a jati is a community engaged in a particular
profession or trade. This system of classification continued in modern India till
recently, and a person’s surname was enough to let others know all about his
profession. However, with modern education system and no discrimination from
the state, this caste system or the Jati system is on the decline.

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What is the difference between Jati and Varna?

 The Jati was a subdivision of the communities in the Indian social order
which was broadly divided into four Varnas.
 Varna is a much older system of classification than Jati.
 Jati helped in identification within one’s own Varna.
 Jati system of classification got degraded into the modern caste system.

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11. CONCLUSION AND SUGGESTION

During the time of the Rigveda, there were two varnas: arya varna and dasa varna.
The distinction originally arose from tribal divisions. The Vedic tribes regarded
themselves as arya (the noble ones) and the rival tribes were called dasa, dasyu and
pani. The dasas were frequent allies of the Aryan tribes, and they were probably
assimilated into the Aryan society, giving rise to a class distinction. Many dasas
were however in a servile position, giving rise to the eventual meaning of dasa as
servant or slave. The Rigvedic society was not distinguished by occupations. Many
husbandmen and artisans practised a number of crafts. The chariot-maker
(rathakara) and metal worker (karmara) enjoyed positions of importance and no
stigma was attached to them. Similar observations hold for carpenters, tanners,
weavers and others. Towards the end of the Atharvaveda period, new class
distinctions emerged. The erstwhile dasas are renamed Shudras, probably to
distinguish them from the new meaning of dasa as slave. The aryas are renamed vis
or Vaishya (meaning the members of the tribe) and the new elite classes of
Brahmins (priests) and Kshatriyas (warriors) are designated as new varnas. The
Shudras were not only the erstwhile dasas but also included the aboriginal tribes
that were assimilated into the Aryan society as it expanded into Gangetic
settlements. There is no evidence of restrictions regarding food and marriage
during the Vedic period. In an early Upanishad, Shudra is referred to as Pūşan or
nourisher, suggesting that Shudras were the tillers of the soil. But soon afterwards,
Shudras are not counted among the tax-payers and they are said to be given away
along with the lands when it is gifted. The majority of the artisans were also
reduced to the position of Shudras, but there is no contempt indicated for their
work. The Brahmins and the Kshatriyas are given a special position in the rituals,
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distinguishing them from both the Vaishyas and the Shudras. The Vaishya is said
to be "oppressed at will" and the Shudra "beaten at will."

arna literally means colour, and was a framework for grouping people into classes,
first used in Vedic Indian society. It is referred to frequently in the ancient Indian
texts. The four classes were the Brahmins (priestly people), the Kshatriyas (also
called Rajanyas, who were rulers, administrators and warriors), the Vaishyas
(artisans, merchants, tradesmen and farmers), and Shudras (labouring classes). The
varna categorisation implicitly had a fifth element, being those people deemed to
be entirely outside its scope, such as tribal people and the untouchables. Jati,
meaning birth, is mentioned much less often in ancient texts, where it is clearly
distinguished from varna. There are four varnas but thousands of jatis. The jatis are
complex social groups that lack universally applicable definition or characteristic,
and have been more flexible and diverse than was previously often assumed. Some
scholars of caste have considered jati to have its basis in religion, assuming that in
India the sacred elements of life envelop the secular aspects; for example, the
anthropologist Louis Dumont described the ritual rankings that exist within the jati
system as being based on the concepts of religious purity and pollution. This view
has been disputed by other scholars, who believe it to be a secular social
phenomenon driven by the necessities of economics, politics, and sometimes also
geography. Jeaneane Fowler says that although some people consider jati to be
occupational segregation, in reality the jati framework does not preclude or prevent
a member of one caste from working in another occupation. A feature of jatis has
been endogamy, in Susan Bayly's words, that "both in the past and for many
though not all Indians in more modern times, those born into a given caste would
normally expect to find marriage partner" within his or her jati. Jatis have existed
in India among Hindus, Muslims, Christians and tribal people, and there is no clear

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linear order among them. The term caste is not an Indian word. According to the
Oxford English Dictionary, it is derived from the Portuguese casta, meaning "race,
lineage, breed" and, originally, "'pure or unmixed (stock or breed)". There is no
exact translation in Indian languages, but varna and jati are the two most proximate
terms.

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12. BIBLIOGRAPHY

Books

1. Ancient Indian Social History: Some Interpretations, 1978, Orient

Blackswan
2. Interpreting Early India, 1992 (2nd edition 1999); Oxford University
Press 1999
3. Advent of the Aryans in India (Manohar Publishers, Delhi, 2003)
4. Early Medieval Indian Society: A Study in Feudalisation (Orient
Longman Publishers Pvt. Ltd., Delhi, 2003)

Websites

 http://www.clearias.com/caste-system-in-india/
 http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1043&contex
t=socssp
 http://www.sociologydiscussion.com/caste/7-major-theories-regarding-the-
origin-of-caste-system-in-india/2354
 https://www.importantindia.com/1077/vedic-caste-system/

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