Varnas (castes) of ancient India. Brahmins, kshatriyas, vaishyas, sudras What did kshatriyas do in ancient India

There are 4 varnas that reflect human nature. According to the Vedic scriptures, Brahma (the divine principle) created four varnas from the parts of his body, the representatives of which have their own purpose in life and fulfill their role.

“Varna” translated from Sanskrit literally means “color”, “quality”. And this allows us to partially characterize the varnas, since each of the classes has its own color.

Below you will find the characteristics of all varnas and how to determine varna using Vedic numerology.

VARNA

  1. The highest varna is brahmins (priests). They got their name because they were created by the god Brahma from his mouth. This meant that their main purpose in life was to study ancient sacred texts, learn religious truths and speak before God on behalf of all people. When there was no written language, texts were transmitted orally from brahman to brahman. In order to become a priest, a representative of this class had to begin training at a fairly young age. The boys were sent to the house of a Brahmin teacher, where for years he studied the sacred scriptures, the peculiarities of religious rituals and comprehended divine wisdom. They had to know spells and be able to perform sacrifices correctly. Brahmins love to study, learn, teach other people, be immersed in philosophy, religion. Relatively speaking, brahmins are the head of society. Brahmins correspond to the color white - purity, innocence.
  2. Kshatriyas- This is the second most important varna. These included warriors and rulers. They were created from the hands of God, therefore power was in their hands. From childhood, representatives of this class had to learn to drive a chariot, wield weapons and ride a horse perfectly. These must be decisive, powerful and fearless people. That is why their varna was personified by the most “energetic” color – red. The role of the kshatriyas is management, leadership, vision of the future. Kshatriyas are protectors, warriors. These are the hands of society - justice and order, duty, honor.
  3. Varna, no less respected and revered by all other classes, this is varna vaishya. They were created from the thighs of God. These included artisans and farmers. They spent their entire lives cultivating fields, trading, or working in various workshops. Vaishyas actually fed all the other varnas, which is why they enjoyed such honor. Among them there were quite a lot of wealthy people. Their color is yellow (the color of earth). Vaishyas are traders, businessmen, bankers. This varna symbolizes the belly of society. The role of Vaishyas is exchange with other people, communication, communication, trade, business.
  4. Shudras- This is the fourth varna, which did not enjoy special honor. These were ordinary servants. Their purpose is to serve the other three varnas. It was believed that Brahmins, Kshatriyas and Vaishyas are the descendants of the ancient Aryans who conquered the territory of India. But the sudras are indigenous people. God created them from his feet, stained with mud, so their color was considered black. The role of Shudras is to engage in manual labor, art, creativity, handicrafts, do-it-yourself activities, all singers, artists belong here. Shudra is a mystical varna and symbolizes the feet of society. Sudras may contain combinations of all varnas.

It is worth noting that now there are no pure varnas. Each person can exhibit at least two. For example, business management - Kshatriya-vaishyas. Wall painting in the church - Brahmin-shudras.

HOW TO DETERMINE YOUR VARNA USING VEDIC NUMEROLOGY

It is very easy to determine your varnas using Vedic numerology.

Numbers corresponding to varnas:

Brahman - 3, 6

Kshatriya - 1, 9

Vaishya - 2, 5

Shudra - 4, 7, 8

These numbers in Vedic numerology are determined by adding the numbers in the date of birth to a simple number.

Example:

Let's take the date of birth: October 26, 2010.

2 + 6 = 8 - this is the first number we need, which is called the number of character or soul. This figure characterizes 40% of the varna inherent in a person. In this case, the person is 40% sudra.

1 + 0 = 1 - this is the second figure we need and it gives 10% of the varna inherent in a person. It turns out that a person is 10% kshatriya.

2 + 0 + 1 + 0 = 3 - this is the third figure we need, it shows 10% of the varna inherent in a person. The person is 10% Brahmin.

Now we add the three resulting numbers to one:

8 + 1 + 3 = 12 = 1 + 2 = 3 - this is the fourth figure we need, which shows 40% of the varna inherent in a person. Man is still 40% Brahmin.

As a result, we get the following:

This person is 50% brahmin, 40% sudra and 10% kshatriya.

There is another important number in Vedic numerology and it is calculated by adding the numbers of the day and month of birth to one digit. The resulting figure is called expression and it shows the most striking qualities in a person, which manifest themselves during close communication.

8 + 1 = 9 - V in this example the number of expression is 9. This suggests that with close communication a person will strongly demonstrate the qualities of a kshatriya.

What did you do, write in the comments below..

After the conquest of the Ganges Valley, most of the Aryan population took up farming and cattle breeding in the new fertile country. These people formed a caste Vaishyas(“villagers”), who earned their means of living by labor, but, unlike the Shudras, consisted of legally entitled owners of land, livestock or industrial and commercial capital. There were warriors above the Vaishyas ( kshatriyas), and priests ( brahmins,"prayers") Kshatriyas and especially Brahmins were considered the highest castes.

Vaishya

Vaishyas, farmers and shepherds of Ancient India, by the very nature of their occupations, could not equal the neatness of the upper classes and were not so well dressed. Spending the day in labor, they had no leisure either for acquiring Brahmin education or for the idle pursuits of the Kshatriya military nobility. Therefore, Vaishyas soon began to be considered people unequal to priests and warriors, people of a different caste. Vaishya commoners did not have warlike neighbors who would threaten their property. The Vaishyas did not need sword and arrows; they lived quietly with their wives and children on their piece of land, leaving the military class to protect the country from external enemies and from internal unrest. In the affairs of the world, most of the recent Aryan conquerors of India soon became unaccustomed to weapons and the art of war.

When, with the development of culture, the forms and needs of life became more diverse, when the rustic simplicity of clothing and food, housing and household utensils began to not satisfy many, when trade with foreigners began to bring wealth and luxury, many Vaishyas turned to crafts, industry, trade, giving money back as interest. But this did not increase their social prestige. Just as in feudal Europe the townspeople did not belong to the upper classes by origin, but to the common people, so in the populous cities that arose in India near the royal and princely palaces, the majority of the population were Vaishyas. But they did not have room for independent development: artisans and traders in India were subject to the contempt of the upper classes. No matter how much wealth the Vaishyas acquired in large, magnificent, luxurious capitals or in commercial seaside cities, they did not receive any participation either in the honors and glory of the Kshatriyas, or in the education and authority of the Brahman priests and scholars. The highest moral benefits of life were inaccessible to vaishyas. They were given only the circle of physical and mechanical activity, the circle of material and routine; and although they were allowed, even obliged, to read the Vedas and legal books, they remained outside the highest mental life of the nation. The hereditary chain chained the Vaishya to his father's plot of land or business; access to the military class or to the Brahman caste was forever blocked.

Kshatriyas

The position of the warrior caste (kshatriyas) was more honorable, especially in iron times Aryan conquest of India and the first generations after this conquest, when everything was decided by the sword and warlike energy, when the king was only a commander, when law and custom were maintained only by the protection of weapons. There was a time when the Kshatriyas aspired to become the foremost class, and in dark legends there were still traces of memories of the great war between warriors and Brahmins, when “unholy hands” dared to touch the sacred, divinely established greatness of the clergy. Traditions say that the Brahmins emerged victorious from this struggle with the Kshatriyas with the help of the gods and the Brahmin hero, Frames, and that the wicked were subjected to the most terrible punishments.

Education of a Kshatriya

The times of conquest were to be followed peaceful times; then the services of the kshatriyas became unnecessary, and the importance of the military class decreased. These times were favorable to the desire of the Brahmans to become the first class. But the more firmly and resolutely the warriors held on to the rank of the second most honorable class. Proud of the glory of their ancestors, whose exploits were praised in heroic songs inherited from antiquity, imbued with the sense of self-esteem and consciousness of their strength that the military profession gives people, the kshatriyas kept themselves in strict isolation from the vaishyas, who had no noble ancestors, and looked with contempt on their working, monotonous life.

The Brahmans, having strengthened their primacy over the Kshatriyas, favored their class isolation, finding it beneficial for themselves; and the kshatriyas, along with lands and privileges, family pride and military glory, inherited respect for the clergy to their sons. Separated by their upbringing, military exercises and way of life from both the Brahmans and the Vaishyas, the Kshatriyas were a knightly aristocracy, preserving, under the new conditions of social life, the warlike customs of antiquity, instilling in their children a proud belief in the purity of blood and in tribal superiority. Protected by hereditary rights and class isolation from the invasion of alien elements, the kshatriyas formed a phalanx that did not allow commoners into their ranks.

Receiving a generous salary from the king, supplied from him with weapons and everything necessary for military affairs, the kshatriyas led a carefree life. Apart from military exercises, they had no business; therefore, in times of peace - and in the calm valley of the Ganges time passed mostly peacefully - they had a lot of leisure to have fun and feast. In the circle of these families, the memory of the glorious deeds of their ancestors, of the hot battles of antiquity was preserved; singers of kings and noble families sang old songs to the kshatriyas at sacrificial festivals and funeral dinners, or composed new ones to glorify their patrons. From these songs the Indian epic poems gradually grew - Mahabharata and Ramayana.

Brahmins

The highest and most influential caste were the priests, whose original name “purohita”, “household priests” of the king, was replaced in the country of the Ganges by a new one - brahmins. Even on the Indus there were such priests, for example, Vasishtha, Vishwamitra- about whom the people believed that their prayers and the sacrifices they performed had power, and who therefore enjoyed special respect. The benefit of the entire tribe demanded that their sacred songs, their ways of performing rituals, their teachings be preserved. The surest way to achieve this was for the most respected priests of the tribe to pass on their knowledge to their sons or students. This is how the Brahman clans arose. Forming schools or corporations, they preserved prayers, hymns, and sacred knowledge through oral tradition.

At first each Aryan tribe had its own Brahman clan; for example, the Koshalas have the family of Vasishtha, and the Angs have the family of Gautama. But when the tribes, accustomed to living in peace with each other, united into one state, their priestly families entered into partnership with each other, borrowing prayers and hymns from each other. The creeds and sacred songs of various Brahmin schools became the common property of the entire community. These songs and teachings, which at first existed only in oral tradition, were, after the introduction of written signs, written down and collected by the Brahmins. This is how the Vedas arose, that is, “knowledge,” a collection of sacred songs and invocations of the gods, called the Rig Veda, and the next two collections of sacrificial formulas, prayers and liturgical regulations, Samaveda and Yajurveda.

The Indians placed great importance on ensuring that sacrificial offerings were performed correctly and that no mistakes were made in invoking the gods. This greatly favored the emergence of a special Brahmin corporation. When liturgical rites and prayers were written down, the condition for the sacrifices and rituals to be pleasing to the gods was the exact knowledge and observance of the prescribed rules and laws, which could only be studied under the guidance of the old priestly families. This necessarily placed the performance of sacrifices and worship under the exclusive control of the brahmans, completely ending the direct relationship of the laity to the gods: only those who were taught by the priest-mentor - the son or pupil of a brahman - could now perform the sacrifice in the proper way, making it “pleasing to the gods.” ; only he could deliver God's help.

Brahman in modern India

The knowledge of the old songs with which the ancestors in their former homeland honored the gods of nature, the knowledge of the rituals that accompanied these songs, increasingly became the exclusive property of the Brahmans, whose forefathers composed these songs and in whose clan they were passed down by inheritance. The property of the priests also remained the legends connected with the divine service, necessary for understanding it. What was brought from their homeland was clothed in the minds of the Aryan settlers in India with a mysterious sacred meaning. Thus, the hereditary singers became hereditary priests, whose importance increased as the Aryan people moved away from their old homeland (the Indus Valley) and, occupied with military affairs, forgot their old institutions.

The people began to consider the Brahmins as intermediaries between people and gods. When in new country Ganga, peaceful times began, and concern for the fulfillment of religious duties became the most important matter of life; the concept established among the people about the importance of priests should have aroused in them the proud thought that the class that performs the most sacred duties, spending its life in the service of the gods, has the right to occupy first place in society and the state. The Brahman clergy became a closed corporation, access to it was closed to people of other classes. Brahmins were supposed to take wives only from their own class. They taught the whole people to recognize that the sons of a priest, born in a legal marriage, have by their very origin the right to be priests and the ability to make sacrifices and prayers pleasing to the gods.

This is how the priestly, Brahman caste arose, strictly separated from the Kshatriyas and Vaishyas, placed by the strength of its class pride and the religiosity of the people at the highest level of honor, seizing science, religion, and all education into a monopoly for itself. Over time, the Brahmans became accustomed to thinking that they were as superior to the rest of the Aryans as they considered themselves to be superior to the Shudras and the remnants of the wild native Indian tribes. On the street, in the market, the difference in castes was already visible in the material and shape of clothing, in the size and shape of the cane. A brahmana, unlike a kshatriya and a vaishya, left the house with nothing less than a bamboo cane, a vessel of water for purification, and a sacred cord over his shoulder.

The Brahmins tried their best to put into practice the theory of castes. But the conditions of reality confronted their aspirations with such obstacles that they could not strictly implement the principle of division of occupations between castes. It was especially difficult for the Brahmins to find a means of living for themselves and their families, limiting themselves only to those occupations that specifically belonged to their caste. Brahmans were not monks who took into their class only as many people as needed. They led a family life and multiplied; therefore it was inevitable that many Brahman families became poor; and the Brahman caste did not receive support from the state. Therefore, the impoverished Brahman families fell into poverty. The Mahabharata states that two prominent heroes of this poem, Drona and his son Ashwatthaman, there were brahmins, but due to poverty they had to take up the military craft of the kshatriyas. In later inserts they are strongly condemned for this.

True, some Brahmins led an ascetic and hermit life in the forest, in the mountains, and near sacred lakes. Others were astronomers, legal advisers, administrators, judges and received good means to life from these honorable pursuits. Many Brahmins were religious teachers, interpreters of sacred books, and received support from their many disciples, were priests, servants at temples, lived on gifts from those who made sacrifices and in general from pious people. But whatever the number of Brahmins who found their means of living in these occupations, we see from the laws of Manu and from other ancient Indian sources that there were many priests who lived only by alms or supported themselves and their families by occupations indecent to their caste. Therefore, the laws of Manu take great care to instill in kings and rich people that they have a sacred duty to be generous to the Brahmanas. The laws of Manu allow brahmanas to beg for alms and allow them to earn their living by the activities of kshatriyas and vaishyas. A Brahman can support himself by farming and shepherding; can live “by the truths and lies of trade.” But in no case should he live by lending money on interest or by seductive arts, such as music and singing; should not be hired as workers, should not trade in intoxicating drinks, cow butter, milk, sesame seeds, linen or woolen fabrics. Those kshatriyas who cannot support themselves by military craft, the law of Manu also allows them to engage in the affairs of the vaishyas, and it allows the vaishyas to feed themselves by the activities of the sudras. But all these were only concessions forced by necessity.

The discrepancy between the occupations of people and their castes led over time to the disintegration of castes into smaller divisions. Actually, it is these small social groups that are castes in the proper sense of the word, and the four main classes we have listed - brahmanas, kshatriyas, vaishyas and sudras - in India itself are more often called varnas. While leniently allowing the higher castes to feed on the professions of the lower ones, the laws of Manu strictly forbid the lower castes from taking up the professions of the higher ones: this insolence was supposed to be punished by confiscation of property and expulsion. Only a Shudra who does not find hired work can engage in a craft. But he should not acquire wealth, so as not to become arrogant against people of other castes, before whom he is obliged to humble himself.

So-called equality, more utopian than real, you, dear reader, will not find anywhere. Each person is no less important than the other, but everyone must mind their own business and lead an appropriate life, take their place in it. We can observe something similar even from early childhood - this is the place, characteristics and circumstances of birth. And in the future, take a closer look at the life around you and you will see that social, financial, and physical conditions differ for everyone living in the same state. Thus, since ancient times, among all nations, a division of the people into classes has appeared, stretching to our times and not only in India. It’s just that in India it is part of their culture and religion and they talk about it honestly as it is, while in Christian and democratic Europe and America, everyone is supposedly equal and has the right to vote, etc. etc., which is far from the truth.

It is known that blasphemy and abuse against a person will return over time and with not such terrible consequences as abuse against a Hierarch, Teacher, or Saint. Why do we meet more people in life? influential people and less, and the influence is not status in society, but the recognition by the majority of people of the authority of the individual or vice versa.

From the above, it is not surprising that society, since ancient times, has constantly divided people into different types and there are many such systems. We are interested in the caste division of society, which has been time-tested and is considered quite accurate. All, more than seven billion people, can be divided into four castes and those not included in the caste system of “untouchables”, in any state, even among ants and bees.

All Schools of the Spirit, esoteric schools and orders of knights, masons and other secret societies have their own hierarchy and circles of initiation corresponding to the level of development. Like any serious worldly organization, any business from serious firms to corporations implies a hierarchy, a circle of initiation and permission.

Such a preface for all defenders of humanity and human rights around the world!

History of the origin of castes

It is believed that the Varnas, which later became castes, originate from Brahma himself, who created them from parts of his body. As shown in the figure above, what the mouth says is unquestioning and the hands are warriors to embody what the mouth says. Hips are movement, vaishyas provide social conditions for society, and finally sudras are feet in contact, sometimes with impurities.

So, varna - class, literally means color. Each varna has its own color:

  1. Brahmins – white;
  2. Kshatriyas – red;
  3. Vaishya – yellow;
  4. Shudras are black.

Initially, the wise men and priests decided which varna to assign the newborn to as his spiritual development progressed. They saw all his past lives and inclinations in this one and then determined his spiritual status and, accordingly, his social status. Each varna had its own differences in upbringing and training, according to its purpose. Over time, varna was determined by birth - inheritance.

This is what the Aryans brought to them, they first began to pass it on by inheritance, and then, as social relations grew, the varnas began to be called castes depending on their specialization within a professional framework.

Below we will look at Varnas, of which there are four, rather than castes, especially modified in modern India.

The Untouchables

There is also such a caste, which is not included in the four castes of society, since people in this caste are considered outcasts of society, the name itself speaks for itself. They are eliminated from all social relations. They perform the dirtiest work: cleaning streets and toilets, disposing of dead animals.

Untouchables were prohibited from even setting foot on the shadows of members of higher castes. Only recently they were allowed to enter temples and approach others from the higher castes.

Shudras

When a person is born for the first time in human form, he does not have a powerful intellectual apparatus. There is no experience of life in the human body and therefore, apart from the body, he has not yet developed anything. This most numerous caste contains irresponsible people who do not want to take responsibility and are not independent. They cannot stand up for themselves and choose an occupation in life, but are ready to carry out someone’s orders and be hired workers.

Their level of consciousness is at the level of the muladhara chakra, which represents survival; their life is associated with problems, tensions, and struggles. Shudras, in order to improve their lives, will think only about themselves and ignore the consequences or look at the world unrealistically.

The ultimate dream of a Shudra is the acquisition of sensual pleasures - a large fortune or a post with a high income.

The inherent insatiability of the Shudras, reaching the point of greed, from which grows envy of everyone and everything. And in all likelihood he has no desire to change.

This is a caste of handymen and servants, they do hard and monotonous work, which does not require much mental strain, and most often live below the poverty line. They can marry divorced women. The Shudra caste is a more capacious and broader concept, from a person engaged in the most difficult and dirty work, to a master, an artisan who has his own workshop.

Vaishya

Vaishi can notice the needs of the surrounding society and wants to satisfy them, with the obligatory benefit for themselves. This is typical for them and is very suitable for the market perception of life: “Demand creates supply.” They greet people by their clothes and see them off by the contents of their wallet. All relationships are built from a position of personal gain. Vaishas interact with the world at the level of consciousness of the svadhisthana chakra, which corresponds to comfort and prosperity.

This caste includes traders, shopkeepers, money lenders, farmers, and cattle breeders. Most of the population belonged to it. Although they were considered lower than brahmanas and kshatriyas socially, they were already considered twice-born*. By the beginning of the Middle Ages, the division of labor led to the formation of many subcastes among the Vaishas, ​​and therefore the castes of farmers and herders were perceived as Shudras. This later played a role in the fact that only merchants and bankers began to relate to Vaish.

Kshatriyas

Kshatriyas are warriors with consciousness at the level of the manipura chakra, which gives them the possession, in accordance with the awareness of this center, of character qualities: self-discipline, self-control, determination, this allows them to act effectively. A sense of duty is very developed in his life, and not in idle reasoning. Dignity and honor for a kshatriya are more valuable than one’s own life. Kshatriyas are warriors, kings, generals, managers of all forms.

A kshatriya is able to give up profit or gold for the sake of such high feelings as love, friendship, an objective outlook on life, impeccability and honor. What, let’s say, a vaishya is not given to understand.

Brahmins

Brahmins are the highest caste, consciousness is at the level of the upper collective chakras: anahata, vishuddha, ajna and sahasrara. A brahmana's task is to achieve complete liberation in this life. They support the relationship between the subtle (Creator) and material worlds. Brahmins take responsibility for all humanity. All Great Teachers belonged to the Brahmin caste.

Now brahmanas are religious and public figures, poets, writers, scientists and people of other creative professions. According to the Vedas, a person socially goes through the path of development from a sudra to a brahman. This happens according to certain natural processes and such growth is inevitable.

Features of castes

The consciousness of a sudra strives for sensual pleasures that correspond to the vibrations of the svadhisthana chakra, only the level of consciousness of a sudra is in muladhara, which means it is preparing for a higher level.

Vaishya, in order to benefit, hones the skill of self-control, which also corresponds to the vibrations of a higher center - the manipura chakra.

A kshatriya who has the level of consciousness of the manipura chakra, assimilates vibrations of higher energy centers, according to the collective level of consciousness. His everyday sphere of activity is wider than individuality; objectivity is already necessary.

Features of castes:

    • Brahmins only accept gifts, but in no case give
    • Shudras can own more massive land than Vaishyas and be much more influential.
    • Shudras from the lower layer practically do not use money: they are paid for their work in food and household appliances and supplies

""Rig-Vedas", which sets out the origin of people from the body parts of the first man Purusha:

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. Pasturing 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 ownership of any property he wanted). A kshatriya had the right to pardon anyone. Upon initiation as a student, 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 areas The highest layer of the caste hierarchy is formed by members of one or more Brahman castes, constituting from 5 to 10% of the population. Among these Brahmins 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 refuse 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 rank 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 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), dhobis (washerwomen), and pariahs.

Current situation

Despite the fact that varnas arose approximately 2-3 thousand years ago, they continue to exist in modern India, although their role and importance in the life of society is steadily declining. In rural areas, varnas play a comparatively more important role than in cities. In many firms and corporations, as well as in government institutions, a person’s belonging to one or another varna officially does not play any role, although cases of discrimination on this basis are quite frequent.

see also

Notes

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    Modern encyclopedia There are four main caste classes in ancient India. Members first three Varna Brahmins (priests), Kshatriyas (military nobility), Vaishyas (community members) in childhood underwent an initiation rite, which was considered a second birth, and therefore were called twice-born. Marriages... ...

    Historical Dictionary- (Sanskrit, literally quality, color), 4 main classes (castes) in Ancient India: Brahmans, Kshatriyas, Vaishyas, Shudras. ... Illustrated Encyclopedic Dictionary

    - (Sanskrit, literally quality, color), four main classes in ancient India: Brahmans, Kshatriyas, Vaishyas, Shudras. * * * VARNA VARNA (Sanskrit, lit. quality, color), four classes of Ancient India. Representatives of the highest varna, brahmanas (see... ... encyclopedic Dictionary

    varnas- abscess... A short dictionary of anagrams

    Varna Indian castes Varna West Slavic tribe near the Varnov River List of meanings of a word or phrase with links ... Wikipedia

Any traveler who decides to visit India has probably heard or read that the population of this country is divided into castes. There is nothing like this in other countries; castes are considered a purely Indian phenomenon, so every tourist simply needs to get acquainted with this topic in more detail.

How did castes appear?

According to legend, the god Brahma created varnas from parts of his body:

  1. Mouths are brahmins.
  2. Hands are kshatriyas.
  3. Hips are vaishyas.
  4. The feet are sudras.

Varnas are a more general concept. There are only 4 of them, while there can be a great many castes. All Indian classes differed from each other in a number of features: they had their own duties, homes, individual color of clothing, the color of the dot on the forehead and special food. Marriages between members of different varnas and castes were strictly prohibited. Hindus believed that the human soul is reborn. If someone has followed all the rules and laws of his caste throughout his life, in his next life he will rise to a higher class. Otherwise he will lose everything he had.

A little history

It is believed that the first castes in India appeared at the very beginning of the formation of the state. This happened about one and a half thousand years BC, when the first settlers began to live on the territory of modern India. They were divided into 4 classes, later these groups were called varnas, which literally means “color”. The word “caste” itself contains a certain concept: origin or pure breed. Over the centuries, each caste has been defined mainly by its profession or type of activity. The family craft passed from father to son and remained unchanged for dozens of generations. Any Indian castes lived under a certain set of regulations and religious traditions that regulated the norms of behavior of their members. The country developed, and along with it the number of different population groups increased. The multiple castes in India were amazing in their numbers: there were more than 2000 of them.

Caste divisions in India

Caste is a certain level in the social hierarchy that divides the entire population of India into separate groups of low and high origin. Belonging to one or another part determines the type of activity, profession, place of residence, as well as who a person can marry. The division into castes in India is gradually losing its significance. In modern major cities and in the educated environment, division into castes is officially prohibited, but there are still classes that largely determine the life of entire groups of the Indian population:

  1. Brahmins are the most educated group: priests, mentors, teachers and scholars.
  2. Kshatriyas are warriors, nobles and rulers.
  3. Vaishyas are artisans, cattle breeders and farmers.
  4. Shudras are workers, servants.

There is also a fifth group representing the Indian castes - the untouchables, who have recently come to be called the oppressed. These people do the hardest and dirtiest work.

Characteristics of castes

All castes in Ancient India are characterized by certain criteria:

  1. Endogamy, that is, marriages can only take place between members of the same caste.
  2. By heredity and continuity: you cannot move from one caste to another.
  3. You cannot eat with representatives of other castes. In addition, any physical contact with them is strictly prohibited.
  4. A specific place in the structure of society.
  5. Limited choice of professions.

Brahmins

Brahmins are the highest varna of Hindus. This is the highest Indian caste. The main goal of brahmins is to teach others and learn themselves, bring gifts to the gods and make sacrifices. Their main color is white. At the very beginning, only the priests were Brahmins, and only in their hands was the right to interpret the word of God. Thanks to this, these Indian castes began to occupy the highest position, since only God himself was higher, and only they could communicate with him. Later, scientists, teachers, preachers, and officials began to be classified as the highest caste.

Men of this caste were not allowed to work in the fields, and women could only do housework. A brahmana should not eat food prepared by a person from another class. In modern India, more than 75% of government officials are representatives of this caste. There are unequal relations among the various subclasses. But even the poorest of the Brahmin subcaste occupies a higher level than others. Killing a member of the highest caste in ancient India is the greatest crime. From time immemorial it has been punished death penalty in a cruel way.

Kshatriyas

Translated, “kshatriya” means “powerful, noble.” These include nobles, military personnel, managers, and kings. the main task kshatriya - protecting the weak, fighting for justice, law and order. This is the second most important varna representing the Indian castes. This class maintained its existence by collecting minimal taxes, duties and fines from subordinates. Previously, warriors had special rights. They were the only ones allowed to carry out punishments against members of castes other than Brahmins, including execution and murder. Modern kshatriyas are military officers, representatives of law enforcement agencies, and heads of enterprises and firms.

Vaishyas and Shudras

The main task of a vaishya is work related to raising livestock, cultivating the land and harvesting crops. This is any socially respected occupation. For this work, the vaishya receives a profit or salary. Their color is yellow. This is the main population of the country. In modern India, these are clerks, simple hired workers who receive money for their work and are satisfied with it.

Representatives of the lowest caste in India are the Shudras. From time immemorial they have been engaged in the most difficult and dirty work. Their color is black. In Ancient India these were slaves and servants. The purpose of the Shudras is to serve the three highest castes. They did not have their own property and could not pray to the gods. Even in our time, this is the poorest segment of the population, which often lives below the poverty line.

The Untouchables

This category includes people whose souls sinned greatly in a past life, the lowest stratum of society. But even among them there are numerous groups. The highest classes, representing the untouchable Indian castes, photos of which can be seen in historical publications, are people who have at least some kind of craft, for example, garbage and toilet cleaners. At the very bottom of the hierarchical caste ladder are petty thieves who steal livestock. The most unusual layer of untouchable society is considered to be the hijru group, which includes representatives of all sexual minorities. Interestingly, these representatives are often invited to weddings or births of children, and they often participate in church ceremonies.

The worst person is the one who does not belong to any caste. The name of this category of the population is pariahs. These include people who were born from other pariahs or as a result of inter-caste marriages and who are not recognized by any class.

Modern India

Although there is a public perception that modern India is free from the prejudices of the past, today this is far from the case. The system of division into classes has not disappeared anywhere; castes in modern India are as strong as ever. When a child enters school, he is asked what religion he professes. If it is Hindu, the next question will be about his caste. Also, when entering a university or college, caste is of great importance. If a prospective student belongs to a higher caste, he needs to score fewer points, etc.

Belonging to a particular class affects employment, as well as how a person wants to arrange his future. A girl from a Brahmin family is unlikely to marry a man from the Vaishya caste. Unfortunately it is so. But if the groom is higher in social status than the bride, an exception is sometimes made. In such marriages, the child's caste will be determined by the paternal line. Such caste rules regarding marriage have been completely unchanged since ancient times and cannot be relaxed in any way.

The desire to officially downplay the importance of caste in modern India has led to the absence of a line on membership in a particular group in the latest census forms. The last data on castes in censuses was published in 1931. Despite this, the cumbersome mechanism of dividing the population into classes still works. This is especially noticeable in the remote provinces of India. Although the caste system appeared thousands of years ago, today it is alive, working and developing. It allows people to be around others like themselves, provides support from fellow humans, and defines rules and behavior in society.

 

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