Varna farmers in ancient India. Calculation of your varna (caste)
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 any property into his own ownership that he wanted. A Kshatriya had the right to have mercy on anyone. When initiated as a disciple, the boy received a cord made from different material for representatives of different varnas, which was obliged to wear for the rest of their lives.
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 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 belonging to the main sect and characterize this 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 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 sudras who are busy agriculture, there are numerous castes whose professions are of a highly specialized nature, but are 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 educational institutions. The practice of untouchability is constitutionally prohibited and discrimination based on caste is a criminal offence.
P concept varna level is determined evolutionary development person in society, correlated with the level of his personal development. According to this criterion, the entire society was divided into four varnas. This system of social structure was adopted in Vedic times, and we are familiar with it in modern India.
At the bottom of the social rung there are people doing the simplest menial jobs, sometimes outcasts, rejected by society, called sudras or untouchables. The next category is the vaishu, artisans who earn their living by their labor. They were the most numerous. Next are the kshatriyas, or warriors, who skillfully wielded weapons and guarded the society in which they lived. They were responsible for ensuring that justice reigned in the world and that certain laws were observed. And the fourth category is brahmins - keepers of knowledge.
A tradition similar to the division into varnas existed in our territories. The parallelism is obvious. Those who are called sudras in India are called untouchables or smerds here. In India - Vaishyas, here - Vesis, in India - Kshatriyas, here - Knights, in India - Brahmins, here - Magi or Sorcerers. We see different names for the same phenomena.
A person’s varna depends, first of all, on the experience accumulated by the soul, on what part of the evolution has been passed through in previous incarnations. The word “varna” itself is translated as “color”, and originally denoted the color of the aura, or the energetic body of a person, by which it was possible to determine the main aspirations of the Soul that came into this world: "brahmana [seems to be a being] white, kshatriya - red, vaishya - yellow, sudra - black" (Vajrasuchika Upanishad).
In Vedic society, varna was not initially determined by parents. The newborn was brought to the brahman, and he, having a subtle vision, looked at the color of the aura, and assessed the level of development of the soul, and, accordingly, made conclusions about what lessons he needs to learn here, within what varna this person needs to look for his place in life.
In the “Laws of Manu” the creation of varnas and the distribution among them is described as follows: “And for the sake of the prosperity of the worlds, he [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 the lips, hands, hips and feet. Teaching, studying [the Vedas], sacrificing for oneself and sacrificing for others, giving and receiving [alms] he established for the brahmanas. He specified the protection of his subjects, distribution [of alms], sacrifice, study [of the Vedas] and non-adherence to worldly pleasures for the kshatriya. Pasture of livestock, and also distribution [of alms], sacrifice, study of [the Vedas], trade, usury and agriculture are for Vaishyas. But the lord indicated only one occupation for the sudras - serving these varnas with humility."(Laws of Manu). That is, the definition of varna correlates with the type of social activity.
In Kali Yuga there is a mixture of varnas and it becomes more and more difficult to distinguish between them: “Brahmins, kshatriyas, vaishyas will mix with each other and (all) they will become like the sudras, neglecting truth and repentance. The lows will become medium and the mids will become low. This is how the world will be when the end of the south comes.”(Mahabharata). We live in a period when it is becoming more and more difficult for a person to understand his purpose - this is one of the biggest problems of modern society. A person who is, in fact, a sudra can now give lectures on spiritual topics, and a spiritual practitioner can sweep the streets for the sake of survival. The type of social activity in our era does not coincide with the inner essence of a person, with his abilities and capabilities, in the end according to the Mahabharata: “The Shudras will expound the Dharma, and the Brahmins will listen to them with respect and faith.”(Mahabharata).
The ancient sages understood how important it is for a person to “remember” who he is. For adequate spiritual development It is important to perform exactly those social duties that correspond to the level of development of the soul:
Fulfill, albeit poorly, your duty personally,
More important than performing someone else's superbly
You can determine your varna by analyzing your motivations, values, and aspirations. Shudras living outside social norms often do not want to perform any social duties, or perform them “under pressure.” Shudras are people who seek only pleasure in life. Shudras are practically unable to control passions; one might say that they are slaves to passions. Ultimately, representatives of this varna, through pleasures, lead themselves to sorrows and suffering; while enjoying, they themselves destroy their lives: “Carnal pleasures are varied, they are sweet and captivating, now in one form or another they shake our spirit... These pleasures are my misfortune, in them is hidden the seed of loss, failure, bitter torment, danger.”().
We can identify the tasks that a Shudra needs to solve throughout his life: in general, they are associated with the elaboration of the material plane of existence. There is an opinion that souls who only come from the animal world receive such an incarnation; accordingly, their interests do not go beyond the simplest instincts and problems of the animal level. A representative of this varna must master the level of survival, then learn to leave viable offspring and take care of them. In general, all the vital interests and motivations of the Shudras come down to a few primitive needs: to eat, sleep, defend themselves, and copulate.
A soul that has just begun to master the human world will be underdeveloped in its first incarnations in a new capacity and capable only of physical labor. Sudras develop through work.
They are not able to adequately manage their own energy and therefore they simply should not have any left. Hard physical work spends energy at the level of muladhara (the first chakra) - and there is simply no energy left for “svadhistan” nonsense (for example, sex), which already belongs to the second chakra. In this case, work acts as the most reliable cure for passions, which otherwise would simply destroy a person.
We will find instructions for the sudras, working to serve the representatives of the higher varnas, in many Vedic texts. In Vedic society, a clear system was developed that allowed representatives of all varnas to evolve: “The kshatriyas served the brahmanas, the vaishyas were devoted to the kshatriyas, and the sudras, being devoted to the brahmanas and kshatriyas, served the vaishyas.”(Mahabharata).
By serving those who have reached a higher level of spiritual development and receiving gratitude from them, a person changes his destiny in this incarnation and in the next. Vaishu will serve a warrior and gradually become a warrior; a warrior, serving a Brahmana, will gradually become a Brahmana. But learning to serve adequately is, first of all, the fundamental task of a person who belongs to the Shudras. They must overcome their laziness, develop discipline skills, and the ability to purposefully carry out the assigned work.
As soon as a Shudra manages to form the foundation of his life, as soon as he satisfies the most primitive needs, he has various desires. And this is not even the problem;, of course, representatives of other varnas also have desires. The trouble is that the desires of the Shudras are extremely unstable: “I want what is now before my eyes.” At the same time, the Shudra is not able to concentrate his attention on one object for a long time, or to hold some goal (“keep the goal within himself”). A Shudra cannot, for example, save money to buy an apartment or a car; he would rather spend it on momentary pleasures. Money is just one of the options for the manifestation of energy in our world. But the sudra treats any other energy in exactly the same way, and spends it on entertainment, pleasing the sexual sense, sense of taste, etc.: “The tongue draws man in one direction, thirst in another; sexual urge pulls him somewhere else, while his skin, stomach and ears pull him in other directions; the nose pulls him in one direction, the capricious eyes in another, while the desire for activity pulls him somewhere else, and all this undermines the man, like many a householder’s wife.”(Udhava Gita). Representatives of this varna have not mastered that level of interaction with the world, which already allows them to collect energy and invest it in any business. Incarnation as a Shudra can be achieved by a soul that has past life assets (material, energy) and failed to manage them correctly. Now she is born with virtually nothing.
Shudras always need someone who will guide them towards some more or less long-term goal (for example, “if you don’t get drunk during the week, you will receive your salary on Monday,” says the foreman to the builder who loves to drink). Shudra is not capable of leading anyone or organizing any process. He himself can only work when he receives clear instructions from his boss. A representative of this varna will feel comfortable in the position of an employee. Moreover, the rougher and simpler the work, the less thought it requires, the better. Shudras do not tend to show initiative or creativity in their work; they will consciously or subconsciously strive for situations that require stereotypical solutions.
In a sense, Shudras are very similar to small children; they cannot control their desires, navigate the world themselves, or choose a stable area of their interests. In this regard, all other varnas, more “adult”, are responsible for the evolution of those who were born with experience corresponding to the level of a sudra.
A representative of any other varna can also “slide” to sudra. For example, if a vaishu or kshatriya begins to drink alcohol, or is too keen on sex, then in his next life he will be destined for the fate of a sudra, if, of course, he stays in the human world at all. And in this incarnation he will have many desires and needs, and no opportunities to satisfy them.
The next varna is vaishu. This includes businessmen, artisans, and peasants. Those who earn their living using certain tools, or some intellectual capabilities.
Vaishu are attached to the idea of hoarding. Moreover, their wealth does not have to be expressed in monetary form, it can be the wealth of the family, i.e. tangible support from relatives, ancestors, a reliable future secured by descendants. They also view health as a kind of potential and a kind of wealth. Usually the following areas are priorities for vaishu: family, children (the formula “prolongation of the family” is often used here), health, work. This is what they mainly live for.
Vaishu have a fairly developed intellect. Both the “accountant by nature”, who neatly adds up numbers and the mathematician whose joy is calculating integrals, take advantage of the capabilities of the vaishu level.
For a Vaishu, the only thing of interest is what he can precede with the pronoun “my”. Representatives of this varna can take care, but only about “their” children, “their” employees, “their home.” It is in caring for “his own”, about what he is attached to, that a Vaishu-type person realizes himself. (Looking ahead, let's say that the kshatriya begins to think at least about the level of state interests, or more globally - about justice. He no longer thinks about the world from the level of attachments, and does not look at it through the prism of love, which is at the last level in his value system place).
Vaishu are less susceptible to passions than Shudras; they develop a sense of will, which allows them to manage themselves, control energy expenditure to some extent, and invest the saved resource in their chosen business. At this level, there is a desire and, most importantly, the opportunity to invest energy in achieving a specific goal, a desire for self-actualization arises, a need to do something independently. Accordingly, vaishus can organize, for example, their own business, make decisions within its framework, and manage hired employees.
The values of people of this varna are always associated with the material plane of existence. The problem with vaishus is that they invest all their strength in the material world. It is difficult for people at this stage of development to understand that this world is not reduced only to material things; from their point of view, “money can buy everything.” Vaishu do not perceive what cannot be touched, and their worldview does not include such concepts as energy and karma, and without them, most of the spiritual information remains incomplete.
Vaishu must understand that behind everything created in the material world there will be a certain karma. When creating material goods and leaving them behind in this world, a person must think about who will use them and for what purpose. A blacksmith can forge a beautiful sword, but if a scoundrel uses this weapon, part of the karma “goes” to the one who created the weapon.
The evolutionary development of a vaishu occurs when he has already learned to satisfy all the needs of the material level, he realized that he can easily earn a lot of money, he has a prosperous family and many children... but some kind of emptiness remains inside. Then two development options open up: either he understands that everything material is perishable anyway and will be destroyed sooner or later, and then he chooses the brahmanical type of development. Or, while maintaining an interest in material things, he begins to be guided by the desire to transform this world, to make it fair, and moves away from serving “himself” to serving society.
The level of politics and management becomes interesting for him. In stereotypical ideas, a kshatriya is, first of all, a warrior. But it is not so. The interests of a kshatriya are rather in power, the ability to manipulate people. A kshatriya takes responsibility for society, and understands that its representatives need to be protected and protected, including from themselves. Neither Vaishu nor Shudra will be able to organize themselves; they need someone who, from above, establishes order and discipline. A person comes to the path of a kshatriya with the realization that it is he who must do this, moreover, relying on the concept central to a kshatriya - the concept of justice. The service of a kshatriya is in building “sociality”; he creates and controls the orders by which society should live: “The king, carefully guarding these (his subjects), ensures that all castes observe their laws.” ().
The art of war is just a forceful method of maintaining power and protecting “subjects”, monitoring the implementation of established rules, and it is in this regard that mastering the skill of killing has value for them. “Where the king rules according to dharma, the subjects are busy with their own affairs, and those who deviate from their duty (the king) returns to him again. Subjects should always feel fear of kings: after all, rulers destroy those who deviate from their duty, just as a hunter (kills) an antelope with arrows.”(Mahabharata).
But, unfortunately, turning to the method of eradicating evil by violence has certain consequences. While fulfilling their duty, kshatriyas accumulate a lot of negative karma associated with killing, with causing pain to another living being. They will have to answer for murder and violence. This is the main problem for this varna.
The degree of responsibility for an action depends on what guna the person who committed it is in, and on how much he is able to understand where his actions lead. The fact is that kshatriyas, who defend justice and live according to dharma, are already sufficiently captured by the energy of goodness; accordingly, the consequences of their actions begin to come to them quickly, making it possible to realize the law of karma. A kshatriya already knows the basic principles of the world order and understands the laws of society. And accordingly, the punishment for mistakes for representatives of this varna will be quite harsh.
They must understand that the very principle of fighting evil using military methods is wrong. The ways in which kshatriyas try to solve problems have too many errors, their consequences are too severe, and their effectiveness is not high. Having accumulated considerable experience, the warrior begins to think that evil cannot be destroyed by killing. Some scoundrels are replaced by others. The warrior begins to understand that by cutting off a head, he does not help a person change for the better, that in the next incarnation he will again meet with his victim, who simply received a different physical body, but retained all the energy problems and an absolutely “sick” consciousness.
Having realized that nothing can be essentially changed through the transformation of matter, the kshatriya turns to studying his inner world, working with his own consciousness, and becomes a brahmana.
IN modern society Another option is also possible - having become disillusioned with the well-functioning mechanism of interaction with society, the kshatriya goes into the world of illusions, into the world of alcohol or computer games.
Kshatriyas stand at the top of the social pyramid. Representatives of the next varna, the brahmanas, are no longer interested in such “childish toys” as power, fame, honor, and prestige. Usually, people who come to the Brahmanical worldview have already gone through a lot of lessons in their previous incarnations and realized the low value of the interests that come to the fore among the Kshatriyas, Vaishus and Shudras. A Brahman is not interested in material values; he may well not be burdened by the possession of money or property, simply because he does not need it.
Brahmins are looking for something more stable and are attracted to knowledge because it has lasting value. This is a class of people who support knowledge and limit themselves as much as possible in everything for the sake of it. The more variety of pleasures a person has, the less his mental or spiritual potential. This is stated in the primary sources: “And he who strives for knowledge cannot have pleasures. Either the seeker of pleasure must give up science, or the seeker of science must give up pleasure."(Mahabharata). The more a Shudra, Vaishu or Kshatriya hunts, has fun, and enjoys, the more primitive he becomes towards the end of his life.
Brahman, on the one hand, understands that any pleasure has its direct consequence - and this consequence is suffering. On the other hand, that any pleasure is a waste of energy. He tries to “gather all his potential into a fist” as much as possible and realize it for the benefit of society.
In essence, the life of a brahmana is constant asceticism. In order to clearly see the world, a brahmin must use the energy of ajna, but at the level of this chakra, energy cannot accumulate. In order for the chakra to function adequately, the Brahman must constantly transform energy, while understanding that first of all he needs to change himself, and then the world around him will change. And this is partly his service, this is how he helps those around him to develop.
If you were ever in the company of a really strong personality, a Teacher with a capital T, you probably noticed that just being with him, you felt different in his energy. In his presence, motivation, strength and desire to change appeared. In some ways, this is what brahmins live for. They strive to maintain their energy sufficiently high level, so that people who are close to them can receive benefits. You can give a person as much important information as you like, but if not backed up with energy, it will remain “a meaningless hot air.” Brahman changes people through his energy.
The process of human degradation or development, including in terms of movement through varnas, is determined by the dynamics of one simple ratio: The more a person wants for himself, the lower he will end up staying. This is a very slow, step-by-step and not always obvious process. The more a person becomes attached to personal needs, pleasures, anything “for himself,” the worse it will be for him. A person begins to move upward only when first, through asceticism, he renounces his happiness now, for the sake of greater happiness later, and ultimately from his happiness for the sake of the development of others.
A Brahman, ideally, should have no personal interests at all. He tries to act outside his ego and outside his desires, essentially only fulfilling the will of the world, the will of the gods. He incarnates on this earth, not because he has, for example, a desire to live, but only because he is needed here, that people karmically connected with him need help.
Yogic practices aimed at the fastest possible evolution allow you to go through the state of different varnas in one life. In ancient times, varna was not a seal that determined a person’s life until death. By going through certain lessons and developing potential, a person could “outgrow” his varna and, accordingly, move to the next one, or, on the contrary, degrade - go lower. “He who is born among the Shudras, but has achieved high virtues, falls, O Brahmana, into the category of Vaisyas and even Kshatriyas, and by living righteously, he can also be born as a Brahmana.”(Mahabharata). In the Mahabharata we find an injunction to value people by their actions, and not by their birth: “If a brahmana is mired in low vices, if he is arrogant and constantly does evil, he becomes like a sudra. And I consider a sudra who tirelessly strives for humility, truth and piety to be a brahmana, since he acts like a twice-born.”(Mahabharata). A Shudra always has room to grow, and a Brahmana always has room to fall.
To understand who you really are, you need to separate the “true yourself” and what is presented by society. From childhood, interests are imposed on us that are alien to our souls - the desire for pleasure or wealth, in fact, the interests of sudras, or at best, vaishus. You need to see what is deeper, behind this alluvial layer, what your soul is really drawn to.
The article is compiled based on lectures by teachers of the club site.
Dear reader, you will not find so-called equality, more utopian than real, 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 influential people in life 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:
- Brahmins – white;
- Kshatriyas – red;
- Vaishya – yellow;
- 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 effort, 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, for example, is not given to a Vaishya 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 higher vibrations 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
"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., but firmly held their old positions, promoting 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. 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 training. 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 training. II - (grihastha) - period of conscious
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 the period 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.
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 sudras. These are ruined peasants outside the community, former slaves, strangers. Intended for service.
Castes
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.