Vedic Period:
Que. “The Varna concept may always have been largely a theoretical model and never an actual description of society.” Comment in the context of Ancient India. [UPSC CSE-2013]
Approach:
(1) Explain briefly the origin of the Varna system.
(2) Mention the theoretical model of the Varna System.
(3) Explain the Early-Vedic Period and the Later Vedic Period.
(4) Conclude on balanced footing.
Introduction:
The earliest reference to the division of society into four strata occurs in the Purusha Sukta, a hymn in the book 10 of Rig veda samhita. Since it is a later book fourfold varna order is seen as a feature of later vedic text.
The Theoretical Model of Varna System:
Our information on the varna concept comes largely from the ancient Indian Brahmanical law book (Dharmasutras). The concept of varna assumes the characteristics of status by birth, a hierarchical ordering of social units and rules of endogamy and ritual purity.
Theoretically the Vocations Prescribed for the Fourfold Varna Are:
(1) Brahmana: Studying and teaching the vedas, performing sacrifices for himself and others.
(2) Kshatriya: Studying, performing sacrifices for himself and protecting people.
(3) Vaishyas: Agriculture, cattle rearing, trade and money lending.
(4) Sudra: Serving higher varnas.
However, the varna concept in the available sources is not always corroborated, in fact it is occasionally even contradicted, by many sources.
How Theoretical Model of Varna System was Not an actual Description of Society:
Vedic Period:
Early-Vedic Texts: In early Vedic texts, the words ‘brahmana’ and ‘kshatriya’ occur frequently but the term varna is never associated with them. Though they seem to have been a group who enjoyed respect, there is no indication that the membership of this group was based on birth. The words vaishya and shudra are absent. A Rig Vedic hymn suggests that a man could aspire to different sorts of vocations and goals in life. This indicates the absence of a strict social hierarchy and the existence of the element of social mobility.
Later-Vedic Texts: Later vedic texts divide society into four social groups with different degrees of assess to productive resources. While the later Vedic texts suggest that the society was becoming increasingly stratified there was still a certain amount of fluidity in occupations. This is suggested in Rig Vedic hymn in which the poet says: “I am a reciter of hymns, my father is a physician, and my mother grinds corn with stones, we desire to obtain wealth in various actions.”
Post-Vedic Period
The four-fold order of varna was the central to the social discourse of the brahmanical tradition. The varnas were theoretically supposed to be endogamous but the Dharmashastra accepted certain types of inter-varna marriages i.e. Anuloma marriages and they disapproved of Pratiloma marriages. The fact that the texts discuss and grade inter-varna marriages suggests that such marriages did take place and that varnas were not strictly endogamous.
Dharmashastra texts also reveal the gap between theory and practice in their relationship between varna and occupation in their theory of apad-dharma (dharma in times of distress). According to this theory, in times of emergency, adversity, or distress, a person could be forced to pursue vocations that would normally be considered inappropriate for members of his varna.
On the basis of Buddhist texts, a twofold division of society into upper and lower categories (ukkatthajati and hinajati) constituting the varna has been more commonly in use.
Conclusion:
The Bhaddasala Jataka tells us the story of a prince who became a potter, basket maker, florist, and cook. Other stories tell of a prince becoming a trader, a young man from a noble family becoming an archer; brahmanas taking to trade, living as hunters and trappers, farming, hiring themselves as cow herd etc.
Theoretically, the office of kingship was the prerogative of kshatriyas, but in practice the office was held by several non-kshatriyas. For example: The Mauryas, the Guptas, the foreign ruling groups like Sakas, Kushanas etc (vrata- kshatriyas or lower kshatriyas). Thus the varna was more a theoretical construct tied to the upper categories and a person’s identity in the society was based more on occupation, kula (lineage) and jati (caste).
