VARNA SYSTEM

In Nirukta, Shri Yaskacharya evolved the word 'Varna' from the root "un" giving the
meaning of choice or varna i.e. the meaning of varna is, individual chooses the work
according to his nature. Varna has been also applied for varna i.e. colour. According to
P.v. Cana, 'Varna' word was applied for white complexioned (gaura varna) Aryanas and
black complexioned Dravidas were slaves of Aryans. According to Sevant (French
sociologist) in the latter stage varna was used for four classes (1) Brahamins (2) Chatriya
(3) Vaishya (4) Shudra.

The aim of the varna system in India was division of labour. Dr. Bhagwan Das has
divided Indian varna system in the following classes (1) teacher class (Brahmins) (2)
Governing class (Kshatriya) (3) Business class (Vaishya) (4) Physical labourer class
(Shudras).

Brahimins: The responsibility of the Brahamins was to see the proper execution of
academic work like study of knowledge and teaching and other religious activities.

Kshatriyas: The government of the state, defence and administration were responsibility of the
Kshatriyas.

Vaishyas: The responsibility of vaishayas carried on agriculture, dairy farming and business.

Shudras: The responsibility of shudras was to serve the other three varnas.

Division of functions according to Traits: While stating on this subject, this is what Shri
Krishna said of the Varna system in Gita - I am the one who has created the four varnas
according to nature and functions. In this way, in the varna system, the division of labour has
been effected on the basis of inherent qualities and oriental tendencies. Indians have accepted
four tendencies common in man: Satvik, Satvik - Rajsik, Rajsik- Tamsik and Tamsik. The
division of the varna system has been made on the basis of these tendencies. The
Brahmanis were of Satvik nature, Kshatriyas of Satvik-Rajsika, Vaishyas of Rajsik-Tamsik and
Shudras of Tamsik. Thus originally in the varna system greater prominence was given to
nature and tendencies than to birth. It is written in Arthav.a Veda that I do not take a man to
be a slave or Arya from his birth, I evaluate him from his traits. In the Hindu Dhramshastra it
is written that everyone is a shudra at birth, becoming Dwija only after Sanskars like
upanayan. Being fundamentally based upon quality and tendency does not mean that the
theory of varna system utterly disregarded the influence of heredity. This theory makes
heredity a part of varna as is of their tenents. The question of traits and tendencies arises
only when some departure from heredity class in the present tendencies is exhibited.

Developed Social Order

The varna system was a developed system Social stratification was found in all the
societies but was not developed as systematic as Indian varna system. The main aim of
this system was to put the different talents, nature of liking and power used in this
manner to maintain a balanced state of society. The Indian scholars gave highest position
in society to Brahamins, expert in the field of thought and spirit. The second place was
given to the protector, the Kshatriyas and the third to the producers the Vaishyas, with the
servants of society the higher classes get special rights and prerogatives but special
responsibility corresponding to their authority is also attached to it. According to Manu,
the retribution made for theft should be of the value of eight times in the case of Shudra,
16 times if the person is Vaishyas 32 times if the person is Khastriyas and 64 or 100 times
if the person is Brahamin.

Advantage of Varna system: The advantage of Varna system is the decentralization of power.

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Centralization of all powers of society in the hands of one varna may
lead to exploitation. In this system the power of knowledge, power of
aims, power of wealth and power of labour were evenly distributed
among Brahamins, Kshatriyas, Vaishyas and Shudras respectively.

The reward of their work differed. The Brahamins were rewarded in the
form of respect. The Kshatriyas in the form of authority. The Vaishyas
in wealth, and the Shudras in leisure etc.

In this way, the varna system shows a fine synthesis of fundamentals of

Difference between Caste and Varna

Caste Varna
1. Literal Distinction
Jati is called from Sanskrit root Jaha Varna means to select or choose i.e.
Varna is
Meaning to be born. Thus the acquired by a person according to his
meaning of nature.
caste is by birth.
2. Caste is a fundamental of birth
Caste system i.e. based on birth here Varna a fundamental of action. A
uneducated Brahamins is respected
6 Brahamin is respected under the Varna
 while highly educated Shudra is system only if he has acquired
looked down. knowledge and imparts it to
others.
3. Caste is rigid by nature
Endogamy of marriage system is Varna system was flexible and
the basic characteristics of caste changing system. There are many
system i.e. examples of change
marriage within the caste. in varna and inter varna marriages
during and even after the Vedic periods.
Parshuram
was Brahamin by Birth and Kshatriya
by
action. There are numerous examples
of inter varna marriage.
In Mahabharat Shantanu was
Kshatriya, he
married low born Satayawali:

4. Numbers of Caste
There is a indefinite number of Varna are four in numer in Rigveda.
castes. Ross has put the number of We find meaning that Brahamin does
castes at 400 on the authority of the work of mouth in giving
census report. knowledge. The Kshatriya is
compatible to the arms because he
defends society, the Vaishyas work
like the legs in the production and
distribution of wealth while the
Shudras serve society like the feet.
Thus there are four Varnas.