There Is No Caste

There is no caste-system in
Vedas
BY
SANJEEV NEWAR
-
March 8, 2010
Vedas totally reject Caste System
 Vedas and Daas

 Rakshas in Vedas and Hinduism
 The reality of caste system – 1
 Vedas and Shudra
 Vedas and Dignity of Labor
 Vedas and Dasyu in Hinduism
 Is Purush Sukta of Vedas casteist?
 There is no caste-system in Vedas
 The reality of caste system – Next Move
 The reality of caste system – 2
 Brahmin, Shudra….I don’t care
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In articles published so far in this series, we have seen how misleading

have been the false stories of Aryan Invasion and subjugation of
natives as slaves indulged in menial jobs. On contrary, we have seen
the Vedas uphold highest dignity of labor. We have also seen that
Daas/ Dasyu or Rakshas which are interpreted as natives or slaves of
Aryans, are actually synonyms of criminals. Any civilized society has to
keep these criminals in check.
We have also seen that Vedas consider all the four Varnas including
Shudra as Arya and gives them utmost respect.
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It is unfortunate that in this country of ours, where Vedas were the

foundation of our culture, we forgot these original lessons of Vedas
and got trapped in a variety of misconceptions regarding birth-based
caste system and discrimination of people born in certain castes
collectively known as Shudras.
The misleading theories of communists and biased indologists have

already caused a great damage to our society and have sown seeds of
differences. It is unfortunate that so-called Dalits consider themselves
outcaste and hence we fail to unite together for prosperity and
security. The only solution is to go back to the roots – the Vedas – and
rebuild our understanding of our relationships with each other.
1.In this article, we shall evaluate the reality of caste system in Vedas
and actual meaning of Shudra.
As discussed in the first article “Vedas and Shudra”, there is

absolutely no element of hatred or discrimination in Vedas regarding
any person – be he or she a Brahmin, Vaishya, Kshatriya or Shudra.
2.
The concept of caste is relatively new. Vedas contain no word that can
be considered a synonym for ‘caste’. The two words commonly
considered to mean ‘caste’ are Jaati and Varna. However the truth is
that, all the three mean completely different things.
Caste is a European innovation having no semblance in Vedic

culture.
Jaati
Jaati means a classification based on source of origin. Nyaya Sutra
states “Samaanaprasavaatmika Jaatih” or those having similar birth
source form a Jaati.
An initial broad classification made by Rishis is 4-fold: Udbhija (coming

out of ground like plants), Andaja (coming out of eggs like birds and
reptiles), Pindaja (mammals) and Ushmaj (reproducing due to
temperature and ambient conditions like virus, bacteria etc).
Similarly, various animals like elephant, lion, rabbits etc form different
‘Jaati’. In same manner, entire humanity forms one ‘Jaati’. A particular
Jaati will have similar physical characteristics, cannot change from one
Jaati to another and cannot cross-breed. Thus Jaati is creation of
Ishwar or God.
Brahmin, Kshatriya, Vaishya and Shudra are no way different Jaati

because there is no difference in source of birth or even physical
characteristics to differentiate between them.
Later, word ‘Jaati’ started being used to imply any kind of

classification. Thus in common usage, we call even different
communities as different ‘Jaati’. However that is merely convenience of
usage. In reality, all humans form one single Jaati.
Varna
The actual word used for Brahmin, Kshatriya, Vaishya and Shudra is
‘Varna’ and not Jaati.
The word ‘Varna’ is used not only for these four, but also for Dasyu
and Arya.
‘Varna’ means one that is adopted by choice. Thus, while Jaati is

provided by God, ‘Varna’ is our own choice.
Those who choose to be Arya are called ‘Arya Varna’. Those who
choose to be Dasyu become ‘Dasyu Varna’. Same for Brahmin,
Kshatriya, Vaishya and Shudra.
That is why Vedic Dharma is called ‘Varnashram Dharma’. The word

Varna itself implies that this is based on complete freedom of choice
and meritocracy.
3.
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Those involved in intellectual activities have chosen ‘Brahmin Varna’.
Those into defense and warfare are ‘Kshatriya Varna’. Those in
economics and animal rearing are ‘Vaishya Varna’ and those involved
in other support functions are “Shudra Varna”. They refer merely to
various choices of professions and have nothing to do with any Jaati or
birth.
4.
Often mantras of Purush Sukta are cited to prove that Brahmins

originated from Mouth, Kshatriya from hands, Vaishya from thighs and
Shudras from legs of God. Thus these varnas are birth-based. However
nothing could be more deceptive. Let us see why:
a. Vedas describe God to be shapeless and unchangeable. How can

such a God take shape of a gigantic person if He is shapeless. Refer
Yajurved 40.8.
b. If indeed this were true, this would defy the theory of Karma of
Vedas. Because as per Theory of Karma, one’s family of birth can
change as per his or her deeds. So one born in Shudra family can take
birth as king’s son in next birth. But if Shudras are born from feet of
God, how can same Shudra again take birth from hands of God?
c. Soul is timeless and never born. So soul can have no Varna. It is

only when it takes birth as human that it has a chance to opt a Varna.
Then what is meant by a Varna coming from one part of God’s body? If
Soul did not take birth from God’s body, then does it mean body of
soul is prepared from God’s body parts? But as per Vedas, even nature
is eternal. And same atoms recycle among various humans. So it is
technically impossible for any one taking birth from God’s body, even if
we assume God to be having a body.
d. The said Purush Sukta is in 31st Chapter of Yajurved, apart from

Rigved and Atharvaved with some variations. In Yajurved it is 31.11.
To see what it actually means, let us look at the previous mantra
31.10.
It asks a question – Who is mouth? Who is hand? Who is thigh and
who is leg?
The next mantra gives the answer – Brahmin is mouth. Kshatriya is

hand. Vaishya is thigh and Shudra becomes the legs.
Note that the mantra does not say that Brahmin “takes birth” from
mouth…It says Brahmin “is” mouth. Because if the mantra would mean
“takes birth” it would not answer the question in previous mantra
“Who is mouth?”
For example, if I ask “Who is Dashrath?”, an answer like “Rama is born

from Dashrath” would be meaningless!
The actual meaning is:

In society, Brahmins or intellectuals form the brain or head or mouth
that think and speak. Kshatriya or defense personnel form the hands
that protect. Vaishya or producers and businessmen form the thigh
that support and nurture (note that thigh bone or femur produces
blood and is strongest bone). In Atharvaveda, instead of Uru or Thigh,
the word “Madhya” is used meaning that it denotes also the stomach
and central part of body.
Shudra or Labor force form the legs that lay the foundation and make
the body run.
The next mantras talk of other parts of this body like mind, eyes etc.
The Purush Sukta describes the origin and continuation of creation
including human society and states ingredients of a meaningful
society.
Thus, its a pity that such a beautiful allegorical description of society

and creation is distorted to mean something that is completely
contrary to Vedic ethos.
Even the Brahman texts, Manusmriti, Mahabharat, Ramayan and

Bhagvat do not state anything even close to crazy hypothesis of God
creating Brahmins by tearing of flesh from his mouth, Kshatriya from
flesh of hands and so on.
5.
It is thus obvious why Brahmins are accorded high respect in Vedas.

This is same as what happens even in modern society. Scholars and
experts get our respect because they form the direction-providers for
entire humanity. However, as we have discussed in previous articles,
dignity of labor is equally emphasized in Vedas and hence there is no
element of discrimination.
6.
In Vedic culture, everyone is considered to be born as Shudra. Then

based on his or her education, one becomes a Brahmin, Kshatriya or
Vaishya. This completion of education is considered to be a second
birth. Hence these three Varnas are called “Dwija” or twice-born. But
those who remain uneducated for whatever reasons are not discarded
from society. They continue as Shudra and perform support-activities
for the society.
GIFT TO DEFEND HINDUISM
7.
A son of Brahmin, if he fails to complete his education, becomes a

Shudra. Similarly, son of a Shudra or even a Dasyu, if he completes
his education can become a Brahmin, Kshatriya or Vaishya. This is
pure meritocracy. The way degrees are accorded today, Yajnopaveet
was provided in Vedic system. Further, non-compliance with the code
of conduct for each Varna could result in taking away of the
Yajnopaveet.
8.
Many examples exist of change of Varnas in Vedic history.
a. Aitareya Rishi was son of a Daasa or criminal but became a Brahmin

of highest order and wrote Aitareya Brahman and Aitareyopanishad.
Aitareya Brahman is considered critical to understand Rigveda.
b. Ailush Rishi was son of a Daasi, gambler and of low character.

However he researched on Rigveda and made several discoveries. Not
only was he invited by Rishis but also made an Acharya. (Aitareya
Brahman 2.19)
c. Satyakaam Jaabaal was son of a prostitute but became a Brahmin.
d. Prishadh was son of King Daksha but became a Shudra. Further he

did Tapasya to achieve salvation after repenting.
(Vishnu Puran 4.1.14)
Had Tapasya been banned for Shudra as per the fake story from Uttar
Ramayan, how could Prishadh do so?
e. Nabhag, soon of King Nedishtha became Vaishya. Many of his sons
again became Kshatriya. (Vishnu Puran 4.1.13)
f. Dhrist was son of Nabhag (Vaishya) but became Brahmin and his
son became Kshatriya (VP 4.2.2)
g. Further in his generation, some became Brahmin again (VP 9.2.23)
h. As per Bhagvat, Agniveshya became Brahmin though born to a king.
i. Rathotar born in Kshatriya family became a Brahmin as per Vishnu

Puran and Bhagvat.
j. Haarit became Brahmin though born to Kshatriya (VP 4.3.5)
k. Shaunak became Brahmin though born in Kshatriya family. (VP

4.8.1). In fact, as per Vayu Puran, Vishnu Puran and Harivansh Puran,
sons of Shaunak Rishi belonged to all four Varnas.
Similar examples exist of Gritsamad, Veethavya and Vritsamati.
l. Matanga was son of Chandal but became a Brahmin.
m. Raavan was born from Pulatsya Rishi but became a Rakshas.
YOUR GIFT HELPS DEFEND INNOCENT
n. Pravriddha was son of Raghu King but became a Rakshas.
o. Trishanku was a king but became a Chandal
p. Sons of Vishwamitra became Shudra. Vishwamitra himself was a

Kshatriya who later became a Brahmin.
q. Vidur was son of a servant but became a Brahmin and minister of
Hastinapur empire.
9.
The word “Shudra” has come in Vedas around 20 times. Nowhere has
it been used in a derogatory manner. Nowhere it mentions that
Shudras are untouchable, birth-based, disallowed from study of Vedas,
lesser in status than other Varnas, disallowed in Yajnas.
10.
In Vedas, Shudra means a hard-working person. (Tapase Shudram –

Yajurved 30.5). And that is why Purush Sukta calls them as foundation
of entire human society.
11.
Since the four Varnas refer to 4 kinds of activities by choice, as per

Vedas, the same person exhibits characteristics of the 4 varnas in
different situations. Thus everyone belongs to all the 4 varnas.
However, for simplicity sake, we refer to the predominant profession
to be the representative Varna.
And hence, all humans should strive to be all the 4 Varnas to best of
their capabilities, as per Vedic wisdom. This is the essence of Purush
Sukta.
The Rishis like Vasisth, Vishwamitra, Angira, Gautam, Vaamdeva and

Kanva exhibited traits of all the four Varnas. They discovered
meanings of Vedic mantras, destroyed Dasyus, did manual labor and
indulged in wealth management for social welfare.
We should also emulate the same.
In summary, we see that the Vedic society considers all humans to be
one single Jaati or race, upholds the dignity of labor and provides
equal opportunity for all humans to adopt the Varna of their choice.
There is no element of birth-based discrimination of any manner in the

Vedas.
May we all unite together as one integrated family, reject the last
element of birth-based discrimination of any manner and embrace
each other as brothers and sisters.
May we also thwart the designs of those who want to mislead us by

making baseless claims of casteism in Vedas and destroy the criminals
aka Dasyu/Daas/Rakshas.
May we all come under the shelter of Vedas and work together to
strengthen the humanity as one single family.

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There is no caste-system in

Vedas totally reject Caste System

 Vedas and Daas

In articles published so far in this series, we have seen how misleading

GIVE AGNIVEER NOW, KILL LOVE JIHAD

It is unfortunate that in this country of ours, where Vedas were the

The misleading theories of communists and biased indologists have

As discussed in the first article “Vedas and Shudra”, there is

Caste is a European innovation having no semblance in Vedic

An initial broad classification made by Rishis is 4-fold: Udbhija (coming

Brahmin, Kshatriya, Vaishya and Shudra are no way different Jaati

Later, word ‘Jaati’ started being used to imply any kind of

‘Varna’ means one that is adopted by choice. Thus, while Jaati is

That is why Vedic Dharma is called ‘Varnashram Dharma’. The word

Often mantras of Purush Sukta are cited to prove that Brahmins

a. Vedas describe God to be shapeless and unchangeable. How can

c. Soul is timeless and never born. So soul can have no Varna. It is

d. The said Purush Sukta is in 31st Chapter of Yajurved, apart from

The next mantra gives the answer – Brahmin is mouth. Kshatriya is

For example, if I ask “Who is Dashrath?”, an answer like “Rama is born

The actual meaning is:

Thus, its a pity that such a beautiful allegorical description of society

Even the Brahman texts, Manusmriti, Mahabharat, Ramayan and

It is thus obvious why Brahmins are accorded high respect in Vedas.

In Vedic culture, everyone is considered to be born as Shudra. Then

A son of Brahmin, if he fails to complete his education, becomes a

Many examples exist of change of Varnas in Vedic history.

a. Aitareya Rishi was son of a Daasa or criminal but became a Brahmin

b. Ailush Rishi was son of a Daasi, gambler and of low character.

c. Satyakaam Jaabaal was son of a prostitute but became a Brahmin.

d. Prishadh was son of King Daksha but became a Shudra. Further he

g. Further in his generation, some became Brahmin again (VP 9.2.23)

h. As per Bhagvat, Agniveshya became Brahmin though born to a king.

i. Rathotar born in Kshatriya family became a Brahmin as per Vishnu

j. Haarit became Brahmin though born to Kshatriya (VP 4.3.5)

k. Shaunak became Brahmin though born in Kshatriya family. (VP

Similar examples exist of Gritsamad, Veethavya and Vritsamati.

l. Matanga was son of Chandal but became a Brahmin.

m. Raavan was born from Pulatsya Rishi but became a Rakshas.

YOUR GIFT HELPS DEFEND INNOCENT

n. Pravriddha was son of Raghu King but became a Rakshas.

o. Trishanku was a king but became a Chandal

p. Sons of Vishwamitra became Shudra. Vishwamitra himself was a

In Vedas, Shudra means a hard-working person. (Tapase Shudram –

Since the four Varnas refer to 4 kinds of activities by choice, as per

The Rishis like Vasisth, Vishwamitra, Angira, Gautam, Vaamdeva and

There is no element of birth-based discrimination of any manner in the

May we also thwart the designs of those who want to mislead us by

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