3. Theory of the origin of the four social orders

Various theories have been propounded by the scholars regarding the origin of the caste-system. ing to the Indian tradition 13 9 Accordthe oldest referonce about the Churye G.S., Op.Cit., P.47; for discussion on the concept of varna and jati, vide Srinivas M.N., 'Religion and Society among the Coorgs of South India', PP.24 ff; Srinivas .N., A.R.Wadia Essays in Philosophy prosented in his honour, PF. 357, ££. 10 20.30; The Mbh.(Cr.ed. 12.181.5) states that the colour of the Brahmin is white, of the ksatriyas red, of the vaisyas yellow and of the sudras black: 11 12 13 41.17, missing in 'ga' Nesfield's occupational theory 'A brief review of the caste system of the north-west provinces and Oudh (1885), Risley's Racial theory 'Tribes and Castes of Bengal' 1891 and people of India, 2nd ed.1915;Hutton Jell,,Caste in India, PP. 128 ff. Colebrooke: Miscellaneous Essays, i, P.309 note, MaxMiller Ancient Sanskrit literature, P.570.

204 origin of the four varnas is found in the Purusasukta (Rv.10.90.12) which is regarded as one of the late hymns. It states 'The Brahmana was his mouth, his arms were made into the Rajanya, his thighs were the Vaisya, from his feet the sudra was born, "14 and the same account is repeated in later works with slight modifications. The Brahma Purana also assigns the origin of the four varnas to the different limbs of lord Narayana and accepts the theory or the four varnas as enunciated in the Purusasukta with the difference that 'Purusa' of the 'Purusasukta' is transformed into 'Narayana' in the Brahma purana and the term 'Rajanya' of the RV. is transformed into 'ksatra' in the 15 Again it is actually stated that lord Brahma recited Brahma Purana the Purusasukta and Brahmins were created from his mouth, ksatriyas from his arms, the Vaisyas from his thighs and the sudras from his feet.16 This passage has been allegorically interpreted to 14 Brown Norman W, JAOS 51, 108-118. 15 Brahma Vaktram Bhujau Ksatram Uru me Samsrita vidah Padau Sudra Bhavantime Vikramena kramena ca 56.22,23. Ksatriyah' 16 Brahmanastu mukhattasayabhavanbanos ca urubhyam visa eva ca - Pladbhyam sudrasca samjatah 161. 42,46-48.

205 imply a scheme of social stratification based on the principle of division of work, thus the brahmins who emanated from the mouth were to play the role of the preservers and the propagators of learning and instructors to humanity at large. The ksatriyas who sprang from arms, the symbol of strength and valour were duty-bound to protect the people. The creation of the vaisyas from the thighs signifies that he was to provide all the means of sustenance to the society while the sudra who originated from the foot symbolised the fact that he was to serve the other three varnas.17 "The whole social organisation is here conceived symbolically as one human being the Body social we may say with the limbs representing the social classes based on the principle of division of labour."18 G The system of the four varnas had taken such deep roots in the period when the Brahmana works were composed, that there are many vedic passages saying that it extended even to the gods, 19 Agni and Brhaspati being the Brahmanas among gods, Indra, Varuna, Soma, Yama being the ksatriyas} Vasus, Rudras, the Visve Devas and Maruts being the Vis, and 17 Prabhu P.N., Op.Cit., P.292. 18 Prabhu P.N., Op.Cit., P.292 pertain to the passage of RV. 19 Kane P.V., HDS, Vol. II, P.42. The Comments of Dr.Prabhu 10.90.

206 Pusan being the sudra.20 The Brahma Purana also states that there were four varnas among the gods and the members of all the four varnas used to dine together (34.36). This means that the restrictions regarding food were not observed among the gods. Elsewhere lord Mahadeva is described as the progenitor of the four varnas (40.66) and the ascriber of the dharmas to different varnas (40.34). The Brahma Purana further describes the varna system in the various dvinas. Thus it states that from Plaksadvipa to Sakadvipa, the dharma is divided into four parts according to the arrangement of varna and Asrama (20.16). The Brahma Purana deliniates the different names given to the four classes of the social ladder in the various dvipas. Thus the four classes of the Plaksadvipa are called Aryakas, Kuravas, Vivisvas and Bhavinas (20.17). The classes of the SalmaladvIpa having different colours have already been noted. The four varnas of the Kusadvipa are Damins, Susmins, Shehas and Mandahas (20.39). The four varnas of the Krauncadvipa are Puskalas, Puskaras, Dhanyas and Khyatas (20.53), and those of the Sakadvipa are Magas, Magadhas, Manasas and Mandagas (20.71) and in the Puskaradvipa, the system of varna does not prevail (20.85). 20 Maitrayani Sam 1.10.13, Satapatha 14.4.2. 23-25, Br. Up. 1.4.11-13, Kausitaki Br.9.5 & Ait.Br.34.5, Santiparva 208.23-25.

207 Elsewhere Lord Brahma is described as the progenitor of the four varnas (223.8). The Brahma Purana at one place mentions the duties of that are common to all the four classes. Thus it states that to hoard money for the maintenance of the servants, to approach one's wife at the appropriate timo, to show kindness to all, to bear the duals of Sita and Usna, to remain holy and unegoistic, not to inflict pain on others, to speak sweetly to keep friendly feeling towards all, not to wish for anything and not to find faults with others these are the highest and common autios for all the castes. 21 Various types of theories regarding the origin and development of the four social orders seem to be found in the Epics and the Dharmasastra literature and the current of this theorising activity is noticed in the Brahma Purana also when it states that the children belonging to one person were divided into various classes. Thus the descendents of king Grtsamada (13.64), Ts±) King Kagyapa (11.61) and the sage Angirasa (13.79) Delonged to the four different social orders. 21 222.12-17; vide also Mbh. Anu. 141.61-79.