Historical Elements in the Matsya Purana

by Chaitali Kadia | 2021 | 91,183 words

This page relates ‘Varna (classification) (Introduction)’ of the study on the historical elements of the Matsya-purana: one of the eighteen Mahapuranas which are Sanskrit texts that have preserved the cultural heritage, philosophy, religion, geography, etc of ancient India. This Matsyapurana was originally written in 20,000 verses and deals with topics such as architecture, ancient history, polity, religion and philosophy.

Varṇa (classification) (Introduction)

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Our India is known as the classical land of race and caste. The study of caste system is essential to understand the complete structure of social relation in that India. Caste forms our social structure. Therefore, an attempt was made to define caste or nation. However, the definitions proposed by various scholars are not able to accurately and completely define the caste system. As Dr. Ghurye, the pinnacle of Indian sociology, described the structure of Indian Hindu society when there were no existing laws of rights and responsibilities. There was only the social philosophy of caste.

He mentioned several factors in the formation of society. Such as–

(1) Division at some level of society,
(2) Priesthood i.e. the Brahmin upper castes, who had the highest place in society,
(3) Restrictions on feeding and social intercourse,
(4) Citizens and religiously handicapped and facilities in various sectors,
(5) Prohibition of choice of profession,
(6) Restrictions on marriage. etc. (Ghurye G.S., Cast and Class in India, pp. 2 ff.)

Before discussing the origin of caste, important ideas of caste and nation are highlighted here. There is no mention of the word ‘Varṇa ’ in the four sections of the Ṛgveda which mention race or caste. The meaning of the word ‘Varṇa ’ has also changed over time. Cast is basically a classification or rule which considers the moral and intellectual value of human beings. In the Matsya Purāṇa , there are no mention about the four Varṇas (Caste). But when, according to religious rites, four bulls are given as a gift to four different classes people, it is proved that there were four different classes of people in the society. In the 207th chapter of the Matsya Purāṇa it is said that for a Brahmin it is appropriate gift of a red copper-colored or Kapila bull. It is said that, that bull which is white, red, black, grey, pink, with high red back, thick ears, huge shoulders, smooth hair, red eyes, white belly with surrounding black body and lower part of horn with red color is the best gift for Brahmins.^[1] The best gift for the Kṣatriyas is the bull with smooth red hair. For Vaiśa, a bull with golden color and for Śudra , a black bull is the best.^[2] In many cases, the words caste and race have been used interchangeably. But in the Matsya Purāṇa these two terms have been used interchangeably.

Many scholars have provided a lot of information about the origin of caste. For example, Nesfield prefers the professional theory of race, while Herbert Risley and Dr. G.S. Ghurey try to explain the origin of color by racist theories. The origin of this caste is mentioned in the ancient Indian tradition in the famous Puruṣa Sūkta of the Ṛgveda (Ṛgveda –10/90/12). Where it is said that Brāhmana is the face of Puruṣa , arm is King, thigh is Vaiśa and foot is Śudra (Brown Norman W. J. A.O.S. 51 P 118).

In the Manusmṛti also it is said in the context of the description of the four Varṇa that, these four colors are different parts of the Lord (Prajāpati) (Rāmāyana 3/14/30, Mahābhārata 12/73/45). In Buddhism, it is said that the four castes were created from Brahmana , the ancestor of Brāhmana (The Jātaka (transalation) Vol. VI P. 107). The Matsya Purāṇa also acknowledges the Puruṣa Sukta in the context of the four Varna’s source. However, instead of the two wards Puruṣa and Brāhman , Vāmadeva , son of Brahmā and Dvija have been used.^[3] The Brahmins, born from the mouth of Vāmadeva, play the role of conservation. He played the role of protector and preacher and instructor of education towards greater humanity. Kṣatriyas, arresting from the arm, protect the subjects and symbolize the power. The creation of Vaiśyas from the thighs indicates that they purified all the means of subsistence of the society. And the job of the Śudras created from the feet was to serve the rest. This can be taken as a metaphorical figure. Where all these social processes are one man. The body is the society and the various organs of the body are the divisions of the society which are formed on the basis of labour.

Elsewhere in Matsya Purāṇa , the word “Ekadehī ” has been used as a source of color.^[4] Where translators have used the two words ‘Brahamana’ and ‘Virata’. In other chapter it is said that there was only one caste in the age of Kṛtya which is known as the golden age. But in the Tretāyuga , four parts of caste can be noticed. These four divisions were Brahmins, Kṣatriyas, Vaiśyas and Śudras . These four characters also had different functions. The duty of the Brahmins was Yajña , the Ksatriyas ’ duty was started the Yajña , the Vaisyas ’ duty was Haviryajña and the Sudras ’ duty was sevāyajña .^[5] The Matsya Purāṇa describes Bāli as a founder for these for castes.^[6]