Although the class system is now legally abolished, it is interesting to examine the origins of this system. The caste system, referred to as “Varne” in Hindu terminology, literally translates to a system or class of people. Historical accounts suggest that when the Aryans conquered the land that is now India, they encountered the local customs and habits known as “Dase” or “Dasyu.” However, unlike other dominant groups in human societies that typically destroyed existing customs, the Aryans absorbed these local practices while assigning them a lower, yet distinct status within their community. Consequently, not only did native people adopt these customs, but several ruling groups also implemented and respected them.
The first distinction that arose in Aryan society was based on the differences between pure Aryans and non-Aryans, who were considered mixed-race descendants from various ethnic groups. Initially, this distinction was racial and familial; the white Aryans feared the black clans and, when they allowed them into their society, these individuals were often relegated to the roles of servants and slaves without rights to participate in religious ceremonies. However, as their colonies expanded and numerous governments formed, industrial and class competition began to emerge among the Aryans. This led to the emergence of two privileged classes: 1. Religious Leaders 2. Warriors
These two classes formed the basis of their societal structure. As the community became more diverse and intertwined, the need for a working class also arose. This meant some engaged in religious duties, some in warfare, some in agriculture, and others in menial tasks. Importantly, this system was not unique to Hindus; similar social hierarchies were also present among the ancient Egyptians, Israelites, and Iranians. As a result, professions became hereditary, and each profession became monopolized by a particular social class (Khodayar Mohibi, Bita: 38 and Smith, 2007: 96). For example, the son of a king would inherit lordship, while the son of a slave would become a servant.
The class system, or the four primary classes that formed the basis of Indian society, is not exclusive to Hindu civilization and has appeared in various forms across many ancient cultures worldwide. In medieval Europe, for instance, the class system was represented through feudalism—a separation of religious and secular powers. The feudal society was structured like a pyramid, with the king at the apex, followed by princes and warrior lords at lower levels. The only power that effectively countered the monarchy was the influence of the Pope and the Church. During this timeframe, kings achieved their status through religious ceremonies, thus being regarded as both holy figures and sons of the Church.
In Hindu society, the religious classes and clergy are referred to as “Varna” and “Jati.” The term “varna” primarily means color. This concept reflects the qualities that determine an individual’s inner essence and delineate them from other classes. Another interpretation pertains to the social class associated with birth; an individual’s ancestral legacy plays a crucial role in shaping their moral qualities and inherent talents. Birth is seen as a point of distinction based on traits that are part of their heritage, as well as qualities passed down through lineage.
Thus, it can be said that the term “Jati” consists of two components: an individual possesses intrinsic characteristics that determine their roles. Just as all creatures, including humans, fit within a specific and orderly system, individuals within the same environment and community are not homogeneous. Instead, they differ based on personal traits and ancestral legacies, each created for unique tasks for which they possess natural aptitude. This understanding lays the foundation for societal organization, with individuals assigned roles according to their inherent abilities and dignity. In doing so, divine order is respected, leading to harmony among different members of society. This notion of interconnectedness can be summarized in the words of Saadi:
“Humans are parts of one body, who are one gem in creation. If one part is in pain, the other parts will be also in pain.”
Thus, everyone is connected and serves as a necessary component of the whole, fulfilling their roles according to their true nature to maintain the universe’s balance and system.
Theoretically, the class system is seen as a divine and natural necessity. The sacred texts of Hinduism frequently refer to it. The Rig Veda, one of the most significant texts in Hinduism, describes the four classes as follows: “The mouth of a great man became the Brahmin; his arms transformed into the Kshatriyas; his thighs formed the Vaishyas; and his feet became the Shudras.”
According to this interpretation of the Rig Veda, the four classes are: – Brahmins: Clerics and monks specializing in religious rites and sacrifices, occupying the highest status in society. – Kshatriyas: The warrior and ruling class, consisting of kings, governors, and commanders from noble families whose ancestors led the armies against local tribes. – Vaishyas: The merchant class comprising capitalists and landowners. – Shudras: Workers, farmers, and those engaged in menial tasks within society.
These Shudras served the upper classes, remaining in servitude across generations.
Brahmins, as the scholars and intellectuals of society, bear the responsibility of preserving the Hindu religion, which has been transmitted through generations with remarkable accuracy. According to McDonnell, “During the 2500 years of its compilation, the texts of the Rig Veda have been passed down to future generations with such precision that none of the world’s religions can claim such accuracy and dedication.” The Mahabharata comments on the privileged classes, stating that “Brahmins must embody a collection of moral and spiritual virtues. Such qualities, along with ancestral heritage, cannot solely define one as a Brahmin. Only those who possess these moral virtues and attain a higher state may be called Brahmin”.
Contrary to popular belief, the true Brahmin is not a colonialist or idle figure enjoying social advantage over others; rather, their life is devoted to upholding religious duties and teachings. Thus, a genuine Brahmin’s life consists of lifelong sacrifice and renunciation.
The Kshatriyas, as the rulers and warriors, have a primary duty to uphold divine honor and manage worldly affairs according to Vedic principles. While Brahmins remain detached from material concerns, Kshatriyas wield worldly power and serve as protectors of the social structure, analogous to the feudal lords of the West, obedient to religious authority and seeking its aid to uphold law and order.
These three privileged groups—Brahmins, Kshatriyas, and Vaishyas—are considered noble; however, above them lies another class known as mystics, seekers, and those possessing innate intuition, primarily devoted to contemplation. At the bottom of this hierarchy are the Pariahs, individuals who exist outside the system.
In addition to these main classes, those prohibited from association were referred to as the “Najesha” (impure) class. These individuals typically breached societal rules and were rejected. For instance, the “Niyadis,” who were considered outcasts and often came from Brahmin backgrounds, would be excommunicated for refusing to comply with religious dictates. Over time, many Hindus, particularly Brahmins and Vaishyas, transitioned from consuming meat to adopting vegetarianism, influenced mainly by Jainism and Buddhism. Those who continued consuming beef or meat from forbidden animals were marginalized and excluded from societal interaction.
