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THE FOUR STAGES of LIFE) ------The Āryan Society Was Divided Into Four Classes (Varnas) and the Life of the Individual Āryan Was Divided Into Four Stages

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THE FOUR STAGES of LIFE) ------The Āryan Society Was Divided Into Four Classes (Varnas) and the Life of the Individual Āryan Was Divided Into Four Stages Master of Arts in Sanskrit (MASK) SK-08 ANCIENT INDIAN HISTORY AND CULTURE Block -III Varna and Asrama System UNIT- 1 VARNA SYSTEM: GENESIS AND GROWTH UNIT-2 ASRAMA SYSTEM UNIT-3 SIXTEEN SAMSKARAS UNIT-4 SIXTEEN SAMSKARAS MASK PROGRAMME EXPERTS COMMITTEE Prof. Prafulla Kumar Mishra, Former Vice-Chancellor, North Odisha University Prof. Raghunath Panda , Retd. Prof, Utkal University Prof. Gopal Krishna Dash, Retd. Prof. , Utkal University Dr. Madhusudan Mishra, Controller of Exams , Sri Jagannath Sanskrit University, Puri Dr. Harmohan Mishra , Reader ( Retd.) Dr. Kadambini Dash , Reader in Sanskrit, SB Women’s College, Dr. Debabrata Mohapatra , Sr . Lect. In Sanskrit, Emartidevi Women’s College,Cuttack Dr. Nibedita Pati, Lecturer in Sanskrit , S.B Women’s College CONVENOR Dr. Dillip Kumar Nayak , Reader in Odia , Former Officer In Charge, Regional Centre, B.J.B Auto. College Bhubaneswar COURSE WRITER Dr. Falguni Mahanandia (Retd.), Associate Professor in Sanskrit, Rajendra Auto. College, Balangir COURSE EDITOR Dr. Sareeta Pujari , Senior Academic Consultant, OSOU , Sambalpur PROGRAMME COORDINATOR Dr. Sareeta Pujari , Senior Academic Consultant, OSOU , Sambalpur Mr. Pratap Kumar Meher , Academic Consultant , Sanskrit , OSOU, Sambalpur MATERIAL PRODUCTION Dr. Manas Ranjan Pujari Registrar Odisha State Open University, Sambalpur (CC) OSOU, 2020. Varna and Asrama System is made available under a Creative Commons Attribution-ShareAlike 4.0 http://creativecommons.org/licences/by-sa/4.0 Printed by : UNIT – I: VARNA SYSTEM: GENESIS AND GROWTH 1.1 Learning objectives 1.2 A general Introduction on Varna System. 1.3 Background of the unit. 1.4 Varna system: Genesis and Growth 1.4.1. – Varnashrama Dharma 1.4.2. – Origin of Varna system 1.4.3. – Historial Development of Varna system 1.4.4. – Duties of Varnas 1.4.5. – Self-check questions 1.5 Abbreviations 1.6 Bibliography and materials recommended for further study. 1.7 Model questions ----------------------------------------------------------------------------------- 1.1 LEARNING OBJECTIVES. ----------------------------------------------------------------------------------- After going through the unit, a student will be able to – 1. Define the structure of Varna in the ancient India. 2. Explain the relationship between Varna structure and Ashrama structure. 3. know the position of different Varnas in the social order ----------------------------------------------------------------------------------- 1.2 INTRODUCTION ON VARNA SYSTEM ----------------------------------------------------------------------------------- In ancient Indian society the fair-skinned Aryan invaders were marked out from their dark skinned rivals (termed as Dasa, Dasyu or Shudra). In the Aryan society men of kingly family (Kshatriya) and the Odisha State Open University, Sambalpur 1 descendants of priests (Brahmanas) were clearly distinguished from the common free men, the Vaisya. The four divisions namely – the Brahmana, the Kshatriya, the Vaisya and the Shudra are mentioned in the Purusasukta later on. But in the Hymns of the Rigveda there is little trace of the rigid restriction typical of Varnas. There was no taboo on inter-marriage, change of occupation or communality. People could change their occupation according to their needs or talents. The heredity of profession was not yet a recognized principle. There was no restriction on the taking of food cooked by the Shudras. People dined freely with each other. There is no evidence of impurity communicated by the touch or contact of inferior people, as seen today. ----------------------------------------------------------------------------------- 1.3 BACKGROUND OF THE UNIT ----------------------------------------------------------------------------------- The Aryans who entered India are known as Indo-Aryans. In contrast to the then inhabitants of India, the Aryans were fair-skinned people with long heads, straight noses, well-developed foreheads and high facial angle. Their migration into India was gradual. They came to India as peaceful emigrants with their cattle, families, household goods and gods. They had conflict with the people living in fortified areas (puras and durgas) under their own kings. The pre- Aryan inhabitants were completely conquered by the Aryans who intermixed with the original people. The Brahmana rishis played an important role in the expansion of Aryan culture. The Kshatriya conquerors followed them. The Aryan rishis mixed with the aboriginal and made them cultured and civilized. The social structure of the Varna system was developed gradually. Odisha State Open University, Sambalpur 2 1.4 VARNA SYSTEM --------------------------------------------------------------------------------------- 1.4.1 – VARNASHRAMA DHARMA ----------------------------------------------------------------------------------- In ancient India ‘The Dharma of class and stage of life’ (Varnashrama dharma) was prevalent. It implies that Dharma is not the same for all. There is a common Dharma, a general norm of conduct to be followed by all equally. But there is also a Dharma assigned to each class and to each stage in the life of an individual. Professor A.L.Basham says – “Men are not the same, and that there is a hierarchy of classes, each with its separate duties and distinctive way of life, is one of the most striking features of ancient Indian sociology.” Starting from the study of the Rigveda to the present literature the application of the word Varna is different. It is derived from the root (Oeeleg) Je= (JejCes) – to choose with the suffix (Òel³e³e) Ie_ed and the root (Oeeleg) JeCe& (JeCe&ves) – to colour or to describe with the suffix (Òel³e³e) Ie_ed. Applied in the form of noun it indicates colour (jbie), beauty (meewvo³e&), syllable (De#ej), vowel (mJej), fame (³eMe) and praise (ÒeMebmee). In the form of verb it implies to colour or to describe. The word Varna relates to the Aryan and Dasa class or the four Varnas, in the society. Here the Varna system denotes the Brahmana, the Kshatriya, the Vaishya and the Shudra. In ancient India the Varna was based on attribute, personality, actions and family. But in course of time, it became a designation (GHeeefOe) only. Odisha State Open University, Sambalpur 3 ---------------------------------------------------------------------------------- 1.4.2 – ORIGIN OF VARNA SYSTEM ----------------------------------------------------------------------------------- In India the proof regarding the origin of Varna system is not available. The sociologists put some theories regarding its origin which are based on Puranas, religion or history as mentioned below. Purushasukta Theory: The mention of this theory is available in the latter hymn known as ‘Purushasukta’ of the Rigveda. In a healthy body all limbs are important. Yet some parts are more essential. In the society also there are four orders. These are called Brahmana, Kshatriya, Vaishya and Shudra. The society is thought of as Virat Purusha by the Rigvedic sage. It is said that they have emerged from the mouth, arms, thighs and feet of the Purusha. ye´eïeCeesçm³ecegKeceemeerod Jeent jepev³e: ke=Àle: ~ Gª leom³e ³eodJewM³e: HeodY³eeb Metêesçpee³ele ~~ (Rigveda X-90) In the Rigveda, the word Varna is never applied to any of these classes. Literal translation of Vedas and particularly Purushasukta has created a lot of myths, misgivings and misunderstandings. This Sukta is entirely an imaginative piece of writing. It is not to mean that the Brahmana originated from the mouth of the Purusha, the Kshatriya from the arms, the Vaishya from the thighs and Shudras from the feet. The unique characteristic of Vedic language is highly metaphorical and symbolic and capable of multiple interpretation. Purushasukta is an analogy between four limbs of the body and the four Varnas i.e. Brahmana, Kshatriya, Vaishya and Shudra – who as providers of knowledge, protection, wealth and service respectively. Odisha State Open University, Sambalpur 4 Through mutual co-operation and co-existence, the aim of Vedic social stratifications is to make the entire society happy, complete and perfect. Guna & Karma Theory: This theory is mentioned in the sacred book Srimad Bhagavad Gita (®eelegJe&C³eb ce³ee me=äb iegCekeÀce&efJeYeeieMe: - 4/13). According to this theory the feminine principle called Prakriti joins with the male matter called Purusha. The union of Prakriti and Purusha forms three basic materials called gunas. These are sattvaguna, rajoguna and tamoguna. The sattvaguna is a white substance, generates goodness and joy and inspires all noble virtues and action. The rajoguna is red, produces egoism, selfishness, violence, jealousy and ambition. The tamoguna is black, engenders stupidity, laziness, fear and all sorts of base behaviour. The sattvaguna may be treated as symbolic of purity while, the tamoguna as symbolic of impurity. The proportion of guna in each Varna is maintained through the life style, diet, marriage pattern. Colour Theory : In the Mahabharat, each Varna is associated with a particular colour – Brahmana with white, Kshatriya with red, Vaishya with yellow, and Shudra with black ( ye´eïeCeeveeb leg efmeleesJeCe&: #eef$e³eeCebe leg ueesefnle: ~ JewM³eeveeb HeerlekeÀes JeCe& MetêeCeeceefmelemleLee ~~-(12/188/5) It was believed that each Varna could maintain its purity and its colour by avoiding marriages between people belonging to different Varnas. The Varna, which was able to retain its purity and colour, gained social prestige. Odisha State Open University, Sambalpur 5 But
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