Socio-Cultural History of an Indian Caste

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About the Author C. DWARAKANATH GUPTA (b. 1945) did his Postgraduate degree in Sociology from Agra University. Later he obtained M.Phil., and Ph.D. degrees from Sri Venkateswara University, Tirupathi. Besides having teaching experience for more than 24 years he has authored the under- graduate Sociology course material for the School of Correspondence Courses, Andhra University, Waltair and also for the Kakatiya University of Warangal. In addition he has published a few research papers in journals. He has also authored 'Social Demography', 'Social Change and Planning' Textbook for Telugu Akademy meant for the undergraduate students. At present he is writing a text book on "Rural and Ur- ban Sociology for Graduate Students of Andhra University. The present publication entitled "Socio Cultural History of an Indian Caste" is his latest work. He is shortly publishing an- other book on Socio-Economic aspects of Vysyas of Indian at large in the regional language-Telugu.

Introduction Caste system is a unique institution in India. Many read a kind of caste structure in the Rigveda, as the Purusha Sukta which describes the origin of the four Varnas supports this view. The Indo-Aryans used for certain groups the favourite word "Varna" or colour. Thus they spoke of the "Dasa -Varna". Rig-Vedic literature stresses the difference between the "Arya" and the "Dasa" not only in their speech, religious practices and physical features but also in their "Varna" or colour. The three classes "Brahma", "Kshatra" and "Vis" are frequently mentioned in the Rig-Veda. The name of the fourth class, the "Sudra" occurs only once in the Rig-Veda. The first two classes, "Brahma" and "Kshatra" represented broadly the two professions of the poet-priest and warrior-chief. "Vis" comprised all the common people. The 'Sudra' class represented the domestic servants.' According to the purusha-sukta, the four classes of people show four types of temperaments which form the basis for the division of society into four distinct groups, the Brahmins, Kshatriyas, Vysyas and Sudras. The Brahmin is a man of intellect, and he comes from the mouth of Lord Brahma, therefore he studies and teaches the Vedas. The Kshatriya comes from the arms of Brahma and he serves the state, wields the sceptre of power in defence of the society from external danger and internal disorder and carries on public administration. The Vysya, coming from the thighs of the Lord Brahma, is a man of desire, he is the pillar of the social structure and attends to the material needs of the community. The fourth group, Sudras, comes from the feet of the Lord. He is psychologically, an undefined type of personality and is swayed by the impulses of the moment."

In Ward's view, castes exists in all countries which have undergone a continual struggle between different races in the course of their history. In support of this view he cites the evidence from the forms of social organisation in Greece, Rome, Polynesia and other countries. Though caste system is found in India, ancient and modern, the elements of it are found in various parts of the world, as among the present day Massai, the Somali of East Horn, the Polynesians and the Burmese. Nor were the traces of it absent in ancient Egypt, Japan, Rome and even in modern Europe and America where the dealings with the Jews and Negroes tended to create a caste division of society.

The present caste system is the product of historical evolution. Its roots can be traced back to the Varna Vyavastha. The caste system was born out of the form of Varnas, although there was much opposition from time to time. As a result of the struggle between the Buddhist Movement and Sutra reaction, the caste system became stronger. The Varnas were determined on the basis of birth but not on worth. Dharma Sutra and Smritis like Manu, Goutama, Yagnavalkya, Vishnu, Vasista, Narada etc., were opposed to establish a classless society for self interest. The system was strengthened during the Muslim and British periods of history.