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M. V. Patwardhan
I
Ksatriya, Vaiya and Sfidra is known as ' Varna ' These four Varnas
are again divided into two groups. The Brhmana, the Ksatriya and
the Vaiya are grouped together and are called " Dvijas " or " Traivaruikas They are taken to be of white colour. The dras are kept
separate and are considered to be black in colour. The word " Varna "
and " Jti " are treated as synonymous. The word " Varna " up to this
time is always paraphrased as colour. The whole theory is as follows.
The Aryans were not the original inhabitants of India. They resided
somewhere in the region to the north of India. They, as a race, were
white in colour and had particular types of head and nose measurements. They came from the north and invaded the Indian continent.
At that time the aboriginal inhabitants of India were Dravidians. They,
as race, were black in colour and had their own particular types of
head and nose measurements. There were wars between the white
not races but language groups. Hence to get over the difficulty
name of Dravidians was dropped and in its place the name Austral
distinct black race, was substituted to give it the semblance of a
theory. In support of this theory it is pointed out that the wor
Brhmana, Ksatriya, Vaiya and Sdra collectively are not found i
ancient portions of Rgveda but are only found in the tenth chap
the society into four Varnas of Brhmana, Ksatriya, Vaiya and tdra
must have been effected at a very late period after the entry of th
Sryans into the Indian continent. The main obvious objections against
this racial theory of the origin of the word Var^a are, as follows : -
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Vaiya do occur there. For instance, the Brhmana as a class is mentioned in Rgveda 7, 103-7 ; 7, 103-8 ; 10, 16-6 ; 10, 71-8 ; Ksatriya in
Rgveda 4, 42-1 ; 10, 109-3 ; 7, 64-2 ; 8, 25-8 ; 8, 67-1 ; Atharvaveda 5,
17-3 ; as Rjanya it occurs in Atharvaveda 5, 17-9 ; Vaiya is mentioned
as such only in Purusaskta ( Rg. 10, 90 ) but as Vi. it occurs in many
places in Rgveda ( Rg. 3, 5-3 ; 3, 6-3 ; 3, 11-5 ; 4, 6-7 ; etc ). Brhmana
Sryans migrated from the north, it divided into two groups. One
group came to India while the other went to Persia and settled there.
They both had a common stock of knowledge. Now, if the above theory
about thie word Varna is correct; then the word Varna and the different
found in the ancient books of the Prsis. But this is not so. Words of
similar nature and meaning do occur in the Avest. They are Athrav
( Brhmana ), Ratha-est ( Ksatriya ), Vstro-Ksuyns ( Vaiya ) and
etc. but never as colour. This means that the Aryans, long before they
entered India, were aware of the word Varna and of the division of the
society into Brhmana, Ksatriya, Vaiya and dra. The theory, about
the meaning of the word Varna as colour, therefore, seems to be not
very correct.
(3) In the same way, in ancient Greece also, the society was
divided into four classes like those of the Hindu society. " And it is
commonly held that the Greeks were a branch of that Aryan stock
called Indo Europeans ' which at very early times, in different detach-
ments, come from the east and spread over Europe Ionians were
distributed into four tribes. This division existed in Attica from the
earliest times and lasted in full vigour down to the- great revolution of
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( Rgveda ; 1, 51-8 ; 1, 175-8 ; 6, 14-3 ; etc ) ; as 'aiva/ ( Rgveda ; 1, 1173 ) ; as ' adeva, ' ( Rgveda ; 10, 38-3 ) ; as ayajyu, ' ( Rgveda ; 7, 6-3 ) ; as
(Rgveda; 5,29-10; 7,6-3); as { ans, ' noseless or flat-nosed (MaxMller ), or persons not able to pronounce properly, ( Syana ) and
' mrdhravc, ' ( Rgveda ; 5, 29-10 ). These Rgvedic epithets of Dasyus
are very important, as will be seen later, they are the criteria by which
(Rgveda; 6, 22-10).
clearly indicates that the word ' Varna ' was used to mean both class and
colour even in Rgveda.
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tion or the tradition with which one starts the description of the society
and without which no society can exist. " The society shall have to be
divided into four classes of Brhmana, Ksatriya, Vaiya and idra a$
without this assumption social construction is impossible. The division
is of a natural or divine origin.
( B ) A scientific explanation, also, can be given as to why a society
must divide into four parts if it is at all to function or to act with a
particular aim as its goal.
Chart I
(A)
<B)
m- P"*'
- i ^>-A
- - -
'H' Atom
<c>
'
(D)
'
ss
Lf
5
Annale!
Part
B#
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( c ) L divides into two parts ; ( 1 ) An active limb which transmits the force from the point where apparently the force is applied, to
the centre of gravity of object or the point where the force is actually
applied ; - Li - ; ( 2 ) A strong limb which transmits the force from
the centre of gravity or the point where the force is actually applied, to
the point where action actually takes place. - La ( M. V. Patwardhan,
The Mirage of a Classless Society ; page 143 ). ( Chart I ; Fig. C ).
(d) An atom is the smallest functioning unit and it confirms to
the above rule. It has a nucleus in the centre, which consists of protons
#nd neutrons while electrons are moving in different orbits around this
or is made to function.
The limb is the passive unit as it passively carries out the action.
co-ordinate its actions and hence is able to live. With the unit of activity
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( i ) In a functioning social system the S - Li - L2 - A are the Brhmana or the intellectual unit, the Vaiya, or the active commercial unit,
the Ksatriya or the unit of strength, and the dra or, the passive unit.
It is for this reason that every functioning social system or a social unit
with a particular aim as its goal, however big or small it may be, has to
divide into four parts of Brhmana, Ksatriya, Vaiya and dra auto-
not exist, the society is no longer a social system but an inactive gathered mass of humanity. As soon as it begins to function or to act with a
particular common aim as its goal, it becomes a society or a social system
and then it must divide into four classes of Brhmana, Ksatriya, Vaiya
and idra without which no action is possible.
All these classes must be present in a functioning social unit however small or big it may be. This division is automatic and is a Law of
contrary. In short, the division of the society into four classes, as soon
as it begins to function, has a divine origin.
known society, therefore, in this world past, present, civilized or backwards, literate or preliterate has to divide naturally and automatically
into these four parts of Brhmana, Ksatriya, Vaiya and dra whether
of Nature. " Varnas, " therefore, -are the automatic four divisions into
167-175 ).
(E) In the Vedic and other ancient religious literature there are
passages which support the assumption that "Varna" is a universal
law of nature and means the four classes of Brhmana, Ksatriya, Vaiya
and udra of divine origin.
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(c) White Yajurveda, Vjasaneyi Samhit ( 14, 28-29-30) describes the creation of Brhmana, Ksatriya, Vaiya and idra together with
the creation of other Gods indicating, thereby, that they are of divine
origin.
(e) In Manusmrti, the description of the divisions of the Brhmana, Ksatriya, Vaiya and dra is given before creation of Virt i. e.
the form of God from which the objects of the whole universe are created.
This means that this division is a universal law and not confined to the
social system of human beings only. . If it would have been so, it ought
and dra and these four classes are always described as of divine
origin.
(i) The most important evidence is that the new meaning of the
word " Varna " is sanctioned by the science of Mlmms, one of the main
branches of the Hindu philosophy which has fixed rules for defining the
various words of the Hindu scriptures.
material relations and relata. The relations unite the relata. Belata
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Manu asserts that there are four Varnas only, not more nor less. (Manusmrti ; X, 4. ).
The Varnas are first divided into two groups, or compartments the
standard for separation being the inherent intellectual capacity of the
learn and recite holy Vedas, are known as Dvijas or Traivarnikas. Those
persons, who do not possess the intelligence to learn and recite the holy
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( Srama '
Dvija Sdra
i
i
i
i
Brhmana Ksatriya Vaiya
recite
Arama.
Vedas.
Brh
ness, abstention
from anger.
activity. animals,
commerce,
trade.
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bles. But it must be made clear that this social barrier, originally did
not prevent them from freely mixing with the general population. The
stigma of Untouchability did not originally exist. It was a later crea-
tion.
But this separation of the society into two parts of Varnas and
Avarnas is not the pecularity of the Hindu society only. Every social
system has to divide into these two parts. When a social unit separates
from the general population to carry out a particular purpose, it has to
maintain its separateness from the general population by creating a
barrier of rules for admission for preventing the rest of the population
from mixing with them. This, therefore, is a universal law and not
confined to Hindu society only.
the Avarna or the fifth group as soon as it starts its function. In this
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executed.
Thus any and every functioning social unit, however big or small
Jtis, like Varnas, are divided into Dvijtis and dras, the distinguishing quality between the two is the same, i. e. the ability to recite
the Vedas.
Varnas are, therefore, the creations of the law of Nature while Jtis
are intentionally created by human beings.
The division of the A varnas or the Fifth Caste of the Untouchables
also automatically comes into existence of those persons who are not
willing to take part in the social ideal.
Every society, in this world, if it is to function properly, smoothly
and peacefully, shall have to divide into the five classes of Brhmana,
Ksatriya, Vaiya, dra and Avarna. This is, therefore, one of the
greatest social inventions and achievements of Manu. Unless this
existing social Natural Inequality is taken into consideration and
appropriate steps are taken to eliminate this Natural Inequality, honest
democracy cannot come into real existence,
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II. " A History of Greece from the earliest times to the Roman
Conquest". Sir William Smith, John Murray,
London, 1900.
VI. " The Laws of Manu The Sacred Books of the East, Vol.
XXV ; G. Bhler, Clarendon Press, Oxford, 1886.
0 [AquU, B. , & 1 1
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