INTRODUCTION
Dating back to the ancient Indian varnas and consecrated by Hinduism, the caste system has been the basis of the social structure of India since ancient times. Belonging to a particular caste was associated with the birth of a person and determined his status for his entire life.
The varno-caste system as a whole, precisely because of its rigid hierarchy, constituted the backbone of the social structure of India; unique in form, it not only turned out to be an effective alternative to a weak political administration (and perhaps vice versa: its uniqueness brought to life and determined the weakness of the state administration - why do you need a strong administrative system if there is no grassroots link, if the lower classes live on laws of self-regulating caste principles and communal norms?), but also successfully compensated for this weakness, although this kind of compensation did not contribute to the political stability of states in India.
VARNA, CASTES AND RELATIONSHIPS WITHIN THEIR SYSTEM
Class - varna - caste - one of the unresolved problems of Oriental studies. In the study of these problems, not the last place should be given to legal categories, without taking into account which it is impossible to understand and explain the emergence of classes and forms of dependence in ancient India.
The Brahmins were the “highest”, “pure” Varna. They were called avadhya - inviolable. The formation of the varna of the priestly elite of the Brahmins was facilitated by their monopolization at a certain stage historical development performing religious ceremonies, knowledge of Vedic hymns. At the same time, the Brahmins, who performed priestly functions and knew the sacred teachings, occupied the most honorable place in society. According to official ideas, the Brahmin is the highest of people. His occupation is the study of sacred books, participation in court and administration, the development of laws and regulations. Everything he sees belongs to him, he can "demand whatever he wants" (at least within the limits of the law). Observation of the change of seasons, river floods and other phenomena, observation, so necessary for the management of socio-economic life, was another function of the natives of this varna.
Against the background of general social mobility caused by the development of feudal relations, the position of the highest varna of the Brahmins underwent relatively few changes. The position of the Brahmins was determined by the increased role of Hinduism in connection with the feudalization of society, openly sanctifying social inequality, the power and privileges of the few and the lack of rights of the majority of people.
The second varna is the varna of kshatriyas, warriors, military and secular aristocracy, from its midst came kings, military leaders, dignitaries. According to the varna system, kshatriyas had to collect taxes from peasants and duties from merchants, traders and artisans.
A special military elite, the Kshatriyas, began to take shape in the process of conquest by the Aryans of the river valleys of Northern India. This category originally included only the Aryans, but in the process of assimilation of the conquered tribes, this varna was sometimes replenished with local leaders and heads of tribal groups, which, in particular, is indicated by the existence in ancient India of a special category of “vratya - kshatriyas” - i.e. kshatriyas by vow, not by birth. Here, therefore, both external and internal processes of the beginning decomposition of tribal society among the conquered and the conquerors closely interacted.
At the same time, tribal leaders and some foreign rulers were assimilated into Brahmin society as second-class kshatriyas, and in the post-Gupta era they were called Rajputs, and the place of a Rajput in their hierarchy depended on which tribe he came from.
In the Mauryan period, the kshatriyas, who concentrated military, political and economic power in their hands, began to refer mainly to those who belonged directly to the royal family and to the category of privileged mercenary warriors.
The isolation of the Kshatriyas among their fellow tribesmen - Vaishyas-commoners was facilitated by the idea that the Kshatriyas are the sovereign administrators of the wealth acquired by the war, including slave prisoners of war.
The name of the third varna - vaishya - comes from the word vish - people, tribe, settlement. This is the bulk of the working people, farmers, peasants, artisans and merchants - a true demos. Landless hired workers, representatives of the “untouchable” castes, worked on the farms of wealthy community members, who basically created a surplus product appropriated by various categories of exploiters, slaves. Vaishya most often, as a full-fledged communal landowner, could himself be an exploiter
The fourth varna was the Shudras. Among them are impoverished peasants who left the community, strangers, freed slaves, but slave labor did not play a significant role in the decisive sectors of the economy of Ancient India. Shudra could have a family, his children inherited property, the path to enrichment was not closed to him by any prohibition. And yet he is not free.
Shudra can be bought and sold. Even when released by his master, he is not released from the duty of service, "for they are born for him." He is the one "whose property can be taken away by the owner." In the eyes of the law, a sudra is impious, communication with him must be avoided, he is punished more severely, religious rites are forbidden to him. So, in the dharmasutras, the Shudras are excluded from participating in sacrifices, which become the prerogative of the highest varnas, they did not go through the rite of initiation - the "second birth", to which only free members of the community, called "twice born" - dvijati, were entitled.
In dharmashastras, in some cases, distinctions are made between slaves and sudras, between slaves and persons in the service, in others - these distinctions are absent. The word dasa (dasya) in the Laws of Manu means both a slave and a person in service. This was due to the fact that slavery in ancient India was one of the forms of dependence, but far from the only one. Numerous transitional social forms and intermediate social conditions were widely represented here (from the free, but incomplete, poorest strata of the population to slaves).
The processes of assimilation by the Aryans of numerous aboriginal tribes apparently played a significant role in the formation of the social stratum of the Shudras. These processes were undoubtedly influenced by social differentiation, the strengthening of property inequality within Aryan society itself. The poorest part of the population of the Aryan community also fell into the category of Shudras, those members who worked off their debts were in the service. In the Dharma Sutras, the Sudras are often contrasted with the Aryans. So, for example, Apastamba in one of his prescriptions speaks of the unworthy behavior of an Aryan if he cohabits with a Shudra woman, in another - if he cohabits with a non-Aryan woman, or with a woman of the black race. At the same time, some samhitas still mention rich shudras (these references disappear in the sutras), they talk about sin against the shudra and arya, there are praises for the shudras, as well as for the brahmins, kshatriyas and vaishyas. The inconsistency of the dharmashastra testimonies regarding the position of the Shudras and their social and legal status is a consequence of the heterogeneity of the Shudra varna. In the process of its becoming, a rich shudra could be a representative of a conquered tribe, while a shudra, attached to the religious rituals of the Aryans, is an impoverished Aryan. The further progressive development of ancient Indian society, the strengthening of property differentiation, leads to a certain leveling of the position of the Shudras - to the impoverishment of some and the loss of others of the religious and legal differences characteristic of the Aryans. Both of these ways of the formation of the Shudra varna led in antiquity to the emergence of slavish dependence.
The ancient Indian state arose as a slave-owning state, however, there is no clear opposition between free and slaves in law. Castes obscure the classes. This is expressed in the fact that collections of laws speak much more clearly about the relations between castes than between classes, since it is the division of society into castes that is proclaimed by ancient Indian legislation as the main division of people that has existed from eternity, and it is precisely the presentation of the rights and duties of castes that is the main content of ancient Indian collections of laws.
A sudra should not accumulate wealth, even if he has the opportunity to do so, since a sudra, acquiring wealth, oppresses the brahmins - this can be read in the "Laws of Manu". A sudra guest was allowed to give food only if he was doing some work in the host's house.
The heterogeneity of the Shudra varna is evidenced by the fact that, as the caste division intensified, outcast, “untouchable” castes, performing the most humiliating work, began to be attributed to the Shudras. The Laws of Manu mentions faces "contemptible even to the outcast." The "untouchable" castes were discriminated against both as Shudras and as "untouchables". The "untouchables" were forbidden to visit Hindu temples, common reservoirs, cremation sites, shops that were visited by members of other castes.
Kshatriyas and Brahmins began to distinguish themselves from the general population on the basis that they own cattle, grain, money, and slaves, but there were also poor Brahmins and Kshatriyas who did not differ in status from poor Vaishyas. As the higher varnas - Brahmins and Kshatriyas - consolidated, a special order of regular deductions from agricultural products developed. The tax went to the content of the Brahmins and Kshatriyas. People who were part of the three highest varnas were ritually separated from those who were part of the fourth varna.
The possibility of mixed marriages was limited. Dharmashastras establish clear religious and legal boundaries between Brahmins, Kshatriyas, Vaishyas and Shudras, based on numerous religious and ritual restrictions, prohibitions, and prescriptions. For each varna, its own dharma, the law of the way of life, was formulated. State administration remained under the jurisdiction of the first two varnas. Entire chapters of dharmashastras are devoted to strict regulation of people's behavior, their communication with each other, with representatives of the so-called "untouchable" castes, standing outside the varnas of Indian society, rituals of "cleansing" from "pollution" in such communication. The severity of punishment for committing certain crimes is determined in dharmashastras in strict accordance with belonging to one or another varna.
The twice-born were given the right to study the Vedas, while the fourth estate, the Shudras, were deprived of this right. The fate of these latter was the service of the three highest varnas, as slaves or hired workers.
Strengthening property differentiation in the second half of the 1st millennium BC more and more often began to manifest itself in the discrepancy between the varna status and the place actually occupied by a person in society. In the Laws of Manu, one can find mention of brahmins herding cattle, brahmin artisans, actors, servants, who are prescribed to be treated "as sudras."
People of lower varnas cannot testify against people of higher varnas. The testimonies of "slaves, relatives and children" are "unreliable", and therefore it is better not to resort to them. In case of disagreement between an excellent and a good witness, the testimony of an excellent one, etc., should prevail.
Later, due to the decline in the role of free community members in public life Vaishyas began to differ little from Shudras and the dividing line began to pass between the nobility - Brahmins and Kshatriyas, on the one hand, and the common people - Vaishyas and Shudras - on the other.
According to the Laws of Manu, Vaishyas and Shudras should not be allowed to deviate from their prescribed functions, otherwise chaos would reign in the world. Hence, in the ancient texts, the natural conclusion was drawn that the kshatriyas cannot prosper without the support of the brahmins, and the brahmins cannot prosper without the support of the kshatriyas. Only in alliance with each other can they succeed and rule the world.
Thus, within each varna, social inequality developed, a division into exploited and exploiters, but caste, communal, large-family boundaries, sealed by law, religion, held back their merging into a single class community. This created a special diversity of the estate-class social structure of Ancient India.
The weakening of the varna isolation of the entire system as a whole and attempts to strengthen the varna partitions in the later dharmashastras were the result of a restructuring of the estate-class division of early medieval society in India. In this restructuring, a new developing social form, the caste, occupied not the last place. In one of the later chapters of the "Laws of Manu" 61 castes are mentioned, and in the "Brahmavaivarta Purana" - more than a hundred. According to some authors, all these were mainly tribes turned into castes.
The problem of the emergence of castes is also one of the debatable problems of Oriental studies. At present, it can be considered established that varna as a social institution is of much earlier origin than the caste.
The heterogeneity of the castes greatly complicates the clarification of the question of their origin. Castes are ethnic groups(for example, backward tribes included in the “untouchables”), and clans of conquering warriors (Rajput tribes), and professional groups, and religious sects, communities. Regardless of their original origin, castes, as feudal relations developed, “lined up” in the hierarchy of Hindu society in accordance with their position in the socio-economic structure of feudal society. The last, the lowest group of "untouchable" castes, included farmers and servants of the community, deprived of any property rights, who were in a semi-slavish, semi-serf dependence on full-fledged community members. The “untouchable”, most likely a non-communist, becomes the main object of exploitation. In domestic literature, L. B. Alaev convincingly proved that the rent-payer-community member himself was often a petty feudal exploiter, that land plots were cultivated by “untouchables”, non-communal members and non-communal peasantry. Untouchability arises along with the caste division of society, as the relations of exploitation expand as a result of the violent suppression of the uprisings of the Shudras - slaves, the subjugation of backward tribes, etc. It also contains numerous instructions on the most humiliating religious, ritual, everyday restrictions applied to them.
This double hierarchy is reflected in Hindu law. Belonging to a varna still determines the sum of the rights and obligations of an individual in society and the state. The caste hierarchy was associated mainly with the norms of marriage and family law. The "untouchable" castes were actually outside the scope of Hindu law. The norms of this law affected them only to the extent that they limited their legal capacity.
Ancient India, with its economic and national fragmentation, with its closed communities isolated from each other, is characterized by social amorphism, impersonality, "non-manifestation" of the ordinary person, the unconditional power of the community, the caste over the person, which was so deep and constant that it was part of the usual human psychology, and therefore was not always even realized by him.
CONCLUSIONS
Having studied the system of varnas and castes on the basis of legal monuments that give bright picture that prevailed in ancient Indian society, one can summarize and draw some generalizing conclusions.
Inequality, fixed by law, was characteristic of many peoples of antiquity, but such a complete one, as in India, was, perhaps, nowhere. It was the best way in the historical conditions of that time to legitimize the class domination of the Brahmins and Kshatriyas.
The process of such a specific social stratification of ancient Indian society began in the depths of disparate tribal communities. As a result of the decomposition of tribal relations, stronger and more influential clans emerged, which concentrated in their hands the public functions of administration, military protection, and priestly duties. This led to the development of social and property inequality, slavery, to the transformation of the tribal elite into a tribal aristocracy. Contributed to the development of social inequality and war, during which relations of dependence, subordination arose between individual tribes and communities.
At a certain stage in the development of ancient Indian society, as the process of division of labor and inequality deepened, a new, caste division began to take shape. Separate groups of people with the hereditary nature of their activities, formed according to professional, tribal, religious and other characteristics, became castes. Caste division in India exists at the present time, along with the traditional division into four varnas.
This civilizational feature of Ancient India is associated with a number of historical reasons, the most important of which consisted in the varno-caste system and the fortress of the community organization. A rigid caste system with a once and for all definite place of a person in it, with caste conformism, strict adherence, observance of religious and moral principles of human behavior was a kind of alternative to a coercive nature state power. Undoubtedly, this was facilitated by the isolation, autonomy of the Indian community with its subsistence economy, with patriarchal patronage inter-caste relationships of the agricultural part of the community with its artisans, servants, called "jajmani" ..
With the final formation of the slave-owning state, the division of all free people into four varnas was declared to be the eternally existing order and consecrated by religion. Thus, the varna borders do not lose their significance, moreover, the protection of these borders passes to the state power.
LIST OF LITERATURE USED IN WRITING THE SUMMARY
The literature was taken from the website of the Russian Internet University for the Humanities, at www.vusnet.ru
1. Vasiliev L.S. History of the Religions of the East.
2. Vasiliev L.S. History of the East. T.1.
FACULTY OF LAW
DEPARTMENT OF HISTORY AND THEORY
STATES AND RIGHTS
Course work
"Varnas and castes of ancient India"
MOSCOW 1999
Introduction ............................... page 3
Varnas, castes, their relationships within this system ............................................. p. fourteen
Conclusion..............................page 30
List of references ................................................. page 33
Introduction.
Before proceeding directly to the consideration of the main issue of this work - the caste-var system - I consider it necessary, if possible, to dwell in more detail on some features of the formation and development of ancient Indian society and the state.
One of the most ancient civilizations, one might even say - one of the cradles of human civilization, developed more than four thousand years ago in the Indus Valley, with centers in Harappa and Mahenjo-Daro, but archaeological excavations made it possible to establish that even in the III millennium BC. e. there were large cities - centers of handicraft production, developed agriculture, trade, property stratification of the population. The Harappan culture of the Indus Valley, which existed several centuries earlier than the Indo-Aryan, did not have a significant impact on the historical destinies of the peoples of the Ganges Valley, with which the emergence of one of the original cultures that have retained their cultural values civilizations of the East. Sources do not provide reliable information about the class structure and political organization of the society of the Harappan civilization. However, the available evidence allows us to judge the social stratification of society and the decomposition of the primitive communal system. In the XVIII - XVII centuries. BC e. The Harappan civilization is in decline. Its centers are in decline. This was caused by internal phenomena .. The arrival of the Indo-Aryan tribes in the middle of the II millennium BC. e. completed the decline of the main Harappan centers.
Science, unfortunately, has scant historical information on this period in the history of Ancient India. Fully presented historical evidence the so-called Vedic period. Literary monuments of religious content have come down to us - the Vedas, which later became the sacred books of the Hindus, as well as works of folk epic. The Vedic period is marked by the formation of a class society and state, which some historians associate with the undulating penetration of Indo-Aryan tribes into the territory of India from the northwest for several centuries. Major achievements in the field of production led to the stratification of society. With increasing social inequality, the military leader of the tribe ( rajah), which was previously chosen by the assembly and could be replaced by it, increasingly towered over the tribe, subordinating the tribal government bodies to itself. For the position of Raja there is a struggle between representatives of noble and powerful families in the tribe. Over time, this position becomes hereditary. At first, popular assemblies continued to play an important role, exerting influence in the appointment of the king. Gradually, from an assembly of fellow tribesmen, they became an assembly of the nobility, close to the king. The decrease in the role of people's assemblies is associated with the strengthening of royal power.
The organs of the tribal administration are gradually turning into state organs. Occupation of the highest positions in the state administration was the privilege of the slave-owning nobility. The royal priest is gaining more and more importance ( purohita), who was also an astrologer, an adviser to the king. The tribal squad gradually developed into a permanent army led by a chief ( Senani , senapati). The people are taxed. So, bali, which used to be a voluntary offering to the leader of the tribe or a gift to God, turned into a mandatory and strictly fixed tax paid to the king through special officials. So, on the basis of tribal collectives, primitive public entities, usually small in territory, taking the form of monarchies, in which the dominant role was played by Brahmins, or oligarchic kshatriya republics in which political domination was exercised directly by the military force of the kshatriyas.
The Aryan conquests and wars contributed to the formation of state lands. One part of the lands of the conquered tribes, as the state power was strengthened and the state territory expanded, directly passed into the royal possessions ( sieves), where the labor of slaves and dependent tenants was used; the other - very early began to be transferred to the nobility, to the persons of the administrative apparatus in the form of service temporary awards, for "feeding". They acquired the right to collect taxes from communities, entire regions, villages of one or several households, and the communal elite exploited the labor of slaves and other incomplete residents of the community.
The emerging state reached its highest power in the 4th - 3rd centuries. BC e. under the Mauryan dynasty, which united almost the entire territory of Hindustan under its rule. The Magadh-Maurian era is regarded as a special milestone in the development of ancient Indian statehood. It was a period of major political events. The creation of a unified Indian state facilitated communication various peoples, the interaction of their cultures, the erasure of narrow tribal boundaries. During the Mauryan era, the foundations of many state institutions developed in the subsequent period. The most numerous and diverse historical information (with their general poverty and limited scientific value) refers precisely to the Magadho-Maurian period.
The Mauryan Empire reached its peak in the 3rd century BC. BC. during the reign of Ashoka, when a relatively centralized eastern monarchy was taking shape in India. Emperor Ashoka is a legendary figure. According to legend, Ashoka, the grandson of Chandragupta, did not glorify himself in his youth, but had such an intention - to imprint his name on the tablets of history. He thought for a long time how to do this, and finally decided that history especially well preserves in its annals pages written not with a pen, but with a sword, since blood does not fade in human memory as quickly as ink. Perhaps for this reason, the young ruler decided to start by including the neighboring state of Kalinga in his empire. The imperial troops defeated the neighbors, and in the evening his majesty personally came to the battlefield to admire the fruits of his victory. He saw thousands and thousands of corpses mixed with thousands of dying, bleeding people. This sight deeply shocked the emperor, and he began to think about the price that the greats of this world pay for their exorbitant vanity. After that, he began to engage in science and creative activities. This, by the way, glorified his name in history. But back to the Mauryan Empire.
Its borders stretched from Kashmir and the Himalayas in the north to Mysore in the south, from the regions of modern Afghanistan in the west to the Bay of Bengal in the east. The empire was formed not only as a result of wars, the conquest of a number of tribes and peoples, the establishment of vassal relations between Magadha and individual principalities, but also as a result of the so-called moral conquest - the spread of the religious and cultural influence of the developed regions of northeastern India to other parts of the country. The relative centralization in the empire rested not only on the military strength of the Mauryas, but also on their flexible policy of unifying the country. The motley composition of the empire included a number of semi-autonomous states that retained their governing bodies and customs.
In the Mauryan Empire - a complex political entity - the struggle of two tendencies did not stop: towards the establishment of an autocratic rule and towards separatism, fragmentation. Meanwhile, the Mauryan Empire was a conglomerate of tribes and peoples at different stages of development. Despite a strong army, a strong government apparatus, the Mauryas failed to maintain the unity of the state. India broke up into many state associations.
According to religious beliefs like in all countries ancient east, royal power was deified. However, the ancient Indian states, including the Mauryan state, cannot be regarded as theocratic monarchies. Ashoka called himself not a god, but "dear gods."
In ancient India, the concept of law as a set of independent norms governing public relations, was unknown. The daily life of the Indians was subject to rules established in norms that were more ethical than legal in nature. At the same time, these norms bore a bright imprint of religion. The norms that determine the behavior of people in their daily lives ( dharma), were contained in collections of religious-ritual and legal Brahmin compilations - dharmasutra And dharmashastra. The most famous dharmashastra in our literature is the "Laws of Manu" (they bear the name of the mythical god Manu). The exact time when these Laws were drawn up is not known. It is assumed that they appeared between the II century. BC e. and II century. n. e. Let us consider this monument in more detail, but without reference to specific chapters of the Laws, so to speak, in general terms.
The Laws of Manu consists of 2685 articles written in the form of couplets (slokas). A few articles, contained mainly in chapters VIII and IX, have a directly legal content (there are 12 chapters in the Laws in total). The main thing in the "Laws of Manu" is the consolidation of the existing varna system. Here the origin is described in detail according to the religious teachings of the varnas, the hereditary-professional nature of the varnas is indicated, the purpose of each varna, the privileges of the higher varnas are determined. A feature of the "Laws of Manu" is the religious coloring of all its provisions.
Hindu politico-religious concept of a "pious king" ( devaraji) ordered him to perform a special dharma. One of the main duties is the protection of citizens. "Protecting" the people, the king could force him to pay tax - bali. Along with the main tax, considered as a payment to the king for the protection of his subjects, there were numerous other requisitions in favor of the central government: trade duties, "fruit-bearing", etc. in all dharmashastrah unsuccessful appeals to kings to observe moderation in the collection of taxes.
The word "varna" is of Indian origin and means "color", "way", "essence".
In India, the result of the separation of the nobility and the priesthood was the formation of closed estates - varnas. The Varna system was the result of historical development and could have arisen only at a certain stage of it. All Hindu texts testify that at first the Aryans did not know the varnas, that they arose in strict accordance with the division by type of labor activity. Ancient legends, preserved in the Mahabharata, attribute the appearance of varnas to the ancient golden age, when "all people were free from worries", when merchants "did not sell goods by partial weight" and when virtue "never dried up."
As a result of the decomposition of the primitive communal system, in addition to classes, estates took shape. There were class differences in almost all countries of antiquity, but they took on a complete character precisely in India, thanks to the persistence and vitality of the remnants of tribal relations and the strength of the communal organization. Tribal associations were gradually included in a class society, but firmly held their old positions, contributing to the conservation social phenomena. The formation of estates took place under the direct influence of the characteristics of tribal relations, religious and ethnic differences, and the decisive factor in the formation of a formalized hierarchical system of varnas were the processes that took place in socio-economic development - this is the strengthening of social inequality.
The concentration of property corresponded more or less exactly to the varn division. The class principle determines the essence of the varna system. In the early Vedic period, there was a tripartite division in society - brahmins (priests), rajanya (nobility) and vish (simple people). This division was largely determined by occupation and position in society and had nothing to do with that caste system which developed later. In the Vedic age there were no traces of hereditary professions and caste endogamy, the people were a single whole.
In the transitional period, at the time of the creation of historical epics, there was a different understanding of the castes, called varnas. The caste of a person was determined by tribal affiliation (winners and losers), by occupation and by family origin. The economic sign is the type of activity, the profession has not yet crystallized enough, and although theoretically it is said about “dharma” - the duties of the four main groups (the argument of the “Bhagavad Gita” is based on this), in practice the boundaries of these “dharmas” were not observed so strictly. The transition from one varna to another, as well as mixed marriages, was prohibited. At the same time, the sources contain evidence that the partitions between the varnas were not insurmountable. There are many examples of this, presented in various scriptures in the form of stories about legendary characters who, by birth, belonged to one of the higher castes, but became famous for deeds inherent in another Varna. One of the numerous examples is the image of Drona, a Brahmin engaged in military affairs and instructing the Pandavas in the art of war (Mahabharata).
In the late Vedic period, differences between divisions in society began to grow. There was a doctrine of four varnas: Brahmins, Kshatriyas, Vaishyas and Shudras. The very first and earliest mention of varnas is contained in the Rigvedic hymn “Purushasukta”, which tells about the origin of varnas from parts of the body of the mythical divine primal being Purusha:
“... Vedic wisdom arose from the mouth of the virat-rupa, the universal form of the Lord. People who are inclined to study Vedic knowledge are called brahmanas; they rightfully play the role of mentors and spiritual teachers of all other classes in society.
Then, from the hands of the giant virat-rupa, the ability to protect arose, and with it the kshatriyas were born, who are called upon to protect society from thieves and criminals.
The source of the livelihood of all people, which is the production of grain and its distribution among the population, was born from the thighs of the universal form of the Lord. Merchants and farmers who are in charge of production and distribution in society are called vaishyas.
Then, in order to perfect the fulfillment of religious duties, service came from the feet of God. The feet of the Lord are the seat of the sudras, who please him with their service.”
Varna of the Brahmins (brahmana - "knowing the sacred doctrine") occupied the supreme position. This included representatives of the clans who performed priestly duties, and royal families. The mythical theory of their origin contributed to the establishment of the social superiority of the Brahmins over other members of society. Since the brahmins were created from the most "clean" part of the body of Brahma, the gods communicated with people through the mouth of the brahmins. The fate of people depends on God, and only brahmins can know God's will and influence it. They were given the exclusive right to perform sacrifices, basic rites, to acquaint people with the sacred scriptures. It was believed that they have reached the highest degree of perfection and have special qualities, and as a result, extraordinary power. Taking advantage of the fact that they were entrusted with the spiritual life of the people, the Brahmins sought to consolidate their privileged position in society, emphasizing their divine origin. In the ancient sacred books - shastras, prescriptions were included that emphasized the exclusivity of the Brahmins in comparison with other representatives of Indian society. Brahmins were exempted from duties, they themselves disposed of their property. Killing brahmins was the greatest sin.
The Mahabharata illustrates the brahmins in this way (book 1, Mokshadharma (Basic of Liberation), Discourse of Bhrigu and Bharadwaji, chapter 189):
“Who is sanctified, cleansed by the rites of birth and other sacraments,
Dedicated to the study of the Vedas, established in the six daily activities,
Who stands in purity, good manners, eating only the remnants of the victims, with whom the teacher is pleased,
Who is constant in vows, considers Truth as the highest, he is called a Brahmin.
Truth, benevolence, generosity, conscientiousness, compassion, fidelity,
Whoever shows asceticism is a brahmin - such is the tradition.
... Always involved in cleanliness, full of good manners,
He sympathizes with beings; such is the form of a brahmin."
The next according to the class hierarchy scheme was the Kshatriya varna (ksatruya - “endowed with power”), which included the military nobility. This varna had real power in Indian society, as it had material resources and military power in its hands. There are many facts that testify to the rivalry between the Kshatriya kings and the Brahmins for the claim to a privileged position in society.
Despite this, religion is widely used to strengthen the authority of the king, who heads the state. The priests taught that the king is a deity and that therefore all the orders of the king should be carried out as if they came directly from the god. The king was considered the earthly incarnation of the deity. In the laws of Manu, the king is called "the great deity in human form."
Large slave owners, aristocrats, who were part of the Kshatriya varna, enjoyed great influence in governing the country. So, in the laws of Apastamba it is indicated that "the legal occupations of the Kshatriyas differ from the legitimate occupations of the Brahmins in that the Kshatriyas participate in government and in military affairs." And according to the laws of Manu, the king had to appoint his ministers from among the "brave, experienced in military affairs, of noble birth and proven."
“Who is accustomed to the business that generates destruction, the study of the Vedas is involved,
Whoever rejoices in giving and receiving gifts is a kshatriya.”
The bulk of the community members formed the third varna - the vaishyas (vais "va - "endowed with property"). This varna consisted mainly of farmers and cattle breeders, as well as merchants and artisans. They were given the right to own land and were assigned an insignificant role in public administration. In particular, the coronation of kings took place with their indispensable participation. Vaishyas formed the basis on which the well-being of the Brahmins and Kshatriyas rested, they were the main taxable class. However, the vaishyas did not enjoy equal rights with these varnas and were not famous, the blood of priests and nobility did not flow in their veins.
“Whoever rejoices in trade, cattle breeding, agriculture, clean,
Involved in the study of the Vedas, he is called a Vaishya.
Later than the other three, the Shudra varna finally took shape. They were engaged in physical labor, their position was close to that of a slave, many restrictions on their rights were imposed on them. The Shudras did not have the right to participate in government, to hold responsible positions in the state apparatus, to participate in worship and sacrifices to the gods (the Shudras were allowed to perform home sacrifices and the rite of remembrance of the ancestors).
“Whoever is happy with any food, always does any work, unclean,
Abandoning the Vedas and morality, he is considered a sudra.
Since there is no mention of the Shudras in the early parts of the Rig Veda, this has given some scholars reason to consider them as natives subjugated by the Aryans. Thus, a point of view appeared about the superiority of the Aryans, the purity of their race, about the suppression by the Aryans of colored natives, who were turned into Shudras. The three highest varnas were considered "twice born", their representatives had the right to initiation (upanayana); Shudras were regarded as "once born" and were deprived of this right. Therefore, the Shudras were forbidden to participate in the cult, to study the sacred texts. Shudras, as a rule, were poor, economically dependent people, the lowest ranks of artisans, service personnel. Although the Shudras were not slaves, it is natural that they would fall into slavery at any moment. Gradually, the position of the Shudras changed, they were allowed to participate in the coronation of new kings, they were given the opportunity to delegate representatives to the royal council. But representatives of the upper classes sought to turn the varnas into a closed hereditary institution, prevented them from mixing with representatives of the lower groups and the latter from moving into the category of “twice-born”.
The fact that any society contains social groups that differ in the qualities of people, as well as the very qualities of people, indicates that they are a manifestation of the law of nature, established by the highest creator.
In the Bhagavad Gita (4.13) Krishna says:
"According to the three gunas (qualities) material nature and related activities I shared human society into four estates ... ".
Today, with the help of an article by Y. Parshikov (Yashomati-nandana dasa), we will try to carefully study the qualities and duties of each varna (estate), and also try to consider them from the point of view of the current situation in Kali Yuga society, when most people do not belong to any from these varnas.
Brahmins
Brahmins are the head of society. Brahman is not just someone who knows a lot or is very smart. Brahman is " one who has realized the Supreme Brahman", Krishna. Brahmins are very, very few. Almost none of the modern scientists, philosophers, teachers, etc. cannot be called brahmins. Rather, they are intellectual workers who do not even have the qualities of a sudra.
The natural qualities of a brahmana are these are peace of mind, self-control, austerity, cleanliness, contentment, forgiveness, simplicity, knowledge, mercy, truthfulness and undivided devotion to the Supreme Personality of Godhead. .
Studying, teaching others, worshiping Krishna and performing worship on behalf of others, distributing donations and accepting donations These are the natural activities of the Brahmins.
In emergency circumstances, as a temporary measure, a brahmin may support himself by farming, small independent business, paid lessons or consultations in any material disciplines, etc., but he will always refrain from the use of violence, as well as work under a labor agreement. He will always remain a "free philosopher" and the selfless nature of his service will always prevail.
The most important duty of a brahmana is always to remember Krishna. One can find enough people who are qualified to perform other activities, but simply remembering Krishna, never forgetting Him and reminding others of Him is the most difficult thing. Constantly in Krishna consciousness, a brahmana is naturally in the element of goodness, and therefore he has real knowledge and wisdom. He does not have to memorize a thousand shlokas or be able to solve differential equations. But he will intuitively know how to do the right thing in any life situation. Krishna will give him intelligence. Brahman will never depend on wages. His whole life is really devoted to the service of Krishna, so he can ask and receive donations. He will never agree to teach anyone for money, conduct paid cleansing rites or give advice. He does not need anything in return - he knows that Krishna will always take care of him, and his needs are minimal. His advice will always be to increase the Krishna consciousness of the person seeking him. This is the most valuable thing you can get. Therefore, it is quite natural that when addressing the brahmins, we should try to somehow thank them by giving something or making a donation from the bottom of our hearts.
On the other hand, since he is not interested in money, fame, or reputation, but only truth, he will never be led by the material desires of a person and give second-class blessings. Therefore, you should not approach a brahmin if you are not ready to accept any of his advice, and you should not give him recommendations as to how he should solve your problem. If you have doubts about his competence, then it is better not to seek advice - this way you will avoid disrespectful behavior.
In fact, the brahmin should act as a siksa guru, and his instructions should correspond to the conclusions of the siddhanta, i.e. the instructions of Srila Prabhupada and other acaryas. Brahmins are few and self-evident. These are devotees who are fully engaged in preaching, book distribution, teaching, Deity worship, and in addition have wonderful Vaishnava qualities: humility, patience, compassion, etc. Therefore, they are loved, appreciated and cared for in any community of devotees, and for ordinary people they are also very attractive due to their purity.
After several years of practicing Krsna consciousness, such devotees appear with themselves. So if the surrounding society, both devotees and nondevotees, accepts you as such, then you are a brahmana. This is the most accurate criterion.
In conclusion, a few words as to what is an insufficient criterion for accepting a person as a Brahmin.
Firstly, birth in a brahminical family. One must have the qualities of a brahmana and at least follow all the regulative principles. In India, one can often meet "Brahmins" who eat fish, smoke, or at least drink tea (there are quite a lot of the latter). Then, a person may be a Brahmin by caste, but not a Vaishnava. Also, a person may formally be a Vaishnava but actually be an impersonalist (like most Hindus) or belong to some deviant branch of an established sampradaya. Therefore, close association with such people should be avoided, although one should treat them with respect. The same, although on a more subtle level, also applies to relationships with brahmins belonging to other authoritative Vaishnava sampradayas and organizations.
Through Srila Prabhupada and his ISKCON, Krishna manifested the unique aspects of Gaudiya Vaishnava siddhanta that we will inevitably lose if we follow the instructions of devotees who are not fully followers of Srila Prabhupada and his ISKCON.
Similarly, in ISKCON, the presence of a second initiation does not necessarily indicate the varna of a brahmin. First, the second initiation is usually given somewhat "upfront" and it often takes some time before one attains nishtha or becomes established in devotional service. There may be "accidents" along the way, and the devotee may take steps backwards. But as a rule, a devotee with second initiation is really stable in devotional service, and in fact he is already higher than a brahmana.
Now another common situation. When a person is purified by the practice of devotional service, he gets rid of the lower evil qualities, and gradually his varna becomes clear. But the practice of devotional service takes him further, and by the time he receives the second initiation, he automatically reaches the level of brahmana and can potentially engage in brahminical activities: preaching, teaching, deity worship, etc.. If his varna was the varna of a brahmana, then that is how it is. But if the varna was different, then due to family or other circumstances, it may be difficult or even impossible for a devotee to change his lifestyle. Therefore, outwardly, he continues to engage in the same kind of activity as before. At the same time, he will also have to show qualities corresponding to this varna. All these are only external designations, and in time, by accepting renunciation, the devotee will be able to act outwardly as a "full" brahmana.
A vivid example of this is Srila Prabhupada, who for three decades led the life of a grhastha businessman, although he was not inferior in spiritual level to many of his sannyasi godbrothers. The Shastras warn that looking at a Vaishnava through the lens of his so-called varna or ashram is the greatest offense.
The third situation is related with preaching work. Even within the framework of classical varnashrama, kshatriyas could teach others (with the blessings of the brahmins). What to say about the Vaishnavas - anyone who knows the science of Krishna, regardless of his varna and ashram, can be a guru and preach. Furthermore, in Kali Yuga, preaching is Yuga Dharma- the method prescribed for everyone to worship Krishna in his avatar of Lord Chaitanya. Therefore, any devotee can and should engage in preaching, and especially in distributing Srila Prabhupada's books. In the 7th Canto of the Bhagavatam, Narada Muni explains that in an emergency, a member of any varna can engage in activities related to the highest varna. In the purport to this verse, Srila Prabhupada explains that there is an emergency in the world right now - a catastrophic shortage of Krishna consciousness. Therefore, he writes, even if a devotee does not have the qualities and skills of a brahmin, he can and should preach to the best of his ability. Naturally, since this is not a natural occupation for everyone, after a while the devotee changes his main occupation to suit his varna, although he still continues to preach in one form or another. The same applies to any other varna. Thus, sometimes a person can temporarily engage in activities that do not correspond to his nature, and therefore are not a criterion for his varna.
Kshatriyas
"Kshatriya" translated means " one who protects from pain ". The kshatriyas are the hands of society.
Fighting spirit, heroism, patience, strength, generosity, self-control, forgiveness, fidelity to brahminical principles, optimism and truthfulness These are the natural qualities of a kshatriya. A kshatriya is meant to protect people and spiritual principles and maintains his existence by collecting minimal taxes, duties, fines, etc. from subordinates.
Modern kshatriyas appear, as a rule, in two guises - noble and generous authorities(military, law enforcement officers, statesmen etc.), as well as heads of firms and enterprises or their divisions. The latter, unlike the vaisyas, may themselves be bad businessmen, but they have power and can organize others well - those who have the necessary qualities. Possessing natural strength and enthusiasm, kshatriyas make their own way in life and win a leading position. Even if the kshatriyas get paid, they still “beat out” and get much more than they receive for the business they are engaged in. They recognize the power of force and easily obey the hierarchy, although they still remain independent in spirit. In addition, real kshatriyas recognize the power of knowledge and therefore accept the advice and guidance of the brahmins. A kshatriya who uses force in relation to the brahmins is doomed - this is the lowest of people, and any of his undertakings will turn out to be a disaster both for those around him and for himself.
There are quite a lot of potential kshatriyas in the surrounding society. And if the devotees address them appropriately, by appealing to their natural quality of generosity, the desire to help and protect the physically weaker ones, then they gladly begin to engage in practical devotional service. In this case, the victory of the devotees is guaranteed.
Remember the story about Lord Vamanadeva, who took the form of a brahmin boy, and Bali Maharaja, not just a king, but the king of demons. If a kshatriya is challenged, he will respond in kind, and the strongest will win here.
When a kshatriya appears in a temple or a community of devotees, his natural desire is to organize everything around in an ideal way. He begins to try to engage everyone in a variety of practical activities and is disappointed if he does not meet counter business activity and composure. Since, by definition, ISKCON is a society for the development of Vaishnavism, and therefore Brahminical qualities, this creates a palpable tension. If a second kshatriya appears on the same field of activity, then rivalry begins, where the strongest wins. It often happens that the loser, not finding himself, simply leaves the society of devotees.
The ideal outlet for the indefatigable practical energy and martial spirit of a kshatriya is the outside world. We are at war with maya, the illusory energy. Conquering maya means engaging her in devotional service.
Brahmins do not know how to organize, they know how to advise. Kshatriya devotees can engage the whole world in practical devotional service. This is exactly what ISKCON lacks. Any activity other than purely brahminical activities can be performed by nondevotees. Therefore, ksatriya devotees should organize as many independent projects as possible and engage as many people as possible in them, dedicating the fruits of this activity to the service of Krishna, the devotees and preaching. They will find both money and people for her. Where purely brahminical activities are required, brahmin devotees should be invited, having first ascertained what they need to arrange for this. In this way, everyone wins: preaching develops, kshatriyas are busy (without disturbing the rest of the devotees), brahmins are busy, a large number of people are engaged in devotional service, the brahminical status of ISKCON is not compromised. In a word, the lamb is at home, and the lion is on the hunt.
Kshatriyas or politicians have charisma and therefore can convince other people. Therefore devotees with ksatriya tendencies make excellent preachers. It is only important that they act under the guidance of the Brahmins, so as not to be carried away by the elements of passion, which will lead to temporary results of such preaching.
Vaishya
The next natural class is the vaishyas. Vaishya is the belly of society.
Devotion to the demigods, the spiritual master and the Supreme Lord Vishnu, striving for progress in the fields of religion, economics and sense gratification, faith in the words of the spiritual master and scriptures, constant effort and stratagem in earning money These are the symptoms of a Vaishya.
Vaishya activities are: agriculture, trade, banking and cow protection.
Like the Brahmins and Kshatriyas, vaishya is independent. From any situation, he will be able to profit and "unwind" even from scratch - he himself will create the necessary conditions for himself. If you have these abilities, then if you have all the other qualities, you can classify yourself as a Vaishya.
An expression of devotion to the demigods who bring good fortune and prosperity in agriculture, business, etc. in this age, it is best done by performing sankirtana-yajna, congregational chanting of the Hare Krishna mantra and preaching the holy name. Another translation of "devotion to the demigods" in the modern context would be to take care of the devotees in every possible way: feed them, clothe them, and so on. Serving the devotees, the spiritual master (personally and in the cause of preaching the holy name), and Krishna is where money is worth spending. Otherwise, what else to do with them? The needs of the body are always limited - even with a high standard of living, more than fits in the stomach, you can’t eat and you can’t put on three suits at the same time.
Like the kshatriyas, the vaisyas are also better at realizing themselves in outside world. ISKCON's internal market is very narrow: books, paraphernalia, prasadam. Devotees' needs are minimal. Yes, and businessmen from devotees, as a rule, turn out to be bad. Therefore, a vaishya can see his task as Srila Prabhupada put it: At present, Lakshmi (wealth) is with the materialists, and Lakshmi should be returned to Narayana . With the spiritual vision of the brahmins, the effective leadership of the kshatriyas, the financial genius of the vaishyas, and the responsibility of the rest of the staff, so many wonderful preaching projects can be carried out that not only Krishna, Srila Prabhupada and ISKCON can be proud of, but the whole world.
Shudra
The Srimad Bhagavatam describes the characteristics and occupation of the sudras as follows:
expression of respect for the highest strata of society (brahmins, kshatriyas and vaishyas), cleanliness, freedom from hypocrisy, serving one's master (following the instructions of the leader), performing sacrifices without uttering mantras, not stealing, always telling the truth and in every possible way protecting cows and brahmins.
IN current situation it describes an honest, responsible and decent person who is completely satisfied that he works and receives his stable salary for this - piecework or hourly. What you earn is what you get. They do not particularly strive for power, do not have a passion for making money, do not pretend to deep philosophical knowledge of the world around them. They simply work at a factory, in a company, at an institute, in the army, and so on. or artisanal production and sale of some goods or services. 90% percent of people are satisfied with this situation- stable job and good salary. It is on such honest, conscientious people that the whole society rests.. For most devotees, such work, if done in the company of other devotees and within the framework of some preaching projects, is indeed an ideal situation for a quiet life and the cultivation of devotional service.
In addition to the four varnas
IN modern society most people do not belong to any of these varnas. They belong to the category varna-sankara . The word "sankara" literally means "mixed". In other words, these are people who do not know their material or spiritual obligations. Their abilities are at odds with their ambitions, and. engaging in activities characteristic of any of the varnas, they do not possess necessary qualities. People cannot find themselves, so they are constantly dissatisfied, and others are also dissatisfied with them. Such people do not actually possess even the qualities of a sudra.
Modern family and society are constantly generating more and more new people belonging to this category. It is only when one enters the family or entourage of devotees that a person gradually begins to purify himself of false ambitions and finds his natural position in society.
Certainly, real life is always much more complicated than such a simple division into four classes. Particularly in today's southern Kali world, often even a devotee who is a worthy representative of one of the four varnas cannot find employment for himself. Krishna will definitely take care of His sincere devotee, but as a temporary measure, he may have to engage in other activities that are not characteristic of him. Considering activities in extraordinary circumstances, the Bhagavatam warns that under no circumstances should a person belonging to one of the four varnas get a job with those who are at the level of a sudra or lower, that is, under the command of people unworthy, devoid of any respect. to spirituality and inability to take care of subordinates. This applies especially to devotees who are actually higher than the brahmanas. On the other hand, even temporarily engaged in brahminical activities, no one except the brahmins has the right to accept donations(Remember, a true Vaishnava is higher than a Brahmin), since his motives will not be entirely pure. People will easily feel it, and it will compromise the whole brahminical culture.
Therefore, for example, when selling books, in such situations it is better to call a spade a spade - salary or interest, and explain it to buyers.
Another special case is the position of the woman.
Traditionally in Vedic culture, the main role of a woman was: taking care of the house, husband, family, as well as the birth and upbringing of children. Professionally, women helped their husbands as much as they could. So, the wives of the Brahmins took part in sacrifices and other cleansing ceremonies, the wives of the kings managed the internal affairs of the palace, and the wives of the Vaishyas were engaged in “secondary processing of agricultural products” (made yogurt, whipped butter, drowned ghee, etc.) or traded in the market. Realizing the enormous work and burden of responsibility for the birth and upbringing of children, the Vedic culture considered it unacceptable to burden women with additional professional responsibilities, although in many cases they were no less competent than their husbands.
Modern "culture", on the contrary, encourages women to work and children to be taken care of by nurseries, kindergartens and schools. Neither the women themselves, nor the men, nor, moreover, the children did not become happier from this. As far as possible, at least those who marry already in Krishna Consciousness have every chance of organizing their family life in accordance with Vedic principles. For some women, due to various circumstances: family, social, financial, past upbringing, etc. - this may not be feasible in practice. And, even if we ourselves do not have the opportunity to follow the traditional model, we should educate our children in this tradition.
Of course, a Vaishnava is higher than a brahmin, and at some stage of life, after fulfilling all her social duties, a woman can also devote her remaining years to purely brahminical activities: personal spiritual practice, preaching and teaching others in Krishna consciousness. We will dwell on the role of women in Vedic culture in more detail in the chapter on grihastha ashram.
So, Krishna created four varnas or social structures: brahmins, kshatriyas, vaishyas and sudras. The purpose of varnasrama is to spiritualize one's daily life into devotional service to the Lord. The qualities and occupations inherent in these four modes are completely natural, and as one purifies oneself from the lower instincts and habits, already at the initial stages of devotional service, one gradually finds oneself in one of these varnas. Although sometimes, due to various circumstances, a devotee may be forced to perform duties that are not the most natural for him. In any case, this system will help in the future the devotee's aspiration to become mature and develop in himself the 26 qualities of a Vaishnava. A mature devotee automatically rises to the transcendental platform, above the platform of a brahmana. Then all his external activity acquires a spiritual character, for, regardless of whether it resembles the activity brahmin, kshatriya, vaishya, sudra, or even refers to a "mixed" situation, it is entirely devoted to devotional service and the preaching of Krsna consciousness. Therefore, to look at a devotee through the prism of his varna or ashram ( vaishnava jati buddhih) is one of the serious insults that can be committed.
© Yasomati-nandana das
This post was born in the course of a dialogue with Alexandra. In a comment to a previous post Varna man. How is the quality of varna acquired? How to determine your varna? Alexandra asks the following questions: ...you wrote that...
Sometimes such questions arise in the mind of many devotees and those who are simply familiar with the Vedic culture. Krishna and His eternal servant Srila Prabhupada rush to help them....
There are 4 varnas that reflect the nature of a person. According to the Vedic scriptures, Brahma (the divine principle) created four varnas from the parts of his body, the representatives of which have their own purpose in life and fulfill their role.
"Varna" in Sanskrit means literally "color", "quality". And this allows us to partly characterize the varnas, since each of the estates has its own color.
Below you will find the characteristics of all varnas and how to determine the varna using Vedic numerology.
- The highest varna - brahmins (priests). They got their name because they were created by the god Brahma from his mouth. This meant that their main purpose in life was to study ancient sacred texts, learn religious truths and speak before God on behalf of all people. Before there was a written language, texts were transmitted from Brahmin to Brahmin orally. In order to become a priest, a representative of this class had to begin training at a fairly young age. The boys were sent to the house of a Brahmin teacher, where for years he studied the scriptures, the peculiarities of religious rites and comprehended divine wisdom. They had to know spells and be able to properly perform sacrifices. Brahmins love to study, study, teach other people, be immersed in philosophy, religion. Relatively speaking, brahmins are the head of society. Corresponds to the Brahmins White color- purity, innocence.
- Kshatriyas- This is the second most important varna. They included warriors and rulers. From the hands of God they were created, therefore the power was in their hands. From childhood, representatives of this class had to learn how to drive a chariot, wield weapons and keep well on a horse. They must be decisive, powerful and fearless people. That is why their varna was personified by the most "energetic" color - red. The role of the kshatriyas is management, leadership, vision of the future. Kshatriyas are protectors, warriors. These are the hands of society - justice and order, duty, honor.
- Varna, no less respected and revered by all other estates - this is varna vaishya. They were created from the thighs of God. They included artisans and farmers. They spent their whole lives cultivating the fields, trading or working in various workshops. Vaishyas actually fed all the other varnas, and therefore enjoyed such honor. Among them were quite a lot of wealthy people. Their color is yellow (the color of the earth). Vaishyas are merchants, businessmen, bankers. This varna symbolizes the belly of society. The role of vaishyas is exchange with other people, communication, communication, trade, business.
- Shudra- this is the fourth varna, which did not enjoy special honor. They were ordinary servants. Their purpose is to serve the other three varnas. It was believed that the Brahmins, Kshatriyas and Vaishyas are the descendants of the ancient Aryans who conquered the territory of India. But the Shudras are indigenous people. They were created by God from his feet, stained with mud, so black was considered their color. The role of the sudras is to engage in manual labor, art, creativity, needlework, doing it yourself, all singers, artists belong here. Shudra is a mystical varna, it symbolizes the legs of society. Sudras may have combinations of all varnas.
At the same time, it is worth noting that now there are no pure varnas. Each person may have at least two. For example, business management is Kshatriya Vaishya. Wall painting in the church - Brahmins-Shudras.
how to determine your varna using vedic numerology
It is very easy to determine your varnas using Vedic numerology.
Numbers corresponding to varnas:
Brahman - 3, 6
Kshatriya - 1, 9
Vaishya - 2, 5
Shudra - 4, 7, 8
These numbers in Vedic numerology are determined by adding the numbers in the date of birth to a simple number.
Example:
Let's take the date of birth: 10/26/2010.
2 + 6 = 8 - this is the first number we need, which is called the number of character or soul. This figure characterizes 40% of the varna inherent in man. IN this case, a person is 40% sudra.
1 + 0 = 1 - this is the second figure we need and it gives 10% of the varna inherent in man. It turns out that a person is 10% kshatriya.
2 + 0 + 1 + 0 = 3 - this is the third figure we need, it shows 10% of the varna inherent in man. Man is 10% Brahmin.
Now we add the three received digits to one:
8 + 1 + 3 = 12 = 1 + 2 = 3 - this is the fourth figure we need, which shows 40% of the varna inherent in man. Man is still 40% Brahmin.
As a result, we get the following:
This person is 50% Brahmin, 40% Shudra and 10% Kshatriya.
There is another important number in Vedic numerology and it is calculated by adding the numbers of the day and month of birth to one digit as well. The resulting number is called expression and it shows the most striking qualities in a person, which are manifested in close communication.
8 + 1 = 9 - in this example, the expression number is 9. This suggests that in close communication a person will strongly show the qualities of a kshatriya.
There is one important rule when calculating in Vedic numerology: if a person's birth occurred between 0:00 and 1:30 at night, then the previous day of birth is taken.
If you have any difficulties with the calculation of varnas, write your date of birth in the comments, I will help.