The Four Varnas by Manu In Manusmriti

The Four Varnas

The term Varna indicates the functional division of society into four major functional classes. It originated from the Sanskrit root 'Vri' which means adoption of duties and obligations and their performance in accordance with one's virtues and capabilities. According to G.H. Mees, "Social, cultural, professional or occupational, symbolic and cult, these five conceptions have been the basis of Varna system. We find various references to the source of origin of this social system". 

     Man is no doubt spirit, but he is an embodied spirit. His nature ; spiritual development, and plan of life are determined not only by his spiritual nature, but also by the material or bodily aspect of his being which has the three qualities of prakrti, namely, sattva, rajaş and tamas. These may be roughly translated into English as law, energy and materiality. The three aspects of consciousness-desire, thought and action-interacting with the three qualities of material body determine the various types of men and their characters; they constitute the psychological basis of the organization of society into four classes or varnas and the division of an individual's life into four stages or ashramas.

     The duties of the different castes are thus defined by Manu : of the Brahmanas-teaching, studying, offering sacrifices, officiating at sacrifices, charity and acceptance of gifts; of the Kshatriyas-protection of the people, charity, performing sacrifices, study and want of attachment to pleasures; of the Vaishyas-cattle-rearing, agriculture, charity, performance of sacrifices, study, trade and money-lending; of the Shudras-service of the three orders.

 The four varnas are: 

(1) Brahmanas

      The Brahmana is the lord of the entire creation for he sprang from the head of Brahma, and he is the eldest of all created beings' (Manu, 1,92). In the first place, there are individuals in whom satva predominates over rajas and tamas. Such persons are men of thought and piety; they are calm and collected, and their efforts are steady. Such a person is designated as Brahmana by Manu. Brahmanas are teachers and preachers by profession. The Brahmanas were concerned with knowledge. Brahmanas were thinkers, priests and philosopher statesmen.

         According to Manu, the study of Vedas, meditation, acquisition of wisdom, self discipline, purity, control of senses, service of fellow-men are the marks of the Brahmana. The Varna dharma denies the accumulation of wealth to the Brahmana; his main dharma lies in spiritual and intellectual quests. 

(2) Kshatriyas 

         There are men in whom the quality of rajas is more prominent thar the other two; they are men of action and have an energetic temperament. Manu calls such person Kshatriyas. Kshatriyas are warriors and rulers of society. Delight in action, feats of valour, maintenance of public order and discipline and the joy of living are the marks of the Kshatriyas. The Kshatriyas were concerned with courage and valour in order to provide protection to the weak. To Kshatriyas Manu commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Vedas)and to abstain from attaching himself to sensual pleasures. 

            The Kshatriya might accumulate so m uch wealth as was necessary for the upkeep and protection of the people dependent upon him, and he was to use it for the same purpose. 

(3) Vaishyas 

      There is a group of persons in whom the tamasic quality is more pronounced than the other two; they are impelled by desire and have the acquisitive and possessive instinct to a marked degree. They form the Vaishya class and devote themselves to trade, business, agriculture, industry, etc. The marks of the man of desire, i.e. the Vaishyas are possessiveness, pusillanimity and acquisitiveness. 

     The Vaishyas were the people concerned with the satisfaction of necessities of life viz., agriculture, crafts and trade. To Vaishyas, Manu commanded to tend cattle, to bestow gifts, offer sacrifices, to study (the Vedas). to trade to lend money and to cultivate land. The Vaishya was allowed to accumulate wealth, but with a view to strengthening mainly the economic resources of the society and not for the purpose of hoarding merely for personal use. 

(4) Shudras 

     There is the fourth class, that is the Shudra class. A Shudra has no defined personality; his thoughts, actions and desire do not mark a coherent pattern. He has not reached the stage in mental and moral development where he can form the conception of life's goal or purpose. Manu calls him once- born. He is in the child stage, whatever the age of body may be. He is swayed by the impulse of the moment. He can progress in life only by taking such a part in the group life as will help him to come into contact with the members of the three upper classes who are known as vice born. This second birth consists in their initiation into the higher life of the spirit which synchronises with the ceremony of wearing the sacred thread and the beginning of the study of religious literature. 

            One occupation only the Lord prescribed to the Shudras, was to serve meekly the other three castes. The Shudra class was designed to assist others by doing actual constructive work and also by directing their energies towards the service of the Varnas. He was not eligible for sacraments (samskaras), not for hearing sacred texts except their substance. 

            Principles of found place in the social organization of Manu. But it is hierarchically- lower under higher-organized. Men are not equal in their executive capacity which manner. Each person must perform functions for which he is naturally endowed with. The people have to be given powers and functions in proportion to their qualities and talents. At the top came the Brahmanas-seeker of knowledge and virtue. Next to them are Kshatriyas who stand for bravery and protection of society. The Vaishyas look after production of services and goods. At the lowest, the Shudras perform normal labour. 

     The social regulation of varna - dharma was so compact that the origin of varnas was attributed to the divine dispensation. In Purusha Sukta of Rig Veda, Brahmanas are represented as the mouth of the Purusha, the Rajanyas (i.e., Kshatriyas) his arms, the Vaishyas his thighs and the Shudras his feet. Thus, in describing the salient characteristies of ancient Indian society as a whole, one of the most important generalization is the concept of varna, from which later developed the caste system.

       "On the whole, therefore, the Varna theory was devised With a view to engaging the different types of human energies in different channels, suitable to each of them, and all towards the one end of social organization, social stability and social progess'."