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It is found in the Hindu 艣腻蝉迟谤补蝉 that there was no caste system in the society in earlier times; it developed in the later periods. In the beginning, the Hindu society was based on 驳耻峁嘺 and 办补谤尘补峁�.^[1] But, it is to be noted that in India the caste system was always closely associated with four stages of life. The rigidity of the caste system and the theory of 惫补谤峁嚹伵况补尘补诲丑补谤尘补 took final shape in the time of Manu.^[2] Therefore, to study about socio-cultural aspect prevailing at that time of B膩峁嘺bha峁�峁璦, it would be appropriate to discuss about the caste system that was existing during that time.

鈥淐aste and 惫补谤峁嘺 though confused to be one are absolutely different from one another. Caste the English version of 鈥�箩腻迟颈鈥� derived from Sanskrit root 鈥榡aha鈥� meaning 鈥榯o take birth鈥� or 鈥榯o be born鈥�. It implies that J膩ti or caste means birth. But, 惫补谤峁嘺, on the other hand, means to select or to choose. To be more precise caste is acquired by birth whereas 鈥槺共拱�峁嘺鈥� is assigned according to ones capabilities and mental tendencies.鈥�^[3]

Thus,

鈥淎 箩腻迟颈 is an endogamous hereditary social group that has a name and a combination of attitudes. All members of a 箩腻迟颈 are expected to according to their 箩腻迟颈 attributes, and each member shares has jati status in the social hierarchy of village locality in India.鈥�^[4]

The division of castes was first observed in the 笔耻谤耻峁�a蝉奴办迟补 of the 峁欢惫别诲补.^[5] In this Veda, it was stated that the four castes viz., 产谤腻丑尘补峁嘺, 办峁�a迟谤颈测补, 惫补颈艣测补 and 艣奴诲谤补 sprang respectively from the mouth, arms, thighs and feet of the Creator.^[6] In the 惭补苍耻蝉补峁僪颈迟腻, it is stated that for the preservation of all these creations, the Supreme Lord laid down separate duties for those originated from his mouth (产谤腻丑尘补峁嘺), from his arms (办峁�a迟谤颈测补), from his thighs (惫补颈艣测补), and from his legs (艣奴诲谤补).^[7]

B膩峁嘺bha峁�峁璦 uses the term 别办补驳辞迟谤补迟腻 i.e., belonging to the same family, and sam膩na箩腻迟颈t膩^[8] i.e., belonging to the same caste. He also mentions that at that time people also gave importance to family position.^[9] Caste identification was based on birth.^[10] In the parlance of caste system an uneducated 产谤腻丑尘补峁嘺 is given respect whereas an educated 艣奴诲谤补 was looked down for belonging to a lower caste. It was found in the version of 顿别惫墨 厂补谤补蝉惫补迟墨.^[11]

It is supported by the 惭补丑腻产丑腻谤补迟补 补濒蝉辞鈥�

yath膩 艣ma艣膩ne d墨ptauj膩岣� p膩vako na pradu峁�yati |
eva峁� vidv膩navidv膩nv膩 br膩hma峁噊 诲补颈惫补迟补峁� mahat ||^[12]

But,

鈥淚n the 惫补谤峁嘺 system more stress is laid in action and not on birth. In the scope of 惫补谤峁嘺 system, a 产谤腻丑尘补峁嘺 is respected only when he is educated and imparts the role of giving knowledge to others. Thus, 惫补谤峁嘺 emphasizes the ethical and intellectual capabilities of individuals.鈥�^[13]

On the other hand, 惫补谤峁嘺s are four but castes are so many. In the 贬补谤峁�a肠谤颈迟补, there are not only the descriptions on four 惫补谤峁嘺s, but enough descriptions on sub-castes such as 肠补峁囜笉腻濒补, 艣补惫补谤补 etc. are found.

Hence, we would also prefer to find out what is said in the 贬补谤峁�a肠谤颈迟补 regarding different stages of life.

Footnotes and references:

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[1]:

艢谤墨尘补诲产丑补驳补惫补迟补驳墨迟腻, IV.13

[2]:

惭补苍耻蝉补峁僪颈迟腻, XII.19-13

[3]:

Jaypalan. N., Indian Society and Social Institutions, p.31

[4]:

Ibid., p.32

[5]:

峁欢惫别诲补,10.90

[6]:

产谤腻丑尘补峁嘺sya mukham膩s墨d 产腻丑耻 谤腻箩补苍测补岣� 办峁泃补岣� / 奴ru tadasya yada惫补颈艣测补岣� p膩dabhy膩峁� 艣奴dro aj膩yata // Ibid., X.90.12

[7]:

saravy膩sya tu sargsya guptyartha峁� sa 尘补丑腻诲测耻迟颈岣�| mukhab膩h奴rupajj膩n膩峁� p峁泃hakkarm膩峁噛akalpayat|| 惭补苍耻蝉补峁僪颈迟腻,I.87

[8]:

贬补谤峁�a肠补谤颈迟补,II.p.23

[9]:

gotragauravam, Ibid., II. p.25

[10]:

产谤腻丑尘补峁噊鈥檚尘颈 箩腻迟补岣� somap膩yin膩峁� va峁兣沞鈥�. Ibid., II.p.36

[11]:

sakhi, 蝉补峁僪补谤补 ro峁�am, asa峁僺k峁泃amatayo鈥檖i j膩tyeiva dvijanm膩no m膩nan墨ya岣�, Ibid., I.p.4

[12]:

惭补丑腻产丑腻谤补迟补, vanaparvan,200.8a

[13]:

Jaypalan, N., Indian Society and Social Institutions, p.32