The Rig-Vedic and Post-Rig-Vedic Polity (1500 BCE-500 BCE) by R.R.S. Prasad

Author:R.R.S. Prasad [Prasad, R. U. S.]
Language: eng
Format: epub
Publisher: Vernon Art & Science, Inc.
Published: 2016-04-20T16:00:00+00:00

c) Varṇa System

During the early Ṛgvedic period, we notice intermingling between the Aryan tribes and the local population. The results of such intermingling were seen in social interaction between these two groups. There are instances of inter-marriage and acceptance of local poets and chieftains in the fold of Aryan tribes. For example, the name of chieftain Bṛbu, clearly a non-Aryan name, occurs in book VI, hymn 45 and stanzas 31 and 33 of the Rgveda. Another example is Varo-Susa man, another non-Aryan, whose name occurs in RV book 8, hymn 23 and stanza 28. The term Varṇa finds frequent mention in the Ṛgveda but there was no rigidity in observing class distinction. Absolute restriction in allowing mobility across Varṇa also did not exist. It is only towards the later part of the Ṛgvedic period when Book X was added that one finds some contemplation regarding four classes in the Puruṣa-Sukta (RV 10. 90.12)180. Mention of four classes, however, did not mean formalization of caste system. It is generally held that the Puruṣa hymns were a late addition and “its evidence is not cogent with the rest of the Rgveda.” Max Muller181also held the view that “… that the 90th hymn of the tenth Book is modern both in its character and in its diction…” Similar views have been expressed by Muir182. Beni Prasad 183 has also observed that “the weight of cumulative evidence lies on the side of those who hold that the institution (of caste) is taking shape in the early hymns.” He has cited RV Book IV hymns 12.3; 42.1, book V hymn 69.1 and book VII hymn 64.2 to buttress this point. From many Ṛgvedic hymns, however, it can be inferred that Varṇa implied class distinction based on role assigned to a particular class in the society. For example, a Brahmin is described by his priestly profession, (RV Book I, 108.7, IV, 50.8; VIII, 81.30, 7.20; IX 112.1 and RV X 85.29 refer).The Brahmins, thus, formed a distinct class. Similarly, the Kṣatriyas, by virtue of their warrior status and as a protector of the tribe, occupied the next place in social classification. These examples clearly show that both Brahmins and kṣatriyas were already positioning themselves in the upper rung of the Varṇa system. The influence of indigenous peoples on the Varṇa system is also visible. Initially, the influence was mostly restricted to economic activities and performance of inferior services but in the post-Ṛgvedic period, more and more indigenous people were accepted in the Vedic fold. Kulke184 holds that the dark-skinned people subjugated by the Aryans were skilled artisans and the Aryans lacked the artisan skills they possessed. This in his view was, perhaps, ‘one of the important reasons for the emergence of the caste system, which was designed to maintain the social and political superiority of the Aryans.’

The Varṇa system, observed in a very rudimentary form during the Ṛgvedic period, however, evolved further and took a concrete shape in the later Vedic period. The attempt on the

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