Origin of castes in India. How the lower castes live and what they do in India Indian society is divided into groups

Indian society is divided into classes called castes. This division occurred many thousands of years ago and continues to this day. Hindus believe that by following the rules established in your caste, in your next life you can be born as a representative of a slightly higher and more respected caste, and occupy a much better position in society.

History of the origin of the caste system

The Indian Vedas tell us that even the ancient Aryan peoples living on the territory of modern India approximately one and a half thousand years BC already had a society divided into classes.

Much later, these social strata began to be called varnas(from the word “color” in Sanskrit - according to the color of the clothes worn). Another version of the name varna is caste, which comes from the Latin word.

Initially, in Ancient India there were 4 castes (varnas):

• brahmanas - priests;
• kshatriyas—warriors;
• vaisya—working people;
• Shudras are laborers and servants.

This division into castes appeared due to different levels of wealth: the rich wanted to be surrounded only by people like themselves, successful people and disdained to communicate with the poorer and uneducated.

Mahatma Gandhi preached the fight against caste inequality. with his biography, he is truly a man with a great soul!

Castes in modern India

Today, Indian castes have become even more structured, with many various subgroups called jatis.

During the last census of representatives of various castes, there were more than 3 thousand jatis. True, this census took place more than 80 years ago.

Many foreigners consider the caste system to be a relic of the past and believe that the caste system no longer works in modern India. In fact, everything is completely different. Even the Indian government could not come to a consensus regarding this stratification of society. Politicians actively work on dividing society into layers during elections, adding protection of the rights of a particular caste to their election promises.

In modern India more than 20 percent of the population belongs to the untouchable caste: They also have to live in their own separate ghettos or outside the boundaries of the populated area. Such people are not allowed to enter stores, government and medical institutions, or even use public transport.

The untouchable caste has a completely unique subgroup: society’s attitude towards it is quite contradictory. This includes homosexuals, transvestites and eunuchs, making a living through prostitution and asking tourists for coins. But what a paradox: the presence of such a person at the holiday is considered a very good sign.

Another amazing untouchable podcast - pariah. These are people completely expelled from society - marginalized. Previously, one could become a pariah even by touching such a person, but now the situation has changed a little: one becomes a pariah either by being born from an intercaste marriage, or from pariah parents.

Conclusion

The caste system originated thousands of years ago, but still continues to live and develop in Indian society.

Varnas (castes) are divided into subcastes - jati. There are 4 varnas and many jatis.

In India there are societies of people who do not belong to any caste. This - expelled people.

The caste system gives people the opportunity to be with their own kind, provides support from fellow humans and clear rules of life and behavior. This is a natural regulation of society, existing in parallel with the laws of India.

Video on Indian castes

Indians themselves are reluctant to discuss the topic of caste, since for modern India intercaste relations are a serious and painful problem.

Castes big and small

Varna is the “large castes”, four sorts of classes, or estates of Indian society: Brahmans (priests), Kshatriyas (warriors), Vaishyas (merchants, cattle breeders, farmers) and Shudras (servants and workers).

Within each of these four categories there is a division into castes proper, or, as the Indians themselves call them, jati. These are classes on a professional basis, there are jatis of potters, jatis of weavers, jatis of souvenir dealers, jatis of postal workers and even jatis of thieves.

Since there is no strict gradation of professions, divisions into jatis can exist within one of them. Thus, wild elephants are caught and tamed by representatives of one jati, and representatives of another constantly work with them. Each jati has its own council, it resolves “general caste” issues, in particular those related to the transition from one caste to another, which according to Indian standards is strictly condemned and most often not allowed, and inter-caste marriages, which is also not encouraged.

There are a great many different castes and subcastes in India; in each state, in addition to the generally recognized ones, there are also several dozen local castes.

The state’s attitude towards caste division is cautious and somewhat contradictory. The existence of castes is enshrined in the Indian Constitution; a list of the main castes is attached to it in the form of a separate table. At the same time, any discrimination based on caste is prohibited and considered criminal.

This contradictory approach has already led to many complex conflicts between and within castes, and in relations with Indians living outside the castes, or “untouchables”. These are Dalits, the outcasts of Indian society.

The Untouchables

Untouchables are not included in the four varna system, as they are believed to be capable of polluting members of those castes, especially brahmins.

Dalits are divided according to the types of activities of their representatives, as well as by area of ​​residence. The most common categories of untouchables are chamars (tanners), dhobis (washerwomen) and pariahs.

The untouchables live in isolation, even in small settlements. Their destiny is dirty and hard work. They all profess Hinduism, but they are not allowed into temples. Millions of untouchable Dalits have converted to other religions - Islam, Buddhism, Christianity, but this does not always save them from discrimination. And in rural areas, acts of violence, including sexual violence, are often committed against Dalits. The fact is that sexual contact is the only one that, according to Indian customs, is allowed in relation to the “untouchables”.

Those untouchables whose profession requires physical touching of members of higher castes (for example, barbers) can only serve members of castes higher than their own, while blacksmiths and potters work for the entire village, regardless of which caste the client belongs to.

And such activities as slaughtering animals and tanning leather are considered clearly polluting, and although this such work is very important to the communities, those engaged in it are considered untouchables.

Dalits are prohibited from visiting the homes of members of the “pure” castes, as well as taking water from their wells.

For more than a hundred years in India there has been a struggle to provide equal rights to the untouchables; at one time this movement was led by the outstanding humanist and public figure Mahatma Gandhi. The Indian government allocates special quotas for the admission of Dalits to work and study, all known cases of violence are investigated and condemned by them, but the problem remains.

What caste are you from?

It is no secret that some of our compatriots tend to “show off” a little while on vacation, to present themselves as wealthier and more important than they actually are. Such “performances” are successful and even welcomed in Europe (let him be weird, as long as he pays money), but in India, posing as “cool”, having hardly saved up money for a tour, will not work. They will find out about you and find a way to make you fork out money.

What determines the life of Hindus in modern ashrams and megacities? A system of public administration built along European lines, or a special form of apartheid that was supported by castes in ancient India and continues to be embodied today? The clash between the norms of Western civilization and Hindu traditions sometimes leads to unpredictable results.

Varnas and jati

Trying to understand what castes existed in India and continue to influence its society today, one should turn to the basics of the structure of tribal groups. Ancient societies regulated the gene pool and social relationships using two principles - endo- and exogamy. The first allows creating a family only within its area (tribe), the second prohibits marriages between representatives of part of this community (clan). Endogamy acts as a factor in preserving cultural identity, and exogamy counters the degenerative consequences of closely related relationships. To one degree or another, both mechanisms of biosocial regulation are necessary for the existence of civilization. We turn to the experience of South Asia because the role of endogamous castes in modern India and Nepal continues to be the most striking example of the phenomenon.

During the era of the development of the territory (1500 - 1200 BC), the social system of the ancient Hindus already provided for division into four varnas (colors) - brahmanas (brahmins), kshatriyas, vaishyas and sudras. Varnas, presumably, were once homogeneous formations without additional class divisions.

During the early Middle Ages, with the growth of population and the development of social interaction, the main groups underwent further social stratification. The so-called “jatis” appeared, the status of which is associated with the original origin, history of the group’s development, professional activities and region of residence.

In turn, the jatis themselves contain many subgroups of different social status. One way or another, the harmonious pyramidal structure of subordination can be traced both in the example of jati and in the case of generalizing superclans - varnas.

Brahmins are considered the highest caste in India. Priests, theologians and philosophers among them play the role of a link between the worlds of gods and people. Kshatriyas bear the burden of state power and military leadership. Gautama Siddhartha Buddha is the most famous representative of this varna. The third social category in the Hindu hierarchy, Vaishyas, are predominantly clans of merchants and landowners. And finally, the “worker ants” of the Shudras are servants and hired workers with a narrow specialization.

The lowest caste in India - the untouchables (the Dalit group) - is outside the varna system, although it represents about 17% of the population and is involved in active social interaction. This group "brand" should not be taken literally. After all, even priests and warriors do not consider it shameful to get a haircut from a Dalit hairdresser. An example of the fantastic class emancipation of a representative of the untouchable caste in India was the Dalit K. R. Narayanan, who was the country's president in 1997-2002.

Europeans' synonymous perception of untouchables and pariahs is a common misconception. Pariahs are completely declassed and completely powerless people, deprived of even the very possibility of group association.

Mutual reflection of economic classes and castes in India

The last time information about class affiliation was studied was in 1930 during the population census. Then quantity castes in India was over 3000. If a bulletin table were used at such an event, it would be up to 200 pages. According to ethnographers and sociologists, the number of jati by the beginning of the 21st century had decreased by approximately half. This may be due to both industrial development and ignorance of caste differences among Brahmins, Kshatriyas and Vaishyas educated in Western universities.

Technological progress leads to a certain decline in handicrafts. Industrial corporations, trading and transport companies need armies of identical shudras - workers, squads of middle managers from among vaishyas and kshatriyas as top managers.

The mutual projections of economic classes and castes in modern India are not obvious. Most modern politicians are vaishyas and not kshatriyas, as one might assume. The leadership of large trading companies are mainly those who, according to the canon, should be warriors or rulers. And in rural areas there are even impoverished Brahmins cultivating the land...

Neither recreational tourist trips nor search queries like “India caste photos” will help you understand the contradictory reality of modern caste society. It is much more effective to get acquainted with the opinions of L. Alaev, I. Glushkova and other orientalists and Hindus on this issue.

Only tradition can be stronger than the law

The 1950 Constitution affirms the equality of all classes before the law. Moreover, even the slightest manifestation of discrimination - the question of origin during hiring - is a criminal offense. The irony of the collision of the modernist norm with reality is that Indians accurately determine the group affiliation of the interlocutor in a couple of minutes. Moreover, the name, facial features, speech, education and clothing do not have a decisive meaning here.

The secret to maintaining the importance of endogamy lies in the positive role it can play in social and ideological terms. Even the lower class is a kind of insurance company for its members. Castes and varnas in India are a cultural heritage, moral authority and a system of clubs. The authors of the Indian constitution were aware of this, recognizing the original endogamy of social groups. In addition, universal suffrage, unexpectedly for modernizers, became a factor in strengthening caste identification. Group positioning facilitates the tasks of propaganda and formation of political programs.

This is how the symbiosis of Hinduism and Western democracy is developing in a contradictory and unpredictable way. The caste structure of society demonstrates both illogicality and high adaptability to changing conditions. In ancient India castes were not considered eternal and indestructible formations, despite the fact that they were sanctified by the law of Manu from the “Aryan code of honor.” Who knows, perhaps we are witnessing the realization of the ancient Hindu prediction that “in the era of Kali Yuga, everyone will be born as Shudras.”

Hereditary orientalist Allan Rannu talks about human destiny and the four varnas as tools for understanding the world and oneself.

Divided people into four classes called varnas. He created the first varna, the brahmanas, intended to enlighten and govern humanity, from his head or mouth; the second, kshatriyas (warriors), protectors of society, from the hand; the third, Vaishya, the nourishers of the state, from the stomach; the fourth, sudra, from the legs, devoting it to an eternal destiny - to serve the highest varnas. Over time, the varnas were divided into many sub-castes and castes, called jati in India. The European name is caste.

So, the four ancient castes of India, their rights and duties according to the ancient law of Manu*, which was strictly observed in.

(* Laws of Manu - an ancient Indian collection of instructions for religious, moral and social duty (dharma), today also called the “law of the Aryans” or “code of honor of the Aryans”).

Brahmins

Brahman “son of the sun, descendant of Brahma, god among men” (the usual titles of this class), according to the law of Menu, is the head of all created creatures; the whole universe is subject to him; the remaining mortals owe the preservation of their lives to his intercession and prayers; his almighty curse can instantly destroy formidable generals with their numerous hordes, chariots and war elephants. Brahman can create new worlds; may even give birth to new gods. A Brahmin should be given greater honor than a king.

The integrity of a Brahman and his life are protected by bloody laws. If a Shudra dares to verbally insult a Brahman, then the law orders that a red-hot iron be driven into his throat, ten inches deep; and if he decides to give some instruction to the brahmana, boiling oil is poured into the unfortunate man’s mouth and ears. On the other hand, anyone is allowed to take a false oath or give false testimony before a court if by these actions one can save a Brahman from condemnation.

A Brahman cannot, under any condition, be executed or punished, either physically or financially, although he would be convicted of the most outrageous crimes: the only punishment to which he is subject is removal from the fatherland, or exclusion from the caste.

Brahmins are divided into lay and spiritual, and are divided according to their occupations into different classes. It is noteworthy that among the spiritual Brahmins, the priests occupy the lowest level, and the highest are those who devoted themselves only to the interpretation of sacred books. Lay brahmins are the king's advisors, judges and other high officials.

Only a brahmana is given the right to interpret sacred books, conduct worship and predict the future; but he is deprived of this last right if he makes a mistake in his predictions three times. A Brahman can primarily heal, for “illness is the punishment of the gods”; only a Brahmin can be a judge because the civil and criminal laws of the Hindus are included in their holy books.

The entire way of life of a brahmana is built on compliance with a whole set of strict rules. For example, all brahmins are prohibited from accepting gifts from unworthy persons (lower castes). Music, dancing, hunting and gambling are also prohibited to all brahmanas. But the consumption of wine and all sorts of intoxicating things, such as onions, garlic, eggs, fish, any meat, except from animals slaughtered as a sacrifice to the gods, is prohibited only to lower brahmanas.

A Brahman will defile himself if he sits at the same table even with the king, not to mention members of the lower castes or his own wives. He is obliged not to look at the sun at certain hours and to leave the house when it rains; he cannot step through the rope to which the cow is tied, and must pass by this sacred animal or idol, only leaving it on his right.

In case of need, a Brahman is allowed to beg alms from people of the three highest castes and engage in trade; but under no circumstances can he serve anyone.

A Brahman who wants to receive the honorary title of interpreter of laws and supreme guru prepares for this through various hardships. He renounces marriage, devotes himself to a thorough study of the Vedas in some monastery for 12 years, refraining from even conversation for the last 5 and explaining himself only by signs; Thus, he finally achieves the desired goal and becomes a spiritual teacher.

Monetary support for the Brahman caste is also provided for by law. Generosity towards Brahmins constitutes a religious virtue for all believers, and is the direct duty of rulers. Upon the death of a rootless Brahman, his property goes not to the treasury, but to the caste. A brahmana does not pay any taxes. Thunder would kill the king who dared to encroach on the person or property of a Brahman; the poor Brahmin is maintained at state expense.

The life of a Brahmin is divided into 4 stages.

First stage begins even before birth, when learned men are sent to the pregnant wife of a brahman for conversations in order to “thus prepare the child for the perception of wisdom.” At 12 days the baby is given a name, at three years his head is shaved, leaving only a piece of hair called kudumi. Several years later, the child is placed in the arms of a spiritual mentor (guru). Education with this guru usually lasts from 7-8 to 15 years. During the entire period of education, which consists mainly of the study of the Vedas, the student is obliged to blindly obey his mentor and all members of his family. He is often entrusted with the most menial household tasks, and he must perform them unquestioningly. The will of the guru replaces his law and conscience; his smile serves as the best reward. At this stage, the child is considered one-born.

Second phase begins after the ritual of initiation or rebirth, which the young man undergoes after completing the teaching. From this moment on, he is twice-born. During this period, he marries, raises his family and performs the duties of a brahmin.

The third period of a brahmana's life is vanaprastra.. Having reached the age of 40, a brahmana enters the third period of his life, called vanaprastra. He must retire to deserted places and become a hermit. Here he covers his nakedness with tree bark or the skin of a black antelope; does not cut nails or hair; sleeps on a rock or on the ground; must spend days and nights “without a home, without a fire, in complete silence, and eating only roots and fruits.” The Brahman spends his days in prayer and mortification.

Having thus spent 22 years in prayer and fasting, the Brahmana enters the fourth department of life, called sannyas. Only here he is freed from all external rituals. The old hermit deepens into perfect contemplation. The soul of a brahmana who dies in a state of sannyas immediately acquires merger with the deity (nirvana); and his body, in a sitting position, is lowered into the pit and sprinkled with salt all around.

The color of a brahman's clothing depended on what spiritual structure they belonged to. Sanyasi, monks, renounced the world wore orange clothes, family ones wore white.

Kshatriyas

The second caste consists of kshatriyas, warriors. According to the law of Menu, members of this caste could make sacrifices, and the study of the Vedas was a special duty for princes and heroes; but subsequently the Brahmins left them only permission to read or listen to the Vedas, without analyzing or interpreting them, and appropriated the right to explain the texts to themselves.

Kshatriyas must give alms, but not accept them, avoid vices and sensual pleasures, and live simply, “as befits a warrior.” The law states that “the priestly caste cannot exist without the warrior caste, just as the latter cannot exist without the former, and that the peace of the whole world depends on the consent of both, on the union of knowledge and the sword.”

With few exceptions, all kings, princes, generals and first rulers belong to the second caste; Since ancient times, the judicial part and the management of education have been in the hands of Brahmins (Brahmins). Kshatriyas are allowed to consume all meat except beef. This caste was previously divided into three parts: all the ruling and non-ruling princes (rayas) and their children (rayanutras) belonged to the upper class.

Kshatriyas wore red clothes.

Vaishya

The third caste is the Vaishyas. Previously, they too participated both in sacrifices and in the right to read the Vedas, but later, through the efforts of the brahmanas, they lost these advantages. Although the Vaishyas stood much lower than the Kshatriyas, they still occupied an honorable place in society. They had to engage in trade, arable farming and cattle breeding. The Vaishya's rights to property were respected, and his fields were considered inviolable. He had the religious right to let money grow.

The highest castes - Brahmins, Kshatriyas and Vaishyas, used all three scarfs, senar, each caste - their own, and were called twice-born, in contrast to the once-born - Shudras.

Shudras

The duty of a sudra, Menu says briefly, is to serve the three higher castes. It is best for a Shudra to serve a Brahmin, if not a Kshatriya, and finally a Vaishya. In this only case, if he does not find an opportunity to enter into service, he is allowed to take up a useful craft. The soul of a Shudra, who has diligently and honestly served his entire life as a Brahmin, upon migration, is reborn into a person of the highest caste.

A Shudra is forbidden to even look at the Vedas. A Brahman not only has no right to interpret the Vedas to a Shudra, but is also obliged to read them to himself in the presence of the latter. A Brahmin who allows himself to interpret the law to a Shudra, or explain to him the means of repentance, will be punished in the Asamarit hell.

A Shudra must eat the scraps of his masters and wear their cast-offs. He is forbidden to acquire anything, “so that he does not take it into his head to become arrogant to the temptation of the sacred Brahmins.” If a Shudra verbally insults a Veisha or a Kshatriya, his tongue is cut out; if he dares to sit next to the Brahman, or take his place, then a red-hot iron is applied to the more guilty part of the body. The name of a sudra, says the law of Menu: there is a swear word, and the fine for killing it does not exceed the amount that is paid for the death of an unimportant domestic animal, for example, a dog or a cat. Killing a cow is considered a much more reprehensible act: killing a Shudra is a misdemeanor; Killing a cow is a sin!

Bondage is the natural position of a Shudra, and the master cannot free him by giving him leave; “for, says the law: who, except death, can liberate a Sudra from the natural state?”

It is quite difficult for us Europeans to understand such an alien world and we, involuntarily, want to bring everything under our own concepts - and this is what misleads us. So, for example, according to the concepts of the Hindus, the Shudras constitute a class of people designated by nature for service in general, but at the same time they are not considered slaves and do not constitute the property of private individuals.

The attitude of the masters towards the Shudras, despite the given examples of an inhuman view of them, from a religious point of view, was determined by civil law, especially the measure and method of punishment, which in all respects coincided with the patriarchal punishments allowed by folk custom in the relations of father to son or elder brother to to the younger, husband to wife, and guru to disciple.

Impure castes

Just as almost everywhere women were subjected to discrimination and all kinds of restrictions, so in India the strictness of caste division weighs much more heavily on women than on men. When entering into a second marriage, a man is allowed to choose a wife from a lower caste other than a Shudra. So, for example, a Brahmin can marry a woman of the second or even third caste; the children of this mixed marriage will occupy a middle rank between the castes of the father and mother. A woman, marrying a man of a lower caste, commits a crime: she defiles herself and all her offspring. Shudras can only marry among themselves.

The mixing of any of the castes with the Shudras gives rise to impure castes, of which the most despicable is the one that comes from the mixing of a Shudra with a Brahmin. The members of this caste are called Chandals, and must be executioners or flayers; the touch of a chandala entails expulsion from the caste.

The Untouchables

Below the unclean castes there is still a miserable race of pariahs. They do the lowest jobs together with the Chandals. The pariahs skin the carrion, process it, and eat the meat; but they abstain from cow meat. Their touch defiles not only a person, but also objects. They have their own special wells; near the cities they are given a special quarter, surrounded by a moat and slingshots. They also do not have the right to show themselves in villages, but must hide in forests, caves and swamps.

A Brahmin, defiled by the shadow of a pariah, must bathe in the sacred waters of the Ganges, for only they can wash away such a stain of shame.

Even lower than the Pariah are the Pulai, who live on the Malabar Coast. Slaves of the Nairs, they are forced to take refuge in damp dungeons, and do not dare to raise their eyes to the noble Hindu. Seeing a Brahmin or Nair from afar, the pulai emit a loud roar to warn the masters of their proximity, and while the “gentlemen” wait on the road, they must hide in a cave, in the thicket of the forest, or climb a tall tree. Those who did not have time to hide are cut down by the Nairs like an unclean reptile. The Pulai live in terrible untidiness, eating carrion and all kinds of meat except cow meat.

But even a pulai can rest for a moment from the overwhelming universal contempt; There are human creatures even more pitiful, lower than him: these are the pariyars, lower because, sharing all the humiliation of the pulai, they allow themselves to eat cow meat!.. You can imagine how the soul of a devout Hindu shudders at such sacrilege, and therefore the Europeans and Muslims who also do not respect the sanctity of fat Indian cows and introduce them to the location of their kitchen, all of them, in his opinion, morally, are completely in line with the despicable pariar.

On September 24, 1932, the right to vote in India was granted to the untouchable caste. the site decided to tell its readers how the Indian caste system was formed and how it exists in the modern world.

Indian society is divided into classes called castes. This division occurred many thousands of years ago and continues to this day. Hindus believe that by following the rules established in your caste, in your next life you can be born as a representative of a slightly higher and more respected caste, and occupy a much better position in society.

After leaving the Indus Valley, Indian arias conquered the country along the Ganges and founded many states here, whose population consisted of two classes, differing in legal and financial status. The new Aryan settlers, the victors, took over India and land, and honor, and power, and the defeated non-Indo-European natives were plunged into contempt and humiliation, forced into slavery or into a dependent state, or, driven into the forests and mountains, there they led a meager life in inaction of thought without any culture. This result of the Aryan conquest gave rise to the origin of the four main Indian castes (varnas).

Those original inhabitants of India who were subdued by the power of the sword suffered the fate of captives and became mere slaves. The Indians, who submitted voluntarily, renounced their father's gods, adopted the language, laws and customs of the victors, retained personal freedom, but lost all land property and had to live as workers on the estates of the Aryans, servants and porters, in the houses of rich people. From them came a caste sudra . "Sudra" is not a Sanskrit word. Before becoming the name of one of the Indian castes, it was probably the name of some people. The Aryans considered it beneath their dignity to enter into marriage unions with representatives of the Shudra caste. Shudra women were only concubines among the Aryans.

Over time, sharp differences in status and professions emerged between the Aryan conquerors of India themselves. But in relation to the lower caste - the dark-skinned, conquered native population - they all remained a privileged class. Only the Aryans had the right to read the sacred books; only they were consecrated by a solemn ceremony: a sacred thread was placed on the Aryan, making him “reborn” (or “twice-born”, dvija). This ritual served as a symbolic distinction between all Aryans and the Shudra caste and the despised native tribes driven into the forests. Consecration was performed by placing a cord, which was worn placed on the right shoulder and descending diagonally across the chest. Among the Brahmin caste, the cord could be placed on a boy from 8 to 15 years old, and it is made of cotton yarn; among the Kshatriya caste, who received it no earlier than the 11th year, it was made from kusha (Indian spinning plant), and among the Vaishya caste, who received it no earlier than the 12th year, it was made of wool.

Indian society was divided into castes many thousands of years ago

The "twice-born" Aryans were divided over time, according to differences in occupation and origin, into three estates or castes, with some similarities to the three estates of medieval Europe: the clergy, the nobility and the urban middle class. The beginnings of the caste system among the Aryans existed back in the days when they lived only in the Indus basin: there, from the mass of the agricultural and pastoral population, warlike princes of the tribes, surrounded by people skilled in military affairs, as well as priests who performed sacrificial rites, already stood out.

When the Aryan tribes moved further into India, into the country of the Ganges, militant energy increased in bloody wars with the exterminated natives, and then in a fierce struggle between the Aryan tribes. Until the conquests were completed, the entire people were busy with military affairs. Only when the peaceful possession of the conquered country began did it become possible for a variety of occupations to develop, the possibility of choosing between different professions arose, and a new stage in the origin of castes began. The fertility of the Indian soil aroused the desire for peaceful means of subsistence. From this, the innate tendency of the Aryans quickly developed, according to which it was more pleasant for them to work quietly and enjoy the fruits of their labor than to make difficult military efforts. Therefore, a significant part of the settlers (“vishes”) turned to agriculture, which produced abundant harvests, leaving the fight against enemies and the protection of the country to the tribal princes and the military nobility formed during the period of conquest. This class, engaged in arable farming and partly shepherding, soon grew so that among the Aryans, as in Western Europe, it formed the vast majority of the population. Because the name vaishya "settler", which originally meant all Aryan inhabitants in new areas, came to mean only people of the third, working Indian caste, and warriors, kshatriyas and priests, brahmanas (“prayers”), who over time became the privileged classes, made the names of their professions the names of the two highest castes.

The four Indian classes listed above became completely closed castes (varnas) only when they rose above the ancient service of Indra and other gods of nature. Brahmanism, - new religious teaching about Brahma , the soul of the universe, the source of life, from which all beings originated and to which they will return. This reformed creed gave religious sanctity to the division of the Indian nation into castes, especially the priestly caste. It said that in the cycle of life forms passed through by everything existing on earth, brahman is the highest form of existence. According to the dogma of rebirth and transmigration of souls, a creature born in human form must go through all four castes in turn: to be a Shudra, a Vaishya, a Kshatriya and, finally, a Brahman; having passed through these forms of existence, it is reunited with Brahma. The only way to achieve this goal is for a person, constantly striving for deity, to exactly fulfill everything commanded by the brahmanas, to honor them, to please them with gifts and signs of respect. Offenses against Brahmanas, severely punished on earth, subject the wicked to the most terrible torments of hell and rebirth in the forms of despised animals.

According to the dogma of transmigration of souls, a person must go through all four castes

The belief in the dependence of the future life on the present was the main support of the Indian caste division and the rule of the priests. The more decisively the Brahman clergy placed the dogma of transmigration of souls at the center of all moral teaching, the more successfully it filled the imagination of the people with terrible pictures of hellish torment, the more honor and influence it acquired. Representatives of the highest caste of Brahmins are close to the gods; they know the path leading to Brahma; their prayers, sacrifices, holy feats of their asceticism have magical power over the gods, the gods have to fulfill their will; bliss and suffering in the future life depend on them. It is not surprising that with the development of religiosity among the Indians, the power of the Brahman caste increased, tirelessly praising in its holy teachings respect and generosity towards the Brahmans as the surest ways to obtain bliss, instilling in the kings that the ruler is obliged to have Brahmans as his advisers and make judges, is obliged to reward their service with rich content and pious gifts.

So that the lower Indian castes did not envy the privileged position of the Brahmans and did not encroach on it, the doctrine was developed and strenuously preached that the forms of life for all beings are predetermined by Brahma, and that the progression through the degrees of human rebirth is accomplished only by a calm, peaceful life in the given position of man, the right one. performance of duties. Thus, in one of the oldest parts of the Mahabharata it is said: “When Brahma created beings, he gave them their occupations, each caste a special activity: for the brahmanas - the study of the high Vedas, for the warriors - heroism, for the vaishyas - the art of labor, for the sudras - humility before other flowers: therefore ignorant Brahmanas, unglorious warriors, unskillful Vaishyas and disobedient Shudras are worthy of blame.”

This dogma, which attributed divine origin to every caste, every profession, consoled the humiliated and despised in the insults and deprivations of their present life with the hope of an improvement in their lot in a future existence. He gave religious sanctification to the Indian caste hierarchy. The division of people into four classes, unequal in their rights, was from this point of view an eternal, unchangeable law, the violation of which is the most criminal sin. People do not have the right to overthrow the caste barriers established between them by God himself; They can achieve improvement in their fate only through patient submission.

The mutual relations between the Indian castes were clearly characterized by the teaching; that Brahma produced Brahmanas from his mouth (or the first man Purusha), Kshatriyas from his hands, Vaishyas from his thighs, Shudras from his feet dirty in mud, therefore the essence of nature for Brahmanas is “holiness and wisdom”, for Kshatriyas - “power and strength”, among the Vaishyas - “wealth and profit”, among the Shudras - “service and obedience”. The doctrine of the origin of castes from different parts of the highest being is set forth in one of the hymns of the last, most recent book of the Rig Veda. There are no concepts of caste in the older songs of the Rig Veda. Brahmins attach extreme importance to this hymn, and every true believer Brahmin recites it every morning after bathing. This hymn is the diploma with which the Brahmins legitimized their privileges, their dominion.

Some Brahmins are not allowed to eat meat.

Thus, the Indian people were led by their history, their inclinations and customs to fall under the yoke of the caste hierarchy, which turned classes and professions into tribes alien to each other, drowning out all human aspirations, all the inclinations of humanity.

Main characteristics of castes

Each Indian caste has its own characteristics and unique characteristics, rules of existence and behavior.

Brahmins are the highest caste

Brahmins in India are priests and priests in temples. Their position in society has always been considered the highest, even higher than the position of ruler. Currently, representatives of the Brahmin caste are also involved in the spiritual development of the people: they teach various practices, look after temples, and work as teachers.

Brahmins have a lot of prohibitions:

Men are not allowed to work in the fields or do any manual labor, but women can do various household chores.

A representative of the priestly caste can only marry someone like himself, but as an exception, a wedding with a Brahman from another community is allowed.

A Brahmana cannot eat what a person of another caste has prepared; a Brahmana would rather starve than eat forbidden food. But he can feed a representative of absolutely any caste.

Some brahmanas are not allowed to eat meat.

Kshatriyas - warrior caste

Representatives of the Kshatriyas always performed the duties of soldiers, guards and policemen.

Currently, nothing has changed - kshatriyas are engaged in military affairs or go to administrative work. They can marry not only in their own caste: a man can marry a girl from a lower caste, but a woman is prohibited from marrying a man from a lower caste. Kshatriyas can eat animal products, but they also avoid forbidden foods.

Vaishyas, like no one else, monitor the correct preparation of food

Vaishya

Vaishyas have always been the working class: they farmed, raised livestock, and traded.

Now representatives of the Vaishyas are engaged in economic and financial affairs, various trades, and the banking sector. Probably, this caste is the most scrupulous in matters related to food intake: vaishyas, like no one else, monitor the correct preparation of food and will never eat contaminated dishes.

Shudras - the lowest caste

The Shudra caste has always existed in the role of peasants or even slaves: they did the dirtiest and hardest work. Even in our time, this social stratum is the poorest and often lives below the poverty line. Shudras can marry even divorced women.

The Untouchables

The untouchable caste stands out separately: such people are excluded from all social relations. They do the dirtiest work: cleaning streets and toilets, burning dead animals, tanning leather.

Amazingly, representatives of this caste were not even allowed to step on the shadows of representatives of higher classes. And only very recently they were allowed to enter churches and approach people of other classes.

Unique Features of Castes

Having a brahmana in your neighborhood, you can give him a lot of gifts, but you shouldn’t expect anything in return. Brahmins never give gifts: they accept, but do not give.

In terms of land ownership, Shudras can be even more influential than Vaishyas.

The untouchables were not allowed to step on the shadows of people from the upper classes

Shudras of the lower stratum practically do not use money: they are paid for their work in food and household supplies.You can move to a lower caste, but it is impossible to get a caste of a higher rank.

Castes and modernity

Today, Indian castes have become even more structured, with many different subgroups called jatis.

During the last census of representatives of various castes, there were more than 3 thousand jatis. True, this census took place more than 80 years ago.

Many foreigners consider the caste system to be a relic of the past and believe that the caste system no longer works in modern India. In fact, everything is completely different. Even the Indian government could not come to a consensus regarding this stratification of society. Politicians actively work on dividing society into layers during elections, adding protection of the rights of a particular caste to their election promises.

In modern India, more than 20 percent of the population belongs to the untouchable caste: they have to live in their own separate ghettos or outside the boundaries of the populated area. Such people are not allowed to enter stores, government and medical institutions, or even use public transport.

In modern India, more than 20% of the population belongs to the untouchable caste

The untouchable caste has a completely unique subgroup: society’s attitude towards it is quite contradictory. These include homosexuals, transvestites and eunuchs who make their living through prostitution and asking tourists for coins. But what a paradox: the presence of such a person at the holiday is considered a very good sign.

Another amazing podcast of the untouchables is Pariah. These are people completely expelled from society - marginalized. Previously, one could become a pariah even by touching such a person, but now the situation has changed a little: one becomes a pariah either by being born from an intercaste marriage, or from pariah parents.