Caste System in Ancient India

The whole philosophy of Indian social organization may be summarized in one word, varna-ashrama-dharma, which may be appropriately translated as Social Federalism. This principle of social integration or synthesis was understood as early as the times of the Samhitas in the Vedic age. The Vedic seers realized that the best and surest way of saving society from frequent suicidal chaos was to divide its members into specific groups, with well-defined functions and privileges or rewards for each. 

Brahmins

Those who were associated with the field of teaching and research were called as Brahmins. Teachers, scientists, astrologers and priests were included in this category. They were the custodians of the social and spiritual heritage of the group and were to pass it on to the succeeding generations. They were to preserve the purity of idealism.

Kashtriyas

They were the gaurdians of the soceity. Their duty was to maintain law and order in the society. They were comprised of Soldiers, Sailors, Legislators and Civil Servants.

Vaishyas

They looked after the trade and economy of the society. They were comprised of businessman, traders and merchants.

Shudras

This social group looked after the physical welfare of the soceity. They were the producers of food, clothes, fibers and other products of day to day life. They were comprised of farmers, peasants, mill workers and laborers.

The Division of Society 

The society was divided to ensure proper functioning of all classes, and provide a guideline to achieve spiritual and economic development of the soceity and individuals as well. To each are assigned the task true to its type, in conformity with its inherent temperament, svadharma. All together formed an organic whole. Under an arrangement such as this, there is conservation of social energies; there is no necessity of trial and error method. 

 The segregation of people based on their Varna was intended to decongest the responsibilities of one's life, preserve the purity of a caste, and establish eternal order. This would pre-resolve and avoid all forms of disputes originating from conflicts within business and encroachment on respective duties. In this system, specific tasks are designated to each Varna citizen.

Dissolution of Caste System

Despite the life order being arranged for all kinds of people, by the end of the Vedic period, many began to deflect and disobey their primary duties. Brahmins started to feel the authoritarian nature of their occupation and status, because of which arrogance seeped inKshatriyas contested with other kings often to display their prowess and possessions. Many kings found it acceptable to reject their Brahmin guru’s advice and hence became self-regulating, taking unrighteous decisions, leading to loss of kingship, territory, and the confidence of the Vaishyas and Shudras. Vaishyas started to see themselves as powerful in their ownership of land and subjection of Shudras. Infighting, deceit, cheating influenced the conduct of Vaishyas. Shudras were repeatedly oppressed by the Kshatriyas and Vaishyas at will, which made them disown their duties and instead opt for stealing, lying, avariciousness, and spreading misinformation.

Thus, all Varnas fell from their virtuosity, and unrighteous acts of one continued to inspire and justify similar acts of others. Mixing of castes was also considered a part of the declining interest in Varna system. Most of these changes took place between 800 BC and 500 BC when constant social and economic complexities emerged as new challenges for Varna-based allocation of duties.

Aftermath

The period between 300 CE to 700 CE marked the intersection of multiple religions. As a large Varna populace became difficult to handle, the emergence of Jainism propounded the ideology of one single human Varna and nothing besides. Many followed the original Varna rules, but many others, disapproving opposing beliefs, formed modified sub-Varnas within the primary four Varnas. 

The subsequent rise of Islam, Christianity, and other religions also left their mark on the original Varna system in India. Converted generations reformed their notion of Hinduism in ways that were compatible with the conditions of those times. The rise of Buddhism, too, left its significant footprint on the Varna system’s legitimate continuance in renewed conditions of life. Thus, soulful adherence to Varna duties from the peak of Vedic period eventually diminished to subjective makeshift adherence, owing partly to the discomfort in practicing Varna duties and partly to external influence.