Part 1: Meaning of “Caste” and its Origin

It is found in the Hindu śāstras 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 guṇa and karmaṇ.^[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 varṇāśramadharma took final shape in the time of Manu.^[2] Therefore, to study about socio-cultural aspect prevailing at that time of Bāṇabhaṭṭa, it would be appropriate to discuss about the caste system that was existing during that time.

“Caste and varṇa though confused to be one are absolutely different from one another. Caste the English version of ‘jāti’ derived from Sanskrit root ‘jaha’ meaning ‘to take birth’ or ‘to be born’. It implies that Jāti or caste means birth. But, varṇa, on the other hand, means to select or to choose. To be more precise caste is acquired by birth whereas ‘varṇa’ is assigned according to ones capabilities and mental tendencies.”^[3]

Thus,

“A jāti is an endogamous hereditary social group that has a name and a combination of attitudes. All members of a jāti are expected to according to their jāti attributes, and each member shares has jati status in the social hierarchy of village locality in India.”^[4]

The division of castes was first observed in the Puruṣasūkta of the Ṛgveda.^[5] In this Veda, it was stated that the four castes viz., brāhmaṇa, kṣatriya, vaiśya and śūdra sprang respectively from the mouth, arms, thighs and feet of the Creator.^[6] In the Manusaṃhitā, it is stated that for the preservation of all these creations, the Supreme Lord laid down separate duties for those originated from his mouth (brāhmaṇa), from his arms (kṣatriya), from his thighs (vaiśya), and from his legs (śūdra).^[7]

Bāṇabhaṭṭa uses the term ekagotratā i.e., belonging to the same family, and samānajātitā^[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 brāhmaṇa is given respect whereas an educated śūdra was looked down for belonging to a lower caste. It was found in the version of Devī Sarasvatī.^[11]

It is supported by the Mahābhārata also—

yathā śmaśāne dīptaujāḥ pāvako na praduṣyati |
evaṃ vidvānavidvānvā brāhmaṇo daivataṃ mahat ||^[12]

But,

“In the varṇa system more stress is laid in action and not on birth. In the scope of varṇa system, a brāhmaṇa is respected only when he is educated and imparts the role of giving knowledge to others. Thus, varṇa emphasizes the ethical and intellectual capabilities of individuals.”^[13]

On the other hand, varṇas are four but castes are so many. In the Harṣacrita, there are not only the descriptions on four varṇas, but enough descriptions on sub-castes such as caṇḍāla, śavara etc. are found.

Hence, we would also prefer to find out what is said in the Harṣacrita regarding different stages of life.

Footnotes and references:

[1]:

Śrīmadbhagavatagītā, IV.13

[2]:

Manusaṃhitā, XII.19-13

[3]:

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

[4]:

Ibid., p.32

[5]:

Ṛgveda,10.90

[6]:

brāhmaṇasya mukhamāsīd bāhu rājanyaḥ kṛtaḥ / ūru tadasya yadavaiśyaḥ pādabhyāṃ śūdro ajāyata // Ibid., X.90.12

[7]:

saravyāsya tu sargsya guptyarthaṃ sa mahādyutiḥ| mukhabāhūrupajjānāṃ pṛthakkarmāṇyakalpayat|| Manusaṃhitā,I.87

[8]:

Harṣacarita,II.p.23

[9]:

gotragauravam, Ibid., II. p.25

[10]:

brāhmaṇo’smi jātaḥ somapāyināṃ vaṃśe…. Ibid., II.p.36

[11]:

sakhi, saṃhara roṣam, asaṃskṛtamatayo’pi jātyeiva dvijanmāno mānanīyaḥ, Ibid., I.p.4

[12]:

Mahābhārata, vanaparvan,200.8a

[13]:

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