N.B:- The length of the text quoted is
approximately 2 & 1/2 pages of MS document in font size 12 and line
spacing 1.0. But It includes the complete ‘Story’.
When I say that Brahmanism converted Varna into Caste what I mean is that it made status and occupation hereditary.
How was this transformation effected? As I said there are no foot
prints left of the steps taken by Brahmanism to accomplish this change
but there are landmarks which serve to give us a clear view of how the
deed came to be done.
The change was accomplished by stages. In the transformation
of Varna into Caste three stages are quite well marked. The first stage
was the stage in which the duration of Varna i.e. of status and
occupation of a person was for a prescribed period of time only. The
second stage was a stage in which the status and occupation involved the
Varna of a person ensured during lifetime only. The third stage was a
stage in which the status and occupation of the Varna became hereditary.
To use legal language the Estate conferred by Varna was at the
beginning an Estate for a term only. Thereafter it became a life Estate
and finally it became an Estate of inheritance which is tantamount to
saying that Varna became Caste. That these are the stages by which Varna
was converted into Caste seems to have ample support from tradition as
recorded in the religious literature. There is no reason why this
tradition should not be accepted as embodying some thing that is quite
genuine. According to this tradition, the task of determining Varna of a
person was effected by a body of officers called Manu and Sapta Rishis.
From the mass of people Manu selected those who were fit to be
Kshatriyas and Vaishas and the Sapta Rishis selected those who were fit
to be Brahmanas. After this selection was made by Manu and Sapta Rishis
for being Brahmins, Kshatriyas, Vaishas, the rest that were not selected
were called Shudras. The Varna arrangement so determined lasts for one
Yug i.e. a period of four years. Every fourth year a new body of
officers known by the same designation Manu and Sapta Rishi were
appointed for making a new selection. It happened that last time some of
those who were left to be fit only for being Shudras were selected for
being Brahmins, Kshatriyas and Vaishyas while some of those who were,
elected last time for being Brahmins, Kshatriyas and Vaishyas were left
as being fit only of being Shudras. Thus the personnel of the Varna
changed. It was a sort of a periodical shuffling and selection of men to
take up according to their mental and physical aptitudes and
occupations which were essential to the life of the community. The time
when the reshuffling of the Varnas took place was called Manwantar which
etymologically means change of Varna made by Manu. The word Manwantar
also means the period for which the Varna of an individual was fixed.
The word Manwantar is very rich in its contents and expresses the
essential elements of the Varna system which were two. First it shows
that Varna was determined by an independent body of people called Manu
and Saptarshi. Secondly it shows that the Varna was for a period after
which a change was made by Manu . According to ancient tradition as
embodied in the Puranas the period for which the Varna of a person was
fixed by Manu and Saptarshi was a period of four years and was called
Yug. At the end of the period of four years there occured the Manwantar
whereby every fourth year the list was revised. Under the revision some
changed their old Varna, some retained it, some lost it and some gained
it.
The original system seems to have in contemplation the determination
of the Varna of adults. It was not based on prior training or close
scrutiny of bias and aptitude. Manu and Saptarshi was a sort of a Board
of Interview which determined the Varna of a person from how he struck
them at the interview. The determination of the Varna was done in a
rough and tumble manner. This system seems to have gone into abeyance. A
new system grew up in its place. It was known as the Gurukul system.
The Gurukul was a school maintained by a Guru (teacher) also called
Acharya (learned man). All children went to this Gurukul for their
education. The period of education extended for twelve years. The child
while at Gurukul was known as Bramhachari. After the period of education
was over there was the Upanayan ceremony performed at the Gurukul by
the Acharya. The Upanayan ceremony was the most important ceremony. It
was a ceremony at which the Acharya determined the Varna of the student
and sent him out in the world to perform the duties of that Varna.
Upanayan by the Acharyas was the new method of determining Varna which
came into vogue in place of method of determination by Manu and
Saptarshi. The new method was undoubtedly superior to the old method. It
retained the true feature of the old method namely that the Varna
should be determined by a disinterested and independent body. But it
added a new feature namely training as a pre-requisite for assignment of
Varna. On the ground that training alone developes individual in the
make up of a person and the only safe way to determine the Varna of a
person is to know his individuality, the addition of this new feature
was undoubtedly a great improvement.
With the introduction of the Acharya Gurukul system, the duration of
the Varna came to be altered. Varna instead of being Varna for a period
became Varna for life. But it was not hereditary.
Evidently Brahmanism was dissatisfied with this system. The reason
for dissatisfaction was quite obvious. Under the system as prevalent
there was every chance of the Acharya declaring the child of a Brahmin
as fit only to be a Shudra. Brahmanism was naturally most anxious to
avoid this result. It wanted the Varna to be hereditary. Only by making
the Varna hereditary could it save the children of the Brahmins from
being declared Shudra. To achieve this Brahmanism proceeded in the most
audacious manner one can think of.
Brahmanism made three most radical changes in the system of determing
the Varna of the child. In the first place the system of Gurukul as the
place where training to the child was given and its Varna was
determined by the Guru at the end of the period of training was
abolished. Manu is quite aware of the Gurukul and refers to Guruvas i.e.
training and residence in the Gurukul under the Guru. But does not
refer to it at all in connection with the Upanayan. He abolishes the
Guru as an authority competent to perform Upanayan by omitting to make
even the remotest reference to him in connection with Upanayan. In place
of the Guru Manu allows the Upanayan of the child to be performed by
its father at home. Secondly Upanayan was made into a Sanskara i.e. a
sacrament. In olden times Upanayan was like a convocation ceremony held
by the Guru to confer degrees obtained by students in his Gurukul in
which certificates of proficiency in the duties of a particular Varna
were granted. In Manu’s law that Upanayan was a complete change in the
meaning and purpose of this most important institution. Thirdly the
relation of training to Upanayan was totally reversed. In the olden
system training came before Upanayan.
Under the Brahmanism Upanayan came before training. Manu directs that
a child be sent to the Guru for training but that is after Upanayan
i.e. after his Varna is determined by his father.
The principal change made by Brahmanism was the transfer of authority
from the Guru to the father in the matter of performing Upanayan. The
result was that the father having the right to perform the Upanayan of
his child gave his own Varna to the child and thus made it hereditory.
It is by divesting the Guru of his authority to determine the Varna and
vesting it in the father that Brahmanism ultimately converted Varna into
Caste.
Such is the story of the transformation of Varna into Caste. The
story of the transition from one to the other is of course
reconstructed. For the reasons already given it may not be quite as
accurate as one would wish it to be in all its details. But I have no
doubt that the stages and the ways by which Varna ceased to exist and
caste came into being must be some such as have been suggested in the
foregoing discussion of the subject.
CHAPTER-7 The Triumph of Brahmanism : Regicide or the birth of
Counter-Revolution, part-II & III. Revolution and Counter-Revolution
in Ancient India, Volume-III. Dr. Babasaheb Ambedkar Writing and
Speeches
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