Varna and Jati
VARNA
Varna (a Sanskrit word meaning ‘colour’) is a broad framework that divides Hindu society into 4 (four) hierarchical strata, namely Brahmins, Kshatriyas, Vaishyas and Shudras. The relative position in the hierarchy is based on notions of purity and pollution. Each varna is associated with norms on occupation, has rules of restriction and privilege and follows endogamy.
In the Hindu social system, Varna is only a reference category: it is not a functioning unit of social structure and only refers broadly to the ascribed status of different Jatis. It is also a classificatory device. The term Varna is derived from the Sanskrit word ‘Vri’, literally denoting colour, originally referred to the distinction between ‘Atyavarna’ and ‘Dasavarna’. Varna has also been used for choice of occupation.
In Varna, several Jatis with similar ascribed ritual status are clustered together and are hierarchically graded. The three upper levels – the Brahmins, the Kshatriyas, and the Vaishyas – are considered twice born, as in addition to a biological birth, they are born a second time after initiation rites. The Shudra, the fourth level, includes a multiplicity of artisans and occupationally specialized Jatis who pursue clean, i.e., non-polluting occupations.
The Varna hierarchy ends here, but there is a fifth level which accommodates those following unclean occupations that are believed to be polluting. They are Antyaja, i.e., outside the Varna system. The Jatis at this level constitute what were known as untouchables. Untouchability has been abolished by law, but its practice continues in disguised and undisguised forms in almost all parts of the country. The Scheduled Caste – The Antyaja, called Harijans by Gandhiji and now they describe themselves as Dalit.
Origin of Varna
The origin of Varna needs to briefly look at the theories of the origin of castes, which in fact, have a direct bearing on Varna. Let’s find out its origin in a better understanding of varna, according to S. C. Dube (1990).
The Theory of Divine Origin:
The theory of divine origins is the best-known and most often cited. Its beginnings can be traced to the Purusha Sukta of the Rig Veda. The four orders of society are believed to have originated from the self-sacrifice of the Purusha – the creator (Lord Brahma), the Primeval Being. Purusha is said to have destroyed himself so that an appropriate social order could emerge.
The Brahman is said to have been born from the head or mouth, the Kshatriyas from the arms, the Vaishyas from the thighs and the Shudras from the feet. This is, at best, a symbolic representation of the rank and functions of the four Varnas. In the Cultural body image, the head, the arms, the thighs and the feet are ranked in descending order which is believed to be in hierarchical grades.
Functions of Brahmans:
Brahmans enjoy the highest position in the Varna system and their main function is acquiring and disseminating knowledge and performing sacrifices.
Function of Kshatriyas:
Kshatriyas are in the second rank in the Varna system. Defence, war, administration and government are the main functions of the Kshatriyas.
Functions of Vaishyas:
Vaishyas occupy the third rank in the Varna system. Trade and commerce and agriculture are their main function work done by them.
Functions of Shudras:
Shudras occupy the last position in the Varna system, thereby serving others through their crafts and labours.
The Triguna Theory:
The philosophic speculation of ancient India identified three Gunas, i.e., inherent qualities in human beings, animate and inanimate objects and in human action: sattva, rajas and tamas.
Sattva:
Sattva consists of noble thoughts and deeds, goodness and virtue, truth and wisdom. Those with sattvic qualities were classified as Brahmas.
Rajas:
The Rajas were characterized by high-living and luxury, passion and some indulgence, pride and valour. Those with Rajasic qualities were classified as Kshatriyas and Vaishyas.
Tamas:
Tamas were with the attributes of coarseness and dullness, over-indulgence without taste, and the capacity to carry out heavy work without much imagination. Tamasic qualities were classified as Shudras.
Ethnic Admixture, culture contact and functional specialization:
The third theory consists of ethnic admixture, cultural contact and functional specialization. To illustrate, we need to understand the initial stage – race and complexion were important factors, but in its fully evolved form, it was only a make – believe phenomenon, not a biological reality.
Aryanization was the result of cultural contact, but it was not a one-way process involving donor-recipient relations. The Vartya pre-Aryan traditions asserted themselves and, in the process, modified the Aryan scheme of social organization, rituals, beliefs, world-view and ethos. Groups were incorporated enmasse into the emerging social order, which later incorporated into the new society with appropriate social rank and ritual status.
JATI
The Indian anthropologist M. N. Srinivas wrote in the early 1950s; that “the real unit of the caste system is not one of the four Varna’s, but the Jati, which is a very small endogamous group practicing a traditional occupation and enjoying a certain amount of cultural, ritual and judicial autonomy.” As the Jati is a small endogamous group having a kind of autonomy, they are restricted to particular areas and not having the pan-Indic impact like the caste.
The term Jati denotes an endogamous community with a more or less defined ritual status and some occupation traditionally linked to it. First, the three Upper Varna may be referred to by their generic names, although actual Jatis are their sub-divisions. Second, some Jati clusters have a common name and the actual Jatis are identified by the addition of some prefixes and suffixes to this common name. The Saryuparin Brahman have divisions according to their level of ritual purity. The highest is the Pankti Pawan – those forming the line of the supposedly highest purity. Such people sit separately when dining; those with allegedly less purity cannot join them, even though they, too, are Saryuparin. The younger generation finds it difficult to observe the strict standards of ritual status attached to them, but still, a section carries fond memories of its high ritual status.
Even among those who are not twice-born, some Jati clusters have a generic name, although the cluster is formed by several distinct endogamous Jatis. Outsiders tend to view them as one unit with the same status, but internal boundaries of endogamy are clearly defined in the Jatis cluster.
For example, the Badaga of the Nilgiri hills in the south has this generic name. Still, they are divided into several Jatis – endogamous groups, each with a name and a separate identity from the Jati cluster.
S.C. Dube (1990) put up some of the main attributes of Jati:
A Jati is an endogamous unit, but some of the lower castes absorb a man or woman marrying into them. The children born of such unions are fully accepted in the Jati. Even some of the upper Jatis allow hypergamous unions; a man can marry a girl from an approved range of slightly lower Jatis. The progeny carries no stigma and is given full membership of the Jati.
Hierarchy is an important attribute, but the indicators of status and rank are not precise and well-defined. Each of the Jatis of the three twice-born levels claims a higher status for itself and disputes similar claims made for themselves by others at their levels. At the fourth level, i.e., Shudras, the confusion is greater. Several Jatis engage in the reconstruction of their mythic past and make claims to a higher ritual status than the one ascribed to them. Among them, there is a competition to secure the right to wear the sacred thread, which is granted for consideration by some religious agency or authority. There is the practice of untouchability within the untouchable level of Jatis.
For example, in Andhra Pradesh, the Mala consider themselves superior to the Madiga. The Mahar of Maharashtra regards themselves as superior to the Dhed, the Mang, and other Dalit groups. In Uttar Pradesh and Bihar, the Chamar are the upper Jati of the Scheduled Castes.
The attributes of hierarchy and occupation are interlinked. There are recognized ritual and social distances between different Varna levels and also between most of the Jatis at the same Varna level or outside it.
A basic degree of ritual purity is ascribed: one gets it from the accident of one’s birth. As a general rule, it can be said that a “clean” and “noble” occupation gives a Jati higher ritual and social status, and “unclean” and “polluting” occupation relegates it to a lower status.
The acquisition of learning, imparting knowledge, and priestly functions are “pure” and “noble”; they are thus supposed to give the Brahman the highest rank. Working in leather or scavenging (including handling human wastes) is “unclean” and “polluting”; the Jatis practising them thus get the lowest status.
In several parts of India, Jatis have intra-village and inter-village mechanisms of social control and conflict resolution. They form part of the Hindu psyche. But things are changing, and contemporary reality is gradually drifting away from tradition.
Difference between Varna and Jati
As we know, in the Indian caste system, there are four Varna. It was first mentioned in Rig-Veda, i.e., in the Vedic era around 1500 BC. Varna means colour. Initially, there were no untouchables. The Varna system was relatively not rigid during the Vedic era (1500 BC-1000 BC). During the later Vedic era, i.e., around 1000 BC, there has been a mention of “Asat Shudra” (untouchable community). Thus, untouchability started around 1000 BC. Around the 2nd century BC to 1st century AD, because of diversified occupations, several occupational groups emerged and came to be known by different Jatis. Thus, Varna Vyavastha is the textural model or book view of the Indian social system, i.e., it is found today only in texts. Whereas Jati is the contextual view or field view of the Indian social system, i.e., we find Jatis, in reality, today and not Varna. There are only four Varna, whereas there are about 4000 Jatis. In each region, about 200 Jatis are found. The Varna had a pan-Indic hierarchy, i.e., Brahmins are at the top, Kshatriyas are at the second position, Vaishyas are at the third position and Shudras are found at the bottom of the hierarchy. This hierarchy was uniform throughout India, but in Jati, a uniform hierarchy throughout India is not found. In the changing situation, in some areas, Brahmins are at the top, and in some other areas, Thakurs (Rajput) are at the top. Today even the Dalits are found on the top in some areas. Thus, secular criteria (economic and political) are found in the Jati system. On the other hand, in Varna Vyavastha, a ritual criterion (religion) is found. They are placed outside the Varna Vyavastha, whereas in the Jati Vyavastha, untouchables are an integral part of the system. In Varna Vyavastha, a person’s status was not changeable, whereas, in the Jati Vyavastha, one can change one’s status with improved socio-economic conditions. Thus, one should not take Varna and Jati synonymously.
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