Introduction
The Sanskrit word ‘varna’ means colours but from the Vedic age itself the term has been applied to the four – fold division of the Hindu society based on birth into Brahmin, Kshatriya, Vaishya and Sudra. It is likely that from the very inception the term Varna did refer to a system of stratification based on skin colour as the immigrant Aryans were of fair skin colour as compared to the dark skinned natives whom the former termed as ‘dasyus’. But over the centuries due to a variety of factors such as migration into peninsular India, intermarriages, etc., the reference to skin colour has lost its significance and today only as a model of the caste system.
Varna model of caste system
The Varna model of the caste system evolved during the Vedic age. Purusha Sukta, a hymn of Rig Veda contains the first reference to the Varna system (it says that the Brahmins originated from the mouth of the Supreme being, Kshatriyas from the shoulder blade, the Vaishyas from the thighs and the Sudras from the feet). In fact, the divine theory of the origin of the Varna system is traced to Purusha Sukta. Ever since, writers have accepted it as giving a roughly appropriate description of the caste system. The first three Varnas were regarded as ‘Dwijas’ or twice – born due to the fact that they wear a sacred thread or ‘Upanayana’ and the ceremony or Upanayana heralds them into a second more sanctified existence. The Sudras were not allowed to wear the sacred thread. According to G. S. Ghurye, around the post – Vedic age that is between 600 B.C to 300 A.D, the concept of Varna – dharma or code of conduct of different Varnas was consolidated and elaborated. During the post – Vedic age, the practice of untouchablilty also took deep roots, being associated with people carrying on menial occupations, which involved handling animal and human waste, animal hides, dead bodies and other ‘polluting professions’. These people were the lowest of the lower groups and the term Panchama or Antyaja was applied to them. They were considered to be outside the purview of the Varna system. However, in reality they formed an integral part of the Varna system. Therefore, the Chaturvarna (four Varnas) model itself had gone changed by addition of one more hereditary occupational group and strictly speaking became ‘Panchama Varna’.
The term Varna is no doubt a useful concept in understanding the system of stratification based on birth that is somewhat unique to India. However, it does not help a student of Indian society in understanding the dynamic and varied features of the caste system. In fact, the English word caste does not exactly mean Varna. Anthropology say that the term caste is closer to the term Jati’ in meaning.
“Jat is evolved form a Sanskrit root “Jaha meaning to be born. Thus caste means birth on the other hand Varna means to select are choose in this way caste is determined at birth were as Varna is acquired a person according to his nature
Difference between Varna and Jati
We must distinguish between the two terms ‘Varna’ and ‘jati’ clearly for a good understanding of the caste system. The two terms may be used interchangeably in common language but , which are not .
| VARNA | JATI |
| 1. The four or five Varnas represent only broad all – India divisions | 1. Jati refers to the collection of endogamous families inhabiting a region. For examples, Vokkaliga, Kurubas are found only in Karnataka. Bumihars and Thakurs are generally found in Bihar and UP. |
| 2. According to the Varna model Harijans (scheduled castes) fall outside the caste system. | 2. In reality, Harijans also form a jati or several jati’s having long standing economic, social and even ritual relations with other upper caste or caste Hindu jati’s, which fall into any of the four Varnas. |
| 3. In the Varna model, there is no confusion about the place of each caste group in the hierarchy. The Brahmins are at he top, followed by Kshatriyas, Vaishyas and Sudras, in that order. | 3. The position of the various jatis in the hierarchy is not always clear. For example, Reddys in Andhra Pradesh and Vokkaligas in Karnataka cannot be exactly placed as Kshtriyas. There is no clear agreement as to which of the jatis should be regarded as Kshatriyas and which as Sudras. Some castes or jatis like Lingayats do not fit anywhere in the Varna model, though they are forward jatis. |
| 4. The Varna system assumes that the hierarchy of the four Varnas is uniform throughout India. | 4. In reality, the relative positions of the jatis vary from region to region across the country. For example, the position of Yadavs (which is a dominant jati in Bihar) is not uniform in the North. Again Lingayats, who occupy a prominent position in the social hierarchy of North Karnataka, do not enjoy the same position in neighbouring Andhra Pradesh. |
| 5. In the Varna model, the position of each Varna is fixed and not subject to change. | 5. Jatis are not static with regard to mobility. Many jatis have over the years improved their position or moved upwards in the social ladder. For example, the toddy tappers jati variously called as Idigas in Karnataka, Izhavas in Kerala, Boads in Orissa have definitely moved up, particularly after the government introduced sale of arrack though its excise policy and monetisation of rural economy. |
| 6. Varna is only a reference category. | 6. Jati is the operational category. |
| 7. Varna is a macro – level concept | 7. Jati is a micro – level concept. |
| 8. In the Varna model, the ranking is purely based on ritual or religious considerations, with the priestly class at the top. | 8. The various jatis in a region are ranked with respect to secular factor like economic and political power. The ritual or religious consideration alone does not determine the position of a given jati in most castes |
| 9. Basis of present day reservation is not on varna | Basis of present day reservation is caste. |
| 10. Hypergamy allowed | no inter- caste marriage |
| 11. concept of Dwaja | ekja only |
| 12. Varna can ascribed and achieved based on Guna | only ascribed |
Conclusion
As can be seen from the above discussion, the concept of Varna, though relevant, does not tally with reality. Concept of Jati is more relevant for understanding the caste system in all its variation.