The Dharmasutra of Āpastamba forms a part of the larger Kalpasūtra of Āpastamba. It contains thirty praśnas, which literally means ‘questions’ or books. The subjects of this Dharmasūtra are well organized and preserved in good condition.
These praśanas consist of the Śrautasūtra followed by Mantrapāṭha which is used in domestic rites and is a collection of ritual formulas, the Gṛhyasūtra which deals with domestic rituals and lastly the Śulvasūtra which are principles of geometry needed for vedic rituals.
On Catse system, Apasthamba says thus,
Catvāro varṇā brāhmaṇa kṣatriya vaiśya śūdrāḥ || 4 ||
4. [There are] four castes — brāhmaṇas, kṣatriyas, vaiśyas, and śūdras.
All four are entitled to practice the Dharma set forth by the agreement of the Law-givers.
teṣāṃ pūrvaḥ pūrvo janmataś-śreyān || 5 ||
5. Among these, each preceding [caste] is superior by birth to the one
following.
aśūdrāṇām aduṣṭa-karmāṇām upāyanaṃ vedādhyayanam agnyādheyaṃ
phalavanti ca karmāṇi ||
Here the translation reads as’by Birth”
But the real meaning does not seem to be so.
This is a vital subject.
Would some one clarify on the Sanskrit Text and Translation?
According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.” (Bhagavad Gita4.13)
The Caste is determined by the dispositions of the individual.
This subject of Three dispositions is discussed at length in the Gunathraya Vibhaaga Yoga of the Bhagavad Gita ,Chapter 14.
Obviously there is a contradiction of this is by Apasthamba.
As the Bhagavad Gita carries the weight of Sruthi its words are final.
Chettiars have subdivisions, mainly they are Vaniba Chettairs(traders), Ennai Chettiars(Oil traders) and Nattukkottai Chettiars( denotes Geographical Location, they are mainly into Financing).
Artisans alos come under this category.
But over a period of time they got separated from the community.
It is believed that Lord Krishna advised the ancient ancestors of the Mahuri to engage themselves in trade and commerce—that is, to take up the ways of the Vaisya—in order to earn their livelihood. They settled in fourteen hamlets nestled in the forests of Vrindavana (now Vrindavan) around the ancient city of Mathura, whence the name “Mahuri”. The fourteen original Mahuri surnames or family names (referred to by modern Mahuri Vaisya as “khatas”) are derived from the names of these forest hamlets.’
Athaghara (अठघरा) – “Athaghara” khata is derived from “khelvan” which is believed to be the lila-ashali of Lord Krishan and Radha. A pond named “mansarovar” was believed to be located in the “khelwan”. “Chandra muni” is the gotra of athaghara.
Bargaway (बढ़गवे) – Bargaway derives their Khata from “bahulavana”. Krishan-kunda and temples of Baldeojee and Bahula cow are located here. The gotra of Bargaway is “Kanta muni”.
Barahapuriya – Barahapuriyas derive their khata from “madhuwan” where their ancestors used to reside. In this place, one king by the name of Brihat Sen is reported to have performed yagya under the priesthood of Shanta rishi. It is believed that the children performed yagya. It is believed that “barahapuriyas” are descendants of “baraha-sainis”. The gotra of “barahpurias” is “vashista muni” gotra.
Bhadani (भदानी) surname was acquired by the families who resided in the hamlet of Bhadrawana. Bhadanis belong to Usha Muni gotra. (This name is also used by some other social groups in the Indian Subcontinent, but often with a modified spelling – e.g. Badani.)
Charanpahari (चरणपहाढ़ी) – In Vrindavana area there are 5 hillocks, Gowardhan, Varasatu, Nandishawar, Charanpahari and Dushari Charanpahari. These small mountains gave the Khata “Charanpahari”. The gotra of “charanpahari” is “Saravesh muni”.
Ekghara – From the “vatsha-vana”, Lord Brahama is reported to have stolen some calves. Here, Gwal Mandol and Haribole thirthas are located. It is believed that “Ekghara” families used to reside in “vatsha-vana”. “Chandra muni” is the gotra of “Ekghara”.
Kandhaway Kandhaway is given to those families who resided in the hamlet of Kaamvana. Kandhaways belong to the gotra of Kashyap muni.
Kapsimey (कपसीमे) – Kapsimey is derived from the “kumudvan”. Here, there is the shrine of Mahaprabhujee. The gotra of Kapasimey is “Shandilya muni”.
Kutariyaar (कुटरियार) – Families residing in the “bhandeervana” acquired “Kutariyaar” khata. A well by the name “Bhandeer” is here. It is believed that this well appeared when the lord Krishan annihilated the demon “vatasha-ashur”. “Sharan muni” is perhaps the gotra of “kutariyaar”.
Lohani (लोहानी) is given to families who resided in the hamlet of Lohawana (near the cave of the demonLohasur). Lohani folks were initiated in the school of “kapila Muni” and accordingly their gotra is “kapil muni”.
Pawanchaudaha – The temple of “pawan mohan jee” is located in Mahavan. Families residing in this area derived the Khata “Pawanchaudaha”. The gotra of “Pawanchaudaha” is “Surya muni”.
Seth Or Gupta(सेठ) – Those families who were residing in “viharvana” acquired the khata “seth”. This location was believed to be a beautiful spot. Presently, there stands a magnificent temple built by Jaipur King Shree Madawajee. “Kamal muni” is the gotra of “Seth” Khata.
Tarway (तरवे) is given to those families who resided in the hamlet of Talwan. Taraways belongs to “Vatasa muni” gotra. In the talwan, Shri Balaramjee is reported to have killed a demon by the name of ‘Dhenuka-asur”.
Vaishakhiyar (वैश्यकियार) – Families residing in the “brihatvana” derived the khata “Vaishakhiyar”. This “brihatvana” was reportedly located on the eastern flank of “lohavana” where “Nimbakacharya” is believed to have appeared. “Vaishakhiyar” belongs to “Bhardwaj muni” gotra.(wiki)
Trading communities in India include:
• Agrawals of Haryana, Delhi, Uttar Pradesh and Punjab
• Guptas, related to Agarwals
• Varshneys of Uttar Pradesh
• Oswals of Rajastan, Punjab & Gujarat
• Rauniyars of Nepal ,UP, Bihar & West Bengal
• Barnwals of UP, Bihar & West Bengal
• Chetti from Tamil Nadu
• Gahoi of UP/MP
• Komti of Andhra
• Maheshwari of Rajasthan
• Pancham of Maharashtra, Karnataka
• Parwars of Madhya Pradesh
• Vaishnav of Gujarat
• Rauniars of Nepal ,UP, Bihar & West Bengal .
As none of the parameters tried, have lived up to reasonable classification, it was decided t go into the causes of Behavior, because it is behavior that determines the Life of an Individual and has an impact on the Society.
Behavior is mostly determined by the Genes,expressed in the form of dispositions.though the Hindus were aware of the environment playing a vital part.
Karna also says the same to him when he was appointed the Chief of the Army after Bhishmacharya.
Aswathama, after the death of his father Drona’s death, seeking to avenge his death and thinking that he would please Duryodhana, kills all the offspring of the Pandavas, save Parikshit, informs Duryodhana of his deed.
Duryodhana , bleeding to death, says to him,
‘You, in your anger have killed my sons, for Pandavas are my brothers,it is a different issue that I had to fight them.
That does not mean that their children are my enemies.
As a Brahmin, you should have thought of this.
At least , as a Kshatriya, you should have compassion ,Kshama,
You did neither.
You are now neither a Brahmin by disposition or a Kshatriya by duties”
Karna, though a Kshatriya by birth , was not recognized as such, because he was brought up by a Charioteer,
Viswamitra was a Kshatriya by birth, became a Brahmin by disposition and gave the world the Gayathri mantra, the sacred mantra of the Hindus.
Parasurama, a Brahmin by birth is not revered as such for killed his mother at the bidding of his father and he avenged the Kshatriyas for having killed his father Jamadagni for 21 Generatiosn till he was vanquished by Lord Rama.
Nor his Father Jamadagni’s name is among the Gothras of Brahmins for he bade his son to kill his wife.
His wife Renuka Devi, though of Brahmin lineage by Birth and Marriage, after resurrection was made a Minor Deity, called Mariamman.
Now we come across an interesting concept,
That of assigning Caste to God!
Vishnu is a Kshatriya.
Brahma is a Kshatriya.
These two perform the functions of Protecting, Creating respectively.
As these two activities lead to Births and Deaths, Samsara,- these activities are of a Kshatriya.
Siva is called a Brahmin for He dispenses Knowledge, not to be confused with Rudra, the Annihilator.
The term Siva means ‘Auspicious’
He is the embodiment of Sat, Chit, and Anandam(Being,Consciousness and Bliss).
His mouth formed the Brahmin (teacher or Priest), his two arms were made the Rajaanya (Kshathriya or warrior), his two thighs the Vaisyaa (traders or Agriculturist) and from his feet the Soodhra (worker or servant) was born.(Purusha Sooktham)
Another seeming contradiction is that while The Vishnu Purana is categorized as a Sathva(Noble,Pure,Diligent,Calmness) Purana while Siva Purana as Tamasa Purana( Indifference)
Probable that these are so named as to indicate the qualities of the Reader , Vishnu Purana for Karma,Bhakti Yogins while Siva Purana for karma Yogins(Non action , action with detachment)!
Ravana was a Brahmin by birth but by duties he was a Kshatriya.
He was respected for his knowledge and compassion .
His fatal flaw was to lust after other’s wife.
His status as Kshatriya did not affect his status as a Brahmin as Lord Rama performed Tharpana for him for Brahmahathi Dosha(the sin of slaying a Brahmin) at Rameswaram; normally Tharpana is not performed by the Victors if the slain were to be Kshatriyas unless they happen to be relatives, for example by the Pandavas for the Kauravas.-Pandavas performed the Tharpna for the slain Kauravas..
It may be noted that Birth alone does not determine the Caste, though it is also a factor.
Disposition, performance of duties, the way one is brought up determines the Caste.
An interesting fact is that while Kshatriyas can become Brahmins, Brahmins can never become Kshatriyas in its full connotation
Ravana was an exception who could balance both the functions, that of remaining a Brahmin by Wisdom and Knowledge and a Kshatriya by the performance of his duties.
As shown in the case of Aswathama, a Brahmin becomes neither, in fact without a Caste, if he vacillates between Kshatriya Dharma and Brahmana Dharma.
Therefore, the Classification of Caste is determined by , mainly Four factors.
1. Realizing Brahman, Reality
“O Arjuna, the duties of sudras, kshatriyas, Vaishyas and brahmanas are attributed according to the qualities determined by their own deeds.” image credit:.mallstuffs.com
2.tendencies.
3.Dispositions.
4.How one is brought up and whom he marries.
Now let us see how the word Caste has come into our Lexicon.
There is no word to denote ‘Caste’ as we understand it now in Hindu Thought.
“The English word “caste” derives from the Spanish and Portuguese casta, which the Oxford English Dictionary quotes John Minsheu‘s Spanish dictionary (1599) to mean, “race, lineage, or breed.”[5] When the Spanish colonized the New World, they used the word to mean a “clan or lineage.” However, it was the Portuguese who employed casta in the primary modern sense when they applied it to the many in-marrying hereditary Hindu social groups they encountered upon their arrival in India in 1498.[5][6] The use of the spelling “caste,” with this latter meaning, is first attested to in English in 1613.[5](wiki)
This is totally alien to Hindu Concept.
Caste is called as Varna , indicates disposition, disposition.
Contrary to what people think, mistreatment of lower castes had not been in vogue prior to their regime. The Gods ,Krishna, Rama, are not Brahmins.Rama is a Kshatriya and Krishna is a cowherd.Disposition and conduct determine caste and nothing else.
As of today Caste in India exists for Politicians to garner votes .Ordinary Indian to-day does not think of Caste any more,especially the educated.
Mistreatment of some castes are still on in India .It is practiced by some communities,like Kshatriyas(never by a Brahmin) because of old habits.This is also mending.
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