History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c96.s1.55
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v7.c96.s1.55
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The mixture of castes (varṇasaṁkara)²⁶¹⁸ had gone so far even in the early ages that in the Vanaparva (180. 31-33) Yudhiṣṭhira is made to say that 'It is difficult to ascertain the caste of a person on account of the confusing mixture of *Varnas*, all men raise progeny from all sorts of women; therefore, those who are wise regard character as the principal and desirable matter' (q. in H. of Dh. vol II. p. 61 n. 149). The original scheme of varnas was natural and based on the work that men put in for the community as a whole. It was not based on birth. The ideas underlying the original varna system made the nearest approach towards a society in which there was no attempt to secure a competitive equality but in which the interest of all groups were regarded as identical. In Vedic times there were only classes and not castes in the modern sense. Even in the smrtis when many castes had arisen the greatest emphasis was laid on duties rather than on privileges and on high moral character and the value of the effort made by a man. It is therefore stated in the Gītā (IV. 13) that the system of four varnas was created on the basis of quality (or on the basis of *sattva*, *rajas* and *tamas*) and actions and (in XVIII 42-44) it specifies the qualities and actions required in the four varnas as an ideal, viz.
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serenity of mind, self-control, austerity, purity, forbearance, straightforwardness, wisdom (spiritual knowledge), knowledge (of all kinds), faith (in God)—these are the natural actions (duties) for a brāhmana, bravery, fury, energy, steadiness, capability, not running away in battle, charity and rulership-these are duties of a ksatriya, agriculture, keeping herds of cows (and cattle), trade and commerce-these are the natural duties of the Vaiśya, work of the nature of service is the natural duty of the Śūdra. These words of Gītā cannot be used for supporting the present scheme of thousands of castes and sub-castes of water-tight character. If birth had been regarded as the sole or principal basis, the words in the Gītā ²⁶¹⁹ (IV. 13) should have been, 'Jāti-karmavibhāgaśaḥ' ('or janma-karma') and not 'Guṇakarma'. It would be noticed that out of the nine *karmāṇi* specified as natural to brāhmaṇas most are moral and spiritual and no emphasis is laid on the element of birth. At the time of the Mahābhārata there must have been a great deal of ferment, some revolt and criticism about the petrified caste system. The epic frequently refers to the theme of varṇas and jātis. Vide for example, Vanaparva (chapter 180), Virāṭaparva 50 4-7, Udyoga 23 26, 40. 25-29, Śānti 188. 10-14, Anuśāsana 143. A few passages may be set out here. Śānti 188.
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10 says 'there is no (real) distinction between the varṇas, (since) the whole world is of Brahmā, since it was formerly created by Brahmā, and has had the system of varṇas on account of the various actions (of men)'; Śānti (189. 4 and 8) avers 'that man is known as brāhmaṇa in whom are seen truthfulness, generosity, absence of hate, absence of wickedness, shame (restraint for avoiding wrong-doing), compassion and a life of austerity; if these signs are observed in a śūdra and are not found in a brāhmaṇa, then the śūdra is not a śūdra (should not be treated as a śūdra) and the brāhmaṇa is not a brāhmaṇa. A similar passage occurs in Vanaparva 216. 14-15 (quoted above in note 1640 pp 1005-6 and compared to Dhammapada 393, translated on p. 1005). When the wrangles between Vaiṣṇavas and others were at their highest the Bhāgavatapurāṇa (VII. 9. 10) avers that a cāṇḍāla who is a devotee of Viṣṇu is superior to a brāhmaṇa who is not a devotee of Viṣṇū. Apart from the specific qualities required to be possessed by the members of each of the four varṇas, all Dharmaśāstra works attach the highest importance to certain moral qualities and enjoin them on all men Manu X 63, Yāj I. 22, Gaut. Dh S. VIII. 23-25, Matsya 52. 9-10 (quoted above on p. 1023 n. 1652) prescribe for all Varṇas a brief code of morals, such as ahiṁsā, truthfulness, non-stealing (i e. no wrongful taking of another's property), purity and restraint of the senses.
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The Mitākṣarā on Yāj I 22 explains that the word 'sarveṣām' therein states that these moral qualities if practised are the means of Dharma for all men from brāhmaṇas to cāṇḍālas Vide H. of Dh. Vol II pp. 10-11 for different enumerations of dharmas common to all men. The Manusmṛti (I. 1) begins by saying that the great sages requested Manu to expound the dharmas of all varṇas and of the intermediate castes. This (viz. the Dharmas of varṇas, intermediate castes and āśramas) is the principal topic in most of the smṛtis.