Varna system which later evolved as a caste system remains a hot topic of debate in Hinduism. Often this debate has references to Manusrmiti. A Hindu is a follower of the principles of the Vedas. What do various Vedas talk about varnas? Let us examine the Vedic Varna System.
Rigveda (Pre 1500 BC — 1200 BC)
Rigveda has only one mention of the caste system in one piece of a hymn called Purusha Shukta which, as per contemporary philosophers is a later manipulation. The controversial hymn does not discriminate or say anything which creates any concern, but still, the mention of four castes is there. Sanskrit is a far newer version and usually, in Rigveda, everything has been mentioned more than once. However, Brahmin, who will conduct a ritual is mentioned several times. Hence, I can safely conclude that it is a role-based arrangement as Brahmins were required to execute Brahmanas. The mandala 10, Shukta 90, hymn 12th says
ब्रा॒ह्म॒णो॑ऽस्य॒ मुख॑मासीद्बा॒हू रा॑ज॒न्य॑: कृ॒तः । ऊ॒रू तद॑स्य॒ यद्वैश्य॑: प॒द्भ्यां शू॒द्रो अ॑जायत ॥
The Brahman was his mouth, and of both his arms was the Rajanya made. His thighs became the Vaisya, and from his feet, the Sudra was produced. (RV 10–90–12)
There is zero mention of Rajanya, Vaisya, and Sudra elsewhere in Rigveda. RV refers to Brahmins more than a hundred times. From the references, I could conclude that it is someone who is performing a ritual or someone respected for his knowledge. I could not find any such varnas in Samaveda which came later. Hence, I will agree with the findings of Max Muller et al.
Samaveda (1200–1000 BC)
Samveda inherits its hymns from Rigveda and has comparatively lesser hymns. It does not identify anything beyond Brahmins. the nature of work and responsibilities does not vary from what is mentioned in the RV. Hence we can safely conclude that Samaveda does recognize any hardcoded varna system.
Yajurveda (1200–900 BC)
The actual understanding of the four varnas originates from the Yajurveda. Sudra and Aryan are two different classifications that are treated equally. Equal treatment is mentioned in Yajurveda
“ The wrong to Sudra or Aryan, The wrong contrary to the law of either” ( i.8.3)
“In the case of a Rajanya let him repeat the Trcas thrice three other sorts of men are there besides the warrior, the Brahman, Vaisya, and Sudra; verily he makes them obedient to him” (ii.5.10)
“Grant us brilliance in our Brahmans, Place brilliance in our princes, Brilliance in Vaisyas and Sudras; With thy flame grant me brilliance.” (v.7.6)
However, Sudras were not fit for the sacrifice as mentioned in Kanda II of Samaveda. “…… Sudra is not fit for the sacrifice, for he was not created after any gods. Therefore they depend on their feet, for they were created from the feet” (vii.1.1). I am not sure about the bizarre mention here but the chapter deals with Sacrifice which was the responsibilities of Brahmans. There are other places also I see mentions of only Brahmins and Rajanyas like
“..with a Gayatri for a Brahman, for the Brahman is connected with the Gayatri, with a Tristubh for a Rajanya, for the Rajanya is connected with the Tristubh” (v.2.2)
Please note that both Gayatri and Tristubh are collections of hymns and basically the pattern of sound for reciting hymns. Gayatri is for Savitr and Tristubh is for Agni and is also called metres.
Clearly, Yajurveda started defining the various divisions and separate roles and responsibilities in society. However, there is no discrimination between one over other but segregation of responsibilities.
Atharvaveda (1000–800 BC)
Interesting things were happening in society when the Atharvaveda was being conceived. Atharvaveda tries to protect the Brahmin class and its cows from Rajanyas, including the restoration of Brahmin’s wife after being espoused by others. It seems that there were some threats from the warrior class of Rajanyas and to some extent Vaisyas. For example, Book 5 of Atharvaveda is interesting.
Seek not, Rājanya, to devour the Brāhman’s cow which none may eat. A base Rājanya, spoiled at dice, and ruined by himself, may eat. The Brāhman’s cow thinks, Today and not tomorrow, let me live (Book 5. HYMN XVIII)
Even if ten former husbands — none a Brāhman — had espoused a dame (mature woman), And then a Brāhman took her hand, he is her husband, only he, Not Vaisya, not Rājanya, no, the Brāhman is indeed her lord: This Sūrya in his course proclaims to the Five Races of mankind (Book 5, HYMN XVII)
Do thou, O Darbha, make me dear to Brāhman and Rājanya, dear to Sūdra, and to Arya dear, Yea, dear to every man we love, to every man with eyes to see. (Book 19, HYMN XXXII)
Kimidin, Yātudhāna from their hiding places have I dragged. I look on everyone with this, Sūdra and Aryan men alike. (Book 3, Hymn XX)
Make me beloved among the Gods, beloved among the Princes, make Me dear to everyone who sees, to Sūdra and to Aryan man (Book 19, Hymn LXII)
However, these hymns only indicate that it was evolving and there was nothing hardcoded during that period except the fact that Aryans and Sudra references indicate that the Sudras were non-Aryans.
Conclusion
Going by all four Vedas, I can see that for the first two Vedas, RV and SV, Brahmin was a role and they identified a group of learned people who can recite Vedas, execute Brahmanas( rituals) and preach to people. But then, gradually in Yajurveda, the Varnas were recognized but it was in its infancy. Subsequently, Atharveda attempted to elevate the position of Brahmins without causing any injury to the interests of Rajanyas, Vaisyas, and Sudras. All four Vedas treated everyone equally and there was no distinction. It was more to do with the role assigned as we can see Rajanyas were referred to as warriors and Brahmins as scholars. The existence of varna before 1000 BC is not visible in the Vedas. But something changed after 1000 BC in Vedas which concluded after 1000 BC. This means it was a gradual process as society evolved, and such a system was invented.
