The Tribes and Castes of the Central Provinces of India, Volume 1. Robert Vane Russell
a fairly good position. But neither were the indigenous tribes always reduced to the impure status. Their fortunes varied, and those who resisted subjection were probably sometimes accepted as allies. For instance, some of the most prominent of the Rājpūt clans are held to have been derived from the aboriginal28 tribes. On the Aryan expedition to southern India, which is preserved in the legend of Rāma, as related in the Rāmāyana, it is stated that Rāma was assisted by Hanumān with his army of apes. The reference is generally held to be to the fact that the Aryans had as auxiliaries some of the forest tribes, and these were consequently allies, and highly thought of, as shown by the legend and by their identification with the mighty god Hanumān. And at the present time the forest tribes who live separately from the Hindus in the jungle tracts are, as a rule, not regarded as impure. But this does not impair the identification of the Sūdras with those tribes who were reduced to subjection and serfdom in the Hindu villages, as shown by the evidence here given. The view has also been held that the Sūdras might have been a servile class already subject to the Aryans, who entered India with them. And in the old Pārsi or Persian community four classes existed, the Athornan or priest, the Rathestan or warrior, the Vasteriox or husbandman, and the Hutox or craftsman.29 The second and third of these names closely resemble those of the corresponding Hindu classical castes, the Rājanya or Kshatriya and the Vaishya, while Athornan, the name for a priest, is the same as Atharvan, the Hindu name for a Brāhman versed in the Atharva-Veda. Possibly then Hutox may be connected with Sūdra, as h frequently changes into s. But on the other hand the facts that the Sūdras are not mentioned in the Vedas, and that they succeeded to the position of the Dasyus, the black hostile Indians, as well as the important place they fill in the later literature, seem to indicate clearly that they mainly consisted of the indigenous subject tribes. Whether the Aryans applied a name already existing in a servile class among themselves to the indigenous population whom they subdued, may be an uncertain point.
13. The Vaishya
In the Vedas, moreover, M. Senart shows that the three higher castes are not definitely distinguished; but there are three classes—the priests, the chiefs and the people, among whom the Aryans were comprised. The people are spoken of in the plural as the clans who followed the chiefs to battle. The word used is Visha. One verse speaks of the Vishas (clans) bowing before the chief (Rājan), who was preceded by a priest (Brāhman). Another verse says: “Favour the prayer (Brahma), favour the service; kill the Rakshasas, drive away the evil; favour the power (khatra) and favour the manly strength; favour the cow (dherm, the representative of property) and favour the people (or house, visha).”30
Hindu sculptures
Similarly Wilson states that in the time of the Vedas, visha (related to vesha, a house or district) signified the people in general; and Vaishya, its adjective, was afterwards applied to a householder, or that appertaining to an individual of the common people. The Latin vicus and the Greek οἶκος are the correspondents of vesha.31 The conclusion to be drawn is that the Aryans in the Vedas, like other early communities, were divided by rank or occupation into three classes—priests, nobles and the body of the people. The Vishas or clans afterwards became the Vaishyas or third classical caste. Before they entered India the Aryans were a migratory pastoral people, their domestic animals being the horse, cow, and perhaps the sheep and goat. The horse and cow were especially venerated, and hence were probably their chief means of support. The Vaishyas must therefore have been herdsmen and shepherds, and when they entered India and took to agriculture, the Vaishyas must have become cultivators. The word Vaishya signifies a man who occupies the soil, an agriculturist, or merchant.32 The word Vasteriox used by the ancestors of the Pārsis, which appears to correspond to Vaishya, also signifies a husbandman, as already seen. Dr. Max Müller states: “The three occupations of the Aryas in India were fighting, cultivating the soil and worshipping the gods. Those who fought the battles of the people would naturally acquire influence and rank, and their leaders appear in the Veda as Rājas or kings. Those who did not share in the fighting would occupy a more humble position; they were called Vish, Vaishyas or householders, and would no doubt have to contribute towards the maintenance of the armies.33 According to Manu, God ordained the tending of cattle, giving alms, sacrifice, study, trade, usury, and also agriculture for a Vaishya.”34 The Sūtras state that agriculture, the keeping of cattle, and engaging in merchandise, as well as learning the Vedas, sacrificing for himself and giving alms, are the duties of a Vaishya.35 In the Mahābhārata it is laid down that the Vaishyas should devote themselves to agriculture, the keeping of cattle and liberality.36 In the same work the god Vayu says to Bhishma: “And it was Brahma’s ordinance that the Vaishya should sustain the three castes (Brāhman, Kshatriya and Vaishya) with money and corn; and that the Sūdra should serve them.”37
In a list of classes or occupations given in the White Yajur-Veda, and apparently referring to a comparatively advanced state of Hindu society, tillage is laid down as the calling of the Vaishya, and he is distinguished from the Vāni or merchant, whose occupation is trade or weighing.38 Manu states that a Brāhman should swear by truth; a Kshatriya by his steed and his weapons; a Vaishya by his cows, his seed and his gold; and a Sūdra by all wicked deeds.39 Yellow is the colour of the Vaishya, and it must apparently be taken from the yellow corn, and the yellow colour of ghī or butter, the principal product of the sacred cow; yellow is also the colour of the sacred metal gold, but there can scarcely have been sufficient gold in the hands of the body of the people in those early times to enable it to be especially associated with them. The Vaishyas were thus, as is shown by the above evidence, the main body of the people referred to in the Vedic hymns. When these settled down into villages the Vaishyas became the householders and cultivators, among whom the village lands were divided; the Sūdras or indigenous tribes, who also lived in the villages or in hamlets adjoining them, were labourers and given all the most disagreeable tasks in the village community, as is the case with the impure castes at present.
14. Mistaken modern idea of the Vaishyas
The demonstration of the real position of the Vaishyas is important, because the Hindus themselves no longer recognise this. The name Vaishya is now frequently restricted to the Bania caste of bankers, shopkeepers and moneylenders, and hence the Banias are often supposed to be the descendants and only modern representatives of the original Vaishyas. Evidence has been given in the article on Bania to show that the existing Bania caste is mainly derived from the Rājpūts. The name Bāni, a merchant or trader, is found at an early period, but whether it denoted a regular Bania caste may be considered as uncertain. In any case it seems clear that this comparatively small caste, chiefly coming from Rājputāna, cannot represent the Vaishyas, who were the main body or people of the invading Aryans. At that time the Vaishyas cannot possibly have been traders, because they alone provided the means of subsistence of the community, and if they produced nothing, there could be no material for trade. The Vaishyas must, therefore, as already seen, have been shepherds and cultivators, since in early times wealth consisted almost solely of corn and cattle. At a later period, with the increased religious veneration for all kinds of life, agriculture apparently fell into some kind of disrepute as involving the sacrifice of insect life, and there was a tendency to emphasise trade as the Vaishya’s occupation in view of its greater respectability. It is considered very derogatory for a Brāhman or Rājpūt to touch the plough with his own hands, and the act has hitherto involved a loss of status: these castes, however, did not object to hold land, but, on the contrary, ardently desired to do so like all other Hindus. Ploughing was probably despised as a form of manual labour, and hence an undignified action for a member of the aristocracy, just as a squire or gentleman farmer in
The word “aboriginal” is used here for convenience and not as conveying any assertion as to the origin of the pre-Aryan population.
Rig-Veda, 6. 3. 16, quoted by Wilson,
Wilson, p. 109.
Monier-Williams, Sanskrit Dictionary, pointed out by Mr. Crooke.
Quoted by Wilson, p. 209. It would seem probable, however, that the Vaishyas must themselves have formed the rank and file of the fighting force, at least in the early period.
Manu, i. 90.
Wilson,
Wilson, p. 260, quoting Mahābhārata, viii. 1367
Mahābhārata, xii. 2749
List of classes of Indian society given in the Purusha-Medha of the White Yajur-Veda, Wilson, pp. 126–135.
Manu, viii. 113.