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Hindu religious texts assigned Vaishyas to traditional roles in agriculture and cattle-rearing, but over time they came to be landowners, traders and money-lenders. [1] They ranked third in the varna system below Brahmins and Kshatriyas and traditionally had the responsibility to provide sustenance or patronage for the higher varnas. [2]
The Caste system does not demarcate racial division. The Caste system is a social division of people of the same race." [333] Various sociologists, anthropologists and historians have rejected the racial origins and racial emphasis of caste and consider the idea to be one that has purely political and economic undertones. Beteille writes that ...
The Mahabharata, estimated to have been completed by about the 4th century CE, discusses the Varna system in section 12.181. [11] The Epic offers two models on Varna. The first model describes Varna as colour-coded system, through a sage named Bhrigu, "Brahmins Varna was white, Kshtriyas was red, Vaishyas was yellow, and the Shudras' black". [11]
Nietzsche does not advocate a caste system, states David Conway, but endorses the political exclusion conveyed in the Manu text. [102] Nietzsche considered Manu's social order as far from perfect, but considers the general idea of a caste system to be natural and right, and stated that "caste-order, order of rank is just a formula for the ...
The Maha-nad was a multi-caste secret assembly that was created to exact retribution for breaking the rules and rights of castes. The Maha-nad was led by Niyogi Brahmins, Chettiars , and Telagas . Whenever the Komatis attempted to perform orthodox rites (especially the Upanayana ceremony), the Maha-nad would disrupt the ceremonies.
While the Indian caste system generally divided the four-fold Varna division of the society into Brahmins, Kshatriyas, Vaishyas and Shudras, in Kerala, that system was absent. The Malayali Brahmins formed the priestly class, and they considered all other castes to be either shudra or avarna (those outside the varna system).
The “rigidity of caste structure” is an important reason for the proliferation of godmen, said K. Kalyani, an assistant professor of Sociology at Azim Premji University, Bangalore.
The Manusmriti predominantly discusses the code of conduct (dharma rules) for the Brahmins (priestly class) and the Kshatriyas (king, administration and warrior class). [30] The text mentions Shudras and Vaishyas, but this part is its shortest section. Sections–of the Manusmriti state eight rules for Vaishyas and two for Shudras. [31]