From The Law of Manu
"But in the beginning he assigned their several names, actions, and conditions (created beings), even according to the words of the Veda.
He, the Lord, also created the class of the gods, who are endowed with life, and whose nature is action; and the subtile class of the Sadhyas, and the eternal sacrifice.
But from fire, wind, and the sun he drew forth the threefold eternal Veda, called Rik, Yaius, and Saman, for the due performance of the sacrifice.
Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains, plains, and uneven ground,
Austerity, speech, pleasure, desire, and anger, this whole creation he likewise produced, as he desired to call these beings into existence… .
Whatever he assigned to each at the (first) creation, noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it.
As at the change of the seasons each season of its own accord assumes its distinctive marks, even so corporeal beings (resume in new births) their (appointed) course of action.
But for the sake of the prosperity of the worlds, he created the Brahman, the Kshatriya, the Vaishya, and the Shudra to proceed from his mouth, his arms, his thighs, and his feet… .
To Brahmans he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms).
The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Veda), and to abstain from attaching himself to sensual pleasures… .
The Vaishya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land.
One occupation only the lord prescribed to the Shudra, to serve meekly even these (other) three castes. "
Source: Manu, The Law of Manu, in The Sacred Books of the East, vol. XXV, ed. F. Max Müller (Oxford, UK: Clarendon Press, 1886), pp. 12-14, 24.
ANALYSIS
The caste system became a central element of both Hindu theology and Indian society. The Brahman, or priest class, followed by the Kshatriya, or warrior class, and the Vaishya, or merchant class, were at the top of Indian society. The bulk of India's population were Shudra, peasants and artisans. A fifth element of that society, one not even acknowledged in religious writings but certainly existing, was the Dalits, or untouchables. These menials laboured at jobs considered demeaning or taboo for the four classes. To understand the future development of India and Hinduism, one must recognize and understand the caste system. From the birth of this system there was a tainted and corrupted perspective of ranking. In has a stabbing effect on people and has prolonged until this day. The old Government used to believe through their religious beliefs that it kept a sense of order, and peace among the people. This was completely false as it put most of India’s population into poverty and an inhumane state.
The caste system became a central element of both Hindu theology and Indian society. The Brahman, or priest class, followed by the Kshatriya, or warrior class, and the Vaishya, or merchant class, were at the top of Indian society. The bulk of India's population were Shudra, peasants and artisans. A fifth element of that society, one not even acknowledged in religious writings but certainly existing, was the Dalits, or untouchables. These menials laboured at jobs considered demeaning or taboo for the four classes. To understand the future development of India and Hinduism, one must recognize and understand the caste system. From the birth of this system there was a tainted and corrupted perspective of ranking. In has a stabbing effect on people and has prolonged until this day. The old Government used to believe through their religious beliefs that it kept a sense of order, and peace among the people. This was completely false as it put most of India’s population into poverty and an inhumane state.