Ashoka’s edicts (c. 250 BCE) make no mention of Brahmins as we know them today. When he uses terms like “Brahmana-Shramana,” he refers to wise men who understood Brahman—not the sacred-thread-wearing caste of today. Shramanas were wandering ascetics who renounced marriage and practiced self-mortification. Notably, the word varna appears nowhere in his edicts, which are spread across India. This strongly suggests Brahmins were not a significant community in Mauryan times.
The famous story of Chanakya as advisor to Chandragupta Maurya only emerges after 500 CE—roughly 20 generations after the Mauryans had become history. By then, every community wanted to claim a piece of Mauryan legacy: Jains said Chandragupta became Jain, Buddhists claimed Ashoka, and Brahmins invented Chanakya as the power behind the throne—a role they still aspire to.
The Vedas themselves don’t mention a Brahmin varna or jati. They refer to kavis (poets) and ritualists like Hotra, Udgatra, and Adhvaryu. The term “Brahmin” came much later, associated with keepers of the Atharva Veda—itself less than 2000 years old and originally called Atharva-Angirasa.
The fourfold caste system was introduced by the Dharmashastras, the earliest being Apastamba’s, written at least 100 years after Mauryan rule. These texts were likely a reaction against Mauryan kings, who were heavily influenced by Persian and Greek ideas.
Caste likely originated with a small group in the Yamuna-Ganga doab (possibly Kanyakubja) who, over 2000 years, spread the Dharmashastra doctrine across India. Genetic evidence confirms this: Indians became endogamous about 70 generations ago—around the same time the Bhagavad Gita was composed. Tellingly, Arjuna’s great fear in the Gita is varna-sankara: women mixing with men of other castes. So varna was fundamentally about controlling sexual relations, not spiritual evolution.
There is no mention of Brahmins like today in Ashok’s inscriptions (around 250 BC). When they use words like “Brahmin-Shraman”, they mean wise people who understand Brahma — not the people of today’s Janeudhari Brahmin race. Shraman was a twisted saint, who did not marry and did severe penance. The special thing is that the word “varna” is not found anywhere in their inscriptions, and these inscriptions are spread all over India. It clearly shows that Brahmins were not a big community in the Maurya Kaal.
Chanakya’s famous story of Chandragupta being Maurya’s advisor unfolds only after 500 AD — i.e. nearly 20 generations after Maurya’s history became. By then every community wanted to grab a part of the Maurya heritage: Jains said Chandragupta became Jain, Buddhists called Ashok theirs, and Brahmins formed Chanakya as the force behind the King — they still want to play the role.
There is no mention of Brahmin character or caste in the Vedas. There is mention of those who perform yagya like “poet” (poets) and “hotra”, “udgatra”, “adhwaryu”. The word “Brahmin” came long later, which was associated with the protectors of Atharvveda — and Atharvveda itself is less than 2000 years old, previously called “Atharva-Angiras”.
The four characters arranged from **theology**, the first of which is the pillar — written at least 100 years after the Maurya regime. These books were perhaps written against the Maurya kings, because Maurya was very impressed by the Persian and Greek ideas.
The caste practice likely started with a small group of **Yamuna-Ganga Doab** (maybe Kannauj) who spread theory of theology across India in 2000 years. Genetic evidence also says: Indians became about **70 generations ago** intromarriage (endogamous) — i.e. marrying in their own race. This was the time when Bhagwadgita was written. To note, Arjun’s biggest fear in Geeta is “varna-sankar” — that means women have relationships with other caste of men. It is clear that the real purpose of “character” was to control sexual relations, not spiritual growth.
The author is an acclaimed mythologist who deciphers hypes and myths and writes extensively on art, culture and heritage.
