Were there only Brahmins in Satyuga or in remote past ? Were all Varnas created from Brahmins?

Question

Were there only Brahmins in the past ? Were all other Varnas created from Brahmins ? How did it happen ?

Answer 1

This theory is mentioned in Shanti Parva Section CLXXXVIII

Bhrigu said, 'There is really no distinction between the different orders. The whole world at first consisted of Brahmanas. Created (equal) by Brahman, men have, in consequence of their acts, become distributed into different orders. They that became fond of indulging in desire and enjoying pleasures, possessed of the attributes of severity and wrath, endued with courage, and unmindful of the duties of piety and worship,--these Brahmanas possessing the attribute of Passion,--became Kshatriyas. Those Brahmanas again who, without attending to the duties laid down for them, became possessed of both the attributes of Goodness and Passion, and took to the professions of cattle-rearing and agriculture, became Vaisyas. Those Brahmanas again that became fond of untruth and injuring other creatures, possessed of cupidity,--engaged in all kinds of acts for a living, and fallen away from purity of behaviour, and thus wedded to the attribute of Darkness, became Sudras. Separated by these occupations, Brahmanas, falling away from their own order, became members of the other three orders.

Shruti Texts also mention this;

Brihadarankya Upanishad I-iv-11: In the beginning this (the Kshatriya and other castes) was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kshatriya - those who are Kshatriyas among the gods: Indra, Varuna, the moon, Rudra, Parjanya, Yama, Death, and Isana. Therefore there is none higher than the Kshatriya. Hence the Brahmana worships the Kshatriya from a lower position in the Rajasuya sacrifice. He imparts that glory to the Kshatriya. The Brahmana is the source of the Kshatriya. Therefore, although the king attains supremacy (in the sacrifice), at the end of it he resorts to the Brahmana, his source. He who slights the Brahmana, strikes at his own source. He becomes more wicked, as one is by slighting one's superior.

Answer 2

My answer is totally based on Shrutis with some of my own opinions and logic.:

Purusha Shuktam Rig Veda 10.90.:

12) brāhmaṇo.asya mukhamāsīd bāhū rājanyaḥ kṛtaḥ | ūrūtadasya yad vaiśyaḥ padbhyāṃ śūdro ajāyata ||

The Brahman was his mouth, of both his arms was the Rājanya (Kshatriya) made. His thighs became the Vaiśya, from his feet the Śūdra was produced.

Vratya Shuktam Atharva Veda.:

'rajyata táto rājanyò 'jāyata ( AV 15-8-1).

Eka Vratya was filled with passion: from him sprang the Rajanya.

The Hymn further says.:

áto vái bráhma ca kṣatráṃ cód atiṣṭhatāṃ ...........( AV 15:10:3).

From him (Eka Vratya), verily, sprang Priesthood (bráhma) and Royalty (kṣatráṃ).

So, Vedas say from Purusha all varnas came into existence. Where head is Brahmin (Teacher), Arms are Kshatriya (Kings/Warriors), Thighs are Vaishyas (Merchant s) and Feets are Shudras (Labourers).

Now, Purusha is consider as Param Brahman by all the sects even though the deity varies from sect to sect. But still some say Shudras are inauspicious even after being born from the lotus feets of Purusha.

Well, in my opinion they are the base of the society. As without feets a person is crippled. Without Shudra a society will collapse. Without Shudra no weapons will make, Merchants will have no item to sell, Warriors can't buy weapons, So, no protection for teachers.

It's just like without farmers we will be starving to death.

As for your question whether in some in the remote past whether there was only Brahmins. The answer is both yes but still kinda no.

Brihad Arankyaka Upanishad.:

ब्रह्म वा इदमग्र आसीत् तदात्मानमेवावेद् अहं ब्रह्मास्मीति । तस्मात्तत्सर्वमभवत् तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत् तथर्षीणाम् तथा मनुष्याणाम् ।

I-iv-10: This (self) was indeed Brahman in the beginning. It knew only Itself as, 'I am Brahman'. Therefore It became all. And whoever among the gods knew It also became That; and the same with sages and men.....

ब्रह्म वा इदमग्र आसीदेकमेव । तदेक सन्न व्यभवत् तच्छ्रेयो रूपमत्यसृजत क्षत्रम् यान्येता ।

I-iv-11: In the beginning this was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kshatriya ...

स नैव व्यभवत् स विशमसृजत यान्येतानि ।

I-iv-12: Yet he did not flourish. He projected the Vaisya...

स नैव व्यभवत् स शौद्रं वर्णमसृजत ।

I-iv-13: He did not still flourish. He projected the Sudra caste...

तदेतद्ब्रह्म क्षत्रं विट् शूद्रस् ।

I-iv-15: (So) these (four castes were projected) - the Brahmana, Kshatriya, Vaisya and Sudra...

So, as Brihad Arankyaka says at 1st there was only self (atman). He realised that he is Supreme Brahman (Aham Brahmasmi) thus became Brahman himself and also the caste Brahman as Vajrasuchika Upanishad says thus.:

तर्हि को वा ब्रह्मणो नाम । यः कश्चिदात्मानमद्वितीयं जातिगुणक्रियाहीनं षडूर्मिषड्भावेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं स्वयं निर्विकल्पमशेषकल्पाधारमशेषभूतान्तर्यामित्वेन वर्तमानमन्तर्यहिश्चाकाशवदनुस्यूतमखण्डानन्दस्वभावमप्रमेयं अनुभवैकवेद्यमपरोक्षतया भासमानं करतळामलकवत्साक्षादपरोक्षीकृत्य कृतार्थतया कामरागादिदोषरहितः शमदमादिसम्पन्नो भाव मात्सर्य तृष्णा आशा मोहादिरहितो दम्भाहङ्कारदिभिरसंस्पृष्टचेता वर्तत एवमुक्तलक्षणो यः स एव ब्राह्मणेति शृतिस्मृतीतिहासपुराणाभ्यामभिप्रायः अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव । सच्चिदानान्दमात्मानमद्वितीयं ब्रह्म भावयेदित्युपनिषत् ॥९॥

9. Who indeed then is brAhmaNa ? Whoever he may be, he who has directly realised his AtmA and who is directly cognizant, like the myrobalan in his palm, of his AtmA, that is without a second, that is devoid of class and actions, that is free from the faults of faults of the six stains (hunger, thirst, grief, confusion, old age, and death) and the six changes (birth, existence etc), that is of the nature of truth, knowledge, bliss and eternity, that is without any change in itself, that is the substratum of all the kalpas, that exists penetrating all things that pervades everything within and without as AkAsh, that is of nature of undivided bliss, that cannot be reasoned about and that is known only by direct cognition . He who by the reason of having obtained his wishes is devoid of the faults of thirst after worldly objects and passions, who is the possessor of the qualifications beginning with sAma (dama, uparati, titikShA, samadhana, sraddha), who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who possesses all these qualities and means- he only is the brAhmaNa. Such is the opinion of the veda, the smritis, the itihAsa, and the purANa-s. Otherwise one cannot obtain the status of a brahmaNa . One should meditate on his Atma as sachchidAnanda, and the non-dual brahman. Yea, one should meditate on his Atma as the sachchidAnanda brahman. Such is the upaniShad.

So, in short the self realised is a Brahmana not the çaste. That's why we say "Guru Sākshāt Param Brahma". So, as Brahmana (Knowledge) could not flourish Kshatriya was created then Vaishyas then Shudras.

In other language at 1st there was just a head (knowledge) then to apply and protect that knowledge hands were created, then to spread that knowledge thighs were created and at last to install (root) that knowledge in that place feets were created.

It's just like a baby is born. At 1st it head comes out, then hands, then thighs and then the feets after pushing by the mother.

And Knowledge (Teacher) is the highest post as a teacher can both make or break the society.

I hope this clarifies all queries. Prd..